Tag Archives: Jesus Christ

The Personality of Jesus 1

 

LG Sleiman

Latest revision: 8:30 pm, 24th January 2021.

The Lord’s personality is so multifaceted, so much deeper than the most profound depths, and rich with unexpected graces, virtues, and incomprehensible love.

The Lord is so much greater than our ordinary experience, so much greater as the Creator is above His creatures, that any present experience we have of Him seems only to be another stage disposing us for even greater knowledge.

How can we come to know the Lord when He is ineffable, mysterious, all powerful?

How can a mere mortal come to understand the God of creation?

When Job sought to understand the reason why God had allowed him to suffer so many losses, wounds, and tragedies, the Lord did not give him a direct response, but instead put a series of questions to Job:

“Then the Lord answered Job out of the whirlwind and said: “Who is this that darkens counsel by words without knowledge? Dress for action like a man; I will question you, and you make it known to me.

“Where were you when I laid the foundation of the earth? Tell me, if you have understanding. Who determined its measurements-surely you know! Or who stretched the line upon it? On what were its bases sunk, or who laid its cornerstone, when the morning stars sang together and all the sons of God shouted for joy?

“Or who shut in the sea with doors when it burst out from the womb, when I made clouds its garment and thick darkness its swaddling band, and prescribed limits for it and set bars and doors, and said, ‘Thus far shall you come, and no farther, and here shall your proud waves be stayed’?

“Have you commanded the morning since your days began, and caused the dawn to know its place, that it might take hold of the skirts of the earth, and the wicked be shaken out of it?

“Have you entered into the springs of the sea, or walked in the recesses of the deep? Have the gates of death been revealed to you, or have you seen the gates of deep darkness? Have you comprehended the expanse of the earth? Declare, if you know all this.

“Where is the way to the dwelling of light, and where is the place of darkness, that you may take it to its territory and that you may discern the paths to its home?” (Job 38: 1-13; 16-18; 19-20)

With these words the Lord indicates to Job, among other things, the infinite distance between the creature and the Creator–a distance that human strength alone cannot traverse.

But we need not fear, for Jesus taught us that He is able to overcome such an enormous distance:

“All things have been handed over to me by my Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him.” (Matthew 11:27)

The Father sent His Son into the world in order that the Son may reveal the Father to whomever He chooses: “Whoever has seen me has seen the Father.” (John 14:9)

But on the way to the perfect knowledge of the Lord we can already begin to know the Lord by degrees, already begin to discern certain attributes of His personality from the Scriptures.

Here we observe, for example, that the Lord’s personality is marked by profound spontaneity, depth, and originality. His character embodies so many contraries, such as justice and mercy, power and humility, gentleness and wisdom. His love is unconditional yet uncompromising.

Our Lord Jesus Christ was infinitely gentle, patient, and merciful with sinners, the weak and abandoned, the lowly and impoverished; yet He was very severe, exacting, and just with those considered great and knowledgeable, the leaders of the people, and the proud and arrogant.

Consider His words to the Pharisees who, after Christ had healed a blind and mute man, accused Him of being in league with the devil:

“You brood of vipers! How can you speak good, when you are evil? For out of the abundance of the heart the mouth speaks.” (Matthew 12:34)

When Jesus declared Himself “the light of the world” (John 8:12) the Pharisees, not believing in Him nor accepting His authority, argued with the Lord and justified themselves by claiming to be the children of God. To which Jesus responded:

“If God were your Father, you would love me: for I came forth and am come from God; for neither have I come of myself, but he sent me. Why do you not understand my speech? Even because you cannot hear my word. You are of your father the devil, and the lusts of your father it is your will to do. He was a murderer from the beginning, and stands not in the truth, because there is no truth in him. When he speaks a lie, he speaks of his own: for he is a liar, and the father thereof.” (John 8:42-44)

While teaching in Jerusalem on the eve of His Sacred Passion, knowing what was about to befall Him, Jesus warned the chief priests and elders of the people:

“The kingdom of God shall be taken away from you, and given to a nation producing the fruits of it.” (Matthew 21:43)

A brief reading of the Gospels will show that there are many other instances in which Jesus was very exacting and very severe with His interlocutors.

