Suz and I have a framed Divine Mercy image in our living room — not the most popular and widely disseminated version of the image (like the one on the right), but a different one that we greatly prefer.
We’ve never liked the Divine Mercy images you see on most holy cards and website — the ones based on the 1943 painting by Adolf Hyla, with Jesus tilting his head to one side and making good eye contact with the viewer. To our eyes this Jesus looks too much like the mild, slightly effeminate, northern European Jesus of too much sentimental Protestant devotional art — something that, as converts, we’re more than slightly allergic to.
Everything about the Hyla-influenced Divine Mercy images, from the waves of Jesus’ hair and the shape of his beard to the cast of his upraised hand and the exaggerated bathrobe sleeves, is off-putting to us. His face is too gaunt, skin too creamy, his expression too dreamy. (I’m also not a fan of the "twinkling" effect of the red and pale rays in some versions of this image, though not the original Hyla.) One of us dubbed this familiar image "Seventies Dude Jesus," and it’s stuck ever since.
The original Divine Mercy image created for St. Faustina by Eugene Kazimierowski at Vilnius (called the Vilnius image), a restored version of which has been available since 2003, is, we think, so vastly superior to Seventies Dude Jesus that it’s hard to quantify. This is the image that made Sr. Faustina cry with its inadequacy until Jesus told her it was good enough. I’m sure Jesus would have said the Hyla image was good enough too, but that would have been a lot more generous of Him in my opinion.
Everything about the Vilnius Jesus, from his attitude and expression to the handling of his robe and the rays of light, is more serious, weighty and classical to our eyes. Though still obviously a European image, this Jesus looks more universal, his ruddier skin tone less Caucasian-looking.
The smoothly even red and pale rays and the clarity of the colors (as with the original Hyla, though not some of its imitators) best reflects, I feel, the spiritual symbolism of St. Faustina’s visions. I like the translucence of His robe (particularly where the rays illuminate the sleeves), which looks more to me like something Jesus would actually have worn than does the smooth, heavy linen-looking fabric worn by the Hyla-influenced images.
As strongly as I feel about all this, I recognize that it’s a matter of taste. I don’t claim that anyone has to agree with me, although I suspect that I’m not alone in feeling this way. As a critic I’m used to considering the pros and cons of varying points of view on aesthetic matters, and while I don’t necessarily think that matters of taste are all completely subjective, I also recognize the difficulty of finding fixed points that can be known with certitude.
These questions go beyond matters of devotional art into wider devotional questions of hymnody, church architecture, spiritual reading and even prayer. Since I’m on the subject of Divine Mercy, here is a confession. Every year our family prays the Divine Mercy novena from Good Friday to the eve of Divine Mercy Sunday. I embrace this, and yet there is an aspect of it I find somewhat troubling.
Here we’ve made it through 40 days of Lenten penance, through the rigors of Holy Week and Triduum, with the abjection of Good Friday, finally arriving at the glory of Easter and the Easter Octave — and here we are, day in and day out throughout the Easter Octave, focusing with laserlike intensity on the sake of His sorrowful Passion, the sake of His sorrowful Passion, the sake of His sorrowful Passion, fifty times a day all Easter Week long. Isn’t that a little, you know, Good Friday for a season in which we ought to be joyously celebrating the resurrection of Christ, not His sorrowful Passion? (Perhaps we might add some special Easter devotions to sort of offset this? Does anyone know of any?)
Devotional literature and sentiment is another area that can present stumbling-stones as well as stepping stones. I know I’m not the only Catholic who has been taken aback by some of the more florid paeans to the Blessed Virgin in the writings of Alphonsus Liguori. I understand that devotional language is hyperbolic and poetic and needs to be read in context, but sometimes the effort of contextualizing something becomes more of a burden than any benefit to be gained.
"As the body cannot live without breathing," St. Alphonsus writes, "so the soul cannot live without having recourse to and recommending itself to Mary." If having recourse to Mary is the vital equivalent of breathing, what more essential and vital function remains for the intimacy we ought to have with the Holy Trinity? Again, "Take away the sun and where will be the day? Take away Mary, and what will be left but the darkest night?" Once you make Mary the sun, what room have you left in your picture for the Son of God and His Father?
Not long ago I encountered a passage from a 19th-century devotional work deploring the horrors of venial sin and purgatory:
God hates venial sin so much that in the next life He visits it with chastisements which, during almost an eternity, are a kind of hell, and He keeps the gates of His Paradise closed against souls which are His friends and are dear to Him until the complete expiation of the least of their sins. He hates it so much that even in this life He has often visited it with terrible chastisements. The wife of Lot permitted herself to indulge in thoughtless curiosity; at that very instant she is struck dead.
This might be very helpful and edifying to some people. It isn’t to me. For one thing, whatever the sufferings of purgatory may be, to draw so close and unqualified an analogy between the condition of the Holy Souls in purgatory to the Lost in hell seems to me … unhelpful. And yes, any sin, even venial sin, ought to fill us with dread and sorrow. I always tell my CCD students that the accumulation of venial sins is what makes mortal sin thinkable. But I have trouble with the idea of God striking people dead for a moment of "thoughtless curiosity." Surely the sin of Lot’s wife was something worse than that.
Having said all this, I hasten to add an important clarification.
I certainly don’t want to surround myself only with the devotions and forms of spirituality that are naturally congenial to me. For one thing, discomfort with a particular spiritual idea, image or style may very well point to an area in which I need to grow. It’s precisely what I don’t initially understand or appreciate, not what I do, that is likeliest to help me in the long run.
Even if my discomfort with a particular spiritual expression is purely a matter of taste, there’s something to be said for not having everything my own way. I don’t want to become some kind of spiritual gourmet who must have his devotions attuned precisely to his delicate tastes. A church doesn’t have to look exactly like the kind of church I most prefer. Hymns don’t have to be my own favorite style. Different things speak differently to different people, and even if something is never going to be "my" thing, I can still work with it and benefit from it as best I can.
But this kind of spiritual de gustibus can also be taken too far. Not only is it okay for people to gravitate to devotions that they find most edifying, sometimes when we're uncomfortable with something it may be because there really is a deficiency. I’m not saying that Seventies Dude Jesus is an example of that. But other things are. Not every hymn has to be my favorite style, but some hymns are genuinely flawed or bad. And not every flawed hymn was necessarily written after 1960.
What do you think? What devotions do you find most helpful or unhelpful? How do you deal with devotions you find unhelpful, particularly in group settings?
Incidentally, I got an email recently from someone thanking me for an old post on our family’s Jesus Prayer chaplet. This has been a wonderful devotion for us for years, and I'm delighted to hear that others have found it helpful. I highlight it again here for the benefit of others who may appreciate it as well. If you aren't familiar with the Jesus Prayer or don't pray it regularly, I encourage you to check out this post and look for ways to incorporate the Jesus Prayer into your life.
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Amen on the “Seventies Dude Jesus”.
The image you are referring to I call “Protestant Jesus”. I dislike that image because of the very sentiments you explained.
We have a wealth of 2000 years of beautiful portraits and images of Jesus and the Catholic Culture in the U.S. so desperately wants to be accepted by Protestant America, that they have sacrificed their patrimony for bland, stale, “Protestant Jesus”.
It’s time to reclaim our patrimony and celebrate our heritage, not go along to get along mindset still prevalent in too many Catholics.
I think it is all a matter of taste. I prefer the Hyla image. To me, it feels like a better reflection of Christ’s Divinity, His Transcendence. The Vilnius seems more a reflection of Christ’s Humanity. Now that’s wonderful, but personally (again it’s a devotional preference) I’ve always gravitated more toward Christ being God the Son. I love the Sacred Humanity of Christ, but as a Latin Catholic who has always looked Eastward, I just love the Theophany.
That’s why it’s so hard to argue. Although I much prefer Gothic, Classical, and Baroque representations of art to the Modern, there are examples of quite wonderful Modern art and grotesque older versions.
We do not have to embrace all devotions. I think we are led to embrace some but not others. I do not think that if I do not take on a devotion that the devotion is deficient, rather I think that it is because that particular devotion is not for me. To think the devotion is deficient, is prideful. Who am I to think I know better than a saint, like St. Alphonsus Liguori? If I don’t understand his language, then the deficiency is mine, spiritual or intellectual, otherwise, the church would have spoken against it a long time ago.
“If having recourse to Mary is the vital equivalent of breathing, what more essential and vital function remains for the intimacy we ought to have with the Holy Trinity?” We ought to have the intimacy that Mary had with the Holy Trinity. Mary shows us the way.
I prefer the Hyla image of the Divine Mercy. Just a matter of taste. I find it somewhat insulting that you picked apart the Hyla image. (I know you didn’t mean it that way) If you said that in my presence, I would be embarassed to state my preference as I wouldn’t want to offend you or have you think I am a protestant in my tastes or spirituality. If you like the Vilnius image, fine. I think it best not to pick apart or look for deficiencies in devotions. Doing that has gotten me into spiritual pride and led me to offend others. I share the positive aspects of devotions that I have embraced but try very hard to keep my mouth shut when it comes to the potential problems with other devotions. Unless it entails outright heresy, of course, then you have to speak up. In a group, I try to see what the other sees in the devotion. I still might not understand it but it helps. And with me, sometimes the less I say the better in these situations. I find that asking questions about the devotion helps me a lot such as “I don’t know about that one, tell me about it…”
I strongly believe that the Holy Spirit guides us in these matters if we let him. We do not have to tear down devotions if we don’t embrace them, just move on to where the Holy Spirit wants you to go. And we certainly don’t want to , nor should we or can we, take on every devotion out there. We also have to keep in mind that a devotion is a means to an end.. It should help us focus, pray and come to know Our Lord better. The devotion is not the end. The end is to get to heaven, not to check the boxes of any devotion. we shouldn’t feel guilty for not having a particular devotion. But by all means, be open to it. Just comtemplating a devotion and the spirituality behind it is beneficial, imho. we should imitate the holiness behind the devotion but we can’t do that by checking off boxes.
The Rosary, Divine Mercy Chaplet, and Eucharistic Adoration are my faves.
I think that we at times put too much on the devotion to the exclusion of other things. We can become obsessed with it. I remember your column from a while back in which you used the phrase “devotional creep”. you are so right on that. Just say the Rosary people! Keep it simple. But if you feel you must add all the extra prayers, go ahead and I will pray with you. You are probably holier than I am so I will follow your lead. A regular recitation of the Litany of Humility is a big help too.
I have a huge portrait of Jesus on display for 2 decades. I hate it as far as art goes. It is The Sacred Heart of Jesus with his 70’s hair, pleading puppy dog eyes, and as if he just left make-up. To me there is nothing appealing about it and I find that out of all the religious art I have, my Protestant friends love “this Jesus” and want to know where I got this picture. Where I got it is why I keep it up. As I and my family returned to the Church, a woman guided us and made our Faith mean something more than a mere duty and a family tradition. She gave us that picture. I keep it up to remember Faye in her passing and for that reason I love it. Otherwise that picture would be going home with the first Protestant that praised it.
I know it sound like heracy but I think all this Divine Mercy stuff is just too much. I mean the chaplet and all those other prayers seem very odd to me. I’m just not a fan of all these special devotions. The rosary is enough for me.
Thanks for this great post, Stephen. I really don’t care for either image. This very morning, finishing up a post about Divine Mercy Sunday for Sacred Heart Radio, I looked all over the place for a Divine Mercy image that I did feel comfortable with. I came up with a photograph of a wild, exuberant, 50-ft-tall statue of it in the Philippines. To me, that kind of faith and art is something I can appreciate, while sentimental 19th-century art leaves me cold. I understand that other people feel very differently about it. But then again, I am not comfortable with St. Faustina, or her diaries, or Divine Mercy Sunday! It is a devotion I just don’t “get.” But I don’t think there’s anything wrong with them, and the image that St. Faustina’s description calls up in my mind is beautiful and profound. So what if no one has painted it the way it is in my mind? I was relieved to find that Christ told St. Faustina that it was the image, and not the physical depiction of it, that’s important. Because I sure don’t like the Hyla picture.
Different devotions are meant for different sorts of people. I am quite prepared to admit that being lukewarm about this one this is probably a deficiency on my part—I have a lot of them, when it comes to devotions. Over the past few years I have come to appreciate and love a lot of devotions that used to leave me bewildered. The more of them you understand and share in, I think, the more expanisve you become. But some people are just naturally less devotional than others, and some gravitate more to some devotions than they do to thers. And when it comes to art, sometimes it’s a matter of taste and sometimes an image is really just bad art. Often it takes centuries for people to decide which is which. So if an image gets in the way of one’s faith rather than helping it, I think it’s best to say, “Other people love this, more power to them!” and not worry about it.
You aren’t the only one uncomfortable (and not in the spiritually productive sense) with the timing and nature of the Divine Mercy novena. I refer you to this rather wonderful article from _Rorate Coeli_ that treats of this very matter: http://rorate-caeli.blogspot.com/2012/04/quasi-modo-geniti-infantes-rationabile.html.
Thanks all for the thoughtful comments so far.
Ann: Thanks for your comments. I think you’re absolutely right—indeed, it’s part of my point—that all devotions are not for everyone, and that we ought to give significant latitude for different sensibilities and tastes in the choice of devotions. De gustibus is a valid principle with a wide applicability in spiritual matters.
My deconstruction of the Hyla image is first of all an explanation of my response to that image, based on my background and spiritual experiences, including my history with Protestantism. I’m sorry that you felt insulted, and if I’m at fault, I apologize.
At some point, though, at least some critiques of particular devotional styles ought to be permissible even if they hurt people’s feelings. If some pious Catholic absolutely loves “City of God” or “Let There Be Peace on Earth,” they may feel hurt and offended if I express what I think is deficient about those hymns. It’s not my intention to offend anyone, but there is an error in the opposite direction too.
I think it’s incumbent on all of us to be willing to give the benefit of the doubt to forms of devotion we don’t personally find helpful or edifying. But I also think we ought to be willing to have open minds about critiques of forms of devotion we are drawn to. Just as our distaste for a devotion doesn’t mean there’s anything wrong with it, so our appreciation for a devotion doesn’t mean there aren’t any reasonable concerns or caveats around it.
I also agree that the moral and spiritual authority of a saint and spiritual writer like St. Alphonsus Liguori deserves great deference, and I am not saying there is anything wrong with his writings. I am saying that if enough people stumble at his writings over a long enough period of time, it may eventually become reasonable to conclude at least that we may have reasonable concerns regarding how widely helpful his works are likely to be for us and people like us, We may not want to enthusiastically recommend his writings to everyone we know, if we sense that they or we will spend more time explaining why what looks like a problem to us isn’t really a problem than we will benefiting from the work.
