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Saint John Paul II

St. John Paul II believed that believers have nothing to fear amidst the deep cultural crisis that threatens contemporary society.  Instead, we need “to show to what depths the relationship with Christ can lead”in Novo Millennio Enuente, 32.

He observed that we live at a time of deep spiritual hunger and that cultural forces opposed to the Church are unable to address this growing need. The Modern Metropolis, no less than once did the ancient ones, is waiting for the word of hope that the Christian faith provides. To build a culture of life and civilization of love in these tough times, Pope John Paul was convinced that a vital Christianity “returns continually to the sources” of our faith. “The great mystical tradition of the Church of both East and West has much to say in this regard” Novo Millennio Enuente, 33.

The contemporary magisterium, before and after Saint John Paul II, has also invited us to bring “the great mystical tradition of the Church” into our contemporary situation. That is why, starting in the early 1970s, Popes have proposed seven new Doctors of the Church. After Saint Paul VI added St. Teresa of Avila, St. Catherine of Siena and St. John of the Cross, John Paul II advanced St. Therese of Lisieux to this status. Since then, St. Gregory of Narek, St. Hildegard of Bingen, and St. John of Avila have also been named.

This mystical tradition offers a pathway to human maturity and to the greatness that God fashioned us to realize. It challenges conventional thinking and causes us to look beyond what is comfortable or convenient. Indeed, this wisdom is about God raising us above ourselves and leading us our of those routine ruts that lead no where. By directing us to this mystical wisdom, John Paul II invites us into this same undertaking, the holiness that lives in this tradition, the adventure into which a relationship with Christ leads.

The recently declared Doctors of the Church open us up this wisdom and we need to revisit their writings — to allow their ideas to shape our own and to impact how we live. This is what John Paul II meant when he encouraged us to draw from these sources.  As their insights purify our own judgments, we become capable of a more intense engagement with our human vocation.  In their works we discover the wonders of the Lord and find ways to make all our relationships and our entire way of life into something beautiful for God. 

Happy Divine Mercy Sunday!

The Feast of Divine Mercy, Divine Mercy Sunday, is a special grace.  Blessed John Paul II established this celebration on second Sunday of the Easter Octave.  Divine Mercy was so important in his ministry to the Church, he wrote an encyclical on it.  He also canonized St. Faustina Kowalska on this same feast.  She was the Polish mystic who promoted devotion to Divine Mercy just prior to World War II.  Blessed John Paul also died on the very eve of this feast day.  Last year, Pope Benedict beatified him on this day.

Calling to mind all these connections, it is easy to see why many consider Blessed John Paul II an apostle of Divine Mercy.  Prior to his death, John Paul II consecrated the Shrine to Divine Mercy in the Krakow neighborhood of Lagiewniki.  The Shrine is adjacent to the convent where St. Faustina died and it is not far from the labor camp where he worked during the war while secretly in formation for the priesthood.  In his homily consecrating the Shrine, the Pope of Mercy helps us see how the mystery of mercy in prayer converges on the power of the Holy Spirit and the Cross of Christ:

It is the Holy Spirit, the Comforter and the Spirit of Truth, who guides us along the ways of Divine Mercy. By convincing the world “concerning sin and righteousness and judgement” (Jn 16,8), he also makes known the fullness of salvation in Christ. This “convincing” concerning sin is doubly related to the Cross of Christ. On the one hand, the Holy Spirit enables us, through Christ’s Cross, to acknowledge sin, every sin, in the full dimension of evil which it contains and inwardly conceals. On the other hand, the Holy Spirit permits us, again through the Christ’s Cross, to see sin in the light of the mysterium pietatis, that is, of the merciful and forgiving love of God (cf. Dominum et Vivificantem, 32).  Consequently, this “convincing concerning sin” also becomes a conviction that sin can be laid aside and that man can be restored to his dignity as a son beloved of God. Indeed, the Cross “is the most profound condescension of God to man […]. The Cross is like a touch of eternal love upon the most painful wounds of man’s earthly existence” (Dives in Misericordia, 8).

Divine Mercy Sunday

What makes our prayer for mercy powerful, capable of changing not only our lives but the whole world?  From my childhood, Pope John Paul II helped me learn to be confident in prayer.  In particular, his efforts restoring the devotion to Divine Mercy proposed by Sr. Faustina Kowalska as well as his encyclical on Divine Mercy have helped me deal with personal suffering and begin to learn to be merciful to others.  The secret to confidence in prayer is union with Christ – He perfects our prayer.