On the other hand, we find that Jesus was infinitely compassionate, gentle and merciful with those who were weak, forsaken, oppressed, and bound by sin. Christ did not hesitate to dine with sinners, to rescue the woman caught in adultery, and to forgive the thief on the cross who had been a sinner all his life.

For Jesus did not come to “break a bruised reed or quench a smouldering wick.” (Matthew 12:20)

Regarding the whole world, the Scripture says: “For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life.” (John 3:16)

And for those who had lost their way, Jesus said: “What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost, until he finds it? And when he has found it, he lays it on his shoulders, rejoicing.” (Luke 15:3-5)

Jesus is the Good Shepherd and He is tireless in seeking out His lost sheep.

Regarding those who work very hard and are weary, Jesus called: “Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.” (Matthew 11:28-30)

So we see that Jesus did not apply the same ‘measure’ to all persons, nor extend Himself to everyone in the same way, for He “knew all men”, and “he needed not that any one should bear witness concerning man.” (John 2:24,25)

He was infinitely gentle with some, and extremely strict with others. Why so? 

The Lord explains: “Every one to whom much is given, of him will much be required; and of him to whom men commit much they will demand the more.” (Luke 12:48)

Jesus wants to save everyone: the strong and the weak, the humble and the proud, the honest and the dishonest, the righteous and the unrighteous, the good and the evil, but He cannot apply the same “medicine” to all.

Each one needs only to open his or her heart to the Lord Jesus who must, as the all wise, all loving, and all powerful Son of God, administer the right medicine to each one, working tirelessly so that everyone might come to believe in Him, for faith in Christ is the door to eternal life. (John 20:31)

And so the words of the Scripture ring more and more true, the more we realise the ways of the Lord, and the heights and depths of His wisdom:

“With the loyal thou dost show thyself loyal; with the blameless man thou dost show thyself blameless; with the pure thou dost show thyself pure; and with the crooked thou dost show thyself perverse. For thou dost deliver a humble people; but the haughty eyes thou dost bring down.

“Yea, thou dost light my lamp; the Lord my God lightens my darkness. Yea, by thee I can crush a troop; and by my God I can leap over a wall. This God—his way is perfect; the promise of the Lord proves true; he is a shield for all those who take refuge in him.” (Psalm 18:25-30)

Open Letter to the Bishops

Today we are witnessing a silent spiritual holocaust

LG Sleiman, 31st October 2020

Lastest revision: 2:00 pm, 7th November 2020. Sydney, Australia.

 

The Bishops of the Church today face the most difficult crisis in the entire history of the Church–a crisis greatly magnified by a series of crises layered one upon another, a crisis that manifests on every level of the Church’s existence: spiritual, ecclesiological, theological, liturgical, and pastoral. But the Bishops, successors of the twelve Apostles of Christ, also have great potential to transform the Church and the world.

In this letter I propose to give a brief outline of the origin of the Bishop’s Office, the range of challenges which confront the Bishops, the heart of the present crisis, the spiritual danger that souls are facing, and, last but not least, the power and efficacy of the Gospel of Jesus Christ.

Origin of the Bishop’s Office

In the year 33 AD our Lord Jesus Christ, having risen from the dead, ascended into heaven in the sight of His holy Mother Mary and His Apostles and was seated at the right hand of the Father. Ten days later the Holy Spirit came upon them amid the sound of a rushing wind and tongues of fire which sat upon their heads.

The twelve Apostles were empowered to teach the Gospel, govern the Church, sanctify souls for heaven, and to pass on their mission in an unbroken succession of shepherds until the end of the world.

The Apostles launched their evangelical mission with little more than the rigorous training, the spiritual gifts, and the Divine authority which Christ had bestowed upon them. The Church which they helped to establish (Ephesians 2:20) had, within three centuries, transformed virtually the entire world.

The Present Crisis

Fast forward 2,000 years and it appears that today there are powerful forces both in the world and in the Church hierarchy which would seek to reverse everything that the Apostles worked so hard to establish.

From the Second Vatican Council to the effects of the sexual revolution to the threat of totalitarian regimes to the ever widening influence of relativistic ideologies to the advent of Pope Francis to the widespread contestation of the definition of marriage to the present day Covid Crisis, the Church has suffered so many assaults within the space of just a few, short decades.

The Church is being tossed to and fro in a severe storm that threatens her very life, the teaching of the faith, the objectivity of moral values, authentic pastoral practice and, it seems, the very foundation of her Divine authority.

