Divine Mercy Sunday, April 12, 2015 - Litany Lane Blog: Mercy, Acts 4:32-35, Psalms 118, John 20:19-31, Pope Francis's Daily, Feast Day of Divine Mercy, History of Divine Mercy and Sister Faustina, Mystical city of God - The Ascension , Catholic Catechism - The Profession of Faith Chapter Two - I Believe In Jesus Christ, The Only Son of God: Article 3 Son of God Became Flesh; RECHARGE: Heaven Speaks to Young Adults

Divine Mercy Sunday,  April  12, 2015 - Litany Lane Blog:

Mercy, Acts 4:32-35, Psalms 118, John 20:19-31, Pope Francis's Daily, Feast Day of Divine Mercy, History of Divine Mercy and Sister Faustina, Mystical city of God - The Ascension , Catholic Catechism - The Profession of Faith Chapter Two - I Believe In Jesus Christ, The Only Son of God: Article 3 Son of God Became Flesh; RECHARGE: Heaven Speaks to Young Adults

P.U.S.H. (Pray Until Serenity Happens). A remarkable way of producing solace, peace, patience, tranquility and of course resolution...God's always available 24/7. ~ Zarya Parx 2015

"Where there is a Will, With God, There is a Way", "There is always a ray of sunshine amongst the darkest Clouds, the name of that ray is Jesus" ~ Zarya Parx 2014

The world begins and ends everyday for someone.  We are all human. We all experience birth, life and death. We all have flaws but we also all have the gift of knowledge, reason and free will, make the most of these gifts. Life on earth is a stepping stone to our eternal home in Heaven. The Seven Gifts of the Holy Spirit: wisdom, understanding, wonder and awe (fear of the Lord) , counsel, knowledge, fortitude, and piety (reverence) and shun the seven Deadly sins: wrath, greed, sloth, pride, lust, envy, and gluttony...Its your choice whether to embrace the Gifts of the Holy Spirit rising towards eternal light or succumb to the Seven deadly sins and lost to eternal darkness. Material items, though needed for sustenance and survival on earth are of earthly value only. The only thing that passes from this earth to the Darkness, Purgatory or Heaven is our Soul...it's God's perpetual gift to us...Embrace it, treasure it, nurture it, protect it...~ Zarya Parx 2013

"Raise not a hand to another unless it is to offer in peace and goodwill." ~ Zarya Parx 2012

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Prayers for Today:  Divine Mercy Sunday

Rosary - Glorious Mysteries

Divine Mercy Chaplet

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 Papam Franciscus
(Pope Francis)

Pope Francis Daily Catechesis:

April 12, 2015

(2015-04-12 Vatican Radio)

Mercy is “the very foundation of the Church’s life”. Thus, the theme of mercy needs to be “proposed again and again with new enthusiasm and renewed pastoral action” to the men and women of today. Born of this awareness arises the initiative to celebrate a Holy Year of Mercy: an “extraordinary time of grace” and a “return to the basics”, as Pope Francis called it in his Bull of Indiction Misericordiae Vultus, which was solemnly consigned during Vespers on Saturday evening, 11 April, in the Vatican Basilica. 

“The time has come for the Church to take up the joyful call to mercy once more”, the Bishop of Rome explains, reminding us that the Church’s “very credibility is seen in how she shows merciful and compassionate love”.

The Bull recalls that the Jubilee will begin this 8 December, the 50^th anniversary of the close of Vatican II, with the opening of the “door of mercy” in St Peter's and successively in the papal basilicas as well as in the cathedrals, shrines or particular churches around the world as a “visible sign of communion for the whole Church”. The common thread and “motto” of the holy year – which will conclude on 20 November 2016, the Solemnity of Christ the King – come from the Gospel: “Merciful like the Father”. Among the special signs of the jubilee experience, the Bull indicates pilgrimage, spiritual and corporal works of mercy, the sacrament of penance and indulgences. 

The Pontiff further announced that “missionaries of mercy” will be sent to all dioceses to preach of the “people's mission”, and he directed an appeal to conversion especially to criminals and the corrupt.

The text of Pope' Francis Bull:

Dear Brothers and Sisters,

The greeting of the Risen Christ to his disciples on the evening of Easter, “Peace be with you!” (Jn 20:19), continues to resound in us all.  Peace, especially during this Easter season, remains the desire of so many people who suffer unprecedented violence of discrimination and death simply because they bear the name “Christian”.  Our prayer is all the more intense and becomes a cry for help to the Father, who is rich in mercy, that he may sustain the faith of our many brothers and sisters who are in pain.  At the same time, we ask for the grace of the conversion of our own hearts so as to move from indifference to compassion.

Saint Paul reminds us that we have been saved through the mystery of the death and resurrection of the Lord Jesus.  He is the Reconciler, who is alive in our midst offering the way to reconciliation with God and with each other.  The Apostle recalls that, notwithstanding the difficulties and the sufferings of life, the hope of salvation which Christ has sown in our hearts nonetheless continues to grow.  The mercy of God is poured out upon us, making us just and giving us peace.

            Many question in their hearts: why a Jubilee of Mercy today?  Simply because the Church, in this time of great historical change, is called to offer more evident signs of God’s presence and closeness.  This is not the time to be distracted; on the contrary, we need to be vigilant and to reawaken in ourselves the capacity to see what is essential.  This is a time for the Church to rediscover the meaning of the mission entrusted to her by the Lord on the day of Easter: to be a sign and an instrument of the Father’s mercy (cf. Jn 20:21-23).  For this reason, the Holy Year must keep alive the desire to know how to welcome the numerous signs of the tenderness which God offers to the whole world and, above all, to those who suffer, who are alone and abandoned, without hope of being pardoned or feeling the Father’s love.  A Holy Year to experience strongly within ourselves the joy of having been found by Jesus, the Good Shepherd who has come in search of us because we were lost.  A Jubilee to receive the warmth of his love when he bears us upon his shoulders and brings us back to the Father’s house.  A year in which to be touched by the Lord Jesus and to be transformed by his mercy, so that we may become witnesses to mercy.  Here, then, is the reason for the Jubilee: because this is the time for mercy.  It is the favourable time to heal wounds, a time not to be weary of meeting all those who are waiting to see and to touch with their hands the signs of the closeness of God, a time to offer everyone the way of forgiveness and reconciliation.

May the Mother of God open our eyes, so that we may comprehend the task to which we have been called; and may she obtain for us the grace to experience this Jubilee of Mercy as faithful and fruitful witnesses of Christ.

Reference: Vatican News. From the Pope. © Copyright 2015 - Libreria Editrice Vaticana. Accessed - 04/12/2015

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Liturgical Celebrations to be presided over by Pope:  2015

Vatican City, Spring 2015 (VIS)

The following is the English text of the intentions – both universal and for evangelization – that, as is customary, the Pope entrusted to the Apostleship of Prayer for 2015. 

January

Universal: That those from diverse religious traditions and all people of good will work together for peace.

Evangelization: That in this year dedicated to consecrated life, religious men and women may rediscover the joy of following Christ and strive to serve the poor with zeal.

February

Universal: That prisoners, especially the young, may be able to rebuild lives of dignity.

Evangelization: That married people who are separated may find welcome and support in the Christian community.

March

Universal: That those involved in scientific research may serve the well-being of the whole human person.

Evangelization: That the unique contribution of women to the life of the Church may be recognized always.

April

Universal: That people may learn to respect creation and care for it as a gift of God.

Evangelization: That persecuted Christians may feel the consoling presence of the Risen Lord and the solidarity of all the Church.

May

Universal: That, rejecting the culture of indifference, we may care for our neighbours who suffer, especially the sick and the poor.

Evangelization: That Mary’s intercession may help Christians in secularized cultures be ready to proclaim Jesus.

June

Universal: That immigrants and refugees may find welcome and respect in the countries to which they come.

Evangelization: That the personal encounter with Jesus may arouse in many young people the desire to offer their own lives in priesthood or consecrated life.

July

Universal: That political responsibility may be lived at all levels as a high form of charity.

Evangelization: That, amid social inequalities, Latin American Christians may bear witness to love for the poor and contribute to a more fraternal society.

August

Universal: That volunteers may give themselves generously to the service of the needy.

Evangelization: That setting aside our very selves we may learn to be neighbours to those who find themselves on the margins of human life and society.

September

Universal: That opportunities for education and employment may increase for all young people.

Evangelization: That catechists may give witness by living in a way consistent with the faith they proclaim.

October

Universal: That human trafficking, the modern form of slavery, may be eradicated.

Evangelization: That with a missionary spirit the Christian communities of Asia may announce the Gospel to those who are still awaiting it.

November

Universal: That we may be open to personal encounter and dialogue with all, even those whose convictions differ from our own.

Evangelization: That pastors of the Church, with profound love for their flocks, may accompany them and enliven their hope.

December

Universal: That all may experience the mercy of God, who never tires of forgiving.

Evangelization: That families, especially those who suffer, may find in the birth of Jesus a sign of certain hope.

Reference: 

• Vatican News. From the Pope. © Copyright 2015 - Libreria Editrice Vaticana. Accessed 04/12/2015.

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November 2, 2013 Our Lady of Medjugorje Message to the World: "Dear children; Anew, in a motherly way, I am calling you to love; to continually pray for the gift of love; to love the Heavenly Father above everything. When you love Him you will love yourself and your neighbor. This cannot be separated. The Heavenly Father is in each person. He loves each person and calls each person by his name. Therefore, my children, through prayer hearken to the will of the Heavenly Father. Converse with Him. Have a personal relationship with the Father which will deepen even more your relationship as a community of my children – of my apostles. As a mother I desire that, through the love for the Heavenly Father, you may be raised above earthly vanities and may help others to gradually come to know and come closer to the Heavenly Father. My children, pray, pray, pray for the gift of love because 'love' is my Son. Pray for your shepherds that they may always have love for you as my Son had and showed by giving His life for your salvation. Thank you."

October 25, 2013 Our Lady of Medjugorje Message to the World:  “Dear children! Today I call you to open yourselves to prayer. Prayer works miracles in you and through you. Therefore, little children, in the simplicity of heart seek of the Most High to give you the strength to be God’s children and for Satan not to shake you like the wind shakes the branches. Little children, decide for God anew and seek only His will – and then you will find joy and peace in Him. Thank you for having responded to my call.”