I have no problem with your formulation that Mary shows us the way to greater intimacy with the Trinity. What I am saying is that the metaphor of the sun is so dominant both in the cycle of earthly life and in the physics of the solar system that comparing the sun to Mary almost inevitably seems to marginalize God. I would be happy saying that in the darkness of this vale of tears Mary is like the moon reflecting the light of the sun. That would seem to me to show forth fully the truth articulated by Lumen Gentium, that
It is this crucial insight that I find that St. Alphonsus is at least often not at pains to emphasize in a way would be helpful to me, often for long passages.
A very conflicting post for me from Mr. Greydanus. I’ve heard these objections before from cradle Catholics & from newly minted Catholics.One thought occurring to me is that the definitive in Catholic art as opposed to protestant art might be a very graphic depiction of the Crucified Jesus, and some I’ve seen are almost off-putting in their bloodiness. But I remember one depiction of the suffering Jesus has him dripping with blood, fully robed, offering His Body in Holy Communion to someone, and he’s bent over somewhat in doing so. But it’s also very oddly moving.GOD BLESS, MARKRITE
I have no problem with the timing or content of the Divine Mercy novena. It’s about God’s Mercy. The timing is always right for invoking His Mercy, which is clearly on display in the Passion. Of course, Jesus rose from the dead and that is the victory of God’s Mercy: we always know that. Just as we do not need a 15th station of the cross, we don’t need to add to the chaplet.
Corey F., that is an absurd piece of commentary.
markrite: FWIW, I’ve been a Catholic for over two decades and have made a concerted effort to get over the aesthetic limitations of my 20th century Protestant upbringing (which were less severe than they might have been since a) I was for many years in a decent Episcopal church and b) I’ve always had an artistic affinity for ancient and medieval sacred art, both Eastern and Western). I’ve prayed and worshiped in ancient Catholic churches in Italy and Spain. I have no problem with the very bloody Passion imagery of some high medieval art. I also try to be open to the best in 20th and 21st century Christian art.
Dms: We don’t need a 15th station of the cross. But we need something other than the stations of the cross. To put it in other terms, suppose the rosary stopped after the Sorrowful Mysteries and had no Glorious Mysteries. That would at any rate be much less complete as a general Christian prayer and much less appropriate for specifically Easter-season prayer.
How exactly is the Easter Octave especially full of Easter joy and triumph if we pray over and over about the sorrowful Passion and do nothing special all week to celebrate the glorious Resurrection?
Dms: Is it really “an absurd piece of commentary”? Come on. From a liturgical standpoint, it is unassailable. Furthermore, the article points out rather correctly that continuing to meditate on Our Lord’s Passion into the Easter Octave destroys the integrity of the liturgical seasons and what they signify. Of course, we ought always to meditate on the Passion of Our Lord; Easter does not dispense us from that necessity. But officially to turn that into a central liturgical and paraliturgical focus for the Church in Paschaltide? That strikes me as less acceptable. Sorry, but the coincidence of the Divine Mercy Novena with the Easter Octave is a recent innovation with no precedent in tradition. “There is a time for fasting for the sake of His sorrowful Passion, and a time for feasting in celebration of the risen Lord. Easter and all Sundays are times for feasting.” Hear, hear.
I much prefer the older devotion th the Sacred Heart which I think is an expression of John’s passion narrative.
Just a thought on the appropriateness of the Divine Mercy devotion during the Octave of Easter… Jesus conquered sin and death and rose victorious precisely for us, to offer us the fruits of His victory. The joy and victory of Easter came through the Cross, and came for us mired as we are in brokenness, sadness, and sin… It’s because we NEED to be saved that we are filled with joy at the news of Christ Risen!
I don’t deny that this devotion can be celebrated in a way that seems to lose track of the Resurrection, but I don’t think that’s necessarily the case. How does the chaplet end? “Holy God, Holy Mighty One, Holy and Immortal One, Have Mercy on Us and on the Whole World.” x3, then “Jesus I trust in You.” x3…. It seems that our Easter Joy is deepened by our awareness of how much we need that victory! It’s the difference between someone offering you a glass of water during a rainstorm and offering you a glass of water after a 3 hour hike in the desert!
So, while it may not nor need not be for everyone, I try to celebrate it in this spirit, which seems to me to flow even from the prayers themselves.
Anybody else out there think of it this way, or just me?
Happy Easter everyone! Christ is Risen, Alleluia!
God Bless,
Fr. Ben
Fr. Ben: You write:
I don’t deny any of this. But isn’t that precisely what 40 days of Lenten penance, Holy Week, Triduum, and above all Good Friday are all about? Fully facing up to brokenness, sadness and sin, as well as the horror of our Lord’s passion, the horror of the cross, and our own need to internalize the passion, take up our own cross and follow Christ—in order that, having so faced up to all the bad news, we may finally be prepared to fully celebrate the joy of Easter and our Lord’s triumph over death and sin?
After all that, having at last come to the Easter Octave, couldn’t we finally use a special devotion for this season focused with laserlike intensity on Jesus’ triumph, rather than making this a special occasion for drawing our gaze to His sorrowful Passion … His sorrowful Passion … His sorrowful Passion … 50 times a day all week long?
I don’t say this in a spirit of pride or resistance. I pray the Divine Mercy novena every year. But surely you at least see the uncomfortable irony?
One reason the Church is Catholic is that there is something in her for everybody.
As an Eastern Christian, I’ve always loved traditional Russo-Byzantine iconography, and find most Western devotional art too saccharine for my taste.
I wonder if it would be possible to execute a Christ of the Divine Mercy in the Byzantine style?
dixibehr:
Oh yes. We have one of those too. Not this exact one, I think, but one like it. Here’s another lovely one.
Easter greetings to you! I mean no disrespect when I say this is not one of your best articles, Mr. Greydanus. “Once you make Mary the sun, what room have you left in your picture for the Son of God and His Father?” Poorly conceived and formulated question. You’d do well to spend a bit more time contemplating the “picture” of “the woman clothed with the sun” (Revelation 11:19 - 12:6) as not only but also our Blessed Mother.
Amélie: Thanks for your comments, which I take in what I hope is the spirit they are intended. I’m glad you usually appreciate my articles. You might be surprised how much I’ve contemplated and commented upon that passage. Perhaps you might contemplate my question some more.
Steven…
I grant you the irony, especially depending on how the devotion is used and understood… but to play… St. Faustina’s advocate:
The Risen Lord appears still with His wounds, and in each Resurrection appearance encounters fear, resistance, a lack of understanding, which His presence then fills with light. I’m not sure basking in the glory of Easter (which is exactly what we should be doing, for 8 & for 50 days) means diminishing our awareness of those wounds or our need for salvation. Are the glorified wounds necessarily a damper? Do we sing Alleluia with less vigor and joy as we are aware that we are still pilgrims on the journey toward the Heavenly Jerusalem? I’m not sure it’s “wrong,” but I’m always very uncomfortable when the crucifix is hidden or replaced during Easter, I don’t think that’s the mind of the Church.
Here are the suggested opening and closing prayers for the Chaplet (I’m embarrassed to say I had to look them up)
OPENING:
You expired, Jesus, but the source of life gushed forth for souls, and the ocean of mercy opened up for the whole world. O Fount of Life, unfathomable Divine Mercy, envelop the whole world and empty Yourself out upon us.
O Blood and Water, which gushed forth from the Heart of Jesus as a fountain of Mercy for us, I trust in You!
CLOSING: 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.
I find those (optional) prayers joyful, hope-filled, helpful. We should rightly focus on Christ’s Victory over Easter, but the context for that joy is our great need, and the great price paid for that victory. I think keeping those in sight deepens rather than diminishes Easter joy. I think the Divine Mercy devotion can be prayed in a way very much in keeping with that.
And, none of that adds up to any requirement that anyone like or practice the devotion… but I think it’s possible to do it in a way that is authentic and contributes to the Octave, rather than diminishing it.
God Bless,
Fr. Ben
I love both. As a Lithuanian American, I have absolutely fallen in love with the Vilnius version and Jesus was pleased with it, also. But other versions still convey how Jesus wants to commune in the moment; and I have found myself saturated in His Love by looking at His hands in other versions. He does the work, I passively sit back.
The problem with Seventies Dude Northern European Pretty, Protestant Jesus is that it reflecta a greater problem with at least American Catholicism: we are forgetting how to be Catholic. We are aping the overly personalisitic and sentimental Jesus worship of contemporary American non-denominational, charismatic/pentecostal, praise and worship Christianity at the expense of the corporate worship of the crucified, risen and glorified Christ of 2,000 years of Catholic Christianity. Too often, for example, one hears Catholics praying “in Jesus’ name” rather than in the name of “our Lord Jesus Christ Your Son who lives and reigns with You and the Holy Spirit, One God forever and ever”. Too many meetings begin with “God is good all the time. All the time God is good” rather than “Glory be to Jesus Christ; glory forever” or some other traditional Catholic greeting.There is a very big difference. We are forgetting how to pray cosmically, liturgically and ecclesially and praying too much individually and sentimentally.
As for the Divine Mercy Novena, that is one of a number of unfortunate legacies left to the Church by the otherwise saintly Blessed John Paul II. The Second Sunday of Easter should never have become Divine Mercy Sunday.
Corey F - I was curious about the article you linked to, but was taken to a page which says it does not exist.
I have occasionally felt badly about not appreciating the image or the devotion itself…but I do like to pray the Divine Mercy chaplet…just can’t get into the Novena, and celebrating Divine Mercy Sunday.
There’s an Art Nouveau-style Divine Mercy Image which I do like, though. I think this is it…sorry I could only find a link to a catalog’s picture:http://tinyurl.com/7uefnwy
Thank you for noting how absurd it is to dwell on the sorrowful Passion during the most festive week of the year!
There is a reason the feast of the Sacred Heart of Jesus #1) falls on a Friday; and #2 is after paschaltide and Pentecost.
That is a much more appropriate time to meditate for the sake of His sorrowful Passion. Enough with the JPII novelties. Right now, I would like to feast, please.
Steven, thank you. I appreciate your moderate questioning of the appropriateness of the Divine Mercy Novena in the Easter Octave. I stopped praying it years ago, I guess a part of me felt like I was pressured to jump onto the latest devotional novelty, or it left me feeling dead inside, and on the other hand I wanted more Alleluias. This is in no way an attempt to dismiss its importance for other people, and for the Church worldwide.
I have found the Easter Sequence, the Victimae Paschali Laudes, and a few other Easter Hymns wrought with several Alleluias, very important to me in recent years. The Easter Sequence has got to be one of the most beautiful sequences.
The other reason, I believe, feels drawn to it, is the antiquity of the hymn. A few years ago, I came across a Catholic Devotional that drew upon Catholic Devotions across the centuries (Catholic as in Roman, Anglo, and Byzantine), that was orgnized in such a way to draw us into the Liturgical Year. This has been helpful, considering the wealth of dynamic devotion to the Passion, and what seems to me the unequal amount of devotion to the Resurrected Savior. I am not for erasing, removing, or even deemphasizing our wonderful Lenten devotions, but Easter is 50 days, and Lent is 40.
Years ago, I also had a similar experience with the Scapular, as people were insisting I jump on the bandwagon and wear one because it will shoot me up to heaven. I think the Holy Spirit was drawing me away, because Carmelite devotion to Our Lady was not to be my expression.
Sometimes the vocubulary in the Montfort consecration feels odd to me, I still believe it is a valuable and important devotion for many, and for me in particular. I am hesitant to criticize it, in the same way, as I do not want to turn people away. But it is beautiful to me, particularly for the 33 day process.
I’m a convert too, and because of some anxiety issues I find St Faustinas revelations of Divine Mercy wonderfully helpful. That said, I also cringe a little bit at the cheesy image. When I read that Saint Faustina cried when she saw the finished product, I wasn’t too surprised.
And some devotions strike me as a little off- I share your concern on what can appear to be an over-emphasis on Mary, and passages like the one you quoted about purgatory would absolutely wreck a scrupulous person if they truly believed it.
That said, I reckon its best to go with St.Augustine’s advice when it comes to devotions - “Love God, and do what thou wilt.” Helpful? Use it. Detrimental? Don’t bother.
Steve,
I felt exactly the way you do—about the image and the chaplet and about Marian consecration—until about two weeks ago. I read *Consoling the Heart of Jesus* by Fr Michael Gaitley and it really helped me to better understand and to embrace the spirituality in its entirety. I expected to learn more about Divine mercy and I found, to my surprise, that it goes hand-in-hand with Marian consecration. I highly recommend the book and its companion, *33 Days to Morning Glory.* The image I prefer above all? I’ve only seen it on stationery. I framed it for our home. I’ve scanned it and it’s the one I use on my blog whenever I blog about Divine Mercy. It looks a bit more like an icon than most images, so perhaps it will resonate with you as well. You can see it here: http://www.elizabethfoss.com/reallearning/2012/04/thoughts-on-divine-mercy-novena-begins-today.html
Tsk, tsk, tsk. Steven, you are just factually wrong on this one. Woa! Hyla Jesus > ALL.
The only devotion I have ever used is the Devine Mercy. And do I have a miracle story for you. Like Ann said, not all devotions are for everyone. People should not take offence nor push others one way or another. Sharing our experiences and talking about our christian beliefs are important though.
Elizabeth Foss: Thanks for posting that image, I haven’t ever seen it before. I like that style more, personally. It’s nice to have one I like to keep in mind.
Mr. Greydanus,
I have no argument with your impressions and have no desire to try to “convert” you to my own perspective. You’ve obviously considered the issues involved. As far as the devotion lacking something—it does. No devotion explicitly encompasses the entirety of the faith. The Angelus pertains to the Incarnation. The chaplet of St. Michael pertains to the angels. Etc. If all someone is doing, devotionally, during the Easter Octave is say the prayer before a crucifix and watch The Passion of the Christ, while saying the Divine Mercy chaplet and saying the stations of the cross, that might be an issue. But, who only focuses on the passion during the Octave? Not me. Anyway, the majority of the prayer is an invocation of God’s mercy: “have mercy on us and on the whole world.” That’s the part of the chaplet that I make note of while you note the “for the sake of his sorrowful passion.” That’s fine and understandable. I’d only say that the praying of the chaplet during the novena is not all there is: as with any novena, the point is to prepare for the feast at the end. So, do whatever prepares you for the feast…if you want to do anything at all.
Corey F.: the mention of bizzaro Vatican II insanity is absurdity, at best. Besides, who “officially” turned Paschaltide into anything? The novena is not officially mandated and even when someone observes it, the chaplet is not required. All that was done, officially, is the change in the name of the the Second Sunday of Easter and the granting of the indulgence and the approval of the devotion, which we are all free to take or leave. I’m feasting every day of this week, saying the Regina Coeli (in Latin, mind you!) multiple times a day, saying “Alleluia” again and again… why can’t I also meditate on the Passion which, as you say, is a necessity? I think I can and I do, for my own salvation and that of the whole world.