Will she survive? Will she emerge unscathed? “When the Son of Man comes, will He find faith on earth?” (Luke 18:8)

A Real Pandemic?

Today we are witnessing a world thoroughly shaken by an alleged health crisis.

Given the near global response to the virus, as the life and activities of the Church have undergone significant reconfiguration, the nature of the Church and her relationship to her children are implicitly called into question.

But who is pulling the strings of history? Is it the global elites who seek to build an earthly utopia on their own terms and conditions? Or is the Covid Response Team simply reacting to a worldwide health crisis? Or is it fair to say that, in the greater scheme of things, any and all such manoeuvres and machinations, regardless of their origin and purpose, are subordinate to the omniscience and omnipotence of a benevolent God, who determines the real course of history in mysterious ways?

Whatever you think about these matters, what is undeniable today is that we are witnessing the most universal and pervasive forms of intervention in the state of human affairs that the world has ever seen.

So what is really happening? Is the pandemic really real?

The Two Narratives

There are basically two competing narratives playing out on the world stage.

On the one hand, there is a narrative that says the new coronavirus is highly dangerous, that we ought to practice widespread lockdown measures in order to save lives and to completely eradicate the virus from society, and that we ought to suffer whatever the cost to our social, economic, and political freedoms in the meantime.

This idea was based upon theoretical contagion models—not on real data—which predicted millions and then tens of millions of deaths, was widely promoted by the mainstream media, and was acted upon by (most) governments.

On the other hand, there is another narrative, supported by many scientists and medical experts, which claims that the coronavirus is only about as dangerous as the common flu, that you cannot possibly eradicate it completely from society (no matter how many lockdowns you enforce), and that widespread lockdown measures have caused far more damage than the virus could ever have done.

A large number of governments together with the mainstream media are opposed to this narrative—so much so that many of us have long stared with wide-eyed fascination at how insular the Covid Response Team has been to the well researched and highly reputable opinions of renowned scientists and top medical experts from around the world.

The list is enormously long but it is worth mentioning a few of them:

In May 2020 the UK’s Chief Medical Officer confirmed that covid-19 is “harmless to the majority” of people.

Also in May the CDC (Center for Disease Control) released a statement saying that coronavirus is “nowhere near as lethal as earlier [theoretical] models claimed.”

In August the head immunologist at Tel Aviv University revealed that 99.99 percent of the world’s population has survived covid-19. 

And from a medical report in September 2020: “According to the latest immunological studies, the overall lethality of Covid-19 (IFR) in the general population ranges between 0.1% and 0.5% in most countries, which is comparable to the medium influenza pandemics of 1957 and 1968.”

Early in October, 9,000 (nine thousand) medical professionals signed a joint document strongly criticising the lockdowns. One could multiply such corroborating reports almost endlessly.

Which of these two narratives will prevail, in the final analysis? That remains to be seen.

Assume For A Moment

But let’s assume for a moment—just for argument’s sake—that there is a real pandemic. What would that mean for the Church?

Even if there were a real pandemic, could the Bishops actually relinquish their responsibility for the care of souls—a responsibility they have assumed in the eyes of God? Could the Bishops’ God-given mandate to save souls be justifiably subordinated to the strictures and demands of a health crisis? Would souls have less need of God in the event of a health crisis?

Let us acknowledge, the choice to close or to restrict Church services in the event of a health crisis is to subordinate the care of the soul to the care of the body, and effectively to reverse the order of priorities mandated by our Lord Jesus Himself:

“And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell.” (Matthew 10:28)

Such a reversal of priorities has consequences for the understanding of the nature of the Church. It reaches deep into the life and consciousness of the Church, undermining traditional doctrines regarding the Divine foundation of the Church, her God-given authority, and her God-given mission.

If the subordination of the soul to the body continues it will lead, sooner or later, to the complete subordination of the Church to the State, forsaking obedience to her Lord and Master, Jesus Christ.

The Message of Complicity

When the doors of the Church are closed in the face of believers this fosters an insinuation that the holy Mass and other Church services are no longer “essential”.