October 2, 2013 Our Lady of Medjugorje Message to the World: "Dear children, I love you with a motherly love and with a motherly patience I wait for your love and unity. I pray that you may be a community of God’s children, of my children. I pray that as a community you may joyfully come back to life in the faith and in the love of my Son. My children, I am gathering you as my apostles and am teaching you how to bring others to come to know the love of my Son; how to bring to them the Good News, which is my Son. Give me your open, purified hearts and I will fill them with the love for my Son. His love will give meaning to your life and I will walk with you. I will be with you until the meeting with the Heavenly Father. My children, it is those who walk towards the Heavenly Father with love and faith who will be saved. Do not be afraid, I am with you. Put your trust in your shepherds as my Son trusted when he chose them, and pray that they may have the strength and the love to lead you. Thank you." - See more at: http://litanylane.blogspot.com/2013/11/tuesday-november-12-2013-litany-lane.html#sthash.1QAVruYo.bk3E9rXR.dpuf

Today's Word:  Mercy  [merh-cee]  

Origin:  1125-75; Middle English merci < Old French, earlier mercit < Latin mercēd- (stem of mercēs) wages ( Late Latin, Medieval Latin: heavenly reward), derivative of merx goods
 

noun

1. compassionate or kindly forbearance shown toward an offender, an enemy, or other person in one's power; compassion, pity, or benevolence:

Have mercy on the poor sinner.

2. the disposition to be compassionate or forbearing:  an adversary wholly without mercy.

3. the discretionary power of a judge to pardon someone or to mitigate punishment, especially to send to prison rather than invoke the death penalty.

4. an act of kindness, compassion, or favor: She has performed countless small mercies for her friends and neighbors.

5. something that gives evidence of divine favor; blessing:  It was just a mercy we had our seat belts on when it happened.

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Today's Old Testament Reading - Psalms 118:2-4, 13-15, 22-24

² Let the House of Israel say, 'His faithful love endures for ever.'
³ Let the House of Aaron say, 'His faithful love endures for ever.'
⁴ Let those who fear Yahweh say, 'His faithful love endures for ever.'
¹³ I was pushed hard, to make me fall, but Yahweh came to my help.
¹⁴ Yahweh is my strength and my song, he has been my Saviour.
¹⁵ Shouts of joy and salvation, in the tents of the upright, 'Yahweh's right hand is triumphant,
²² The stone which the builders rejected has become the cornerstone;
²³ This is Yahweh's doing, and we marvel at it.
²⁴ This is the day which Yahweh has made, a day for us to rejoice and be glad.

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Today's Epistle -   Acts 4:32-35

³² The whole group of believers was united, heart and soul; no one claimed private ownership of any possessions, as everything they owned was held in common.
³³ The apostles continued to testify to the resurrection of the Lord Jesus with great power, and they were all accorded great respect.
³⁴ None of their members was ever in want, as all those who owned land or houses would sell them, and bring the money from the sale of them,
³⁵ to present it to the apostles; it was then distributed to any who might be in need.

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Today's Gospel Reading -  John 20:19-31

The mission of the disciples and
the witness of Thomas the apostle
John 20:19-31

1. Opening prayer

Father, who on the Lord’s day gather your people to celebrate the One who is the First and the Last, the living One who conquered death, grant us the strength of your Spirit so that, having broken the chains of evil, calmed our fears and indecision, we may render the free service of our obedience and love, to reign in glory with Christ.

2. LECTIO

a) A key to the reading

We are in the so-called “book of the resurrection” where we are told, in a not-so-logical sequence, several matters concerning the risen Christ and the facts that prove it. In the fourth Gospel, these facts take place in the morning (20:1-18) and evening of the first day after the Saturday and eight days later, in the same place and on the same day of the week. We are before an event that is the most important in the history of humanity, an event that challenges us personally. “If Christ has not been raised then our preaching is useless and your believing it is useless… and you are still in your sins” (1Cor 15:14,17) says Paul the apostle who had not known Jesus before his resurrection, but who zealously preached him all his life. Jesus is the sent of the Father. He also sends us. Our willingness to “go” comes from the depth of the faith we have in the Risen One. Are we prepared to accept his “mandate” and to give our lives for his Kingdom? This passage is not just about the faith of those who have not seen (the witness of Thomas), but also about the mission entrusted to the Church by Christ.

b) A suggested division of the text to facilitate its reading

20:19-20: appearance to the disciples and showing of the wounds
20:21-23: gift of the Spirit for the mission
20:24-26: special appearance to Thomas eight days later
20:27-29: dialogue with Thomas
20:30-31: the aim of the Gospel according to John

c) The text:

19 On the evening of that day, the first day of the week, the doors being shut where the disciples were, for fear of the Jews, Jesus came and stood among them and said to them, "Peace be with you." 20 When he had said this, he showed them his hands and his side. Then the disciples were glad when they saw the Lord. 21 Jesus said to them again, "Peace be with you. As the Father has sent me, even so I send you." 22 And when he had said this, he breathed on them, and said to them, "Receive the Holy Spirit. 23 If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained."

24 Now Thomas, one of the twelve, called the Twin, was not with them when Jesus came. 25 So the other disciples told him, "We have seen the Lord." But he said to them, "Unless I see in his hands the print of the nails, and place my finger in the mark of the nails, and place my hand in his side, I will not believe."

26 Eight days later, his disciples were again in the house, and Thomas was with them. The doors were shut, but Jesus came and stood among them, and said, "Peace be with you." 27 Then he said to Thomas, "Put your finger here, and see my hands; and put out your hand, and place it in my side; do not be faithless, but believing." 28 Thomas answered him, "My Lord and my God!" 29 Jesus said to him, "Have you believed because you have seen me? Blessed are those who have not seen and yet believe."

30 Now Jesus did many other signs in the presence of the disciples, which are not written in this book; 31 but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name.

3. A moment of silence to allow the Word to enter into our hearts

4. MEDITATIO

a) A few questions to help in our meditation:

Who or what drew my interest and wonder in the reading? Is it possible for someone to profess being Christian and yet not believe in the Resurrection of Jesus? Is it so important to believe in the resurrection? What would be different if we stopped at his teaching and witness of life? What does the gift of the Spirit for the mission mean to me? How does Jesus’ mission in the world continue after the Resurrection? What is the content of the missionary proclamation? What value has Thomas’ witness for me? What are, if any, my doubts concerning the faith? How do I meet them and still carry on? Am I able to give reasons for my faith?

b) Comment:

In the evening of that same day, the first day of the week: the disciples are living through an extraordinary day. For the community, at the time of the writing of the fourth Gospel, the day after the Sabbath is already “the Lord’s day” (Ap 1:10), Dies Domini (Sunday) and is more important than the Sabbath was in the tradition of the Jews.

The doors were closed: a detail which shows that the body of the risen Jesus, even though recognisable, is not subject to the ordinary laws of human life.

Peace be with you: this is not just a wish, but the actual peace promised to them when they were saddened by his departure (Jn 14:27; 2Thes 3:16; Rom 5:3), the messianic peace, the fulfilment of the promises made by God, freedom from all fear, victory over sin and death, reconciliation with God, fruit of his passion, free gift of God. This peace is repeated three times in this passage as well as in the introduction (20:19) further on (20:26) in the exact same way.

He showed them his hands and his side: Jesus provides evident and tangible proof that he is the one who was crucified. Only John records the detail of the wound in the side caused by the spear of a Roman soldier, whereas Luke mentions the wound of the feet (Lk 24:39). In showing his wounds, Jesus wants to say that the peace he gives comes from the cross (2Tim 2:1-13). They are part of his identity as the risen One (Ap 5:6).

The disciples were filled with joy when they saw the Lord: This is the same joy expressed by the prophet Isaiah when he describes the divine banquet (Is 25:8-9), the eschatological joy foreshadowed in the farewell speech and that no one can take away (Jn 16:22; 20:27). Cfr. also Lk 24:39-40; Mt 28:8; Lk 24:41.

As the Father sent me, so am I sending you: Jesus is the first missionary, “the apostle and high priest of the faith we profess” (Ap 3:1). After the experience of the cross and the resurrection, Jesus’ prayer to the Father comes true (Jn 13:20; 17:18; 21:15,17). This is not a new mission, but the mission of Jesus extended to those who are his disciples, bound to him like branches are bound to the vine (15:9), so also they are bound to his Church (Mt 28:18-20; Mk 16:15-18; Lk 24:47-49). The eternal Son of God was sent so that “the world might be saved through him” (Jn 3:17) and the whole of his earthly existence, fully identified with the saving will of the Father, is a constant manifestation of that divine will that all may be saved. He leaves as an inheritance this historical project to the whole Church and, especially to ordained ministers within that Church.

He breathed on them: this action recalling the life-giving breath of God on man (Gen 2:7), does not occur anywhere else in the New Testament. It marks the beginning of a new creation.

Receive the Holy Spirit: after Jesus was glorified, the Holy Spirit was bestowed (Jn 7:39). Here the Spirit is transmitted for a special mission, whereas at Pentecost (Acts 2) the Holy Spirit comes down on the whole people of God.

For those whose sins you forgive they are forgiven; for those whose sins you retain, they are retained: we find the power to forgive or not forgive sins also in Matthew in a more juridical form (Mt 16:19; 18:18). According to the Scribes and Pharisees (Mk 2:7), and according to tradition (Is 43:25), God has the power to forgive sins. Jesus gives this power (Lk 5:24) and passes it on to his Church. In our meditation, it is better not to dwell on this text’s theological development in church tradition and the consequent theological controversies. In the fourth Gospel the expression may be taken in a wide sense. Here it is a matter of the power of forgiving sins in the Church as salvation community and those especially endowed with this power are those who share in the apostolic charism by succession and mission. In this general power is included the power to forgive sins also after baptism, what we call “the sacrament of reconciliation” expressed in various forms throughout the history of the Church.

Thomas, called the Twin, who was one of the Twelve: Thomas is one of the main characters of the fourth Gospel and his doubting character, easily discouraged, is emphasised (11:16; 14:5). “One of the twelve” is by now a stereotyped expression (6:71), because in fact they were only eleven. “Didimus” means “the Twin”, and we could be his “twins” through our difficulty in believing in Jesus, Son of God who died and rose again.