I certainly do not avail myself of every approved devotion but I have no desire to—nor see a benefit in—explain(ing) why I don’t and why other people should not, or what I think is wrong with this or that (legitimately approved!) devotion. Consequently, I found the “tone” of the Rorate post to be offensive to (my somewhat) pious ears.
You might want to read what the early Church Fathers have to say about the ancestral sin in a ompare and contrast study between Orthodox theology and Roman Catholic theology based exclusively on Augustine and Pelagius. The difference between 200AD thought on sin and Augustine is striking.
The Ancestral Sin by Romanides
Then some of the medieval and 18th C Catholic devotionals that seem to veer off track will make more sense…how they developed and why they reflect wrong thinking.
In St. Faustina’s diary entry 229 it states, “Jesus said to her: “I desire that the First Sunday after Easter be the Feast of Mercy.” So, I guess if anyone has a problem with the timing, they should take it up with the Lord Jesus Christ.
Like all devotions, it is not required to pray the Novena this week or any week. If you believe St. Faustina’s revelations, then you might want to follow what she brings forth in them. If you don’t, don’t.
As far as which rendition, I think the most important thing is to understand what The Divine Mercy is and then worry about which picture you use. It does not detract from the message of The Lord’s Divine Mercy. I have both of the pictures you show here as I have several different pictures of the Sacred Heart of Jesus as I have many different style crucifixes. It isn’t imporant what they look like, it is important what they remind us of. They are only objects that remind us of the Lord. So, yes, get one that calls to you, but understand it may not call to everyone.
I pray the chaplet of Divine Mercy every day of the year and in my parish church every Friday. The Lord’s passion should never leave us, even in the week of Easter. There is no resurrection without the cross. There is no salvation without the Lord’s sacrifice, passion and death. Remembering that every day of the year does not detract from the joy of the cross. Putting the passion aside is a Protestant thing, not a Catholic one.
I just posted on this very topic from a slightly different perspective. Joseph Susanka pointed out the connection, and I updated my post with a link to yours. http://egregioustwaddle.blogspot.com/2012/04/oh-mercy-mercy-me.html
Steven,
I appreciate all of your comments both to my post and to others. I agree that we can and should question things. I guess my thought is that if a devotion has been around for a while, hasn’t it already been vetted for consistency with the faith? Some questions seem to revolve around that it is fairly new. For some folks the fact that something is new and established by JPII is enough for them to reject it. I reject that reasoning. And I know that is not what you are saying.
I am puzzled by the resistance to the Divine Mercy and its timing in the Church calendar. I read and understand your reasoning, but I don’t “get it”. I guess I am surprised that folks can’t be joyful during the Easter Octave and mindful of the need of God’s mercy. Someone said they don’t “get” the novena; when I first read the prayers to the novena I was really moved to think of the different categories of those in need of God’s mercy and how seldom I focus on prayers for them. I find it very effective and humbling. It never occured to me to question the timing. Like Father Ben said “...but I think it’s possible to do it in a way that is authentic and contributes to the Octave, rather than diminishing it.”
A devotion is a great way to focus your spiritual life. In learning about the devotion, we can learn so much about at least one area of our spiritual life and the faith in general. I think that the Holy Spirit directs us to a devotion in order to do just that. I obviously needed to contemplate God’s mercy in a big way and the Divine Mercy Chaplet and Novena effected me deeply. For me, I am led to a devotion and it either “feels right” or it doesn’t. I can reason out why not but I don’t bother most of the time. I just move on. Sometimes I am brought back to it and it is astounding that at a different point in my life, a devotion that once left me unmoved now becomes central.
My hope is that folks never become cynical about devotions. They are wonderful in so many ways. But we do need good folks, like you, to help keep our feet on the ground.
Great discussion and good food for thought.
Happy Easter!
Mr. Greydanus doesn’t “get” the Divine Mercy devotion, that’s OK. I don’t “get” the writings of St. Therese.
Mr. Greydanus doesn’t like the Hyla image and dismisses it as “too much like the mild, slightly effeminate, northern European Jesus of too much sentimental Protestant devotional art.” I would like to remind him that Kind David was described as having red hair and so was Esau. There are reliefs from Egypt showing Hebrew slaves who are depicted as having blond and red hair. The surgeon with whom I did my internship is Jewish but he has blue eyes. So, it’s possible that Our Lord, could be “whiter” than we in the 21st century West expect Him to be. But, if you ask me He probably looks like the Pantocrator of Sinai
http://www.archomaha.org/mensconference/images/image_main.jpg
As far as 14 or 15 Stations of the Cross are concerned, that number has always been fluid. It didn’t get “settled” into 14 stations until the 18th century. There were 31, 19, 37, 14, 11 and 12 Station versions at various times and places. So, I wouldn’t get too upset if one version has 15 or 14 or if one person makes up a new set. An early version also has 14 but only seven of them are ones we would recognize from the version most American Catholics use.
De gustibus non est disputandum.
Mr. Greydanus,
I never thought that the 1943 Divine Mercy painting was effeminate. I thought it warm and forgiving. But I suppose to some , it is perhaps, a tad “dreamy.” I myself have no true complaint to either choice, that painting or the other mentioned in your article.
I had a couple of comments that would perhaps, shed some light on a few questions you had:
1)THE LORD said to St. Faustina that (Diary, 1209) “I desire that during these nine days you bring souls to the fountain of My mercy, that they may draw therefrom strength and refreshment and whatever grace they have need of in the hardships of life, and especially at the hour of death.” This is why in the Divine Mercy Novena, we make penitent the Easter Octave! 1st, because the Lord commanded it, 2nd, after reflection, because this is the 2nd most important week of the year (what is important than Christ’s passion, His Resurrection), the joy of Easter tide is more in the memory of the faithful than at a later time. So therefore what His gracious cross then does, in its justification by the Resurrection (for if it had not passed, our faith would be vain), is comfort those with sorrow in life, which are the wicked and just alike.
2)St. Alphonsus Liguori, like other saints, had most unearthly and innocent devotions to the Most Blessed Virgin Mary, and yet when he discusses devotion to the Gate of Heaven (Loreto Litany), comparison to breathing, natural life, is that which only a truly devoted and holy practitioner of the Most Holy Rosary will discover. Mary was conceived immaculate, that justifies her by birth (never sinning, for being raised by saintly parents, temptation had no power over her), and that she took upon herself to bear God as man, Jesus Christ, this then justified her by faith (the same can be said by the Church when it willingly takes up Christ’s Cross in our lives). It is not only in gratitude, that St. Alphonsus compares devotion to breathing, but in truth, for devotion to Christ, and revelation thereafter of His Most Blessed Mother, leads, naturally and truly, to devotion thereafter of the Holy Mother of God. The language is not flowery, but true, and yet not apt, for how little words, how grand or simple, shall we use in noting her beloved humility? and when shall we stop singing Her and God’s praises?!
What if Mary had rejected the Angelic Saluation? Then this we can at least say, Christ would not be alive, to die and resurrect, and justify our faith! Truly her humble Yes is to be praised and not without merit!
3)Lastly, the case of Lot’s wife, who when looking back to Sodom, was turned into a pillar of salt. That 19th century work says, “thoughtless curiosity” (which is a logical absurdity), probably meant “tempting curiosity”. For she was punished for looking back because of what the angel commanded, “Save thy life: Look not back…”(Gen 19: 17) What then does “looking back” mean? If it was not commanded by an angel, who is a messenger of God, would it be counted as sin? Nevertheless, it was commanded, she looked back, perhaps in thinking it was wrong to leave (and this is what the ancient fathers interpreted was her cause), which of course it was not, and was therefore punished. Was she then saved? It seems she didn’t have time to repent, being so instantly punished. Yet who can measure the limits of God’s mercy?
Another instance where disobeying God’s revelation caused just punishment: Zachary’s blindness in the foretelling of Elizabeth’s pregnancy with St. John the Baptist.
May God Bless You, sir, and Yours and Keep You.
May you continue in holiness and prayer, in virtue, and in charity, God willing!
At a presentation given under the auspices of the Marian Fathers of Stockbridge MA, a very large Vilnius picture was placed behind a very large picture of the Shroud of Turin. When a floodlight was placed behind both, the face of the Vilnius picture fit perfectly onto the face of the Shroud, causing the congregation to gasp.
Dr. Eric: To clarify, I wouldn’t have multiple Divine Mercy images in my house if I didn’t “get” the devotion. I do chafe at praying the Divine Mercy chaplet as a novena specifically during the Easter Octave.
De gustibus is a significant principle in my thinking, as I think this post illustrates. I am trying to apply it while also allowing for the need for balancing principles. De gustibus does not mean that “City of God” is just as good a hymn as “Let All Mortal Flesh Keep Silence.”
FWIW, the Hebrew word used to describe King David and Esau is variously rendered as “red” or “ruddy.” Its exact meaning is unclear. Since I actually used the word “ruddy” to describe the Vilnius image above in contrast to the Hyla, the precedent of this word doesn’t incline me more to the Hyla image. Furthermore, our Lord is never described as “red” or “ruddy.” Incidentally, the ruddy Esau also was a hairy, coarse man, again in contrast to the creamy-skinned Savior of the Hyla image.
I am not fixated on any particular number of stations. I am saying that there is a time for focusing on the sorrowful Passion and a time for focusing on the glorious Resurrection, and this week of all weeks is not the week for making a special deal about the sorrowful Passion.
Wow. So, you pray the Novena, but you have a problem with Jesus Christ requesting the First Sunday after Easter be his Feast day? A novena usually starts nine days before that Feast Day. I am thinking the Lord had a reason for this. We might all do well to pray on him revealing to us exactly what that is. I am kind of thinking that Blessed Pope John Paul II knew what he was doing in following the request made to St. Faustina. Maybe not. I say, if you don’t like it, don’t do it. It isn’t required.
Really???? The Divine Mercy Chaplet too much? You do know that the novena ends on Divine Mercy Sunday? Sorry, but when you consider the gravity of the sins occuring all around us even though we know Jesus suffered immensely for our sins, it seems most appropriate for these prayers to be said. Perhaps if you read the Diary of St. Faustina, you may have a better understanding of why our Lord initiated Divine Mercy Sunday. Those prayers are not just for you, but for everyone else in this world who doesn’t have someone to pray for them. If you don’t want to pray them, then don’t, but I feel the article does little to help someone embrace a prayer that begs for our Lord’s mercy for even for the most hardened sinner.
Juliana Tamayo: Why do you feel comfortable assuming that I haven’t read St. Faustina’s diary?
I don’t know how many times I can say that it is not the Divine Mercy devotion, the image, or the chaplet that bothers me. Please read what I said before formulating your disagreement.
Let me put it this way.
Suppose, hypothetically, that this week only, the words of the prayer were changed to “By the triumph of His glorious resurrection, have mercy on us and the whole world.” Or even, “By His sorrowful passion and glorious resurrection, have mercy on us and the whole world.”
That wouldn’t bother me at all.
I never even thought of the differences between the two images before this article. My first impression reading this is that everyone is entitled to their own opinion. My second impression is that if we delve too deeply into our own opinions and begin sharing too much negativity beyond opinion, then we may introduce ideas that may be harmful to others. I’m not saying that is what’s happening here. I know I myself am very strongly opinionated and I am sure I have contributed in a negative way through expressing my opinions to others. Most of the time we don’t even have a clue the consequences of our actions, and I for one, am expecting a long period in purgatory, in the hopes that I can faithfully and sorrowfully be purged by the complete realization of the consequences of my actions and words.
With regards to the two images, my, what if we put every image of Jesus ever expressed on the opinion block? Could we be destroying or even just toying with the minds and hearts of others who “would’ve never thought of that way?” Just some thoughts.
Avilalover: FWIW, I’m getting quite a bit of appreciative feedback from readers who it turns out feel the exact same way about praying the Divine Mercy chaplet during the Easter octave and are glad that I said it out loud. I didn’t share this lightly and wouldn’t have said anything if I didn’t have hopes that it could somehow be helpful to some readers.
Mr. Greydanus,
Greetings. Thank you for your post, which I clearly understood as the expression of your own likes and dislikes, supported by some reasoning. As a convert, I too have experienced some hesitation as the forms of expression lavished upon the Blessed Virgin.
Without denying that some can be offensive to the faith, I would be very reticent to say so of a Doctor of the Church, as Saint Alphonsus is. Permit me to suggest the following to you. 1. If Mary is the act of breathing, and is as necessary to us as breathing, then the Blessed Trinity is air we breathe. After all, breathing is the vehicle by which we receive what we really need, what keeps us alive. We really need the breath, we could not have it without breathing. 2. If Mary is the sun, and as necessary to life as the sun is, then the Trinity is the light.
This analogy emphasizes, in another way, the BVM’s essential place in the economy of salvation, as evidenced by an official title given to her by devotion and by the Church: Mediatrix of All Graces. And “all” means all. There is not a single grace that I receive that does not come through the Blessed Virgin. I assure you that was difficult for me to grapple with. However, the Church teaches it as part of the deposit of faith, so it is integral to our act of faith that we accept it. Yet, we must understand it properly. You may say, it is impossible to think of the sun apart from the light. There is no such thing as a living star that does not give light. And you are right. There is also no such thing as the Blessed Virgin Mary who is not the effective Mediatrix by which the Blessed Trinity brings about my salvation. This is really what we mean when we call her “Mother” of Christians or Mother of the Church. This title, which was also emphasized in Lumen Gentium at V2, is not just a nice thing to say. If she is my mother in the order of grace, that means she is a cause of grace in my soul and in my salvation. Granted, she is an instrumental cause and not the sole efficient cause, but cause nonetheless. Thus, if Mary is the sun, the Trinity is the light.
Hope that helps. I wish you all the best and that the Risen Christ strengthen your hope in the midst of this Valley of Tears.
Peace,
Occasional Observer
Occasional Observer: Thanks for your comments. Very briefly:
1) I haven’t said that St. Alphonsus’s writings are offensive to the faith. 2) On some level I like your gloss that if having recourse to Mary is like the act of breathing, the Holy Trinity is the air we breathe. It’s not without problems, but it’s not a bad thought. 3) However, “if Mary is the sun, the Trinity is the light” is no good to me at all, since it makes Mary the cause and the Holy Trinity the effect! Breathing doesn’t cause air to exist, but the sun certainly causes sunlight to exist. 4) FWIW, the universal Church has not yet officially signed off on the title Mediatrix of All Graces.
Mr. Greydanus,
Thank you for your thoughtful response. I am sure that you do not have the time to engage in a theological repartee with me, so I will only respond briefly and, whatever your response (if at all), I will have to leave it at that.