When masks are mandated in Church this is counterproductive because, according to Scripture, we come together as the Body of Christ so that “with unveiled faces we may behold the glory of the living God.” (2 Corinthians 3:18)

When believers are denied Holy Communion on the tongue it robs them of a precious opportunity to express due reverence, devotion, and love for the Lord Jesus in the Eucharist.

When Church services are cancelled this deprives the faithful of coming into the sacramental Presence of God and worshipping God.

When the Bishops are all too ready to capitulate to widespread Church restrictions and closures—never before witnessed on such a scale in 2,000 years of Church history—this cannot but give a subtle impression that the Church has been transformed into a social institution, an instrument of the State, and has implicitly denied her Divine constitution.

Such a reconfiguration of the life and activity of the Church cannot help but insinuate that the Church is, in essence, subject to change; that she is no longer the custodian of the Revelation of Jesus Christ; that her role in the economy of salvation is non-essential.

Assault On The Faith

How many souls will be able to withstand the Covid Persecution? How many will emerge with a living faith? In the face of such wholesale surrender to the State, will the Church ever recover her rightful place in society?

This assault on the Faith is rendered all the more dangerous because it follows upon the heels of decades of spiritual devastation: for at least two or three generations vast numbers of Catholics have been deprived of authentic catechesis, secular ideologies have been quietly invading the life of the Church, moral values are ridiculed or altogether abandoned, and the Gospel often suffers dilution and compromise.

The Church and the World

The Church cannot serve both God and the world. She must choose one or the other.

The Lord Jesus said that we are “in the world” but not “of the world.” (John 17: 11-19) And the Apostle John wrote: “If anyone loves the world, the love of the Father is not in him.” (1 John 2:15)

But we might ask: Ought not the Church to love the world, as “God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life”? (John 3:16)

Here we come face to face with a profound paradox—a paradox that we ought to embrace rather than surrender to an unholy compromise with the world.

As G.K. Chesterton famously wrote, can a man “hate [the world] enough to change it, and yet love it enough to think it worth changing?” (Orthodoxy)

Ever since Vatican II, when Pope John XXIII’s fundamental impulse was to bring the Church up to date with the times (aggiornamento), the Church adopted what can rightly be called an ambivalent attitude towards the world—an attitude which has rarely been clarified or set right.

Can the Church both love and not love the world at the same time? Yes, but each in a different sense. The Church ought to conform herself, not to the world, but to Christ for the sanctification of the world.

Any suggestion or hint that the Church could possibly learn from the world in matters pertaining to the salvation of souls is not only unwise but thoroughly and grievously mistaken.

It was the Council’s compromise on this point, explicit or implicit, that introduced a basic disorientation into the heart of the Church, a festering wound that has spawned a multitude of errors and heterodox tendencies.

Saint Paul reminds us: “Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.” (Romans 12:2)

The basic orientation of the Church to the world will feed into everything: the Church’s faith, doctrines, moral teaching, pastoral practice—everything!

Pope Francis

Vatican II’s ambivalent embrace of the world is complicated even further by the advent of Pope Francis, who demonstrates, intentionally or unintentionally, a strong and consistent tendency to engage with heterodoxy.

The Bishops have a grave responsibility to remind Pope Francis what the First Vatican Council taught clearly and unequivocally:

“For the Holy Spirit was promised to the successors of Peter not so that they might, by his revelation, make known some new doctrine, but that, by his assistance, they might religiously guard and faithfully expound the revelation or deposit of faith transmitted by the Apostles.” (Session 4, Chapter 4, paragraph 6)

A Silent Spiritual Holocaust

For all the above reasons, what we are now witnessing is a silent, spiritual holocaust: the holocaust of multitudes of vulnerable and unsuspecting souls on the altar of the Bishops’ silent complicity with the world.

How many will survive?

The Lord declared: “My people are destroyed for lack of knowledge. Because you have rejected knowledge, I will also reject you as My priests. Since you have forgotten the law of your God, I will also forget your children.” (Hosea 4:6)

Jesus said, “the truth will set you free.” (John 8:32) 

Christ came “neither to condemn us in our sins nor to condone our sins, but to save us from them”, as a faithful priest once said. Hell is real. Salvation is real. The Lord takes no pleasure in “the death of the wicked, but rather that they turn from their ways and live.” (Ezekiel 33:11)

These truths do not change with the passage of time.