We have seen the Lord! When Andrew, John and Philip had found the Messiah, they had already run to announce the news to others (Jn 1:41-45). Now there is the official proclamation by eye-witnesses (Jn 20:18).

Unless I see the holes that the nails made in his hands and can put my finger into the holes they made, and unless I can put my hand into his side, I refuse to believe: Thomas cannot believe the eye-witnesses. He wants to experience the event himself. The fourth Gospel is aware of the difficulty that some may have in believing in the Resurrection (Lk 24; 34-40; MK 16:11; 1Cor 15:5-8), especially those who have not seen the risen One. Thomas is their (and our) interpreter. He is willing to believe, but he wants to resolve personally any doubt, for fear of being wrong. Jesus does not see in Thomas an indifferent sceptic, but a man in search of truth and satisfies him fully. This is, however, an occasion to express an appreciation of future believers (verse 29).

Put your finger here, look, here are my hands. Give me your hand; put it into my side. Doubt no longer but believe! Jesus repeats the words of Thomas and enters into a dialogue with him. He understands Thomas’ doubts and wishes to help him. Jesus knows that Thomas loves him and therefore has compassion for him because Thomas does not yet enjoy the peace that comes from faith. Jesus helps him to grow in faith. In order to enter deeper into this theme, see the parallels in: 1Jn 1-2; Ps 78:38; 103:13-14; Rom 5:20; 1Tim 1:14-16.

My Lord and my God! This is a profession of faith in the risen One and in his divinity as is also proclaimed in the beginning of John’s Gospel (1:1). In the Old Testament “Lord” and “God” correspond respectively to “Yahweh” and “Elohim” (Ps 35:23-24; Ap 4:11). It is the fullest and most direct paschal profession of faith in the divinity of Jesus. In Jewish circles these terms had greater value because they applied to Jesus texts concerning God. Jesus does not correct the words of Thomas as he corrected the words of the Jews who accused him of wanting to be “equal to God” (Jn 5:18ff) thus approving the acknowledgement of his divinity.

You believe because you can see me. Happy are those who have not seen and yet believe! Jesus cannot stand those who look for signs and miracles in order to believe (Jn 4:48) and he seems to take Thomas to task. Here we must remember another passage concerning a more authentic faith, a “way of perfection” towards a faith to which we must aspire without the demands of Thomas, a faith received as gift and as an act of trust, like the exemplary faith of our ancestors (Ap 11) and of Mary (Lk 1:45). We, who are two thousand years after the coming of Jesus, are told that, although we have not seen him, yet we can love him and believing in him we can exult with “an indescribable and glorious joy” (1Pt 1:8).

These (signs) are recorded so that you may believe that Jesus is the Christ, the Son of God, and that believing this you may have life through his name. The fourth Gospel, like the other Gospels, does not mean to write a complete biography of Jesus, but only to show that Jesus was the Christ, the awaited Messiah, the Liberator, and that he was the Son of God. Believing in him means that we possess eternal life. If Jesus is not God, then our faith is in vain!

Reference: Courtesy of Order of Carmelites, www.ocarm.org.

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Featured Item of the Day from Litany Lane

Saint Cecilia Partoness of Music Spiral Note Book by LitanyLane

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Feast Day: Feast of Divine Mercy Sunday

Feast Day:  First Sunday after Easter

Patron Saint:  n/a

Attributes:  n/a

Divine Mercy Sunday is a Roman Catholic solemnity celebrated on the Sunday after Easter, the Octave of Easter. It is originally based on the Catholic devotion to the Divine Mercy that Saint Faustina Kowalska reported as part of her encounter with Jesus, and is associated with special promises from Jesus and indulgences issued by the Church.

This feast of Divine Mercy, as recorded in the diary of Saint Faustina, receives from Jesus himself the biggest promises of Grace related to the Devotion of Divine Mercy.

In specific Jesus states that the soul that goes to Sacramental Confession (the confession may take place some days before), and receives Holy Eucharistic Communion on that day, shall obtain the total forgiveness of all sins and punishment.

Additionally, the Roman Catholic Church grants a plenary indulgence (observing the usual rules) with the recitation of some simple prayers.^[3][4][5]

Devotion to the Divine Mercy

Sister Faustina Kowalska, a Polish nun reported visions and visitations from Jesus and conversations with Him. He asked her to paint the vision of his Merciful Divinity being poured from his sacred heart and specifically asked for a feast of Divine Mercy to be established on the first Sunday after Easter so mankind would take refuge in Him:^[6][7]

“I want the image solemnly blessed on the first Sunday after Easter, and I want it to be venerated publicly so that every soul may know about it.” (Jesus' words, Diary 341)

"Sunday, April 28, 1935. Low Sunday; that is, the Feast of The Divine Mercy, the conclusion of the Jubilee of Redemption. When we went to take part in the celebrations, my heart leapt with joy that the two solemnities were so closely united." (Faustina's words, Diary 420)

“This Feast emerged from the very depths of My mercy, and it is confirmed in the vast depths of my tender mercies. Every soul believing and trusting in My mercy will obtain it.” (Jesus' words, Diary 420)

"Yes, the first Sunday after Easter is the Feast of Mercy, but there must also be deeds of mercy, which are to arise out of love for Me. You are to show mercy to our neighbors always and everywhere. You must not shrink from this or try to absolve yourself from it." (Diary 742)

In several entries in her diary, Faustina recorded promises of Grace and Mercy associated to the Feast of Divine Mercy on Mercy Sunday. Jesus Stated:^[8]

"The soul that will go to Confession and receive Holy Communion shall obtain the complete forgiveness of sins and punishment.”(Diary 699)

“I want to grant a complete pardon to the souls that will go to Confession and receive Holy Communion on the Feast of My Mercy.”(Diary 1109)

On March 23, 1937, Faustina wrote in her diary (Notebook III, item 1044) that she had a vision that the feast of Divine Mercy would be celebrated in her local chapel, and would be attended by large crowds, and that the same celebration would be held in Rome attended by the Pope.^[3][5] She wrote: “The crowd was so enormous that the eye could not take it all in. Everyone was participating in the celebrations.“^[3]

Divine Mercy Sunday is also the day after the culmination of the novena of the Chaplet of Divine Mercy.^[9] Faustina wrote Jesus instructed her that the Feast of Mercy (the Sunday after Easter) be preceded by a Divine Mercy Novena which would begin on Good Friday.^[9]

The first Mass during which the Divine Mercy image was displayed was on April 28, 1935, the first Sunday after Easter (the Feast of Divine Mercy) and was attended by Sr. Faustina. (Diary of St. Faustina, item 420).^[10] April 28, 1935 was also the celebration of the end of the Jubilee of the Redemption by Pope Pius XI.^[10][11] Father Michael Sopocko (Faustina's confessor) celebrated the Mass that Sunday and obtained permission to place the image within the Gate of Dawn church in Vilnius during the Mass.^[10][12]

Vatican approval

The first Divine Mercy painting by Kazimierowski (1934) at the Divine Mercy Sanctuary (Vilnius)

The devotion was actively promoted by Pope John Paul II who, On 30 April 2000, canonized Faustina Kowalska, and officially designated the Sunday after Easter as the Sunday of the Divine Mercy (Dominica II Paschae seu de divina misericordia) in the General Roman Calendar.^[13][14] A year after establishing Divine Mercy Sunday, on April 22, 2001 Pope John Paul II re-emphasized its message in the resurrection context of Easter:

Jesus said to Sr Faustina one day: "Humanity will never find peace until it turns with trust to Divine Mercy". Divine Mercy! This is the Easter gift that the Church receives from the risen Christ and offers to humanity.^[15]

The devotion to Divine Mercy Sunday grew rapidly after its designation by Pope John Paul II and is now widely celebrated by Catholics.^[16] The Divine Mercy image is often carried in processions on Divine Mercy Sunday, and is placed in a location in the church so that it can be venerated by those who attended the Mass.^[16]

The liturgical celebration of Divine Mercy Sunday reflects the devotional elements of Divine Mercy - the first prayer of that Mass beginning with:

"Heavenly Father and God of Mercy, We no longer look for Jesus among the dead, for He is alive and has become the Lord of Life".^[17]

This opening prayer refers to Divine Mercy as the key element in the plan of God for salvation and emphasizes the belief that it was through mercy that God gave his only son for the redemption of mankind, after the fall of Adam.^[17]

John Paul II, who died in April 2005 on the vigil of Divine Mercy Sunday, was himself beatified on Divine Mercy Sunday, May 1, 2011, by his successor, Pope Benedict XVI.^[18]

Plenary Indulgence

In June 2002 John Paul II granted indulgences to Catholics who recite specific prayers on that day, which were then formally decreed by the Apostolic Penitentiary.^[4] The priests are also ordered in that day to lead the prayers in honor of Divine Mercy, inform the parishioners about the Divine Mercy, and hear confessions.^[4]

Conditions

This Plenary Indulgence is obtained by observing the usual dispositions that are on place for the granting of this grace through the Intercession of the Catholic Church, that is: Sacramental Confession (the confession may take place some days before), Holy Eucharistic Communion, to pray for the intentions of the pope (an Our Father and Hail Mary is minimum requirement), when the faithful detached from any sin, even venial, either:

• - In any church or chapel take part in the prayers and devotions in honor of the Divine Mercy.
• - In the presence of the Blessed Sacrament, exposed or reserved in the tabernacle, say an Our Father and Creed.

In both cases adding a devout prayer to the Merciful Lord (i.e. Merciful Jesus, I Trust in you)

Special dispositions

Additionally, to the faithful who, for a justified reason beyond control, cannot go to a church or chapel, only with the recitation of one Our Father and Creed before a devout image of Jesus, adding "Merciful Jesus, I Trust in you", they will obtain the plenary indulgence that day with the condition of fulfilling the usual sacramental requirements later.

And even if the above is impossible to do, the Indulgence is granted if with spiritual intention they unite themselves to the ones carrying on the prescribed practices with the intention of fulfilling the requirements as soon as it is possible.