For the last nine days, my family has gathered each evening to pray the Chaplet of Divine Mercy for ourselves and the whole world.  The prayers “Eternal Father, I offer you the Body and Blood, Soul and Divinity of Jesus” and “For the sake of his sorrowful passion, have mercy” are deep and rich.  They dispose the soul to the logic of God’s mercy, the logic of the Cross.  They also are Eucharistic – and help me think about the sacrificial and liturgical dimensions of our faith.  The death of Christ released his saving power into the world and his resurrection restores and raises up the dignity of humanity so that we might pray in a way the pleases God.  The power of Christian prayer is its union with the prayer of Christ, the Heavenly Man, whose prayers are always heard by the Father.

Christian prayer filled with the Holy Spirit is taken up by the Risen Lord from our hearts into His Heart where our human weakness is infused with divine power.  In  the sanctuary of his Heart, our prayer is transformed into something beautiful for God, something worth offering to the Father. This is because in His Heart all that is true, noble and good about humanity has been rescued from death and raised up above the heavens.  Our prayers find their place in this heavenly humanity of Jesus.  These prayers breathed in the believer by the Holy Spirit co-inhere in Him and His prayer co-inheres in them. In such prayer God is praised, and men and women are heard.  Elisabeth of the Trinity contemplated how this union of hearts with the Lord “thrills” the heart of the Father, and Faustina Kowalska understood how our prayers made pleasing and acceptable by the blood of Christ extend the splendors of his power and glory to the whole world.

For those who are celebrating the mercies of the Lord tomorrow,  for those joined either physically or spiritually with the beatification of John Paul II on this great Feast of Mercy, we are participating in a great spiritual revolution which the world needs today more than ever.  Our prayers are no mere exercise in sentimentality or mental hygiene. Joined to Christ, they have the power to change the world.  Our prayers ride on the waves of the divine mercy that flow from the heart of Christ.  Have confidence in the power of God and pray ardently – for He is the unfailing Fount of Mercy who counts on our prayer and our witness.  It is his plan to use our frail efforts, our humble prayer, to envelop the whole world in His power of love, especially those people and places that are most in need.  Hope in God …He hopes even more in you.

Sacrifice and Mercy – the Spiritual Mission of St. Faustina

Sr. Maria Faustina Kowalska died at the age of 33 in 1938 misunderstood by most of the religious sisters with whom she had lived her life.  They appreciated her kindness, hard work, and faithfulness to their rule of life, but many of her fellow religious also thought that she was delusional and tormented.  Indeed, she claimed to have received several revelations from the Lord, sometimes involving direct commands, all of which concerned his divine mercy.  She believed that she was entrusted with the mission of making the Lord’s mercy known.   Through living a life of sacrificial love for the Lord, the absurdity of Sr. Faustina’s claim has become an occasion of hope for the world.

To accomplish this mission, she was humbly faithful to the promptings of the Lord even in the midst of great suffering.  With great humility, developing confidence in the Lord and growing determination, she would act on what she believed the Lord asked of her only after she submitted to her confessor first, even if he misunderstood her – which was often at first.  She also worked under the authority of her religious superior.  She seemed to trust that the Lord would speak through those in rightful authority even more clearly than when He addressed her directly.  Not only was her message rejected initially, she would also suffer incredible spiritual trials where she felt like the Lord was angry with her, and in total darkness and tears doubted her own experience.  This would make her question whether she was in fact as crazy as everyone else thought her to be.

Jesus slowly helped her see these kinds of experiences, as intensely discouraging as they could be, as opportunities to love and trust Him even more.  She would offer to the Lord by a simple act of loving faith all – her doubts, the pain of not feeling the Lord’s presence or love, even the fear that God had rejected her and was angry with her.  Even though she felt this way – she chose not to believe it, not to live out of these feelings, but to live by faith in the Lord alone.  She believed the Lord knew what she needed, that He would not allow her to deal with more than she could handle.  Her job was to trust in Him.  To experience these things but to continue to trust, love and be faithful in her daily duties, to patiently love even those who thought she was crazy – this was her sacrifice, a sacrifice of love that she could offer Jesus for all He had suffered for her.  It was a way for her to be in solidarity with all those who had lost or were losing their hope.  She understood them, felt one with them and was able to really pray for them.

This is what it means to offer our bodies as a living sacrifice (Romans 12:1-2).  This kind of faithful love is what we mean when we say “offer it up.”    This humble attitude gave Jesus the space He needed to accomplish great things.  It is through our union with the Cross of Christ that mercy comes not only into our lives – but into the whole world. The Lord uses our trials to extend his his mercy.  Because of her faithfulness, the whole Church is blessed with a greater awareness of the inexhaustible mercy of God.