1. You did not say that St. Alphonsus’ writings are offensive to the Faith. If I gave you that impression, I apologise. I assert that some expressions of some theologians or pious writers are offensive. However, I meant to asset that, not only is this not true of St. Alphonsus, by giving him the title “Doctor Ecclesiae,” the Magisterium is assuring us that, rightly understood, his writings are a sure guide to the Faith.
2. You are right: no analogy will be perfect. Which is very related to your third point.
3. It is important to make distinctions to understand the explanation I am giving. As an aspiring student of Saint Thomas, I think it is very important to make distinctions. The analogy I made is apt, in a certain respect. The respect is this:(I wish I knew how to use formatting)...Mary is the cause of grace, not absolutely, but in us, that is, in the economy of grace (or in the work ad extra of the Trinity). That is what we really mean when we say that she is Mother of the Church, Mother of Christians. Her motherhood is true precisely in that she must be the cause of grace in us in some way, otherwise she would not be mother. Thus, I said that she in an instrumental efficient cause of created grace in the soul of everyone who receives grace. That means that the absolute cause of grace is God, but God chooses to bring about that grace in our souls (and every grace in our souls) ONLY through the intercession (mediation) of the Blessed Virgin. This is not my explanation, but Catholic dogma. As I said, it needs to be properly understood because, at the same time, she takes NOTHING away from the unique mediation of Christ, our only Savior (see CCC 970). Her mediation lies in her perfect cooperation and, hence, she is a perfect instrumental cause in the “Hands” of God.
4. Finally, I do beg to differ with you concerning the title Mediatrix. She is called thus in the Bull “Ineffabilis” of Pope Pius IX (1854), in the Encyclicals “Adiutricem and “Fidentem” of Pope Leo XIII (1895 and 1896), and in the Encyclical “Ad diem illum” of Pope Pius X (1904). There is also a Mass officially promulgated by the Church honoring her under that title. Finally, the Catechism (969, quoting Lumen Gentium 62), has the following to say, inter alia: “Therefore, the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix.”
Happy Easter,
OO
Mr. Greydanus,
I put “get” in quotation marks because it didn’t fully describe your feelings to the devotion. No slight intended.
Our Lord wasn’t described as “ruddy” or “red” in the Gospels, but He wasn’t described at all. I only pointed out that some have posited that the Jews may have red hair in their genetic makeup so that doesn’t prevent Our Lord from being fair skinned. My money is on the Pantocrator from Sinai, as I wrote above.
In regards to the numbers of Stations, that was in reply to a different poster, I should have clarified.
Christ is risen!
Occasional Observer: N.b. “Mediatrix” ≠ “Mediatrix of All Graces.” Cheers.
Stephen: Have you read Fr. James Martin’s recent piece for America about being attacked no matter what you say in a blog? Very funny, and this whole thread reminds me of it.
Forgot to ad: How fortunate you are to have so many readers, and who care about what you write and about each others’s souls.
@Gail—Apparently he has plenty readers, so many so he regulary edits his com box and pulls of those he deems unworthy. So much for the catholic learning experience. You should do this first. I’m done here.
@S.D.G.—-Please pull all my comments off. Obviously you are not in interested in others opinions nor discussion. Ban me please so I will never be tempted to comment on you com box again. Catholics can be so anti education.
I like this article. It got me thinking about my favorite devotions, why I chose them or why they chose me and how or why I continue to engage some daily, some weekly or even monthly.
It occurs to me they all seem to be connected to, or rooted in, aspects or considerations of The Four Last Things: Death, Judgment, Heaven and Hell. In the final analysis I believe they all help me stay mysteriously connected to and ever increase my desire for heaven. If this is true I suppose it doesn’t much matter which ones you like or use as long as you stick with them.
I agree with Gail. And sometimes the author expects to be attacked even when he/she is not. Thus the responses back and forth and back and forth… The number one virtue to be acquired for everyone involved in the blogging world may be that of humility… for authors and commenters equally. wink wink… Alleluia He is Risen!!
The novena to the Divine Mercy is not a “post-Easter” thing. It’s a post-Crucifixion thing. We begin it precisely on Good Friday because we are actively applying the super-abundant merits of the Salvific Act for the sake of the ENTIRE WORLD. We are recognizing that, yes, it IS accomplished—and there’s not a moment to waste in interceding for the souls in Purgatory, and all sinners, everywhere. It’s the perfect time to be praying the Divine Mercy.
And, frankly, every Sunday is Easter. So there should be rejoicing on every Lord’s Day, to help offset some of the emotional burden of mourning for sin.
Wow, you all do realize that it was Jesus Himself who asked for the novena and instructed St Faustina when it was to be prayed, don’t you? And it was Jesus Himself that asked for the Sunday after Easter to be celebrated as Divine Mercy Sunday.
Are you all questioning Jesus?
I’ll take my chances and go with what Jesus requested.
I love. the. Divine. Mercy. Novena. I love that part in Sr. Faustina’s diary where she is brought in spirit to that tormented dying man’s bedside, puts her arms out cruciform and squashes the enemy by praying the chaplet of mercy. Sometimes when I wake up in the middle of the night I pray the chaplet for dying souls. I actually don’t mind insomnia because of this. It is the only part of my life when I usually don’t get interrupted. I feel like a “doctor” doing my rounds in the King’s service. Day after tomorrow!! Feast of Mercy! I love how JP2, the “great light that will come forth from Poland” (prophesied by St. Faustina), died on the eve of this great feast. Thanks be to God!
Larry: What are you talking about? I haven’t edited or censored anyone here. Watch your rash judgment, friend.
Gail: I was all set to say that in general I’m very pleased with the thoughtful, respectful dialogue that generally characterizes my comboxes. And, well, I’ll still say it.
marty: Private revelations are not public revelation, and anyone is allowed to question them. The Church has not committed herself to the verbal inerrancy of St. Faustina’s visions. Indeed, some of the language in the Divine Mercy novena has been changed (e.g., “pagans” has been changed to “clearer and more appropriate terminology,” i.e., “those who do not believe in God and those who do not know Me”).
Whenever I pray the Rosary, it is a Scriptural rosary, with biblical verse before each Hail Mary as a reflection on the Divine mystery being presented. It may be a bit longer, but, for me, it brings the rosary to life in a way that I hadn’t previously experienced.
@SDG—No rash judgment. My comments and others are gone. If you did not remove them, then you have a problem with your software or what ever caused it. Clerly, they are gone.
Jesus still had his wounds, even after the Resurrection. He showed them to Thomas on the eighth day- hence the octave of Easter. We have myrrh at Christmas time and wounds on Easter to remind us that no part of His life makes sense without the other. Life does not come in little boxes- we have joy and sorrow often in the same moments during life. His life was no different. So it’s not strange that we recall the Passion during the Resurrection, just like it’s not strange to think of the sword piercing Mary’s heart during the Joyful mystery of the Presentation. It’s all one.
Too bad there are those that are afraid to approach the Mercy of Our Lord. I was the same way. Only to find out later that when you approach the fount of Mercy, it’s just like Jesus said. You want to clean your soul of the smallest sin. You want to do things to please Him. You use His Standards to judge your own behavior - not in our own human way of judging ourselves or others which always seems to lead to trouble.
And the more you trust in Him, He will give you more graces than you can carry. To a deeper understanding of His Passion and Death, year round. To a deeper meaning of the Sacraments and the Mass. And, He allows you to share in His Passion. By this, I mean He gives graces that slowly open the eyes of ones soul—to feel a small amount of His Sadness and suffering. To begin to think of Him in the way that we should—that He is alive in our lives today and deeply interested in each soul—especially those that are the furthest from Him, because they are the ones that need His mercy the most—and have the right to His Mercy.
He does not live 2,000 plus years ago. This Saviour that died on the Cross knows every one of us better than we know ourselves. All He wants us to do is trust in Him—so that He can help ensure that we don’t hide our bright light under a basket and not let the world see it. Once we shed the basket, the world will see His Light, not ours.
But, that is not all. When you say the Chaplet, He gives us the power to help in the redemption of others. Think about that, He brings himself closer to us and gives us the power to bring others closer to Him—what greater gift can a person give than to perform the two greatest commandments at the same time: “Love your God with your whole heart, mind, soul and body and love your neighbor as yourself”.
There is no reason to be wary of the Chaplet of Divine Mercy—it has been approved by the Catholic Church. If you like the Rosary as well, great, continue saying it - I do that as well when I’m not lazy - it’s a beutiful devotion. However, I have little doubt that if the Rosary is being said with a focused & sincere heart, eventually the Blessed Mother will also lead you to the Divine Mercy Devotion because she is humble and everything she does is motivated by leading souls to her Son or the Father. “Do whatever He tells you”.
Learn this Chaplet and say it whenever you can. And the next time you are at the bedside of someone you do or don’t love who is dying, know there is something you can do. You are not powerless against death. You can pray for this person as Jesus instructed and leave them to His Mercy, guiding them away from His Justice. What greater gift can you give to Him as the Good Shepherd and for the person dying - and to others who witness this Devotion in action.
Jesus, I trust in You.
One man’s kitsch is another man’s treasure. Have you considered the timelessness of the ikon version of the Divine Mercy image?
http://www.monasteryicons.com/monasteryicons/Item_Divine-Mercy_571_ps_dpr.html
Personally I think you like the Vilnius version because it bears a close resemblance to your own face :) You and Jesus have the same facial hair. If you grew your hair long, you’d almost be twins.
It’s not even day you see a blog post running down one of the most important, approved and promoted, saint-making private revelations ever given to the Church, as a violation of our right to rainbows and happy thoughts during Easter. Maybe I’ll just skip the Sorrowful Mysteries this week, since the Rosary is only private revelation, too.
Larry: Those are two possibilities. Or some administrator other than me may have considered your comments inappropriate and removed them unbeknownst to me. Or maybe you made a mistake. Whatever the case, you falsely accused me of being “obviously not interested in others’ opinions.” Whether that was rash judgment on your part I leave you to discern before God.
RC and Chris: God bless you both, and judge you less prejudicially than it would seem you judge others. (“Rainbows and happy thoughts,” Chris? Really? Is this how you demonstrate your devotion to the idea of mercy?)
SWP: I’ve already mentioned that I own an icon style Divine Mercy image. As for “One man’s kitsch is another man’s treasure” … well, maybe. But I don’t want to throw up my hands in the face of Thomas Kinkade and the St. Louis Jesuits and say “What’s the point of having opinions?” Some things really are better than others.
Ha! In any just universe, this would be the final word in this combox. I could engineer that, but so engineered it would be less than justice. :)
RC and Chris: God bless you both, and judge you less prejudicially than it would seem you judge others.
If you’re referring to my first sentence, maybe so. But, it was not directed at anyone in particular. Just a general fact, reading some of the posts and based on the world we live in. Very much like the statement “It’s too bad that all people don’t believe in God”. Not a judgment, just a fact my friend.
You should focus more on the rest of what I’ve written, that is what matters, not personal preferences of the various images. That is what I judge to be the Truth here.
@SDG—Now there are three possibilities? I make no mistake. I’ll leave that for You to discern before God. Face it, if it was you or some administrator, the responsibility falls on you. It’s not my fault? Right.
I have always found the original to be a much nicer image. However, being of Polish decent, the features are not “European” as much as they are slavic—“Polish” Jesus to be exact. His rounded face and the way his actual hairline frames his face. I feel as if I am looking at my relatives!. It always makes me smile.
How arrogant for some to question Jesus when we should be trying to help Him save souls. Jesus said that the loss of each soul plunges Him into mortal sadness. The Feast of Mercy has been officially eastablished in the Church. It is no longer a private devotion. Why don’t we set aside our differences and get serious about helping Jesus save souls? The Feast of Mercy was designed by God to save all of humanity before Jesus returns. Jesus said that it would be the last hope of salvation. Are you spending 100% of your efforts to help Jesus save souls? If not, you should be. As for the different images, thank God. Which ever one turns you on, fine. Don’t hurt Jesus’ feelings by picking apart the different aspects of the images. Jesus said “It is not in the beauty of the color, nor of the brush lies the greatness of this image, but in My grace” (Diary 313). Go out and tell everyone about the Feast of Mercy.
Larry: I count four possibilities, only one of which I can exclude. “I tell you, on the day of judgment men will render account for every careless word they utter; for by your words you will be justified, and by your words you will be condemned” (Mt 12:36–37).
lijr29: Eastern European. :-)
Bob Allard: To be clear, I haven’t questioned the Feast of Divine Mercy. Are you saying that inferior art should never be questioned, no matter how banal or impoverished? Should we not care whether our churches look like churches or spaceships? Whether our hymns sound like hymns or carnival music?
I agree that the Vilnius image is the best available, but as far as the devotion is concerned, it is not about our personal comfort. The Lord did not go to Calvary for His personal comfort. Unfortunately here in the US there is so much focus on Easter rather than Lent and Holy Week, the same way that Christmas day is celebrated and Advent season and Christmas season is ignored… Christmas decorations are thrown out on the 26th of December ! ... A priest once told me that Catholism in the Philippines is too devotional, in some aspect it is but it’s also very centered on Christ and our Lady… we didn’t have silly egg hunts and bunnies… The Divine Mercy devotion is based on St. Faustina’s diary, it’s a private revelation and I sure we are all aware of the church teaching on private revelations… but just be careful that pride doesn’t take you away from these simple devotions…
If the writings of St. Alphonsus Ligouri about our Lady is contrary to the glory of God, why is he a saint and a Doctor of the Church ! The Lord would not have permitted that. That thought of our Lady taking away somethng from the glory of God is very protestant. If you are to be a Catholic you have to remove that idea from your mind.
The infinite, powerful God who can do anything came down to us through our Lady, if she is good enough for Him, who are we to question her ?
I know some devotions make us uncomfortable, they can range from practical to downright strange but we cannot let comfort be the judge of a particular devotion, or we’ll end up having a devotion to comfort rather than God…
Great post!
Re: Byzantine style - IMHO the element of the door in the Skemp image
http://www.divinemercypictures.com/images/large/skemp_lg.htm
evokes a key meme in JPII’s pontificate: that of Crossing the Threshold of Hope from the memories of vagaries of the 20th C into developing an identity for new evangelization in the 21st, with the dating of Easter being one of the major vagaries of the second millenium we all hope to be healed in the third, no? Mercy is timeless, yet in our witness those in the East are sometimes in sync and sometimes not (1 or 5 weeks later). Perhaps the Lord chose this moment in history to remind a fractured ecclesial body of his unchanging eternal desire for one body communion?