Further reading

• Diary: Divine Mercy in My Soul by Faustina Kowalska 2003 ISBN 1-59614-110-7
• Pope Benedict's Divine Mercy Mandate by David Came 2009 ISBN 978-1-59614-203-9

References

1. ^ CNS News May 2, 2011
2. ^ Daily Telegraph May 1, 2011
3. ^ Saints of the Jubilee by Tim Drake 2002 ISBN 978-1-4033-1009-5 pages 85-95
4. ^ Decree of the Apostolic Penitentiary on Divine Mercy Indulgences 29 June 2002 at the Vatican web site
5. ^Ann Ball, 2003 Encyclopedia of Catholic Devotions and Practices ISBN 0-87973-910-X pages 174-175
6. ^ Tim Drake, 2002, Saints of the Jubilee, ISBN 978-1-4033-1009-5 pages 89-90
7. ^ Faustina: The Apostle of Divine Mercy by Catherine M. Odell 1998 ISBN 0-87973-923-1 page 66
8. ^ http://divinemercysunday.com/packet.htm
9. ^ EWTN on the Divine Mercy Novena
10. ^ Faustina: The Apostle of Divine Mercy by Catherine M. Odell 1998 ISBN 0-87973-923-1 pages 102-103
11. ^ Miravalle, Mark Introduction to Mary 1993, ISBN 978-1-882972-06-7, page 122
12. ^ A Divine Mercy Resource by Richard Torretto 2010 ISBN 1-4502-3236-1 page 16
13. ^ A Divine Mercy Resource by Richard Torretto 2010 ISBN 1-4502-3236-1 pages 188-190
14. ^ Vatican website: Canonization of St. Faustina Kowalska, April 30, 2000
15. ^ Divine Mercy Sunday Homily, April 22, 2001, Vatican website
16. ^'Sourcebook for Sundays, Seasons, and Weekdays 2011: The Almanac for Pastoral Liturgy by Corinna Laughlin 2010 ISBN 1-56854-871-0 page 195
17. ^ A Divine Mercy Resource by Richard Torretto 2010 ISBN 1-4502-3236-1 pages 58-59
18. ^ "Pope paves way to beatification of John Paul II". bbc.news.co.uk. January 14, 2011. Retrieved 2011-01-14.

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Today's Snippet I:   History of Divine Mercy

The Divine Mercy is a Roman Catholic devotion to the merciful love of God and the desire to let that love and mercy flow through one's own heart towards those in need of it.^[3] The devotion is due to the apparitions of Jesus received by Saint Mary Faustina Kowalska (1905-1938), who is known as the Apostle of Mercy.^[4][5]

Faustina Kowalska reported a number of apparitions, visions and conversations with Jesus which she wrote in her diary, later published as the book Diary: Divine Mercy in My Soul.^[4][5] The three main themes of the devotion are to ask for and obtain the mercy of God, to trust in Christ's abundant mercy, and finally to show mercy to others and act as a conduit for God's mercy towards them.^[4][6]

The devotion places emphasis on the veneration of the Divine Mercy image which Faustina reported as a vision of Jesus while she was in her cell in the convent.^[5] The image is displayed and venerated by Catholics on its own, and is solemnly blessed during Divine Mercy Sunday.^[7] The devotion includes specific prayers such as the Chaplet of Divine Mercy.

The Divine Mercy devotion is followed by over 100 million Catholics,^[8] and is also recognised and celebrated in the Anglican Communion.^[9]

The Devotion

Faustina's chapel at her resting place, the Basilica of Divine Mercy in Krakow, Łagiewniki.

“

Proclaim that mercy is the greatest attribute of God. — Words attributed to Jesus by Faustina in her diary.[10][11]

”

The primary focus of the Divine Mercy devotion is the merciful love of God and the desire to let that love and mercy flow through one's own heart towards those in need of it.^[3] As he dedicated the Shrine of Divine Mercy, Pope John Paul II referred to this when he said: "Apart from the mercy of God there is no other source of hope for mankind".^[12]

As in the prayers that form the Chaplet of Divine Mercy, there are three main themes to the Divine Mercy devotion: to ask for and obtain the mercy of God, to trust in Christ's abundant mercy, and finally to show mercy to others and act as a conduit for God's mercy towards them.^[4][6]

The first and second elements relate to the signature "Jesus I trust in You" on the Divine Mercy image and Faustina stated that on April 28, 1935, the day the first Divine Mercy Sunday was celebrated, Jesus told her: "Every soul believing and trusting in My Mercy will obtain it".^[13]

The third component is reflected in the statement "Call upon My mercy on behalf of sinners" attributed to Jesus in Faustina's diary (Notebook I, items 186-187).^[14] This statement is followed in the diary by a specific short prayer: "O Blood and Water, which gushed forth from the Heart of Jesus as a fount of Mercy for us, I trust in You." which Faustina also recommended for the Hour of Divine Mercy.^[14][15] In her diary (Notebook II, item 742) Faustina wrote that Jesus told her: "I demand from you deeds of mercy, which are to arise out of love for Me." and that he explained that there are three ways of exercising mercy toward your neighbor: the first-by deed, the second-by word, the third-by prayer.^[10]

The Divine Mercy devotion views mercy as the key element in the plan of God for salvation and emphasizes the belief that it was through mercy that God gave his only son for the redemption of mankind, after the fall of Adam.^[16] The opening prayer for Divine Mercy Sunday Mass refers to this and begins: "Heavenly Father and God of Mercy, We no longer look for Jesus among the dead, for He is alive and has become the Lord of Life".^[16]

The Image

"Paint an image according to the pattern you see with the signature: Jesus, I trust in You… I promise that the soul that will venerate this image will not perish."^[17]

 

The chaplet is associated with the paintings of the image as in Faustina's diary. The most widely used is a Polish image painted by Adolf Hyla. Hyla painted the image in thanksgiving for having survived World War II.

In the image, Jesus stands with one hand outstretched in blessing, the other clutching the side wounded by the spear, from which proceed beams of falling light, red and white in colour. An explanation of these colors was given to Saint Faustina by Jesus himself saying, "The two rays represent blood and water."^[18] These colors of the rays refer to the "blood and water" referenced in the Gospel of John, (John 19:34) and which is also mentioned in the optional prayer of the Chaplet. The words “Jesus I Trust in Thee” usually accompany the image, (“Jezu Ufam Tobie” in Polish).

The original Divine Mercy image was painted by Eugene Kazimierowski in Vilnius, Lithuania under St. Faustina's direction. However, according to her diary, she cried upon seeing that the finished picture was not as beautiful as the vision she had received, but Jesus comforted her saying, "Not in the beauty of the colour, nor of the brush is the greatness of this image, but in My grace."^[17] The picture was widely used during the early years of the devotion, and is still in circulation within the movement, but the Hyla image remains one of the most reproduced renderings.^[5]

Chaplet and novena

Though the origins of the chaplet and its use of rosary beads are distinctly Catholic in nature, the Chaplet of Divine Mercy can be said by non - Roman Catholics as well. Rosary beads are, indeed, used to say the prayer.

As a complement to the Divine Mercy Chaplet, a prayer can be said at 3p.m. This is the hour of Jesus' death as he died in the ninth hour.

"Jesus who died but the source of life flowed out for souls and the ocean of mercy opened up for the whole world. O fount of life, immeasurable Divine Mercy,cover the whole world and empty yourself out upon us. O blood and water which flowed out as a fountain of mercy for us, I trust in you. Holy God, Holy Mighty One, Holy Immortal One, Have mercy on us and on the whole world (repeat thrice) Jesus, King of mercy, I trust in you!"

The Chaplet may be said alone or as part of a Novena. Faustina wrote that in her visions Jesus instructed her that the Feast of the Divine Mercy (the Sunday after Easter) be preceded by a Divine Mercy Novena which would begin on Good Friday and conclude on Divine Mercy Sunday.^[19]

Hour of Divine Mercy

In her diary Faustina wrote that Jesus specified three o'clock each afternoon as the hour at which mercy was best received, and asked her to pray the Chaplet of Mercy and venerate the Divine Mercy image at that hour.^[20][21] On October 10, 1937, in her diary (Notebook V, item 1320) Faustina attributed the following statement to Jesus:

As often as you hear the clock strike the third hour immerse yourself completely in My mercy, adoring and glorifying it, invoke its omnipotence for the whole world, and particularly for poor sinners, for at that moment mercy was opened wide for every soul. ^[22]

Three o'clock in the afternoon corresponds to the hour at which Jesus died on the cross.^[21] This hour is called the "hour of Divine Mercy" or the "hour of great mercy".^[20]

Divine Mercy Sunday

The feast of Divine Mercy Sunday was instituted by Pope John Paul II and is celebrated the Sunday after Easter on the General Roman Calendar, and is associated with specific indulgences.^[4][7][23]

In an entry in her diary, Faustina stated that anyone who participates in the Mass and receives the sacraments of Confession and the Eucharist on this day is assured by Jesus of full remission of their sins and punishments.^[7][19]

Divine Mercy Shrines

The Divine Mercy Sanctuary in Kraków, Poland is a Roman Catholic basilica dedicated to the Divine Mercy devotion, as the resting place of Saint Faustina Kowalska, canonized on April 30, 2000. The new basilica was built between 1999–2002, and is located in the District of Łagiewniki at ul. św. Faustyny street. Two Popes have visited the shrine and millions of pilgrims from around the world continue to visit it every year.

The site of the building originally housed the neo-Gothic monastery complex of the Sisters of Our Lady of Mercy (founded in 1862), which was designed by Charles Zaremba and was built between 1889–1891. In 1966, the remains of Sister Faustina were moved to the church. In 1968 Cardinal Karol Wojtyla (later Pope John Paul II) designated the church as a shrine, thanks to the remains of Sister Faustina.

In 1985, Pope John Paul II called Lagiewniki the "capital of the Divine Mercy devotion". Since the beatification of Saint Faustina in 1993, her remains rest on the altar, below the image of Divine Mercy.

The Divine Mercy Sanctuary in Vilnius, Lithuania (Lithuanian: Vilniaus Dievo Gailestingumo šventovė) is a Roman Catholic shrine dedicated to the Divine Mercy devotion, originated by Saint Faustina Kowalska.

The 50 foot Divine Mercy Christ statue at the Divine Mercy Shrine (Misamis Oriental), Mindanao, Philippines.