Mercy – love that suffers the misery of another to affirm his or her dignity – is one of the most beautiful ways a person can be like God.  This is the way of the Cross.  Divine Mercy is God suffering the plight of humanity, enduring with each person the incredible pain and sorrow that marks human existence.  Christian spirituality is an invitation to enter into this mystery of love by our small sacrifices.  We fast, we give alms, we pray that mercy might enter into our lives.  It is especially in small and hidden sacrifices like renouncing contention and hostility in our marriages and family life, or even lovingly bearing with each other and not taking offense in a confrontation.  Such sacrifices have real spiritual value.  They have the power to crack open the world, to lay vulnerable the heart, so that men and women, friends and family, even strangers and enemies might remember their dignity – that they are loved by God.

Because of the generous and humble sacrifices of St. Faustina in those chaotic years before World War II, one week after the great Easter Triduum, Catholics around the world now celebrate Divine Mercy Sunday.  In fact, this Divine Mercy Sunday, the Pope who canonized her will himself be declared blessed.  Their missions converge on this feast of mercy.  But what is Divine Mercy Sunday?  It is a day of prayer where we ask the Lord to renew our trust in his merciful love so that we might live it more fully in our lives.  It is a day we pray for those most in need of Divine Mercy – the despairing, the dying, the lonely, the suffering.  Our generosity with Christ, our readiness to make sacrifices out of love for Him this Lent, this humble effort to love Him in return for all He has suffered for us – this will make space in the world for His Mercy to be unleashed.

Karol Wojtyla – the Man of Will

“Love and move inwards, discover your will.”   Through poetry, John Paul II explores three kinds of men – the emotional, the intellectual and the volitional.   He describes the limitations of emotions and thought when it comes to really living life.  Can the man of emotion, so caught up in the enthusiasm of love, embrace the distance between hearts that must be entered into with reverence?  Can the man who lives out of his head really appreciate the charm, variety and adventure of life?   When it comes to following the Lord, sometimes we think too much.  Sometimes we must act even when we feel nothing.  Against unbridled emotions and cold thought, he holds up the one who lives by making the right choice.  Such a person is free to live by love.  The end of this meditation says a lot about his own character and the secret of his faithfulness to the Lord:

Man of Will

Colourless moment of will yet heavy as piston’s drive,
or sharp as a whip,
a moment that, on the whole,
encroaches on nobody —
or only on me.
It doesn’t ripen like fruit, out of feeling,
or emerge from thought,
it just shortens the road.
When it comes I must lift it up
and this I do, on the whole.

No place for heart and thought,
only the moment exploding
in me, the cross.

A poem by John Paul II in his Collected Poems translated by Jerzy Peterkiewcz (Random House, 1979, 1982) p. 87.

John Paul II and the Paschal Christ


John Paul II had an enormous impact on my own spiritual journey and today marks the 4th anniversary of his death. This picture is from my friend James Baca of the Denver Catholic Register. It is a statue outside the Cathedral in Denver – where the pope visited in ’93. My parish, Good Shepherd (and the surrounding neighborhood), helped host about 5,000 of the c. 300,000 people who particpated in World Youth Day. The Holy Father told us to be bold in proclaiming the Gospel of Christ – “Shout it from the rooftops … of the modern metropolis”

I like to reflect on his apostolic zeal and special concern for young people. I especially love his teaching. Some of Pope John Paul II’s most powerful theological insights included his vision of mercy. Mercy, he explains, is love that suffers the brokeness of another so as to affirm that person’s dignity. This idea is beautifully explored in his encyclical on Mercy (http://www.vatican.va/edocs/ENG0215/__P9.HTM).

“In His resurrection Christ has revealed the God of merciful love, precisely because He accepted the cross as the way to the resurrection. And it is for this reason that-when we recall the cross of Christ, His passion and death-our faith and hope are centered on the Risen One: on that Christ who “on the evening of that day, the first day of the week, . . .stood among them” in the upper Room, “where the disciples were, …breathed on them, and said to them: ‘Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained.'”99
Here is the Son of God, who in His resurrection experienced in a radical way mercy shown to Himself, that is to say the love of the Father which is more powerful than death. And it is also the same Christ, the Son of God, who at the end of His messianic mission – and, in a certain sense, even beyond the end – reveals Himself as the inexhaustible source of mercy, of the same love that, in a subsequent perspective of the history of salvation in the Church, is to be everlastingly confirmed as more powerful than sin. The paschal Christ is the definitive incarnation of mercy, its living sign in salvation history and in eschatology. In the same spirit, the liturgy of Eastertide places on our lips the words of the Psalm: Misericordias Domini in aeternum cantabo.100