“And he shall judge among the nations, and shall rebuke many people and they shall beat their swords into plowshares, and their spears into pruning hooks- for nation shall not lift up sword against nation, neither shall they learn war any more.” (Isaiah 2:4)

Today in the United States we celebrate Memorial Day.  We honor and remember those who dedicated their lives in service to our nation, our values and freedoms.  But as a man of God and peace, I am challenged by those who would ask the whereabouts of our love and peace in these times of war, terrorism and aggression.

In the early days of the Christian Church, Saint Augustine of Hippo (b.354-d.430) rationalized that there were indeed “just wars”.  That God had given the sword to governments to protect the peace and punish the wicked.  Upon this foundation, Saint Thomas Aquinas (b.1225-d.1274); a Dominican priest, influential philosopher and theologian- theorized three pillars in which a “just war” could be fought: for a good and just cause not simply for gain, that it be done by a legitimate and lawful authority and that ultimately peace must be sought.

In paradox, God is seen in the Old Testament as a great warrior. He leads and inspires his people into battle to gain freedom and correct injustice.  In the New Testament, Christ is the great peacemaker- calling upon us to love our enemies, turn the other cheek and commanding Peter to put away his sword.

Likewise song inspires us.  The Battle Hymn of The Republic, tells us “His truth is marching on” and challenges us where Christ “died to make men holy, let us die to make men free.”  Another commands us- “Onward, Christian soldiers marching as to war, the the Cross of Jesus going on before.”  There are many different types of wars. Wars against sin, injustice and oppression. Wars against tyranny, fanaticism and scourge.

When we contemplate whether the cost and weight of war is ever balanced, we need only to think back to the atrocities of World War Two.  The Holocaust and war crimes perpetrated by the Nazis against an unknowing world.  In one of the pivotal battles of the war, made famous in the movie Patton– American forces are besieged in the Belgian town of Bastogne in December 1944.  Surrounded and running short on supplies, a bitter winter storm prevents their relief.  Nazis demand their surrender or threaten their total destruction.

Charged with their reinforcement, General George Patton’s Third Army is frustrated to move forward and make an impact.  Himself a paradox- a military man who prays on his knees, he summons an army chaplain to write him a prayer for improved weather in which to attack.  The chaplain questions the motivations for a prayer in which to kill and conduct war.

The Chaplain was Army Colonel James H. O’Neill, an ordained Catholic priest who would later rise to become Brigadier General and Deputy Chief of the US Army Chaplain Corps and be elevated to Monsignor.  The prayer he wrote and presented to General Patton was ultimately disseminated to all soldiers within the Third Army, that winter:

“Almighty and most merciful Father, we humbly beseech Thee of Thy great goodness, to restrain the immoderate weather for which we have had to contend. Grant us fair weather for battle. Graciously hearken to us as soldiers who call upon Thee that, armed with Thy power, we may advance from victory to victory, and crush the oppression and wickedness of our enemies and establish Thy justice among men and nations.  Amen.”

I began this reflection with a quote from the prophet Isaiah.  That quote, is engraved on a bronze statute of war humbling his sword into a plowshare.  It was sculpted by famous Russian artist Yevgeny Vuchetich and presented on behalf of the people of Russia to the United Nations in 1957.  It is displayed in the peace garden at their headquarters in New York City.

God alone knows if mankind will ever truly know peace.  He sent to us his Son, who is the Prince of Peace and showed us how to live for peace and in love for each other. God gave to us His example, we only need to have the courage and sense to follow.

Most almighty and merciful God, grant your eternal rest upon all those who sought to establish your justice and peace. Let us not belittle their sacrifice, by not beseeching your grace upon us.  Help us to know that we only have ourselves to provide for and help each other.  Let us come to know that those of different languages and different colors, are ineed our brother as we are all your children. Protect those even now who stand guard at home and aboard, and seek to rid your world of injustice and oppression. Grant their families comfort while they serve away from them. And most importantly, give to us thankful and respectful hearts for their service and the blessing of your peace- so that we might not learn war any more. Amen.

Today is the Second Sunday after Easter, or as was designated by Pope John Paul II- Divine Mercy Sunday. This designation was made on April 30,2000  the same day that Pope John Paul II Canonized Sister Faustina Kowalska.

Saint Faustina was born in Poland in 1905.  At the of 20 she became and nun and died just thirteen years later from tuberculosis.  During her brief yet influential life, Sister Faustina became known as a mystic and visionary.  In a handwritten diary she kept during the last four years of her life (which when converted to print exceeds 700 pages), Sister Faustina recorded the many visions and encounters she had with our Lord, Jesus Christ. At first discounted and banned by the Vatican, her diary and writings are now held as divinely inspired.