I like to think the attachment to icon/image as key to the message of mercy, that writing an icon on our heart is what is called for not a mere depiction in paint (devotion to the compassionate mercy of the Sacred Heart is of a much older and deeper provenance than would be apparent from 20th Century images). My favorite aspect of the diary are the other ejaculations (“Jesus I trust in you” being only the most famous) Faustina penned for each calendar month - focal points of the passion to treasure in our heart as the liturgical seasons revolve through the year. I haven’t finished the book yet, I read a segment or two when I make a holy hour, figuring it took three years to write, why not take three years to read it? I find this slow percolation of the unfolding experiences of the author work gently on my perceptions, and I take note of the graces as they occur in her life near or associated with feasts and solemnities. Reconciliation, celebration and reception of the Eucharist and spiritual direction are key to the story - its obvious that Divine Mercy ‘radiates’ through the sacraments that flow from the side of the pierced Christ, the wounds Thomas needed to experience before believing in the miraculous Christ who mysteriously moves through closed doors. In Eastern Rites the Sunday after Easter is called Thomas Sunday http://oca.org/orthodoxy/the-orthodox-faith/worship/the-church-year/post-easter-sundays (note: they commemorate after Easter the gospel memes we use prior to Easter in Novus Ordo Lenten scrutinies for initiation candidates).
The blog software does seem to hold back entries it considers may be ‘scam’ (mine was just so tagged)
Can you pls check with your administrator?
[contd, n.b. Skemp URL given in my prior ‘retained for moderation’ post]
Amy - I too find the Art Nouveau mural style treatment pleasing to the eye, using the traditional mandorla arrangement of angelic hosts of a Pantocrator (or Judge) yet IMHO Skemp better captures the hopeful Catholic sense of “I stand at the door at knock” lacking in Protestant Holman Hunt’s contemporary pre-Raphaelite “Jesus, the Light of the World” lantern. A true imago dei has the light radiating from the body of Christ in the colors of passion and purity, red and white. The Church as bride is unified with the Bridegroom Christ (name of ecce homo icon in Eastern style) in one body, hence “I believe” is the proper credal statement for liturgy. In other words, illumination is not sufficient, full union in consummation of faith in communion is the desire of Jesus himself.
Mr Greydanus…About Larry? He is an anti-Catholic bigot who gets his
“kicks” trolling on Catholic blogs. He has not an intention ever of having
a credible discussion on Catholic topics. Rather his intent is never to discern truth but rather to distort it. For good measure his comments always include a bit of scripture chosen to “support” his false claims.
His comments ( if there actually were any previously given) are rightfully deleted as they never add light to the thread.
[contd #3]
oops mea culpa, missing Holman Hunt URL:
http://www.explore-stpauls.net/oct03/textMM/LightWorldN.htm
Joanne - so glad you linked to your post, “Storm Novena—intense, heartfelt prayer sustained for 9 consecutive seconds—for emergencies”
is one I will make sure to offer to my CCD confirmation students! Short repetition a la tellytubbies seems to be key to developing habits of devotion—they like short simple things, easy to call to mind, like “crossing oneself when passing a Catholic sanctuary where the Blessed Sacrament is reposed” and “pray a Hail Mary when you hear a siren of a first responder [ fire police ambulance].” rather than memorizing the Memorare, Salve Regina or Regina Coeli if I can get them to remember the feast of Pentecost and its relationship to Easter, then I’ll be satisfied, Divine Mercy I leave to the ongoing mystagogia of adulthood!). Aidan Hart’s icon is IMHO not properly cosmic, by separating the symbolic color planes in a 2-D arrangement (red door occluded by white robe) doesn’t he risk his viewer separating the hypostatic union of the eternal incarnate word wedded in One Body radiating within the Church? Like the lamp, many Protestant churches are adorned with traditional red doors but no true sacraments abide within.
The door signifies our souls, and the stepping forth is the kerygma we are called to model in the concluding prayer of the holy mass “ite missa est” as BXVI emphasizes in his collection of talks to clerics published as “Called to Communion” (we are sent - we are the image - we are to radiate mercy to the suffering, indirectly via prayer and directly in works of mercy, imaging the Evangelist’s vision of the heavenly Jerusalem’s rivers flowing abundantly from the side of the enthroned Lamb)
Not read much St Alphonsus Ligouri, but I did take to heart St Louis de Montfort’s injunction to always form an intention before praying my daily Rosary (any grace merited credited to those most discredited by de-merits aka sins). And thus with the Divine Mercy novena also? Our future resurrection glory is to be shared as generously as possible even for those on the verge of missing the boat entirely? Dante’s astronomy is helpful here - Passover’s full moon ie Good Friday/Holy Saturday spent in the Inferno has the full moon in Libra (in the pincers of Scorpio calling to mind St Paul’s “Oh death where is thy sting?”)
http://www.worldofdante.org/astro_detail1.html
Dawn of Easter Sunday 1300 arriving in Purgatorio note the sun and moon eclipsing the (Abrahamic) Ram
http://www.worldofdante.org/astro_detail3.html
And continuing the Octave of Easter ascending the cosmic spheres in Paradiso
http://www.worldofdante.org/astro_detail2.html
More here:
http://www.worldofdante.org/maps_main.html
(note bene the Ptolomaic maps. A copy of these were gifted to Raul Castro by BXVI on his recent visit…
http://www.thehindu.com/news/international/article3254918.ece
wonders never cease so pray the Divine Mercy for Cuba if you’re at a loss for a “helpful” reason to be sorrowful this week!
The “Seventies Dude” painting is the gigantic painting that is hung in the old convent church where St.Faustina attended Mass as a nun at the Shrine of Divine Mercy in Poland. It is also the only picture you can purchase at the Shrine gift shop there. I don’t know why that is, but it is.
Juan: While it’s true that the Protestant concern about honor for our Lady detracting from the glory of God is exaggerated, it’s also true that exaggerated Marian piety can exist and can actually detract from the glory of God. The Collyridian heresy is an example of that. The Church warns against exaggerations and distortions in Marian piety, for example in the apostolic exhortation Marialis Cultis of Pope Paul VI and the Directory on Popular Piety and the Liturgy.
I hope it’s clear from my post that I don’t make personal comfort a key criterion, and that I am willing to recognize good in devotions that are not to my tastes. At the same time, Catholic spiritual theology permits the kind of questions I’m raising here, in what I hope is a spirit of docility, reverence and concern for truth.
ThristforTruth: FWIW, in my experience Larry is a difficult person but I would not call him a troll. I think he is sincere and honest in his opinions, such as they are, and I think I have seen him have rare moments of insight, though more often his charging-rhino style of engagement doesn’t allow for much give and take or admissions of error.
Claire Krishan: I think your comment was held back because it included links. I’ve released it.
Cathy Flowers: Until 2003, Seventies Dude Jesus was the only widely available version of the Divine Mercy image. Thankfully, the Vilnius image is now available and can be obtained from DivineMercyPictures.com.
P.S. In another forum I saw someone commenting on my post say that he too had never liked the “glowing, sparkly” image that I called Seventies Dude Jesus…and now that language, redolent of Edward Cullen, has become mixed in my mind with my earlier critiques. I am now afraid I may begin to think of that image as Twilight Jesus!
As a Doctor of the Church, Ligouri and his effusive poesie perhaps reside along with Aquinas in the ‘Heaven of the Sun’ as Alexander Pope would have it, “the eternal sunshine of the spotless mind” [movie buffs, take note a great film to contemplate Lethe, Dante and Divine Mercy] each lofty soul radiating in solar fashion:
http://www.wolfram.demon.co.uk/rp_dante_heaven.html
(Joseph Smith—and his Mormon Church of Latter Day Saints—plagiarized this part methinks)
I loved your in depth review of the two Divine Mercy images; point by point. And I never even thought of some of the things you brought up; like the translucency of the sleeves, etc. But by reading Faustinas agonizing accounts, it is apparant that those very details that you describe were some of the very things that she agonized over for months and months (just to mention a few). I don’t think the readers know how tortured the painter(s) had become by doing it over and over again! But they had to obey the Bishop even though they were probably sick of Faustina. I agree with you, and I can only imagine how quickly Faustina would have dismissed the Hyla Jesus. (Which makes me feel bad, because I gave a large one to my mother - but she likes it.) I have another version that is quite nice which is available from CatholicToTheMax website. They have the most excellent products at low low prices - right in Steubenville, Ohio - one of America’s Catholic Sanctuaries.
Wow! So many opinions in such a short time. I had no idea so many people had such strong views on this. I must admit that the WASPish DM image so prevalent today also put me off… just like all those “hippie Jesus” images we see even nowadays. Steven, thank you for expressing your views so very well - they coincide greatly with mine. I am a cradle Catholic and very “picky” about religious art. Why? Because by far, the most important art is that which represents the most important concepts, ideas, and PERSON person. I feel somewhat vindicated in my opinions since they are shared by so many. But this is not to derogate others who have different taste. Yes, it is a matter of taste and we should all admit that. It is not necessarily any deeper than that but still, it is something.
Don’t forget that Jesus said to “paint an image according to the ‘pattern’ that you see.” Essentially it is an icon that depicts several things that Christ was trying to get across to us. Read what Pope Benedict had to say about images: http://divinemercysunday.com/pdf/Pope_Benedict_and_the_Divine_Mercy_Image_9.pdf
“Posted by Steven D. Greydanus on Friday, Apr 13, 2012 2:13 PM (EST):
Let me put it this way.
Suppose, hypothetically, that this week only, the words of the prayer were changed to “By the triumph of His glorious resurrection, have mercy on us and the whole world.” Or even, “By His sorrowful passion and glorious resurrection, have mercy on us and the whole world.”
That wouldn’t bother me at all.”
So you are comfortable changing the specific words of Jesus? I realize private revelation is not required to be believed, but for someone who supposedly believes in the devotion it seems rather strange to be so willing to change it just to make it sound nicer. I also realize that some of the words have been changed by Church authority, but I didn’t know a blogger had that same authority.
Reminds me of all the priests who eliminated discussing sin or confession for decades because it made people feel bad. Look where that
got the laity.
I wouldn’t be so quick at changing Jesus’s words or saying that they don’t fit in for the Easter octave. Jesus told St. Faustina “Be at peace, My daughter. This Work of mercy is Mine; there is nothing of you in it. It pleases Me that you carry out faithfully what I have commanded you to do, not adding or taking away a single word”. (Diary 1667)
If we don’t like the words of the Chaplet or the Novena that starts on Good Friday, then obviously we don’t understand Jesus, our faith, or the liturgy very much. I would advise believing in what Jesus said. Don’t forget that Jesus is very much alive and He sees and hears every single conversation. We must be very careful so we do not hurt His feelings.
Marty: No, that is not what I said.
Deb: Perhaps you should check out what I’ve written about fasting and penance before you jump to conclusions about my wanting people to be comfortable.
Steve, there you go again, making measured, qualified, balanced assertions about things that many people only “feel” about, instead of “think” about. So, naturally, etc, etc. Best, edp.
Bob Allerd: Like St. Alphonsus Liguori, I am very happy that all my words should be judged both by Jesus Christ and by His Church on earth. Much happier than that they will be judged by some of His followers. Not that this judgment makes me very unhappy.
I am only responding to the words of this article. It just seems to me that you participate in a devotion you don’t like. That may be good. You write though as if this devotion, which was given to us by Jesus, to be prayed at a time He specified, with the words He specified isn’t appropriate for the week after Easter Sunday. I just find it kind of icky when someone bashes something Jesus asked of us and that was my reference to priests not discussing sin. I wasn’t commenting on your opinion of sin or penance etc. I guess I just don’t get it. A whole article whining about a devotion you partake in.
Heh. Thanks, Dr. P. Talking of which, I can’t imagine why you don’t allow comments on your blog. What on earth in this great discussion would you spare yourself? :-)
Seriously,Ed, your comment is appreciated. And so are all the thoughtful comments to date, both supportive and critical.
Thanks for your follow-up comment, Deb. I understand that my line of thought may not be helpful to all readers, including you, but your speculations about my motives or tendencies are off base. I’m out with my family now and can’t respond as I’d like. But I assure you I don’t at all shrink from the harsher aspects our our Faith, and that I really am doing my best, in docility to the Church and trust in Christ, to love my Lord with my whole heart, mind and strength.
@SDG—curiously my apology from earlier was deleted. I had went to another article at the register, through your article, and it was there my comments were deleted. I mistook yours for them. I am truly sorry. You have always been fair, open and patient, and this twice I have made a similar mistake with you. Please accept my apologies, you did nothing to deserve my anger.
I have yet to see an image of the Divine Mercy that I like. Of course, it’s not supposed to be about what our personal preferences are but it is one of many stumbling blocks for me. Actually, the whole Divine Mercy thing I don’t “get” at all anyway.
Being a Catholic who attends only the Traditional Latin Mass, “Divine Mercy Sunday” doesn’t exist. It’s Low Sunday or Quasimodo Sunday, and has been for quite a long piece of time.
I worked full-time at a Catholic organization with wonderful and zealous Catholics, none of whom however understood why I didn’t go to a “regular” Mass. (I actually do when I have no other choice.) Every year during Lent, fasting and praying, working our way towards Holy Week and the greatest of days, Easter Sunday, all around me all my co-workers were able to talk about nothing but DIVINE MERCY prayers, novenas, indulgences and Divine Mercy Sunday. I kept my mouth closed about it because I knew it would be distressing to them but I find it not only odd but offensive. It’s LENT, HOLY WEEK, GOOD FRIDAY, HOLY SATURDAY and finally EASTER SUNDAY! Rejoice! But all of the above seemed to be an afterthought ~ it was all about Divine Mercy. I just don’t get it and really didn’t like being around all of it. It felt like we were practicing different religions.
Private revelation is not dogma but of course the Church has given great importance to other revelations in our glorious past. The revelations and devotions that I am drawn to and can get my head/heart into is the Sacred Heart of Jesus and St. Margaret Mary Alacoque.
The Rosary too. All FIFTEEN mysteries!
For the last 10 years or so, I’ve thought the exact same thing about Divine Mercy Sunday being the week after Easter. Why on earth would I want to spend THE OCTAVE OF EASTER meditating on the “sorrowful passion” when I’ve just spent 40 days on it? Aren’t we supposed to REJOICE? I never had the courage to voice that opinion, though, and was intrigued to see you had the same thought. Nevertheless, I’ve prayed the novena each year since Jesus asked for it, though kind of mutteringly at times.
Last night when I was thinking about your article, and praying the novena (mutteringly), an idea struck which might provide a different narrative. Perhaps the focus of the prayer isn’t the sorrowful passion, but the Mercy that comes for the sake of that sorrowful passion. In other words, the sorrowful passion wasn’t the end—it was the gateway by which the gates of heaven were opened and the sanctification of mankind, the mercy of God in His sanctifying grace given through the Church via the Sacraments were made possible. So perhaps the novena, being prayed during the Easter time, is actually a joyful one which claims and takes hold of the graces won by that Passion we’ve just been meditating upon for a season, and celebrates the mercy of God given through the Church? If I meditate upon the goodness of God turning that sorrowful passion into the means of our salvation in His great mercy, suddenly all of Lent makes sense instead of being painfully extended this week.
