Godly Mercy Is Meant to Open Our Eyes to Humility through recognition of what is holy
Now Thomas (also known as Didymus[a]), one of the Twelve, was not with the disciples when Jesus came. So the other disciples told him, “We have seen the Lord!”John 20:24-29
But he said to them, “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe.”
A week later his disciples were in the house again, and Thomas was with them. Though the doors were locked, Jesus came and stood among them and said, “Peace be with you!” 27 Then he said to Thomas, “Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe.”
Thomas said to him, “My Lord and my God!”
Then Jesus told him, “Because you have seen me, you have believed; blessed are those who have not seen and yet have believed.”
Eastertide Prayer: 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. Ora Pro Nobis.
As an act of mercy, Christ showed Thomas, during his “great holiday” on earth after His resurrection, that He had indeed put on Immortality. Thomas then declares what those do at the elevation of the Holy Eucharist: “My Lord and my God!“. How many reading that passage wish they, too, could have been there? And yet there is something far greater promised to us.
Another Eastertide (Octave) has come to a close with the Sunday of Divine Mercy. But the Easter Season continues till the 50 days comes to a close. Does the excitement of Christ still risen remain with us? Or has the buying and selling of the world crowded out humility and the divine mercy of immortality?
Yet Monday will come and with it the return to secular work that marks the end of our present holiday season. Indeed, for many, they have already returned to work and the business world which governs the greater amount of our time has no such need to keep these days with the holiness they once had.
Chesterton helps us recognize and reflect upon the corporate intent to destroy all such holy days unless it brings them some sort of profit. And while he never supported Socialism (it was not the intent of his attack on Capitalism), Chesterton wants to remind us that any economic solution we are told will make our life here “better” is tested as to its character by its attitude towards the Christian holiday. God has a more merciful intent about work and holidays and our resurrection along with Christ to immortality is “the great holiday” which they can never harm or destroy.
The War on Holidays
“The general proposition, not always easy to define exhaustively, that the reign of the capitalist will be the reign of the cad–that is, of the unlicked type that is neither the citizen nor the gentleman–can be excellently studied in its attitude towards holidays. The special emblematic Employer of to-day, especially the Model Employer (who is the worst sort) has in his starved and evil heart a sincere hatred of holidays. I do not mean that he necessarily wants all his workmen to work until they drop; that only occurs when he happens to be stupid as well as wicked. I do not mean to say that he is necessarily unwilling to grant what he would call “decent hours of labour.” He may treat men like dirt; but if you want to make money, even out of dirt, you must let it lie fallow by some rotation of rest. He may treat men as dogs, but unless he is a lunatic he will for certain periods let sleeping dogs lie.
But humane and reasonable hours for labour have nothing whatever to do with the idea of holidays. It is not even a question of ten hours day and eight-hours day; it is not a question of cutting down leisure to the space necessary for food, sleep and exercise. If the modern employer came to the conclusion, for some reason or other, that he could get most out of his men by working them hard for only two hours a day, his whole mental attitude would still be foreign and hostile to holidays. For his whole mental attitude is that the passive time and the active time are alike useful for him and his business. All is, indeed, grist that comes to his mill, including the millers. His slaves still serve him in unconsciousness, as dogs still hunt in slumber. His grist is ground not only by the sounding wheels of iron, but by the soundless wheel of blood and brain. His sacks are still filling silently when the doors are shut on the streets and the sound of the grinding is low.”
The Great Holiday
“Now a holiday has no connection with using a man either by beating or feeding him. When you give a man a holiday you give him back his body and soul. It is quite possible you may be doing him an injury (though he seldom thinks so), but that does not affect the question for those to whom a holiday is holy. Immortality is the great holiday; and a holiday, like the immortality in the old theologies, is a double-edged privilege. But wherever it is genuine it is simply the restoration and completion of the man. If people ever looked at the printed word under their eye, the word “recreation” would be like the word “resurrection,” the blast of a trumpet. A man, being merely useful, is necessarily incomplete, especially if he be a modern man and means by being useful being “utilitarian.” A man going into a modern club gives up his hat; a man going into a modern factory gives up his head. He then goes in and works loyally for the old firm to build up the great fabric of commerce (which can be done without a head), but when he has done work he goes to the cloak-room, like the man at the club, and gets his head back again; that is the germ of the holiday. It may be urged that the club man who leaves his hat often goes away with another hat; and perhaps it may be the same with the factory hand who has left his head. A hand that has lost its head may affect the fastidious as a mixed metaphor; but, God pardon us all, what an unmixed truth! We could almost prove the whole ease from the habit of calling human beings merely “hands” while they are working; as if the hand were horribly cut off, like the hand that has offended; as if, while the sinner entered heaven maimed, his unhappy hand still laboured laying up riches for the lords of hell. But to return to the man whom we found waiting for his head in the cloak-room. It may be urged, we say, that he might take the wrong head, like the wrong hat; but here the similarity ceases. For it has been observed by benevolent onlookers at life’s drama that the hat taken away by mistake is frequently better than the real hat; whereas the head taken away after the hours of toil is certainly worse: stained with the cobwebs and dust of this dustbin of all the centuries.”
-G. K. Chesterton, The War on Holidays, The Great Holiday, Utopia of Usurers, 1917