The Divine Mercy Shrine in El Salvador City Misamis Oriental,
Philippines is located in Divine Mercy Hills, overlooking Macajalar Bay on the Mindanao island, southern part of the Philippines. The nine-hectare land for the Shrine was purchased for a nominal amount and the shrine was constructed by donations. The shrine was completed in 2008 and is noted for having a 15.24 metre (50-feet) statue of the Divine Mercy Jesus. It serves as a pilgrimage site for Divine Mercy devotees.

The Divine Mercy Sanctuary in Plock, Poland is a Roman Catholic chapel dedicated to the Divine Mercy devotion, originated by Saint Faustina Kowalska. Plock is where Faustina reported some of her early visions. The chapel is located at the Old Market in Plock. In 2009 plans were made for the expansion of the sanctuary to a larger church.

The National Shrine of The Divine Mercy is a Roman Catholic shrine located in Stockbridge, Massachusetts. The priests and brothers of the Congregation of Marians of the Most Blessed Virgin Mary have resided on Eden Hill in Stockbridge, since June 1944. Father Walter Pelczynski, MIC, with the assistance of local clergy and friends of the Marian community, initially purchased 50 of the 370 acres (1.5 km²) that constituted the "Eden Hill" estate in November, 1943. The house was to serve as the novitiate for a newly formed province. An image of the "The Divine Mercy" was enshrined in one of the small chapels where the members of the community prayed daily a perpetual novena to the Divine Mercy. Pilgrims began to arrive the very next spring to celebrate the Feast of The Divine Mercy (just after Easter). By the end of World War II in 1945, pilgrims in growing numbers came to offer thanksgiving for graces received through the Divine Mercy message and devotion. They urged the Marians to build a shrine to Jesus, The Divine Mercy, as a votive of thanks. The Fathers decided to accede to the requests since there was also a need for a larger chapel to accommodate a growing community. The construction of the present Shrine began in 1950 and was completed and solemnly dedicated by Springfield Bishop Christopher Weldon in 1960. In 1996, the United States Conference of Catholic Bishops declared it a National Shrine in accord with Church law. The National Shrine has drawn thousands of pilgrims from around the world.

Orders and institutions

A number or Roman Catholic orders and institutions are devoted to Divine Mercy. The John Paul II Institute of Divine Mercy is managed by the Congregation of Marian Fathers.

The Marians of the Immaculate Conception take an active role in promoting the Divine Mercy message.

The first World Apostolic Congress on Mercy was held in Rome in April 2008 and was inaugurated by Pope Benedict XVI.^[10][24][25] Other international congresses on mercy have taken place since.^[26]

References

1. ^ CNS News May 2, 2011
2. ^ Daily Telegraph May 1, 2011
3. ^  Ann Ball, 2003 Encyclopedia of Catholic Devotions and Practices ISBN 0-87973-910-X page 175
4. ^ Saints of the Jubilee by Tim Drake 2002 ISBN 978-1-4033-1009-5 pages 85-95
5. ^ Butler's lives of the saints: the third millennium by Paul Burns, Alban Butler 2001 ISBN 978-0-86012-383-5 page 252
6. ^ EWTN on the Chaplet of Divine Mercy
7. ^  A Divine Mercy Resource by Richard Torretto 2010 ISBN 1-4502-3236-1 pages 187-190
8. ^ Am With You Always by Benedict Groeschel 2010 ISBN 978-1-58617-257-2 page 548
9. ^ Divine Mercy Society
10. ^ Mercies Remembered by Matthew R Mauriello 2011 ISBN 1-61215-005-5 page 149-160
11. ^ Diary: Divine Mercy in My Soul by Faustina Kowalska 2003 ISBN 1-59614-110-7 Notebok 1, item 301 [1]
12. ^ Vatican website dedication of the Shrine of Divine Mercy, August 2002
13. ^ Catherine M. Odell, 1998, Faustina: Apostle of Divine Mercy OSV Press ISBN
14. 978-0-87973-923-2 page 105
15. ^A Divine Mercy Resource by Richard Torretto 2010 ISBN 1-4502-3236-1 pages 137-140
16. ^ Mercies Remembered by Matthew R Mauriello 2011 ISBN 1-61215-005-5 page 326
17. ^A Divine Mercy Resource by Richard Torretto 2010 ISBN 1-4502-3236-1 pages 58-59
18. ^ The One True Image
19. ^ Canonization Homily of Pope John Paul II
20. ^  EWTN on the Divine Mercy Novena
21. ^ Catherine M. Odell, 1998, Faustina: Apostle of Divine Mercy OSV Press ISBN 978-0-87973-923-2 page 137
22. ^ 15 Days of Prayer with Saint Faustina Kowalska by John J. Cleary 2010 ISBN 1-56548-350-2 page 75
23. ^ EWTN on the Hour of Mercy
24. ^ Decree of the Apostolic Penitentiary on Divine Mercy Indulgences, 29 June 2002, at the Vatican web site
25. ^ Zenit April 2, 2008
26. ^ Catholic News Service, APril 3, 2008
27. ^ Asian Apostolic Congress on Mercy

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Snippet II:  Mystical City of God

Book 6, Chapter 12

THE ASCENSION OF CHRIST

A few days before the Ascension of the Lord while the blessed Mary was engaged in the one of the above–mentioned exercises, the eternal Father and the Holy Ghost appeared in the Cenacle upon a throne of ineffable splendor surrounded by the choirs of angels and saints there present and other heavenly spirits, which had now come with the divine Persons. Then the incarnate Word ascended the throne and seated Himself with the other Two. The ever humble Mother of the Most High, prostrate in a corner of a room, in deepest reverence adored the most blessed Trinity, and in it her own incarnate Son. The eternal Father commanded two of the highest angels to call Mary, which they did by approaching Her, and in sweetest voices intimating to Her the divine will. She arose from the dust with the most profound humility, modesty and reverence. Accompanied by the angels She approached the foot of the Throne, humbling herself anew. The eternal Father said to Her: “Beloved, ascend higher!” (Luke 14, 10). As these words at the same time effected what they signified, She was raised up and placed on the throne of royal Majesty with the three divine Persons. New admiration was caused in the saints to see a mere Creature exalted to such dignity. Being made to understand the sanctity and equity of the works of the Most High, they gave new glory and praise proclaiming Him immense, Just, Holy and Admirable in all his counsels.

 

The Father then spoke to the blessed Mary saying: “My Daughter, to Thee do I entrust the Church founded by my Onlybegotten, the new law of grace He established in the world, and the people, which He redeemed: to Thee do I consign them all.” Thereupon also the Holy Ghost spoke to Her: “My Spouse, chosen from all creatures, I communicate to Thee my wisdom and grace together with which shall be deposited in thy heart the mysteries, the works and teachings and all that the incarnate Word has accomplished in the world.” And the Son also said: “My most beloved Mother, I go to my Father and in my stead I shall leave Thee and I charge Thee with the care of my Church; to Thee do I commend its children and my brethren, as the Father has consigned them to Me.” Then the three Divine Persons, addressing the choir of holy angels and the other saints, said: “This is the Queen of all created things in heaven and earth; She is the Protectress of the Church, the Mistress of creatures, the Mother of piety, the Intercessor of the faithful, the Advocate of sinners, the Mother of beautiful love and holy hope (Eccli. 24, 24); She is mighty in drawing our will to mercy and clemency. In Her shall be deposited the treasures of our grace and her most faithful heart shall the tablet whereon shall be written and engraved our holy law. In her are contained the mysteries of our Omnipotence for the salvation of mankind. She is the perfect work of our hands, through whom the plenitude of our desires shall be communicated and satisfied without hindrance in the currents of our divine perfections. Whoever shall call upon Her from his heart shall not perish; whoever shall obtain her intercession shall secure for himself eternal life. What She asks of Us, shall be granted, and We shall always hear her requests and prayers and fulfill her will; for She has consecrated Herself perfectly to what pleases Us.” The most blessed Mary, hearing Herself thus exalted, humiliated Herself so much the deeper the more highly She was raised by the right hand of the Most High above all the human and angelic creatures. As if She were the least of all, She adored the Lord and offered Herself, in the most prudent terms and in the most ardent love, to work as a faithful servant in the Church and obey promptly all the biddings of the divine will. From that day on She took upon Herself anew the care of the evangelical Church, as a loving Mother of all children; She renewed all the petitions She had until then made, so that during the whole further course of her life they were most fervent and incessant, as we shall see in the third part, where will appear more clearly what the Church owes to this great Queen and Lady, and what blessings She gained and merited for it.

On that same day, by divine dispensation, while the Lord was at table with the eleven Apostles, other disciples and pious women gathered at the Cenacle to the number of one hundred and twenty; for the divine Master wished them to be present at his Ascension. Moreover, just as He had instructed the Apostles, so He now wanted to instruct these faithful respectively in what each was to know before his leaving them and ascending into heaven. All of them being thus gathered and united in peace and charity within those walls in the hall of the last Supper, the Author of life manifested Himself to them as a kind and loving Father and said to them:

“My sweetest children, I am about to ascend to my Father, from whose bosom I descended in order to rescue and save men. I leave with you in my stead my own Mother as your Protectress, Consoler and Advocate, and as your Mother, whom you are to hear and obey in all things. Just as I have told you, that he who sees Me sees my Father, and he who knows Me, knows also Him; so I now tell you, that He who knows my Mother, knows Me; he who hears Her, hears Me; and who honors Her, honors Me. All of you shall have Her as your Mother, as your Superior and Head, so shall also your successors. She shall answer doubts, solve your difficulties; in Her, those who seek Me shall always find Me; for I shall remain in Her until the end of the world, and I am in Her now, although you do not understand how.” This the Lord said, because He was sacramentally present in the bosom of his Mother; for the sacred species, which She had received at the last Supper, were preserved in Her until consecration of the first Mass, as I shall relate further on. The Lord thus fulfilled that which He promised in saint Matthew: “I am with you to the consummation of the world” (Matth. 28, 20). The Lord added and said: “You will have Peter as the supreme head of the Church, for I leave him as my Vicar; and you shall obey him as the chief highpriest. Saint John you shall hold as the son of my Mother; for I have chosen and appointed him for this office on the Cross.” The Lord then looked upon his most beloved Mother, who was there present and intimated his desire of expressly commanding that whole congregation to worship and reverence Her in a manner suited to the dignity of Mother of God, and of leaving this command under form of a precept for the whole Church. But the most humble Lady besought her Onlybegotten to be pleased not to secure Her more honor than was absolutely necessary for executing all that He had charged Her with; and that the new children of the Church should not be induced to show Her greater honor than they had shown until then. On contrary, She desired to divert all the sacred worship of the Church immediately upon the Lord himself and to make the propagation of the Gospel redound entirely to the exaltation of his holy name. Christ our Savior yielded to this most prudent petition of his Mother, reserving to Himself the duty of spreading the knowledge of Her at a more convenient and opportune time yet in secret He conferred upon Her new extraordinary favors, as shall appear in the rest of this history.