Also, since the sacrifice of the Mass is a re-presentation of the sacrifice of Calvary, by the logic that says we should rejoice this week and not think about the Passion, we wouldn’t go to Mass either. I think a paradigm shift to see the cross precisely AS glory, AS the triumph (our salvation)... 1 Corinthians 1:18 for example, instead of as a defeat, makes the whole prayer more fruitful. I understand (I think) your reply to Fr. Ben above, but I don’t think you can separate the cross from the triumph, since it IS the triumph… when Christ appeared gloriously Resurrected to His disciples during Easter week, He still had the nail marks in His hands and feet.
I’m at a loss to articulate clearly and succinctly the thought, but perhaps some of it came through :).
I really hate to burst a lot of bubbles, but when Blessed Pope John Paul II instituted Divine Mercy Sunday it was for the universal Church. That also includes the Traditional Latin Masses. It is unfortunate that many people who attend the Latin Mass, have thrown own the baby with the bath water. Mel Gibson is one of those individuals who will not consider the Feast of Mercy at all, because it was made a feast after Vatican II. Jesus mentions these types of souls as prideful and you can see it.
Divine Mercy Sunday highlites the Easter octave, which had lost it’s splendor over the years by nicknaming that Sunday “Low Sunday”.
We need to keep up the exitement of Easter right through to the Octave of Easter and beyond it to Pentecost.
Farmer’s City Wife = right on! You finally got it about Mercy Sunday. Too bad so many in here haven’t the slightest clue.
For those not satisfied with either image here you might want to consult
the Monastery Icons catalogue online for a still different image but one
that I am personally drawn to…it was done with the expressed approval
of the Divine Mercy Apostolate and shows Jesus in the Upper room as he
appeared to Mary and the Apostles on what was called St THomas Sunday.
Go to www.MonasteryIcons.com and type in Divine Mercy ...the image should
come up and you can click on enlarge to see further details. The words I trust in You, Jesus appear across the bottom. I have this as well as the Immaculate Conception Icon in my home and have received numerous comments of approval for both.
Bob,
The Divine Mercy Sunday is an official Feast in the Novus Ordo calendar. The Traditional Latin Mass according to the 1962 Missal remains as it is and has express direction from the Holy Father that no changes or innovations are allowed (or something to that effect). Of course we are all part of the Universal Church! I’m just saying that as one who assists at only the Traditional Latin Mass, the expression or reference to “Divine Mercy Sunday” just doesn’t come up. You see? I am not ridiculing or judging you, others, or the Feast. But in the 1962 Traditional Latin Mass according to the 1962 Missal, it is simply and gloriously Quasimodo Sunday, Low Sunday, or other names.
By the by, I don’t think the name “Low Sunday” implies in any way that the Easter Octave had lost its splendor. Where did you get that from? I’m not being argumentive ~ I’d really like to know. There’s still so much that I don’t know!
Blessings!
How about 2 Thessalonians 8 when Jesus will kill the “Wicked One.” Now that is Jesus defeating evil, the same one crucified, very manly. Most males today don’t understand masculinity because they don’t understand Catholic teaching on the suffering servant. Men are called to be like Jesus, most masculine, and most humble, but staring down evil with help from the Father.
Dear Elizabeth,
In 1934, when it was called “Low Sunday” (from what I’ve read in the St. Joseph’s daily missal, to make that Sunday appear less important than Easter), St. Faustina questioned Jesus about wanting His Feast of Mercy on that day. She had talked to her spiritual confessor about it and he had taken it to his superiors for discussion. One day, as Saint Faustina was offering all her prayers and sufferings so that this feast would be established as Our Lord desired, she said to Him: “they tell me that there is already such a feast and so why should I talk about it?” Jesus answered “AND WHO KNOWS ANYTHING ABOUT THIS FEAST? NO ONE! EVEN THOSE WHO SHOULD BE PROCLAIMING MY MERCY AND TEACHING PEOPLE ABOUT IT OFTEN DO NOT KNOW ABOUT IT THEMSELVES. THAT IS WHY I WANT THE IMAGE TO BE SOLEMNLY BLESSED ON THE FIRST SUNDAY AFTER EASTER, AND WANT IT TO BE VENERATED PUBLICLY SO THAT EVERY SOUL MAY KNOW ABOUT IT”. (Diary entry # 340) These words, I believe, help us to understand what St. Faustina wrote: “There will come a time when this work…. will be as though utterly undone. And then God will act with great power, which will give evidence of its authenticity. It will become a new splendor for the Church, although it has been dormant in it from long ago.” (Diary 378)
Thanks to all thoughtful commenters for your contributions, both appreciative and critical.
Larry: Thanks, friend. Cheers.
Deb: At liberty to respond a bit more freely now.
Let me say, first, that as a faithful and docile son of the Church I believe with divine and supernatural faith everything that the Church has infallibly defined, I assent to everything the Church teaches, and I embrace everything that the Church asks and expects of me. I love Pope Benedict and Pope John Paul II. I believe in being a good soldier for the Church, in supporting the bishops and the hierarchy, in learning with humility from the riches of sacred tradition and in following with faith and trust as the Holy Spirit leads the Church in our own day and age.
None of this, I believe, precludes the use of our critical faculties. None of this means we can’t ask questions, explore issues and difficulties, question the way things are done, or think about how they may be done better.
Pope John Paul II, in his encyclical on the rosary, called it “a valid method…which can nevertheless be improved.” I don’t equate myself to the Holy Father, and I’m not setting down authoritative statements here, nor am I proposing actual changes to anything on the basis of my own authority or wisdom. I am, though, trying to think in the same spirit as the pope, about difficulties I have in my devotional life, and where there might be room for improvement.
Very often the improvement that needs to be made is to myself. I accept this and embrace it. I embraced it when I became a Catholic in the first place. I embraced it when I found myself exposed to styles of worship and devotion that were not necessarily my thing. Sometimes my difficulties indicate that I have not yet come to appreciate something. Other times they are simply due to my own attachments and preferences.
But I don’t think that every single time some aspect of Catholic experience bothers me, it is never the case that the Church’s practice at the moment could be improved.
In particular, I think some comparatively recent changes in the life of the Church may be legitimately questioned. As Catholics we are not antiquarians, and we don’t embrace what is old solely because it is old. But the longstanding practice of the Church has great weight.
I’m concerned, for example, about the changes made during the reign of Paul VI almost completely eliminating fasting and abstinence from normative Catholic practice. “Fasting” in normative Catholic practice nowadays means that we can eat as much as we want on all but two days out of the year, and even on those two days we can still eat three times a day. (The law is actually less restrictive than the pious interpretation about “one meal and two snacks that don’t equal a full meal.” All the law says is one meal and “some food” on two other occasions. Presumably “some food” must be less than a meal, but the law doesn’t say “less than half a meal.”)
Also the Eucharistic fast has been reduced from a reasonable 3 hours (if not midnight) to a downright insulting one hour. This is sheer tokenism, or, as Ed Peters says, sheer legalism that actually breeds contempt for law.
I don’t think it’s at all disloyal or arrogant to suggest that I think the Church has not exercised the best prudential or pastoral judgment in implementing such laxity in the law. I’m not at all advocating disobedience or rebellion. I would never substitute my own opinion for the Church’s discipline (though I do advocate and practice fasting and abstaining in excess of the Church’s minimum requirements).
The Divine Mercy devotion and the Divine Mercy novena are comparatively new in the life of the Church. One can embrace the feast day and the devotion while having some questions or misgivings about how the novena in its current form relates to the prior and more crucial structure of Triduum and Easter. I’m very confident that John Paul II or Benedict XVI would not be in the least scandalized or offended by the line of thought I’ve presented here, whatever they might think of it.
I am not proposing any change or saying anything about how I think it should be. I am registering my discomfort, discomfort that I don’t necessarily think is rooted in some failure on my part, and noting that I can imagine other situations that would not raise that discomfort for me. I am questioning whether it’s possible that the spirit of the Easter Octave might be better honored in some other way.
Note that I devote exactly one paragraph to all this in the original post. This is very far from a post about my complaints with the Divine Mercy novena.
Farmer’s City Wife: For what it’s worth, the New Testament presents a basis for redemption and mercy that is larger than the sorrowful passion. Jesus’ incarnation, his passion and his resurrection are ALL for our salvation, ALL the basis for divine mercy. Yet we don’t invoke the divine mercy in connection with the incarnation or the resurrection, even in this season specifically devoted to the resurrection. Instead, it seems to me that we are potentially at risk of losing sight of the saving power of the resurrection, if not the resurrection itself, in all this focus on the sorrowful passion—as if Jesus only suffered and died for our salvation, but was not also raised for our salvation. Isn’t that a valid concern? Is it wrong that I should wish for some way to connect God’s mercy to Jesus’ resurrection in this resurrection season?
\\I’m concerned, for example, about the changes made during the reign of Paul
VI almost completely eliminating fasting and abstinence from normative
Catholic practice\\
Only in the Latin Church, which is NOT the totality, or even the norm, of the Catholic Church.
The Eastern Catholic Churches, especially the Melkites, still have the more-or-less same fasting rules as they ever had.
Very interesting blog post. And comments as well.
Steve, thank you for your lengthy response. I agree with what you are saying. I certainly did not mean to imply that you were not a faithful son of the Church. I think I am just very much in love with the Divine Mercy of Our Lord and have embraced this devotion since I was confirmed four years ago. I do see His mercy as the result of his death and resurrection.
I do believe you are correct in the errors that have been made in regard to fasting. I also believe that the practices in allowing people to receive the Eucharist standing, to receive in their hands and to have anyone other than the hands of an ordained Priest or Deacon touch our Lord Jesus will be looked on some day as the most harmful and grievous errors allowed by the Church.
I would die for my faith and for my Church and for my Lord Jesus.I offer up the things that are painful for me to see taking place in the Church and ask for patience and tolerance and charity in my journey with my fellow Catholics. I sometimes sadly lacking in those areas.
There is nothing wrong with not understanding things, but….........if Jesus said it, I believe it and I don’t argue with it. :)
God Bless you.
dixibehr:
Indeed! Though the Latin Church is far and away the majority of the Catholic Church. In this respect, among others, we could benefit a lot from our Eastern brethren.
Deb:
I’m with you on all this. And I’m not arguing! Only asking questions and expressing discomfort. I think it’s okay to ask questions and express discomfort even in the context of public revelation, and much more of private revelation.
Dear Steven,
Come off it, will you. The Divine Mercy image is Jesus Resurrected and that is why He wants the image to be venerated on that day. If you can’t figure out by now that everything that Jesus told us about His Divine Mercy is dead on, then you should submit until you find the truth. Pope John Paul II was dead on target and he died on the Feast of Mercy itself.
Remember that Jesus is seeing and hearing your conversation. He is not dead, but is alive. I know, I have seen Him and He needs our help.
Bob Allard: You’ve misrepresented me and said your piece several times now. If you have nothing new to say, I’m sure there are other corners of the Internet where you could be helpful.
Very interesting comments. I pray the Chaplet of the Divine Mercy at least twice a week and never really thought about the timing of the church season. It’s just a devotion I do at 3 p.m. if I’m at home. I would pray it on the bedside of a dying person even if it was Easter Sunday. We need God’s mercy all the time.
“RC and Chris: God bless you both, and judge you less prejudicially than it would seem you judge others. (“Rainbows and happy thoughts,” Chris? Really? Is this how you demonstrate your devotion to the idea of mercy?) “
Sorry for the wisecrack. I’m not making a judgment on you, Steven. Merely pointing out we’re the Church Militant, not the Church Squeamish; and although we need time to rejoice, I find it odd to be focusing on the Divine Mercy as a detraction or a distraction from the season. It seems to me we can actually do both, and rejoice in the immeasurable assistance and remission of punishment that comes to the Church Suffering during this Novena.
(Additionally, I think it would be helpful to point out that the Divine Mercy image is not “Seventies Dude” Jesus. That’s a sacred, venerated image of Our Lord, regardless of personal tastes, and should be referred to with reverence, not levity.)
@ Tito Edwards: “We have a wealth of 2000 years of beautiful portraits and images of Jesus and the Catholic Culture in the U.S. so desperately wants to be accepted by Protestant America, that they have sacrificed their patrimony for bland, stale, “Protestant Jesus”.”
I couldn’t have said it better myself. I’m ever so tired of efforts at “ecumenism” as well that almost invariably seem to mean that Catholics have to water or dumb down their devotions in order to not make Protestants feel uncomfortable.
Bob, thanks for your comments. I happen to agree with all of them so I’ll take what was directed at you a little while ago as extending to me as well.
God Bless all on Divine Mercy Sunday.
http://thedivinemercy.org/message/history/
Wow!
It took me less than five minutes to read this honest, thoughtful, and balanced post.
I then spent the better part of an hour reviewing the comments, and have arrived at a few conclusions.
(1) I’m more conviced than ever that the adage “beauty is in the eye of the beholder” is false.
(2) The Divine Mercy icons portray the substance of the devotion more effectively than either of the paintings.
(3) Mr. Greydanus is an EXTREMELY patient and charitable man.
(4) Blog comments rarely remain on topic.
(5) Regardless of whether or not any of us agree with the timing of the novena and Divine Mercy Sunday, one thing is certain: “For the sake of his sorrowful passion, have mercy on us and on the whole world.”
Since you asked, a devotional I find distracting is that in most pictures St Michael the Archangel looks like a girl.
Thank you Mr. Greydanus. Thank you all who commented. Reviewing the original article and the comments has been well worth the time. It is awesome to be Catholic! And to me, this thread is a wonderful example of the best aspect of our faith; the freedom to question what our Savior offers. Not for the sake of having our own way, but to better understand, and thereby better believe. Could it not be that the prayer encourages us to ask, that for the sake of His sorrowful passion, may the victory of His resurrection succeed in the salvation of all those who may yet be separated from His Mercy? We celebrate Easter, but there may still be some who haven’t come to know the good news.
Dear Steven,
Happy Feast Day of the Divine Mercy! I too prefer the Vilnius version.
“As the body cannot live without breathing,” St. Alphonsus writes, “so the soul cannot live without having recourse to and recommending itself to Mary.”
Only yesterday I listened to a talk given my Marino Restrepo at the Eucharistic Convention here in Auckland. Marino was telling of the mystical experiences he had during his kidnapping in Columbia and of Our Lady he said that it felt as though he/we are linked to her by an umbilical cord through which passed all his prayers to God and from which all graces from God came to him/us. As I was reading your article today, the words of St Alphonsus seemed to make sense in this context.