Sister Faustina wrote of her first visit from Christ- as she lies reposed in her room at the convent, on a Sunday evening in February 1931.  Appearing to her in a luminous white garment, with brilliant rays of white and red light emanating from his heart, Jesus instructs her- “Paint an image according to the pattern you see, with the signature:  ‘Jesus, I trust in you.”   In this first visitation Jesus tells Sister Faustina:  “The first Sunday after the celebration of my Resurrection, is to be solemnly blessed as the Feast of my Divine Mercy.”  (Diary of Sister Faustina. 1-49)  Not knowing how to paint, it was nearly three years before the image was completed and hung in the convent chapel.

After completion of the painting, and as her health declined over the next four years, Sister Faustina documents in her diary a myriad of visitations she received from Jesus.  She writes that Jesus implores the veneration of this painted image and calls upon us to delight in his unlimited mercy.  “You are to show mercy to your neighbors always and everywhere You must not shrink from this or try to excuse or absolve yourself from it.  I am giving  you three ways of exercising mercy toward your neighbor; the first- by deeds, the second- by word, the third- by your prayers.”  (Diary of Sister Faustina. 742)

Christ teaches us this valuable lesson in the Parable of the Good Samaritan.  A traveler is beaten and robbed, being left for dead on the side of the road.  Both a priest and a Levite, two of the most respected personalities of the time, see the victim and cross to the other side of the road.  But a Samaritan, a despised second class citizen, “is moved with compassion”; approaches and tends to the victim. Going so far as to place the victim upon his animal and transports him to an inn.  Leaving the next day he over pays the innkeeper, instructing him to take care of them man- adivsing he will pay whatever else is owed when he comes this way again.  Jesus asks those gathered, who has treated the man rightly. He is told by the crowd- those who showed mercy. “Jesus told them, ‘Go and do likewise.” [paragraph paraphrased Luke 10:30-37]

Sister Faustina records in her diary an inspired prayer- a chaplet, that Christ “begs be prayed for threefold benefit: to obtain mercy, to trust in the mercy of Christ and to show mercy toward others.”  Sister Faustina demonstrates how the Chaplet of Divine Mercy is to be prayed using a simple Rosary and “at the direction of our Lord, prayed at three o’clock- his hour of greatest suffering and most complete mercy.”

“Oh Blood and Water, which gushed forth from the Heart of Jesus, as a fount of mercy for us- I trust in you. Eternal Father, I offer you the Body and Blood, Soul and Divinity of Your dearly beloved Son, Our Lord Jesus Christ, in atonement for our sins and those of the whole world.  For the sake of His sorrowful Passion, have mercy on us and on the whole world. Holy God, Holy Mighty One, Holy Immortal One- have mercy on us and on the whole world. Eternal God, in whom mercy is endless and the treasury of compassion inexhaustible, look kindly upon us and increase Your mercy in us, that in difficult moments we might not despair, nor become despondent- but with great confidence submit ourselves to Your holy will, which is love and mercy itself. Amen.”

Before her death, Sister Faustina writes, “There will be a war- a terrible, terrible war. The nuns of Poland, indeed the peoples of the world- must pray for mercy.  For no matter how great our sins, Christ’s mercy is greater. Trust in Christ and receive His mercy and let His mercy flow through you.” [Diary of Sister Faustina. 786]

So, we are to trust in Christ. To accomplish works of mercy- forgive, encourage, comfort and pray. Be patient. Clothe that naked, feed the hungry, give drink to the thirsty, shelter the homeless, visit the imprisoned and infirmed, and with compassion bury the dead.

Sometimes it is difficult to trust- even in our friends, let alone in Christ who remains unseen.  As in our Lectionary for today, we can be like doubting Thomas- unless we see the nail marks in Christ’s hands and put our fingers into them, or put our hands into His side- we may not believe, we may not trust. [paraphrased John 20:25]  But do not forget, “Jesus said to Thomas- ‘Because you have seen me, you believe- so blessed are those who have not seen me and yet believe!” [John 20:29]

“In His great mercy, He has given us a new birth into a living hope- through the resurrection of our Lord, Jesus Christ.” [1 Peter 1:3]

This is the Second Sunday after Easter. This is the Feast of His Divine Mercy. Christ lives! Christ is merciful!  Jesus, I trust in you!

John 13:21-32

²¹ After he had said this, Jesus was troubled in spirit and testified, “Very truly I tell you, one of you is going to betray me.”