In considering the loving exhortations of their Divine Master, the mysteries which He had revealed them, and the prospect of his leaving them, that whole congregation was moved to their inmost hearts; for He had enkindled in them the divine love by the vivid faith of his Divinity and humanity. Reviving within them the memory of his words and his teachings of eternal life, the delights of his most loving companionship, and sorrowfully realizing, that they were now all at once to be deprived of these blessings, they wept most tenderly and sighed from their inmost souls. They longed to detain Him, although they could not, because they saw it was not befitting; words of parting rose to their lips, but they could not bring themselves to utter them; each one felt sentiments of sorrow arising amid feelings both of joy and yet also of pious regret. How shall we live without such a Master? they thought. Who can ever speak to us such words of life and consolation as He? Who will receive us so lovingly and kindly? Who shall be our Father and protector? We shall be helpless children and orphans in this world. Some of them broke their silence and exclaimed: “O most loving Lord and Father! O joy and life of our souls! Now that we know Thee as our Redeemer, Thou departest and leavest us! Take us along with Thee, O Lord; banish us not from thy sight. Our blessed Hope, what shall we do without thy presence? Whither shall we turn, if thou goest away? Whither shall we direct our steps, if cannot follow Thee, our Father, our Chief, and our Teacher?” To these and other pleadings the Lord answered by bidding them not to leave Jerusalem and to persevere in prayer until He should send the Holy Spirit, the Consoler, as promised by the Father and as already foretold to the Apostles at the last Supper. Thereupon happened, what I shall relate in the next chapter.

The most auspicious hour, in which the Onlybegotten of the eternal Father, after descending from heaven in order to assume human flesh, was to ascend by his own power and in a most wonderful manner to the right hand of God, the Inheritor of his eternities, one and equal with Him in nature and infinite glory. He was to ascend, also, because He had previously descended to the lowest regions of the earth, as the Apostle says (Ephes. 4, 9), having fulfilled all that had been written and prophesied concerning his coming into the world, his Life, Death and the Redemption of man, and having penetrated, as the Lord of all, to the very centre of the earth. By this Ascension he sealed all the mysteries and hastened the fulfillment of his promise, according to which He was, with the Father, to send the Paraclete upon his Church after He himself should have ascended into heaven (John 16, 7). In order to celebrate this festive and mysterious day, Christ our Lord selected as witnesses the hundred and twenty persons, to whom, as related in the foregoing chapter, He had spoken in the Cenacle. They were the most holy Mary, the eleven Apostles, the seventy–two disciples, Mary Magdalen, Lazarus their brother, the other Marys and the faithful men and women making up the above–mentioned number of one hundred and twenty.

With this little flock our divine Shepherd Jesus left the Cenacle, and, with his most blessed Mother at his side, He conducted them all through the streets of Jerusalem. The Apostles and all the rest in order, proceeded in the direction of Bethany, which was less than half a league over the brow of mount Olivet. The company of angels and saints from limbo and purgatory followed the Victor with new songs of praise, although Mary alone was privileged to see them. The Resurrection of Jesus of Nazareth was already divulged throughout Jerusalem and Palestine. Although the perfidious and malicious princes and priests had spread about the false testimony of his being stolen by disciples, yet many would not accept their testimony nor give it any credit. It was divinely provided, that none of the inhabitants of the city, and none of the unbelievers or doubters, should pay any attention to this holy procession, or hinder it on its way from the Cenacle. All, except the one hundred and twenty just, who were chosen by the Lord to witness his Ascension into heaven, were justly punished by being prevented from noticing this wonderful mystery, and the Chieftain and Head of this procession remained invisible to them.

The Lord having thus secured them this privacy, they all ascended mount Olivet to its highest point. There they formed three choirs, one of the angels, another of the saints, and a third of the Apostles and faithful, which again divided into two bands, while Christ the Savior presided. Then the most prudent Mother prostrated Herself at the feet of her Son worshipping Him with admirable humility, She adored Him as the true God and as the Redeemer of the world, asking his last blessing. All the faithful there present imitated Her and did the same. Weeping and sighing, they asked the Lord, whether He was now to restore the kingdom of Israel (Acts 1, 6). The Lord answered, that this was a secret of the eternal Father and not to be made known to them; but, for the present, it was necessary and befitting, that they receive the Holy Ghost and preach, in Jerusalem, in Samaria and in all the world, the mysteries of the Redemption of the world.

Jesus, having taken leave of this holy and fortunate gathering of the faithful, his countenance beaming forth peace and majesty, joined his hands and, by his own power, began to raise himself from the earth, leaving thereon the impression of his sacred feet. In gentlest motion He was wafted toward the aerial regions, drawing after Him the eyes and the hearts of those first–born children, who amid sighs and tears vented their affection. And as, at the moving of the first Cause of all motion, it is proper that also the nether spheres should be set in motion, so the Savior Jesus drew after Him also the celestial choirs of the angels, the holy Patriarchs and the rest of the glorified saints, some of them with body and soul, others only as to their soul. All of them in heavenly order were raised up together from the earth, accompanying and following their King, their Chief and Head. The new and mysterious sacrament, which the right hand of the Most High wrought on this occasion for his most holy Mother, was that He raised Her up with Him in order to put Her in possession of the glory, which He had assigned to Her as his true Mother and which She had by her merits prepared and earned for Herself. Of this favor the great Queen was capable even before it happened; for her divine Son had offered it to Her during the forty days which He spent in her company after his Resurrection. In order that this sacrament might be kept secret from all other living creatures at that time, and in order that the heavenly Mistress might be present in the gathering of the Apostles and the faithful in their prayerful waiting upon the coming of the Holy Ghost (Acts 1, 14), the divine power enabled the blessed Mother miraculously to be in two places at once; remaining with the children of the Church for their comfort during their stay in the Cenacle and at the time ascending with the Redeemer of the world to His heavenly throne, where She remained for three days. There She enjoyed the perfect use of all her powers and faculties, whereas She was more restricted in the use of them during that time in the Cenacle.

Amidst this jubilee and other rejoicings exceeding all our conceptions that new divinely arranged procession approached the empyrean heavens. Between the two choirs of angels and saints, Christ and his most blessed Mother made their entry. All in their order gave supreme honor to Each respectively and to Both together, breaking forth in hymns of praise in honor of the Authors of grace and of life. Then the eternal Father placed upon the throne of his Divinity at His right hand, the incarnate Word, and in such glory and majesty, that He filled with new admiration and reverential fear all the inhabitants of heaven. In clear and intuitive vision they recognized the infinite glory and perfection of the Divinity inseparably and substantially united in one personality to the most holy humanity, beautified and exalted by the pre–eminence and glory due to this union, such as eyes have not seen, nor ears heard, nor ever has entered into the thoughts of creatures (Is. 54, 4).

On this occasion the humility and wisdom of our most prudent Queen reached their highest point; for, overwhelmed by such divine and admirable favors, She hovered at the footstool of the royal throne, annihilated in the consciousness of being a mere earthly creature. Prostrate She adored the Father and broke out in new canticles of praise for the glory communicated to his Son and for elevating in Him the deified humanity to such greatness and splendor. Again the angels and saints were filled with admiration and joy to see the most prudent humility of their Queen, whose living example of virtue, as exhibited on that occasion, they emulated among themselves in copying. Then the voice of the eternal Father was heard saying: “My Daughter, ascend higher!” Her divine Son also called Her, saying: “My Mother rise up and take possession of the place, which I owe Thee for having followed and imitated Me. The Holy Ghost said: “My Spouse and Beloved, come to my eternal embraces!” Immediately was proclaimed to all the blessed the decree of the most holy Trinity, by which the most blessed Mother, for having furnished her own life–blood toward the Incarnation and for having nourished, served, imitated and followed Him with all the perfection possible to a creature, was exalted and placed at the right hand of her Son for all eternity. None other of the human creatures should ever hold that place or position, nor rival Her in the unfailing glory connected with it; but it was to be reserved to the Queen and to be her possession by right after her earthly life, as of one who pre–eminently excelled all the rest of the saints.

In fulfillment of this decree, the most blessed Mary was raised to the throne of the holy Trinity at the right hand of her Son. At the same time She, with all the saints, was informed, that She was given possession of this throne not only for all the ages of eternity, but that it was left to her choice to remain there even now and without returning to the earth. For it was the conditional will of the divine Persons, that as far as they were concerned, She should now remain in that state. In order that She might make her own choice, She was shown anew the state of the Church upon earth, the orphaned and necessitous condition of the faithful, whom She was left free to assist. This admirable proceeding of the divine Providence was to afford the Mother of mercy an occasion of going beyond, so to say, even her own Self in doing good and in obliging the human race with an act of love similar to that of her Son in assuming a passible state and in suspending the glory due to his body during and for our Redemption. The most blessed Mother imitated Him also in this respect, so that She might be in all things like the incarnate Word. The great Lady therefore, having clearly before her eyes all the sacrifices included in this proposition, left the throne and, prostrating Herself at the feet of the Three Persons, said: “Eternal and almighty God, my Lord, to accept at once this reward, which thy condescending kindness offers me, would be to secure my rest; but to return to the world and continue to labor in mortal life for the good of the children of Adam and the faithful of thy holy Church, would be to the glory and according to the pleasure of thy Majesty and would benefit my sojourning and banished children on earth. I accept this labor and renounce for the present the peace and joy of thy presence. Well do I know, what I possess and receive, but I will sacrifice it to further the love Thou hast for men. Accept, Lord and Master of all my being, this sacrifice and let thy divine strength govern in the undertaking confided to me. Let faith in Thee be spread, let thy holy name be exalted, let thy holy Church be enlarged, for Thou hast acquired it by the blood of thy Onlybegotten and mine; I offer myself anew to labor for thy glory and for the conquest of the souls, as far as I am able.”