So, what do you think of the Skemp Divine Mercy image? I really like that one. Happy Divine Mercy Sunday!!
I Kinda Agree with This Article,but there are some devotions that are destined to be Joyful Counterparts that Corresponds to Sober Solemnities of the Liturgical Year.(Holy Thursday/Corpus Christi,Divine Mercy Sunday/Holy Week)
and Yes,We Need More Beautiful and Manly Depictions of Our Lord Jesus
Happy Feast Day Steven!
Actually, am wondering how many commenting here have read St Faustina’s
diaries? It might clarify not only some misconceptions about Divine Mercy Sunday…the devotion and novena…but also and including the image itself! Much of the concerns here regarding proper catechesis about this devotion would be resolved and satisfied.
Hopefully, all commenting here will go to the BEGINNING TO PRAY blogspot
today for a most profound and detailed explanation or catechesis involving this new and most beautiful devotion. Included is a short history of Divine Mercy Sunday. I believe for those who feel luke-warm, even somewhat negative about this devotion or perhaps totally uninformed,
much will change if you allow while reading the Holy Spirit to come into you and open the eyes of your heart.
I hope some of y’all are taking this occasion to watch the beautiful 1995 film Faustina, starring Polish actress Dorota Segda as St. Faustina. One of the most visually gorgeous saint biopics I’ve ever seen, and a wonderful cinematic homage to the Divine Mercy devotion. The score is truly lovely, and St. Faustina’s visions are powerfully realized (though once again the actor playing Jesus … doesn’t quite cut it). I planned to watch it today myself with my oldest daughter Sarah, but just discovered that I seem to have lent out our copy, I think to a priest I know.
“At first, it had seemed to me that I should distance myself a bit from the Marian devotion of my childhood, in order to focus more on Christ. Thanks to Saint Louis of Montfort, I came to understand that true devotion to the Mother of God is actually Christocentric, indeed, it is very profoundly rooted in the Mystery of the Blessed Trinity, and the mysteries of the Incarnation and Redemption.” Pope John Paul II
Yes!Yes! Finally, someone agrees with me. I’ve been afraid to tell anyone how I felt. Thank You! Thank You! Free atlast.
God does not want each person to observe all the counsels, but only those that are appropriate to the diversity of persons, times, occasions, and abilities, as charity requires; for it is charity, as queen of all virtues, all commandments, all counsels, and in short, of all laws and all Christian actions, that gives to all of them their rank, order, time, and value. - St. Francis De Sales. Perhaps this could apply?
Thank you Steven, for having the guts to post this! I have never even seen the original or even knew that 70s Jesus wasn’t the original! He hung in our kitchen for years in my childhood. There are other images of the saints we had hanging in our house that I was actually afraid of in the middle of the night. Some images my mom was too afraid to get rid of because she thought it was sacrilegious so we suffered with them as kids! One was a giant gold-framed hologram that would switch back and forth between the crucifixion and the resurrection. It even had a light attached over head like a “gallery” painting. It was so awful and hung in our bathroom forever as a night-light. I think by the time we were in college we were able to convince my mom that it needed to go. My Polish great-grandmother also had a gigantic velvet painting of Christ sitting on a hillside looking down on the city. Who knows what the story was—probably came from the same strange uncle. I’d like to add another image for everyone to consider—the “Pilgrim Statue of Our Lady of Fatima”-that keeps arriving in my mail from “America Needs Fatima.”. Why is her crown so gigantic!? Why do I need a picture of a statue when there are so many beautiful painted images of our lady! My solution to common artistically offensive religious images is to go with Byzantine icons that don’t claim to be based on realistic features but strive to maintain “otherworldliness”, often in exaggerated ways. The others are the folk-style retablos of the American Southwest, which are beautiful in their simplicity.
Chris:
Thanks, I appreciate it. Let me assure you I get your concern about “squeamishness,” and I’m very confident that it’s not a foible of mine. I am all for a far more arduous way of the cross during Lent than is our wont in current Catholic discipline.
I am all for Divine Mercy Sunday, the Divine Mercy image, the Divine Mercy devotion in general. I am all for the Divine Mercy chaplet too. When you suggest that we can both implore the Divine Mercy and celebrate the resurrection of Christ, you’re speaking my language. I’m all for both/and solutions.
In this case, though, I find myself asking “How? How, specifically, do we emphasize and celebrate Christ’s triumphant resurrection during this season? With what popular devotions after Easter Sunday do we turn our minds as attentively to His glorious resurrection as we do His sorrowful Passion, His sorrowful Passion, His sorrowful Passion?
It’s almost like Easter Sunday is a blip and Good Friday just keeps going, or as if Jesus was only crucified for us, not also raised for us. I know the Divine Mercy image itself depicts the resurrected Christ. Why can’t we find some way to acknowledge the resurrection in words?
Heh. So, I take it you’d be against this post, too? :-)
Here, too, I think a “both/and” solution is possible. Appropriate reverence doesn’t necessarily exclude levity and honest critique. For what it’s worth, I think levity can also be used to express appreciation. I love the giant mosaic of Christ at the National Shrine of the Immaculate Conception … but reverence doesn’t stop me from calling it by a nickname going back to Suz’s high school years: “the Christ of Muscle Beach.”
Honest critique, including lighthearted critique, can be a form a reverence. It also shouldn’t be taken too seriously. I don’t hate Seventies Dude Jesus. That’s the image we have in my parish, and I venerate it as I would any image of the Lord.
If I understand correctly, didn’t Jesus himself ask Sr. Faustina that the Divine Mercy be celebrated on the Sunday after Easter? If so, it doesn’t seem right to criticize that. We have to be careful when making critiques in a public forum…who really cares if an individual doesn’t like a particular devotion? There may be countless others who do or could derive benefit from the devotion or practice but have been discouraged by an unsolicited opinion.
@ Stan, yes, He did. What is with these people? They need to read the book before they pontificate.
You had me seeing your point until you started criticizing writings on Mary. Read Louis de Montfort. He’s a saint for a reason. Criticize art all you want, but leave Mary out of it.
An important point is dont just say the Chaplet once a year, only on Divine Mercy Sunday. Teach yourself to say it as often as you can. And don’t lose heart if you aren’t able to say it as often as you might start out hoping to. Even if you don’t believe in God but are open to learning truth, try sincerely reciting this Chaplet, focusing on the words. It will open the door to an increased spiritual life.
The only image of Jesus I can really connect with is the one frequently referred to as “surfer Jesus” although he really looks like he could be a young carpenter or worker. He’s more distinctly masculine than any of the European images. I wish someone would do a Divine Mercy or Sacred Heart image along those lines because, frankly, the images offered (even the one you like) don’t inspire any devotion in me and actually turn me off of those devotions.
The first thing that strikes me about the Vilnius image is how much the red rays remind me of blood. The rays are more solid and look heavier. It reminds me of the descriptions of the blood flowing from the temple. But I agree with another commenter: I really haven’t seen an image I really like. So I settled for a small 70s Jesus. However, I accidentally got one with the words in Spanish. I kept it and it reminds me to pray for immigrants.
Stan: To repeat yet again: No one has criticized the timing of Divine Mercy Sunday. On that same point…
anna lisa: Perhaps you might read what you’re criticizing before you criticize it.
Mrs Baker: I haven’t criticized any writings about Mary. Which is not to say that writings about Mary are necessarily above criticism. Marialis Cultis and the Directory on Popular Piety and the Liturgy, among other sources, lay the groundwork for such criticism in principle.
Catholic: Your point about saying the Chaplet around the year is an excellent one, though it doesn’t fully resolve my misgivings expressed above.
@Steven. I did indeed read it. I agree with the part about questionable Catholic art, but I disagree with having a problem meditating on the passion, after Easter, as the two go clearly hand-in-hand, or Jesus Himself wouldn’t have asked for this. BTW, read “Divine Mercy in My Soul”, it’s really moving. It really helps deepen the praying of the chaplet of mercy!—Oh, and also, I guess I never get around to reading what ultra traditionalists have to say on matters, but hearing one of them complain about *The Feast of Mercy* simply STUNNED me. All I could think was, “Good Lord, how do you put up with us?”
I suppose a suggestion I might throw out there is to strengthen yourself to regularly say the Chaplet with the same trust and devotion that you have for the Jesus Prayer - ask for strength to overcome misgivings during your prayers. Do you stop saying the Jesus Prayer during the Easter season? Am guessing not, you seem to have a great devotion to it.
“Lord Jesus Christ, Son of God, have mercy on me a sinner.”
“For the sake of His Sorrowful passion, have mercy on us and the whole world”.
Jesus tells St. Faustina that Mercy flows from his heart to us sinners in need of it as did blood and water flow from his heart after receiving the wound in his side from St. Longinus at the end of his passion. That now is the time for His Mercy in the world. Mercy is at the heart of the Divine Chapet of Mercy, and I think it also that way for the Jesus prayer. In my humble opinion, both devotions seem to point right back to his passion, whether recited during the Easter season or anytime else.
“During prayer I heard these words within me: The two rays denote Blood and Water. The pale ray stands for the Water which makes souls righteous. The red ray stands for the Blood which is the life of souls…
These two rays issued forth from the very depths of My tender mercy when My agonized Heart was opened by a lance on the Cross. (Diary,299)
“My gaze from this image is like My gaze from the cross.” (Diary, 326)
anna lisa: Perhaps I shouldn’t have assumed that you meant to include me in your indictment of “these people” who “need to read the book before they pontificate.” (Or perhaps again you might have been clearer, or perhaps you did mean me after all.) I don’t think I at any rate have offered any “pontifications,” just an expression of discomfort that has upset some people and resonated with others.
I don’t know what it means to “disagree with having a problem.” Problems happen in all sorts of places. I’m less than completely comfortable with certain things in the Gospels, or with the tension between what the Gospels say and what Christian practice dictates. (Why does Jesus say so baldly and emphatically, “Do not swear at all; let your yes be yes and your no no; anything more comes from evil”? It sounds as stark as his comments about divorce and remarriage, which we take as Gospel truth, yet we permit swearing oaths. My faith is in Jesus and in the Magisterium, but that doesn’t mean there are no difficulties.)
Things get dicier when it comes to private revelation. Private revelations are binding on no one’s conscience, except perhaps the individual who receives the revelation. I have no problem with your formulation that the Passion and Easter “go hand in hand.” If I saw any actual focus on Easter and the resurrection throughout the Easter octave comparable to the focus on the sorrowful passion articulated in the Divine Mercy novena, I would be fine with that.
The problem I have is that I see the focus on the sorrowful passion throughout the Easter Octave, and I don’t see anything offering a corresponding emphasis on the resurrection. The shape of the one devotion in the absence of anything else seems to me to place a disproportionate emphasis on the passion at a time when, if anything, we ought to be more emphasizing the resurrection. It’s the disproportionality of the emphasis on the passion that troubles me.
I’m not saying “Away with the passion!” I’m saying “Where is the resurrection in all this? Why is it the passion, the passion, the passion, and not so much the resurrection, even during the Easter octave?”
Can it be that I still haven’t said all this clearly enough? I don’t know that I can say it any clearer than I have.
@Stephen, hmmmm. As they say, “let many flowers bloom”. Right now I am happy that the air is warm, the flowers are in bloom, and after no cookies, cake or chocolate, for 40 days plus holy week, the world has color again. I feel like I got through the spiritual equivalent of finals week, and it is down right Easterish. I try to pray the chaplet every day, and heartily recommend it. It doesn’t encroach on the happiness of Easter, if anything it accentuates it. Maybe skim St. F’s book, it’s really cool. Cheers to you and yours :)!
I think the difficult part is I’m not certain there is an answer to your core question. Maybe Jesus wants us to focus more on the Passion so that we walk that same path he did, that it is sufficient for us to follow him in this way and we can celebrate the Resurrection more when we get to heaven. After all, He came to earth to suffer for our sins—and the suffering happened during the Passion. Wasn’t it that event that opened the gates of Heaven again for us all. I never really thought about this before - obviously I have no answer.
All that comes to mind is to maybe to say the Glorius Mysteries of the Rosary all during the Easter season. Possibly even just the first Glorius Mystery each time. I’m sure this could be a powerful devotion and would draw more focus to Jesus’ Resurrection.
While I would never deny that the Divine Mercy Chaplet is inappropriate for the Easter Season, I always thought that the Regina Caeli was an ideal Easter devotion. Twice a day (three times, if, like me, you have to get up at 5.30) you call on Our Lady to rejoice at her Son’s resurrection, and pray for salvation through her intercession. Would it not be sensible to make an effort with this until Pentecost?
Catholic:
I’m afraid this is about as unhelpful to me as any response could possibly be.
It sounds to me like saying that it might as well be Lent all year round and never Easter, since we will have Easter in Heaven. I reject this with every atom of my being.
To be a Christian means to live not only the sorrow of the passion but also the joy and power of the resurrection, here and now, in this life. Heaven itself, the kingdom of God, begins here and now, in this world.
Every Sunday is a celebration of the resurrection and the joy of Heaven, just as every Friday is a commemoration of the Passion—and of the two it is Sunday—not Friday—that is more important and that dominates our liturgical week.
Easter is more important than Good Friday, and while we have 40 days of Lent, we have 50 days of Easter. Doesn’t that tell us something?
I like your suggestion about focusing on the Glorious Mysteries more during Easter. But Chrysostom’s recommendation of the Regina Coeli is even better. See next comment.
Chrysostom:
It looks like the idea of the Regina Caeli as “an ideal Easter devotion” isn’t just your idea: I just Googled it and discovered that it is “to be said, when possible, at the hours of 6 and 12, both AM and PM, of every day between Easter and Pentecost,” in place of the Angelus.
Yes! Yes! Why didn’t I know this before? This is exactly the answer I’ve been looking for. Thank you, Chrysotom! I’ll be blogging on this next year for sure.
P.S. I suspect you meant to write either “I would never deny that the Divine Mercy Chaplet is appropriate for the Easter Season” or “I would never claim that the Divine Mercy Chaplet is inappropriate for the Easter Season.” :)
“Easter is more important than Good Friday, and while we have 40 days of Lent, we have 50 days of Easter. Doesn’t that tell us something?”
40 days versus 50 days, huh? Wow, is that how we keep track of the important events in the Church now? Don’t remember learning that in my younger Catholic school days.
One doesn’t reflect only the Passion for only 40 days - as one doesn’t reflect only the Resurrection for only 50 days—it is to be year round.
Every Sunday when we walk into the Church we should be thinking of His Passion, His suffering—that is the purpose of the Miracle of the Holy Eucharist: “Do this in memory of me”. It is Calvary continued. Does this mean that one shouldn’t also think of his resurrection as well at Church? Absolutely not.
“To be a Christian means to live not only the sorrow of the passion but also the joy and power of the resurrection, here and now, in this life. Heaven itself, the kingdom of God, begins here and now, in this world.”