A Call to the Bishops

Today in the midst of this crisis, as one crisis has been added to another and again to another, the Church has need of Bishops and priests who will be like the Apostles, their predecessors, who transformed the world by the witness of their word, and most often by the witness of their blood, the Holy Spirit working through them with great signs and wonders.

There is no challenge, obstacle, or difficulty that could prevent our shepherds from achieving what the twelve Apostles achieved.

Saint Paul testified, “For I am not ashamed of the Gospel, for it is the power of God for salvation to everyone who believes.” (Romans 1:16)

The Gospel is “ever ancient and ever new”, the fruit of God’s Self-revelation in the Incarnation of Jesus Christ, the fount of eternal salvation.

“Jesus Christ is the same yesterday, today, and forever.” (Hebrews 13:8) His message does not change with the changing times.

When proclaimed in its purity and entirety, the Gospel exerts a powerful attraction on the soul—because the soul hungers, consciously or unconsciously, for the word of the Lord, for the truth that will set it free, for the fruits of the Redemption which Christ paid for with His own Blood.

This is not to say that the Bishops are entirely missing in action. A few Cardinals and Bishops have been strongly vocal about the rights, duties, and needs of the Church. But the majority are still silent—so much so that recently Archbishop Carlo Maria Viganò noted that such silence is ”deafening”.

When Peter and John were hauled before the council of priests and high priests they were commanded “not to speak or teach at all in the name of Jesus.” (Acts 4:18)

But Peter and John responded: “Whether it is right in the sight of God to listen to you rather than to God, you must judge, for we cannot but speak of what we have seen and heard.” (Acts 4:19)

What will the Bishops now say?

We need you, the successors of the Apostles, to rise to the occasion. The Lord is waiting for you. The Church is waiting for you. The world needs your unfailing witness to our Lord Jesus Christ.

 

Justice or Mercy?

If God is infinitely merciful then why do we often fear His justice? The fact is that we are always confronted, consciously or unconsciously, with the choice between trust and fear, between faith and doubt. We are never exempt from responding to God’s invitations, we are never deprived of God’s help and grace, and we are never so liberated as when we believe in the Truth.

Yesterday, as I was conversing with a friend regarding this or that course of action in a particular situation, she told me quite sincerely that she would be very careful not to offend God in her choice. That was great, I thought, but something in her voice hinted that she had more fear than trust, that God’s justice loomed larger in her mind than God’s mercy. I wasn’t really sure. In any case, I felt, this is not so much an isolated incident and (perhaps) quite common. In any case, isn’t God’s mercy greater than His justice?

Continue reading Justice or Mercy?

Why Did Jesus Die?

The Last Supper and the Sacred Passion of Christ.

For centuries theologians and scholars have debated questions like, “Why did Jesus die?” and “How does Christ’s sacrifice save us?” Does Christ take on our own punishments in order to satisfy the justice of God? Or does Christ die in order to break the power of the devil over humankind? Or is Christ’s Sacred Passion simply the expression of God’s infinite Love that seeks to save that which was lost?

These various theories of the Redemption have been perceived as competing explanations of the Redemption. I would like to suggest, however, that they are not necessarily mutually exclusive. Perhaps we can find an overarching theory that would incorporate the results of each of the other theories, and offer us a more comprehensive understanding of the Redemption.

One such overarching theory has been inspired by the idea of the underlying unity of the Last Supper and the Sacred Passion of Christ. Let’s call it the Theory of Unity. St Faustina, for one, seems to have had some insight into this aspect of the Redemption. I will consider her account of this and what might be the implications of a Theory of Unity.

Saint Faustina Kowalska, who started writing her Diary in the 1930s after the Lord Jesus had initiated her into the depths of His Divine Mercy, gives us an interesting perspective on this question. She wrote that Jesus’ Sacred Passion is the “external ceremony” of what He had already given in the Eucharist: His Body, Blood, Soul and Divinity. It is worth quoting this passage in full:

“+Holy Hour. –Thursday. During this hour of prayer, Jesus allowed me to enter the Cenacle, and I was a witness to what happened there. However, I was most deeply moved when, before the Consecration, Jesus raised His eyes to heaven and entered into a mysterious conversation with His Father. It is only in eternity that we shall really understand that moment. His eyes were like two flames; His face was radiant, white as snow; His whole personage full of majesty, His soul full of longing. At the moment of Consecration, love rested satiated–the sacrifice fully consummated. Now only the external ceremony of death will be carried out–external destruction; the essence [of it] is in the Cenacle. Never in my whole life had I understood this mystery so profoundly as during that hour of adoration. Oh, how ardently I desire that the whole world would come to know this unfathomable mystery!” (Diary 684)