²² His disciples stared at one another, at a loss to know which of them he meant. ²³ One of them, the disciple whom Jesus loved, was reclining next to him. ²⁴ Simon Peter motioned to this disciple and said, “Ask him which one he means.”

²⁵ Leaning back against Jesus, he asked him, “Lord, who is it?”

Notice first that Jesus was troubled in spirit. Perhaps pausing to think about the betrayal He was about to experience was like a penetrating arrow into His soul. Perhaps knowing the love He had for His disciples – including Judas – caused Him pain to know that it wasn’t reciprocated, even if only partially, by Judas. Perhaps this event on the timeline leading to His crucifixion was particularly painful, because it stepped up the pace of everything. There was no turning back.

Jesus has already prepared His true disciples for this event; now, He brings it about in actuality. First, in deep distress of spirit, Jesus tells all the disciples plainly, so that there could be no more room for doubt, that one of them would indeed betray Him (v21). The depth of the eleven disciples’ love and dedication to Jesus may be seen in their response: stunned silence and amazement (v22). How could it be that one of them, who had seen the goodness and greatness of this Messiah, the true Son of God and Man, ever betray Him? Even impetuous Peter is so taken aback at this revelation that he does not dare to speak openly, but motions for John, reclining beside Jesus, to “Ask Him which one He means” (v23-24). John asked Jesus (v25), and Jesus’ answer once again shows the depth of His mercy; for as Calvin says, He would reveal the traitor to John alone and not to all the disciples, and not by giving some sign of condemnation or curse, but by displaying to this impostor the honor of a dignified guest – He selected a piece of bread, dipped it in the oil, and “gave it to Judas Iscariot, son of Simon” (v26). This gentle display, as we’ll see is why John’s gospel points out Judas’ treachery more frequently than the others, and also why, as we’ll see in v28, why none of the other disciples understand why Jesus said what He said in v27. Let’s look at it now.

So far in this chapter, we’ve seen the commencement of the greatest act of love, and we sadly note that it is met with the most malicious act of treachery ever committed. Having taken the piece of bread from Jesus, but having despised the love that extended it, Judas, fully and finally persuaded by Satan (v27) to betray God Incarnate, obeys the sorrowful command not to delay in that which he had already planned to do. This exhortation is not of such a nature that Jesus can be regarded as exciting Judas to do the action; rather it is the language of one who views the crime with horror and detestation. It’s as if He is saying, “Since you’ve given yourself to destruction, go to destruction.” And we get explanations of the misunderstanding that the other disciples had regarding this command in v28-29. Of course, they’d understand it all quite clearly with the passage of time. But in v30, we see Judas depart from the presence of the Lord forever; John adds, “And it was night.”

Maybe “And it was night” is just a casual comment by John that it was now dark outside; but maybe John is saying something more significant than that. One commentator said, “These are some of the most pregnant words in the whole of literature.” It was dark, but not only outside, not only because the sun had gone down, but it was dark in Judas’
heart. No light shone there, because no love for Jesus shone there, because Satan had entered into him, because sin had taken hold of Him, and because worldly pleasures had captivated him. The Trinity of evil was choking the very life out of him. “And it was night.”

At this point (v31-32), Jesus begins His final instructions and teachings before He goes to the cross. From here to the end of chapter 17 compose one great block of instructional material which Jesus gives to His disciples, so that they might understand exactly what His death would mean, and why it must come about. Immediately, He brings out the one foundational principle that He will continue to develop and elaborate upon: His impending death is for the glory of God. This must have been unthinkable to His disciples. If there was one thing that did not conjure up thoughts of glory, it was death on a Roman cross.  That was the most shameful, despised, and humiliating process the world of fallen men could possible devise. Yet here Jesus was, saying that it would be for the glorification of Himself, the Son of Man, and likewise of the Father. Such is the wonder and the foolishness of the gospel!

The greatest act of humility and condescension in all history is at the same time the greatest act of self-glorification that God would ever perform. It’s accomplishment was the one great design of God from before time began, a design which brought all three members of the Godhead into a marvelous and mutually-glorifying work, the Father planning, the Son purchasing, and the Spirit applying the redemption of man the rebel! There we see God’s glorious character revealed more clearly than at any other time and place. We see His wrath against sin in the crushing of His own dear Son because of it. We see His free, redemptive love in the lengths He goes to be able to have mercy on those for whom He has decreed mercy. We see His grace, His justice, His sovereignty, and His inter-triune relationships of love and mutual glorification all displayed on the cross, as we could never have seen them in any other way. Truly, in this horrible act of injustice, the Father glorified the Son, and the Son glorified the Father.