Yes, it definitely does. However, I don’t ever remember writing anything against the Resurrection - I accept it as I do Our Lord’s Passion and His birth. “It sounds to me” can be a nice way of putting words in people’s mouths:) You should know that better than anyone in trying to defend your position the last couple of weeks.
Catholic: I definitely didn’t mean to put words in your mouth. I said your thoughts were unhelpful to me.
Yes, of course we meditate on both the Passion and the Resurrection year round. But the liturgical calendar, like the liturgical week, exists for a reason. We give different emphasis to different things at different times.
I have no problem saying that we commemorate the Passion on Sunday—but why do we do it on Sunday? Why the first day of the week and not the sixth? What happened on the first day of the week? Why is Easter, not Good Friday, the greatest holy day? Why is the Easter Vigil liturgy the mother liturgy of the whole year? Because the resurrection of Jesus—not the passion—is the holiest event in human history.
I should have stopped right when I read “When Devotionals aren’t helppful” I was so curious to read how a Devotional could possibly NOT be helpful. I read all of the comments and became more and more uncomfortable. I’m really uncomfortable with your thought’s regarding our Blessed Mother. That was just too much for me. I have been a Catholic all my life, 45 years. I would NEVER question why we pray to Mary. You state you converted to Catholisim. Maybe that is why you seem uncomfortable with our reverence to Mary. I just happened on this site and post. I won’t be coming back. I don’t agree with anything you have said. I can only imagine how you will come back at me full force and in a passive aggressive manner.
Diane: I’m sorry my post made you so uncomfortable. I’m even sorrier to be thought to be questioning why we pray to or revere the Blessed Virgin. I love our Lady, I pray to her daily, and teach my children to do the same. God bless you.
SDG,
If Diane is right that your response is passive aggressive, then it is the most subtle I have ever seen. And I have seen plenty of it.
P.S. You have been a model for cradle Catholics (like moi) in Christian Charity in this com-box. Thanks for that.
OK, that was a weird formatting thingy.
Steven, I agree with you, especially about the Hyla Divine Mercy image!
I think people are incredibly ignorant about the dangers of bad art. If one writes an essay about some aspect of Christ’s life and person, one has an obligation to, at the very least, be truthful and accurate. Ideally, one would like to be beautiful and graceful in one’s writing, if possible.
Likewise, an artistic depiction of Christ should be, at the very least, accurate. However, art, if it is good, must be beautiful. Beauty, not self-expression, is the purpose of art.
We make a thing beautiful when we conform it or shape it according to a law or reality that is outside and above us. A painting is not beautiful because “I” have made it, but because I have created it according to the laws of proportion, harmony, color, etc. We do not create these laws, we discover them.
If true and good art does, in some way, reflect the divine and transcendent, then bad “art,” like bad music, is dangerous, because the disharmony is, itself, hurtful and true nature of the subject (and, in a sense, reality itself) is distorted. Not only, that, but an abundance of bad art can lead to confusion over what is good art or, even, the possibility of such a thing.
When it comes to depiction of Christ in art, I find, as a man, the effeminacy and sentimentality offensive and off-putting. I think the crisis of vocations is, in part, attributable to the “nice guy/androgyne Jesus” of modern art and literature. Almost more than anything, males want to be men. We have a deep-seated desire for comradeship (the blood-brotherhood attained through sharing in Christ’s suffering and sacrifice), honor (virtue), duty (to family, neighbor, etc), nobility, and righteous conflict (against the devil, errors, injustices, etc).
The Hyla image has none of that. Many priests have little of that, too. Even in most masses, the atmosphere is severely lacking in reverence and seriousness. When a young man walks into a Church that looks like a warehouse (or, more specifically, a space which is deliberately intended not to reflect the glory and power of God), is full of sentimental (men hate that) art, literature, attitudes, practices (which men really hate), is full of altar girls and female extraordinary ministers, and, finally, is presided over by a priest who is constantly trying not to “hurt any one’s feelings,” how can he relate to the priesthood? How can he relate to Christ? How can he embrace a Church that offers him emasculation, instead of transformation?
Ugliness, unseriousness, and unmanliness look like unholiness.
Hello! I chanced by looking up something on Hunger Games. I am amazed at the number of commentaries! Thank you for the post.
I have just returned from living in Rome and the years away have certainly broadened my perspective (where I’m from, nearly *all* the religious art is the kind that you’d call floaty, dreamy, sentimental etc.) It took living away to appreciate that large portions of Christian culture have art that looks nothing like that at all - more classical, more realistic/ *less* realistic (like those medieval portraits of the taking down from the Cross with a dead Jesus whose face is actually painted *green*!), more dramatic, more or less emotive…
Ultimately - the Catholic Church is precisely that - Catholic - and it embraces so gloriously many different tastes, devotions, ways of being ... that everyone somehow fits. Chesterton, I think it was (or was it Evelyn Waugh?), said that being in a Catholic basilica was in a way like being in a marketplace (don’t take me wrongly) - everyone was engaged in their own activity: some people praying the rosary at a transept chapel, a Mass going on in another chapel, private silent devotions… all worshipping the same God. Isn’t God great? But yes, I do like both the Hyla version - it attracted me when I was a teen - and the traditional classical one (which I now appreciate more than I would have before).
And I LOVE this devotion because like a lifesaver it has pulled me out of many tight spots in my spiritual life; and it brought a friend of mine back to the Catholic Church.
Re the Easter devotions, I agree with Fr Ben. I wonder if it has to do with the circularity of the liturgical cycle and ‘kairos time’ - in that all moments are in a way rolled up into one, with the Crucifixion and Death of Jesus being the climax of the fulfilment of God’s plan for saving man. Easter is a celebration precisely because of His sorrowful Passion, and obviously can’t be understood apart from that. Now the Resurrection celebrates His triumph over death, which reminds us that we too will triumph over death ultimately, and that we have already begun to do so. So we celebrate, with all the joy we can (and I think in fact that we don’t celebrate it nearly enough, at least where I am!). But our triumph is not yet complete; so for me Easter is above all, a promise, a fierce hope - a time of celebration that reminds me that I am still here to struggle to attain sanctity for the rest of my living days; that Jesus’ triumph is total and finished but mine isn’t, BUT He is helping me to get there. I think that sense is there in the liturgical prayers of the Easter weekday masses too, somehow…
I used to wonder why it was so much ‘easier’ to imagine and to ‘live’ Good Friday than Easter Sunday - one would think all the sorrow would give was to an equivalent joy, right? Yet the Gospel scenes of the Passion are so graphic and it is easier to imagine than Jesus’ rising (which *particular* act is, of course, not described since there were no literal eyewitnesses of that act). I could live Good Friday imagining the Passion, but I was unable to live Easter Sunday in the same way. His appearances to the disciples - there is a joy in that, but it is not as dramatic or explosive as you would imagine, given the extreme importance of the fact - the God-Man rising from the dead!; it is almost - ordinary, compared to Pentecost. How He appears to them: “Peace be with you”- has nothing of the drama of “Crucify Him!”; and then He eats and speaks with them, which are about the most ordinary things i can imagine. No lightning flashes, no more dramatic gestures than rising calmly to heaven or shining faces like the Transfiguration. More than anything, they puzzle as well as reassure me. It is, I think, like our Lord saying that His triumph and His glory are, in this life, not seen in their complete majesty and stunning glory. That will wait for the next life, but it is ours to live ordinarily by hope - a fierce and living Hope, to be sure. And yes, to celebrate the triumph of His rising, knowing that our own definitive triumph awaits us at the end of this life and our striving to be His. Meanwhile, for that struggle, we draw strength from knowing His love for us, and knowing that He has made us friends with God again by “his sorrowful Passion”...In short, Easter is a reminder to live in hope, which draws strength from the love that was shown to us in the Passion. The sorrow of the Passion is mitigated by the love that is its cause, a love which doesn’t fear sacrifice and which is, therefore, the true cause of celebration :)“Love conquers all!” Having said that, I think Easter should be a celebration to full capacity, a time for growing in hope..
Sorry for this huge ramble, I couldn’t resist!
I happened upon this searching for something else online, and not seeing anyone else mention it, hopefully this will be of some help. Steven, I hope you see this! :) A couple years ago, I came across a devotion that is specifically for the Easter season: the Via Lucis, or Way of Light. It has 14 Stations to mirror the Via Crucis, Way of the Cross, but instead are the events of the Resurrection, not the Passion.
Here is a history/explanation of the devotion: http://www.catholicnewsagency.com/resources/liturgy/easter-season/the-way-of-light-via-lucis/
Here’s the actual devotion with the prayers, meditations, etc: http://www.catholicnewsagency.com/resources/liturgy/easter-season/via-lucis-way-of-the-light/
Also, on the topic of St. Alphonsus Liguori comparing Mary to the need for air, I am reminded of an exquisite poem by Gerard Manley Hopkins, called ‘The Blessed Virgin compared to the Air we Breathe’. It’s so beautiful and profound, and I urge everyone to read it. It’s one of those, though, that takes more than one reading to absorb. :) http://www.bartleby.com/122/37.html
I see that someone else brought up the Regina Caeli, excellent! Funny that no one thought of it before. xD I think, along with the Regina Caeli each day, the Via Lucis prayed either every day or on Sundays in particular would make a great Eastertide devotion for the family. Also, don’t forget the Glorious mysteries of the Rosary, they are also fitting for the Easter season. :)
No one is obligated in any way,shape or form to believe in a private revellation including those approved.An approval neither garantees authenticity or the truth of the facts.There is no providential protection.As far as Faustina goes,Karl Rahner a chief architect of vat. II & other theolgians point out that it is THEOLOGICALLY IMPOSSIBLE to offer the Eternal Father the divinity of Christ in reparition or penance for sin as the chaplet does.Also the claim of the Eucharist flying out of the tabernacle 3x to rest in Faustina^s hands or Jesus refusing to punish the Earth because of Faustina is incredulous.The claim that Jesus said “You are a sacred Host” after recieving the Eucharist & asking Christ to convert her into one(a sacred host) reveals pathological self delusion.She suffered from Tuberculosis that can effect the brain.praying a devotion including the chaplet is fine if u like.But redeeming at Full Face Value a private revellation is superstitious at best
St Faustina was the first saint to be canonized in the 21st century.
The late Blessed Pope Jphn Paul II promoted the Divine Mercy chaplet
as well as the Saint. I believe we are offering the Body and Blood of
Our Lord Jesus Christ at every Mass through the celebrating priest. When
I recite the Novena I am reflecting on the masses being offered at any one time throughout the world….in connection with that knowledge.
Karl Rahner was a great theologian who fell out of favor following Vatican II because of his dissent on certain matters of faith. The
Divine Mercy devotion was revealed to St Faustina by Jesus as a means
of reparation for the grave evil of the past century ...which seems to
have followed us into the current century. It is not unheard of for
God to refrain from punishing the earth in response to man’s prayerful
request. Read the Old Testament.
The only thing I find in Kim’s comments is that no one has to believe
in private revelations…but when the Church approves such a revelation
as this ( and at Lourdes and Fatima)devout Catholics mostly follow the
wisdom of the Church.
You are correct the priest offers the body & blood of Christ to the Father for our sins——-but not his divinity.The late Pope was only interested in canonizing people that shared his vision,hence dubious saints were wrecklessly canonized.Pope Pius IX was canonized despite kidnapping a Jewish kid & refusing to return him to his family because he represented a anti-modern stance,one that condemned democracy(syllabus Of errors),something that JPII was also suspicious of.However Bishop Romero who helped the poor & was murdered saying mass was refused canonization because of his link to liberation theology.We are catholics united by the creeds,sacraments,the relatively few dogmas that exist etc but as you get further on down the latter,dissent is very normal.Pope John Paul II dissented from Vatican II^s teaching on collegiality,more than 90 % of catholics dissent from Humanae Vitae,yes there still catholic.The Church Is the people Of God.History shows when popes make stands(condemnation of democracy,freedom of press,usury under any circumstance,sex in marriage a necessary evil etc)& the people reject at large,the teaching becomes revised or forgotten.This is called the sense of the Faithful or the Doctrine Of Reception. As for Fatima——What Lucy claimed(hell,Russia,WWII etc) was never claimed back in 1917 ! These claims were made in the late 30s/early 40s in her memoirs & theolgians called it Fatima II because it so contradicted the original message of 1917 which claimed simple things like prayer,penance,church going.Thats why in the catechism private revelations are called “so-called” ,there^s that air of—-we can^t say for sure.You gotta be out of your mind to trust as reliable any private revellation where mental health issues or pathological sel delusion can exist.St John Of The Cross warns us about this clearly.
Kim, I believe your obvious dislike of Blessed Pope John Paul II is coming through very clear or maybe it is a dislike for all Popes. Canonization for Bishop Romero was not denied, the causation began in 1997 and is not closed. Was Romero a martyr, killed for the faith or was he killed for his leftist positions? If he was not killed for the faith, hated because he was Catholic, he is not a martyr. Then, is he a saint, that of course takes much longer to determine and a miracle is required.
I have a feeling that you may be getting your information from sources that are not exactly friendly to the Catholic Church or religion in general.
The Church is holy, its members are not. I know I am not. I suspect most people writing on this site are not. However, if I have to trust someone, it will be Jesus Christ and the Vicars of Christ over, well, you or anyone else writing here.
Believe private revelations or don’t believe them. If you have to trash the Church in your explanation of why you don’t believe, I would have to infer you don’t exactly believe your Church either. You do believe St. John of the Cross in his writings? Everyone gets to pick and choose who they wish to believe. We won’t know until we get to heaven, IF we get to heaven, who was speaking for and on behalf of God and who wasn’t.
Someone back in April recommended that people check out Monastery Icons for an icon of the Divine Mercy. Please do not purchase anything through them. They are a front for Light of the Spirit Monastery, which is not Christian, not Catholic, not appropriate to have profits going to. This company tried to remove themselves when this truth came out and claimed that they were bought by Sacred Arts Foundation. A paper trail however all leads to the same place.
I purchased one item from them before I knew about them and it was so disturbing to have in my home, for reasons I could not even put into words, that I burned it. I later found out about this company. It explained a lot. They are using Catholics to fund their very unholy enterprises.
What’s so effeminate about the Hyla Divine Mercy image? Most traditional Sacred Heart of Jesus statues in old and beautiful Catholic churches have the same graceful gestures and etehreal look of the Hyla Divine Mercy image and hardly no one ever complained about them. The Vilnius Divine Mercy image doesn’t look very Semitic looking to me either. To be honest, I like the wood paste statues with glass eyes made by artisans in Spain. Their statues of Jesus usually have dark brown hair, dark eyes and olive tone skin, just like most Israelites looked when Jesus’ walked this earth.
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