Such was the sacrifice made by the most loving Mother and Queen, one greater than ever was conceived by creature, and it was so pleasing to the Lord, that He immediately rewarded it by operating in Her those purifications and enlightenments, which I have at other times mentioned as necessary to the intuitive vision of the Divinity; for so far She had on this occasion seen only by abstractive vision. Thus elevated She partook of the beatific vision and was filled with splendor and celestial gifts, altogether beyond the power of man describe or conceive in mortal life.

In order to finish this chapter, and with it this second part, I return to the congregation of the faithful, whom we left so sorrowful on mount Olivet. The most holy Mary did not forget them in the midst of her glory; as they stood weeping and lost in grief and, as it were, absorbed in looking into the aerial regions, into which their Redeemer and Master had disappeared, She turned her eyes upon them from the cloud on which She had ascended, in order to send them her assistance. Moved by their sorrow, She besought Jesus lovingly to console these little children, whom He had left as orphans upon the earth. Moved by the prayers of his Mother, the Redeemer of the human race sent down two angels in white and resplendent garments, who appeared to all the disciples and the faithful and spoke to them: “Ye men of Galilee, do not look up to heaven in so great astonishment, for this Lord Jesus, who departed from you and has ascended into heaven, shall again return with the same glory and majesty in which you have just seen him” (Acts 1, 11). By such words and others which they added they consoled the Apostles and disciples and all the rest, so that they might not grow faint, but in their retirement hope for the coming and the consolation of the Holy Ghost promised by their divine Master.

WORDS OF THE QUEEN

The Virgin Mary speaks to Sister Mary of Agreda, Spain

My daughter, thou wilt appropriately close this second part of my life by remembering the lesson concerning the most efficacious sweetness of the divine love and the immense liberality of God with those souls, that do not hinder its flowing. It is in conformity with the inclinations of his holy and perfect will to regale rather than afflict creatures, to console them rather than cause them sorrow, to reward them rather than to chastise them, to rejoice rather than grieve them. But mortals ignore this divine science, because they desire from the hands of the Most high such consolations, delights and rewards, as are earthly and dangerous, and they prefer them to the true and more secure blessings. The divine Love then corrects this fault by the lessons conveyed in tribulations and punishments. Human nature is slow, coarse and uneducated; and if it is not cultivated and softened, it gives no fruit in season, and on account of its evil inclinations, will never of itself become fit for the most loving and sweet interactions with the highest Good. Therefore it must be shaped and reduced by the hammer of adversities, refined in the crucible of tribulation, in order that it may become fit and capable of the divine gifts and favors and may learn to despise terrestrial and fallacious goods, wherein death is concealed.

I counted for little all that I endured, when I saw the reward which the divine Goodness had prepared for me; and therefore He ordained, in his admirable Providence that I should return to the militant Church of my own free will and choice. This I knew would redound to my greater glory and to the exaltation of his holy name, while it would provide assistance to his Church and to his children in an admirable and holy manner (I Tim. 1, 17). It seemed to me a sacred duty, that I deprive myself of the eternal felicity of which I was in possession and, returning from heaven to earth, gain new fruits of labor and love for the Almighty; this I owed to the divine Goodness, which had raised me up from the dust. Learn therefore, my beloved, from my example, and excite thyself to imitate me most eagerly during these times, in which the holy Church so disconsolate and overwhelmed by tribulations and in which there are none of her children to console her. In this cause I desire that thou labor strenuously, ready to suffer in prayer and supplication, and crying from the bottom of thy heart to the Omnipotent. And if it were necessary thou shouldst be willing to give thy life. I assure thee, my daughter, thy solicitude shall be very pleasing in the eyes of my divine Son and in mine.

Let it all be for the glory and honor of the Most high, the King of the ages, the Immortal and Invisible (I Tim. 1, 17), and for that of his Mother, the most blessed Mary, through all the eternities!

References

•  Venerable Mother Mary of Jesus of Agreda. Mystical City of God. Saint Benedict Press LLC., Tan Books. 2009. 2,676 pages. ISBN 9780895550705

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Catholic Catechism 

PART ONE - THE PROFESSION OF FAITH

SECTION TWO -THE PROFESSION OF THE CHRISTIAN FAITH

               CHAPTER TWO - I BELIEVE IN JESUS CHRIST, THE ONLY SON OF GOD  

ARTICLE 3 - "HE WAS CONCEIVED BY THE POWER OF THE HOLY SPIRIT, AND BORN OF THE VIRGIN MARY"  

 

Paragraph 1. The Son of God Became Man

 

I. WHY DID THE WORD BECOME FLESH?

456 With the Nicene Creed, we answer by confessing: "For us men and for our salvation he came down from heaven; by the power of the Holy Spirit, he became incarnate of the Virgin Mary, and was made man."

457 The Word became flesh for us in order to save us by reconciling us with God, who "loved us and sent his Son to be the expiation for our sins": "the Father has sent his Son as the Savior of the world", and "he was revealed to take away sins":⁷⁰

Sick, our nature demanded to be healed; fallen, to be raised up; dead, to rise again. We had lost the possession of the good; it was necessary for it to be given back to us. Closed in the darkness, it was necessary to bring us the light; captives, we awaited a Savior; prisoners, help; slaves, a liberator. Are these things minor or insignificant? Did they not move God to descend to human nature and visit it, since humanity was in so miserable and unhappy a state?⁷¹

458 The Word became flesh so that thus we might know God's love: "In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him."⁷² "For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life."⁷³
 
459 The Word became flesh to be our model of holiness: "Take my yoke upon you, and learn from me." "I am the way, and the truth, and the life; no one comes to the Father, but by me."⁷⁴ On the mountain of the Transfiguration, the Father commands: "Listen to him!"⁷⁵ Jesus is the model for the Beatitudes and the norm of the new law: "Love one another as I have loved you."⁷⁶ This love implies an effective offering of oneself, after his example.⁷⁷
 
460 The Word became flesh to make us "partakers of the divine nature":⁷⁸ "For this is why the Word became man, and the Son of God became the Son of man: so that man, by entering into communion with the Word and thus receiving divine sonship, might become a son of God."⁷⁹ "For the Son of God became man so that we might become God."⁸⁰ "The only-begotten Son of God, wanting to make us sharers in his divinity, assumed our nature, so that he, made man, might make men gods."⁸¹


 
II. THE INCARNATION
461 Taking up St. John's expression, "The Word became flesh",⁸² the Church calls "Incarnation" the fact that the Son of God assumed a human nature in order to accomplish our salvation in it. In a hymn cited by St. Paul, the Church sings the mystery of the Incarnation:

Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a cross.⁸³

462 The Letter to the Hebrews refers to the same mystery:

Consequently, when Christ came into the world, he said, "Sacrifices and offerings you have not desired, but a body have you prepared for me; in burnt offerings and sin offerings you have taken no pleasure. Then I said, Lo, I have come to do your will, O God."⁸⁴

463 Belief in the true Incarnation of the Son of God is the distinctive sign of Christian faith: "By this you know the Spirit of God: every spirit which confesses that Jesus Christ has come in the flesh is of God."⁸⁵ Such is the joyous conviction of the Church from her beginning whenever she sings "the mystery of our religion": "He was manifested in the flesh."⁸⁶


 
III. TRUE GOD AND TRUE MAN
464 The unique and altogether singular event of the Incarnation of the Son of God does not mean that Jesus Christ is part God and part man, nor does it imply that he is the result of a confused mixture of the divine and the human. He became truly man while remaining truly God. Jesus Christ is true God and true man.
During the first centuries, the Church had to defend and clarify this truth of faith against the heresies that falsified it.

465 The first heresies denied not so much Christ's divinity as his true humanity (Gnostic Docetism). From apostolic times the Christian faith has insisted on the true incarnation of God's Son "come in the flesh".⁸⁷ But already in the third century, the Church in a council at Antioch had to affirm against Paul of Samosata that Jesus Christ is Son of God by nature and not by adoption. The first ecumenical council of Nicaea in 325 confessed in its Creed that the Son of God is "begotten, not made, of the same substance (homoousios) as the Father", and condemned Arius, who had affirmed that the Son of God "came to be from things that were not" and that he was "from another substance" than that of the Father.⁸⁸
 
466 The Nestorian heresy regarded Christ as a human person joined to the divine person of God's Son. Opposing this heresy, St. Cyril of Alexandria and the third ecumenical council, at Ephesus in 431, confessed "that the Word, uniting to himself in his person the flesh animated by a rational soul, became man."⁸⁹ Christ's humanity has no other subject than the divine person of the Son of God, who assumed it and made it his own, from his conception. For this reason the Council of Ephesus proclaimed in 431 that Mary truly became the Mother of God by the human conception of the Son of God in her womb: "Mother of God, not that the nature of the Word or his divinity received the beginning of its existence from the holy Virgin, but that, since the holy body, animated by a rational soul, which the Word of God united to himself according to the hypostasis, was born from her, the Word is said to be born according to the flesh."⁹⁰
 
467 The Monophysites affirmed that the human nature had ceased to exist as such in Christ when the divine person of God's Son assumed it. Faced with this heresy, the fourth ecumenical council, at Chalcedon in 451, confessed:

Following the holy Fathers, we unanimously teach and confess one and the same Son, our Lord Jesus Christ: the same perfect in divinity and perfect in humanity, the same truly God and truly man, composed of rational soul and body; consubstantial with the Father as to his divinity and consubstantial with us as to his humanity; "like us in all things but sin". He was begotten from the Father before all ages as to his divinity and in these last days, for us and for our salvation, was born as to his humanity of the virgin Mary, the Mother of God.⁹¹ We confess that one and the same Christ, Lord, and only-begotten Son, is to be acknowledged in two natures without confusion, change, division or separation. The distinction between the natures was never abolished by their union, but rather the character proper to each of the two natures was preserved as they came together in one person (prosopon) and one hypostasis.⁹²

468 After the Council of Chalcedon, some made of Christ's human nature a kind of personal subject. Against them, the fifth ecumenical council, at Constantinople in 553, confessed that "there is but one hypostasis [or person], which is our Lord Jesus Christ, one of the Trinity."⁹³ Thus everything in Christ's human nature is to be attributed to his divine person as its proper subject, not only his miracles but also his sufferings and even his death: "He who was crucified in the flesh, our Lord Jesus Christ, is true God, Lord of glory, and one of the Holy Trinity."⁹⁴
 