At the Last Supper Jesus, as God-made-Man, communes with His Father and invites His disciples to enter into the same communion. Jesus offers Himself to the Father, enters into mysterious communion with His Father, and then offers this same Holy Communion of Himself to the disciples in the Blessed Eucharist. This is the essence of our Redemption which Jesus accomplishes: giving Himself in Holy Communion, completely offering Himself as Nourishment, the Bread of Life (see John 6:35). The sacrifice is “fully consummated”.

This is the essence of our Redemption: to enter into Christ’s perfect communion with the Father. In His offering Jesus both satisfies God’s Justice and dispenses God’s Mercy, enabling the forgiveness of sins and the gift of Eternal Life. Remember Jesus’ prayer to the Father after the Last Supper: “The glory that you have given me I have given to them, that they may be one even as we are one, I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me.” (John 17:22,23)

He then freely endures the Sacred Passion, the “external ceremony” of what He had already accomplished at the Last Supper, so that souls may begin to understand, may consciously respond to His offering, and may begin to participate in His Love. Compare with Jesus’ penultimate words on the Cross: “It is accomplished.” (John 19:30). And then: “Father, into your hands I commend my spirit.” (Luke 23:46)

Joseph Cardinal Ratzinger (Pope Benedict XVI) wrote that Christ’s Cross and Resurrection is a “gratuitous show of love to reorient sinners back to God” (Introduction to Christianity).

The Last Supper and the Sacred Passion are one. The first is the essential gift of His Body, Blood, Soul and Divinity (the Blessed Eucharist), the second is the “external ceremony of death” (the Sacred Passion); one is communicated in the Sacrament and in secret, the other is communicated openly in actions that even the hardest heart can understand; in the first Jesus communicates Himself to those who are able to receive Him in faith, in the second Jesus communicates Himself to those who do not yet know the depths of His love, so that all together may come to know God’s Love and Mercy.

We might conclude, therefore, that Jesus died in order to demonstrate and communicate visibly that which He had already offered in Holy Communion, and that by doing so–in His Sacred Passion–He clearly and definitively communicates the infinite depths of God’s tender Love and Mercy, which in essence is our Redemption. Our Redemption is constituted essentially by Jesus’ offering to the Father, the communication of His perfect communion with the Father, and its visible manifestation in His Sacred Passion.

The various theories of the Redemption mentioned above can perhaps be integrated as one–under such a Theory of Unity. In this essay, I wanted only to present a Theory of Unity, based on the work of Saint Faustina, and suggest that this may be a foundation for reconciling the various theories of the Redemption.

Lord Jesus, in virtue of Your Sacred Passion, grant me to know all the depths of Your Love and Mercy, and to confide my whole being to You, with all my cares and concerns and intentions. Amen.

LG Sleiman © 2015

The Divine Mercy Chaplet

The Divine Mercy Chaplet is prayed on the beads of the Rosary, was taught to Sister Faustina by our Lord Jesus Himself, and carries great promises and graces. Our Lord Jesus dictated this prayer to Saint Faustina on 13th September 1935 (Diary of St Faustina, paragraph 476).

Jesus said that whenever this chaplet of the Divine Mercy is prayed that His Heart is stirred to its very depths, that He will protect all who pray it during their life and especially in the hour of their death, that He will grant anything that is compatible with His Divine will through this prayer, that the whole world is brought closer to God when this Chaplet is prayed (929), and that when this prayer is said in the presence of a dying person that “I [Jesus] will stand between My Father and the dying person, not as the just judge but as the merciful Saviour.” (Diary of St Faustina, 1541) Continue reading The Divine Mercy Chaplet

Why Do We Suffer?

“Why do we suffer? Why does religion say that our pain, hardships, and the insults we face is a good thing?”

What can one say regarding suffering? It is difficult to give a final answer on the question of suffering because each instance of suffering is new. Because only the person who suffers knows how it feels to suffer. Because some forms of suffering are so extreme and unimaginable. Continue reading Why Do We Suffer?