468 After the Council of Chalcedon, some made of Christ's human nature a kind of personal subject. Against them, the fifth ecumenical council, at Constantinople in 553, confessed that "there is but one hypostasis [or person], which is our Lord Jesus Christ, one of the Trinity."⁹³ Thus everything in Christ's human nature is to be attributed to his divine person as its proper subject, not only his miracles but also his sufferings and even his death: "He who was crucified in the flesh, our Lord Jesus Christ, is true God, Lord of glory, and one of the Holy Trinity."⁹⁴
 
468 After the Council of Chalcedon, some made of Christ's human nature a kind of personal subject. Against them, the fifth ecumenical council, at Constantinople in 553, confessed that "there is but one hypostasis [or person], which is our Lord Jesus Christ, one of the Trinity."⁹³ Thus everything in Christ's human nature is to be attributed to his divine person as its proper subject, not only his miracles but also his sufferings and even his death: "He who was crucified in the flesh, our Lord Jesus Christ, is true God, Lord of glory, and one of the Holy Trinity."⁹⁴
 
469 The Church thus confesses that Jesus is inseparably true God and true man. He is truly the Son of God who, without ceasing to be God and Lord, became a man and our brother:

"What he was, he remained and what he was not, he assumed", sings the Roman Liturgy.⁹⁵ And the liturgy of St. John Chrysostom proclaims and sings: "O only-begotten Son and Word of God, immortal being, you who deigned for our salvation to become incarnate of the holy Mother of God and ever-virgin Mary, you who without change became man and were crucified, O Christ our God, you who by your death have crushed death, you who are one of the Holy Trinity, glorified with the Father and the Holy Spirit, save us!"⁹⁶

IV. HOW IS THE SON OF GOD MAN?
470 Because "human nature was assumed, not absorbed",⁹⁷ in the mysterious union of the Incarnation, the Church was led over the course of centuries to confess the full reality of Christ's human soul, with its operations of intellect and will, and of his human body. In parallel fashion, she had to recall on each occasion that Christ's human nature belongs, as his own, to the divine person of the Son of God, who assumed it. Everything that Christ is and does in this nature derives from "one of the Trinity". The Son of God therefore communicates to his humanity his own personal mode of existence in the Trinity. In his soul as in his body, Christ thus expresses humanly the divine ways of the Trinity:⁹⁸

The Son of God. . . worked with human hands; he thought with a human mind. He acted with a human will, and with a human heart he loved. Born of the Virgin Mary, he has truly been made one of us, like to us in all things except sin.⁹⁹

Christ's soul and his human knowledge
471 Apollinarius of Laodicaea asserted that in Christ the divine Word had replaced the soul or spirit. Against this error the Church confessed that the eternal Son also assumed a rational, human soul.¹⁰⁰
 
472 This human soul that the Son of God assumed is endowed with a true human knowledge. As such, this knowledge could not in itself be unlimited: it was exercised in the historical conditions of his existence in space and time. This is why the Son of God could, when he became man, "increase in wisdom and in stature, and in favor with God and man",¹⁰¹ and would even have to inquire for himself about what one in the human condition can learn only from experience.¹⁰² This corresponded to the reality of his voluntary emptying of himself, taking "the form of a slave".¹⁰³
 
473 But at the same time, this truly human knowledge of God's Son expressed the divine life of his person.¹⁰⁴ "The human nature of God's Son, not by itself but by its union with the Word, knew and showed forth in itself everything that pertains to God."¹⁰⁵ Such is first of all the case with the intimate and immediate knowledge that the Son of God made man has of his Father.¹⁰⁶ The Son in his human knowledge also showed the divine penetration he had into the secret thoughts of human hearts.¹⁰⁷
 
474 By its union to the divine wisdom in the person of the Word incarnate, Christ enjoyed in his human knowledge the fullness of understanding of the eternal plans he had come to reveal.¹⁰⁸ What he admitted to not knowing in this area, he elsewhere declared himself not sent to reveal.¹⁰⁹

 
Christ's human will
475 Similarly, at the sixth ecumenical council, Constantinople III in 681, the Church confessed that Christ possesses two wills and two natural operations, divine and human. They are not opposed to each other, but cooperate in such a way that the Word made flesh willed humanly in obedience to his Father all that he had decided divinely with the Father and the Holy Spirit for our salvation.¹¹⁰ Christ's human will "does not resist or oppose but rather submits to his divine and almighty will."¹¹¹

 
Christ's true body
476 Since the Word became flesh in assuming a true humanity, Christ's body was finite.¹¹² Therefore the human face of Jesus can be portrayed; at the seventh ecumenical council (Nicaea II in 787) the Church recognized its representation in holy images to be legitimate.¹¹³
 
477 At the same time the Church has always acknowledged that in the body of Jesus "we see our God made visible and so are caught up in love of the God we cannot see."¹¹⁴ The individual characteristics of Christ's body express the divine person of God's Son. He has made the features of his human body his own, to the point that they can be venerated when portrayed in a holy image, for the believer "who venerates the icon is venerating in it the person of the one depicted".¹¹⁵

 
The heart of the Incarnate Word
478 Jesus knew and loved us each and all during his life, his agony and his Passion, and gave himself up for each one of us: "The Son of God. . . loved me and gave himself for me."¹¹⁶ He has loved us all with a human heart. For this reason, the Sacred Heart of Jesus, pierced by our sins and for our salvation,¹¹⁷ "is quite rightly considered the chief sign and symbol of that. . . love with which the divine Redeemer continually loves the eternal Father and all human beings" without exception.¹¹⁸


 
IN BRIEF
479 At the time appointed by God, the only Son of the Father, the eternal Word, that is, the Word and substantial Image of the Father, became incarnate; without losing his divine nature he has assumed human nature.
480 Jesus Christ is true God and true man, in the unity of his divine person; for this reason he is the one and only mediator between God and men.
481 Jesus Christ possesses two natures, one divine and the other human, not confused, but united in the one person of God's Son.
482 Christ, being true God and true man, has a human intellect and will, perfectly attuned and subject to his divine intellect and divine will, which he has in common with the Father and the Holy Spirit.
483 The Incarnation is therefore the mystery of the wonderful union of the divine and human natures in the one person of the Word. 

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70 1 Jn 4:10; 4:14; 3:5.
71 St. Gregory of Nyssa, Orat. catech 15: PG 45, 48B.
72 1 Jn 4:9.
73 Jn 3:16.
74 Mt 11:29; Jn 14:6.
75 Mk 9:7; cf. Dt 6:4-5. 76 Jn 15:12.
77 Cf. Mk 8:34.
78 2 Pt 1:4.
79 St. Irenaeus, Adv. haeres. 3, 19, 1: PG 7/1, 939.
80 St. Athanasius, De inc. 54, 3: PG 25, 192B.
81 St. Thomas Aquinas, Opusc. 57, 1-4.
82 Jn 1:14.
83 Phil 2:5-8; cf. LH, Saturday, Canticle at Evening Prayer.
84 Heb 10:5-7, citing Ps 40:6-8 ([7-9] LXX).
85 1 Jn 4:2.
86 1 Tim 3:16.
87 Cf. 1 Jn 4:2-3; 2 Jn 7.
88 Council of Nicaea I (325): DS 130, 126.
89 Council of Ephesus (431): DS 250.
90 Council of Ephesus: DS 251.
91 Council of Chalcedon (451): DS 301; cf. Heb 4:15.
92 Council of Chalcedon: DS 302.
93 Council of Constantinople II (553): DS 424.
94 Council of Constantinople II (553): DS 432; cf. DS 424; Council of Ephesus, DS 255.
95 LH, 1 January, Antiphon for Morning Prayer; cf. St. Leo the Great, Sermo in nat. Dom. 1, 2; PL 54, 191-192.
95 Liturgy of St. John Chrysostom, Troparion "O monogenes."
97 GS 22 § 2.
98 Cf. Jn 14:9-10.
99 GS 22 § 2.
100 Cf. Damasus 1: DS 149.
101 Lk 2:52.
102 Cf. Mk 6 38; 8 27; Jn 11:34; etc.
103 Phil 2:7.
104 Cf. St. Gregory the Great, "Sicut aqua" ad Eulogium, Epist. Lib. 10, 39 PL 77, 1097A ff.; DS 475.
105 St. Maximus the Confessor, Qu. et dub. 66: PG 90, 840A.
106 Cf. Mk 14:36; Mt 11:27; Jn 1:18; 8:55; etc.
107 Cf. Mk 2:8; Jn 2 25; 6:61; etc.
108 Cf. Mk 8:31; 9:31; 10:33-34; 14:18-20, 26-30.
109 Cf. Mk 13:32, Acts 1:7.
110 Cf. Council of Constantinople III (681): DS 556-559.
111 Council of Constantinople III: DS 556.
112 Cf. Council of the Lateran (649): DS 504.
113 Cf. Gal 3:1; cf. Council of Nicaea II (787): DS 600-603.
114 Roman Missal, Preface of Christmas I.
115 Council of Nicaea II: DS 601.
116 Gal 2:20.
117 Cf. Jn 19:34.
118 Pius XII, encyclical, Haurietis aquas (1956): DS 3924; cf. DS 3812.

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RE-CHARGE:  Heaven Speaks to Young Adults

To all tween, teens and young adults, A Message from Jesus: "Through you I will flow powerful conversion graces to draw other young souls from darkness. My plan for young men and women is immense. Truly, the renewal will leap forward with the assistance of these individuals. Am I calling you? Yes. I am calling you. You feel the stirring in your soul as you read these words. I am with you. I will never leave you. Join My band of young apostles and I will give you joy and peace that you have never known. All courage, all strength will be yours. Together, we will reclaim this world for the Father. I will bless your families and all of your relationships. I will lead you to your place in the Kingdom. Only you can complete the tasks I have set out for you. Do not reject Me. I am your Jesus. I love you...Read this book, upload to your phones/ipads.computers and read a few pages everyday...and then Pay It Forward...

Reference

•   Recharge: Directions For Our Times. Heaven Speaks to Young Adults.  recharge.cc.

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