Christi Caritas

St. Luke introduces the shepherds in the context of contrast between the great of the world and the great of heaven, first contrasting Caesar Augustus, who sought to make himself greater through the census, and the Lord Jesus, who made himself the form of a slave and an infant bound up in the womb of a girl.¹ Next, he presents the shepherds amid the angel and the ‘glory of the Lord’ shining around them. But these two contrasts—that of an earthy king and the heavenly King, of a heavenly being and poor shepherds—differ in this way: The first, Caesar, will be dethroned because of his pride and desire to increase; but the second, the shepherds, are honoured as they remain in the their lowliness.² The shepherds thus present an archetype for those who first (among the populace, so excluding blessed individuals like St. Joseph) witness the Incarnate Redeemer King, of whom the angel says: He was born ‘for you.’ We ought first of all to identify with their poverty, lowliness, and unworthiness to which Christ condescends out of humble, glorious love— first in Mary, and at Calvary, and daily at the Holy Mass as the Eucharist.

In the following verses St. Luke presents the four cardinal virtues as exemplified by the shepherds. First, they show prudence, reflective of the immediate obedience of the Blessed Ever-Virgin Mary before the archangel St. Gabriel, as they go ‘in haste’ to see that which the Lord spoke to them through the angel. Second, they show justice, for having seen the fulfillment of what was spoken, they make known what the Lord has spoken to them, praising His faithfulness and encouraging others to glorify God. Third, they show courage, first in visiting the King of Glory in their unworthiness, and by presenting themselves before the judgement of others who might disbelieve, misunderstand, mock, or revile them. Fourth, they show temperance, not forsaking their obligations and responsibilities, but returning to their jobs after an appropriate time, still ‘glorifying and praising God.’ All this reflects the Christian’s countenance in going to Mass, worshipping at Mass, and in returning to his work in the world.

We can also see also the three theological virtues in this short narrative. First, it is Christ who visits us, God who calls us to Him, and it is in faith that we respond. This faith is an assurance of what God has said (Hebrews 11:1), and it is a total self-abandonment characterised by submission. We ought to remember that as we, the Bride of Christ, the Church, submit to our Bridegroom,³ this means to put ourselves under His mission (sub-mission)—and His mission is to humble Himself, to die for us. To submit to Christ is to let Him serve us.

As the shepherds return to their pastures, they show forth the joy of the Gospel, the awareness of the good we now possess. This is the fruit of hope, which strengthens us to persevere in our pilgrimage until we are called home. And in this pilgrimage, even—no, especially—in menial tasks and lowly work, we love God and glorify Him, letting the Holy Spirit enliven our dead existence with His grace, which is the life and love of the Father in His Son.

I am writing this on Holy Thursday, and have been a bit confused as to why I’ve been going through St. Luke’s infancy narrative during Holy Week, when one usually meditates more on Jesus’ Passion. But our Lady has helped me see the unity of Christ’s life. For this Lord who humbled Himself to infancy is the same who humbled Himself to torture, shame, and execution. Mary presented Him to the Father at the temple, which, as Simeon told Her, parallels Her offering Him on the Cross in obedience to Him. And as She spent three days in fear for His absence after Passover when He was a boy, so She more than anyone spent three days in darkness before the Resurrection, never losing hope in He who, first in Her and now in us, has chosen to make human souls and bodies His home. For we are temples of the Holy Spirit, and as in this life we are broken and die with Him, we can always trust that we will be glorified and live with Him.

1. Philippians 2:7.
2. In Hebrew culture at this time, shepherds were among the lowest in society.
3. Ephesians 5:21-33.

The first verse expresses the helplessness of the one praying: Begging the Lord to even listen to his requests, to, as translated in the NABRE, ‘understand [his] sighing.’ His needs and desires are beyond words, and struggling to even put words to his needs, he relies the on the Lord to know his needs before he even expresses them; for He ‘knows that you need before you ask him.’¹

The second verse shows the relationship between the Lord and David: The Lord is his King and his God. He is his King because everything outside of David, all of his troubles, are in the dominion of the Lord; He is his God because David entrusts himself, his needs and desires and frailty, to the Lord. Thus the Book of Wisdom declares: ‘But you, our God, are kind and true, patient, and ruling all things in mercy. For even if we sin we are yours, knowing your power; but we will not sin, because we know that we are considered yours. For to know you is complete righteousness, and to know your power is the root of immortality.’² The second verse also supplies the reason for why the Lord would listen: ‘For to you do I pray.’ We have nothing to offer God to make him listen to us; our mere need for His help, and our trust in His mercy, are enough for Him. 

In the third verse, David shows that the Lord heard his voice, not after prolonged prayer, but ‘in the morning,’ at the moment he turned to Him. In the RSV, it translates as: ‘in the morning I prepare a sacrifice for you, and watch.’ The sacrifice is a sacrifice of pride and will, and of praise and thanksgiving. He forsakes all self-reliance and puts his trust in God’s will, sacrificing his own; and He praises God for His mercy and faithfulness in hearing him. In the NABRE, it reads: ‘in the morning I will plead before you and wait.’ After pleading, he trusts in God, waiting for and expecting His mercy.³ 

After describing those who displease the Lord and cannot stand before Him, David writes that he will enter the Lord’s own dwelling place, only in virtue of God’s mercy. The word in Hebrew translated as ‘mercy’ is hesed, a term describing a relationship between persons manifested in concrete actions from one to another with a need or desire; one offers hesed, and the other answers. The Catechism of the Catholic Church therefore says: ‘Forgiveness is the fundamental condition of the reconciliation of the children of God with their Father and of men with one another.’⁴ It is, therefore, out of fear, that is, out of reverence and awe at the unearned mercy of God, that moves David to ‘worship toward [His] holy temple.’ 

In the next three verses David then petitions the Lord to sanctify him, to set him apart and lead him in righteousness, and to condemn the wicked in justice. For if the Lord does not lead him, he will surely fall back into sin; and unless the Lord condemns the wicked, there will be no justice or peace. 

Toward the end of the psalm, David exhorts all who trust in the Lord’s mercy as their only hope to rejoice; for joy belongs to hope, as St. Paul commands: ‘Rejoice in your hope, be patient in tribulation, be constant in prayer.’⁵ David writes to ‘ever sing for joy,’ for just as the mercy of God endures forever, so should our joy. He then asks the Lord to defend those who love His Name so they may glorify His mercy through rejoicing. This Name has since been revealed as Jesus, which means ‘the Lord saves.’ And those whom He saves He protects with His graces as a shield against the world, the Enemy, and their temptations to doubt God’s goodness. 

In this psalm David exhorts us in three particular virtues: Trust, patience, and hope. To trust in God is to believe in His promises of mercy and love, despite our feelings or what temptations assail us. St. John Paul II wrote: ‘To believe means “to abandon oneself” to the truth of the word of the living God, knowing and humbly recognizing “how unsearchable are his judgements and how inscrutable his ways.”’⁶ The humility required to do this is, as St. Faustina writes, ‘nothing but the truth;’⁷ for the humble soul recognizes its own limitations, for of itself it can do nothing,⁸ as well as its divine potential, for whatever it prays for in faith will be done.⁹ St. Paul says to be ‘constant in prayer’ because prayer is a response of trust to God’s mercy, an intimate communication between friends, of one first loved and one who first loves. 

Patience comes from the root word for to suffer, for it is to persevere amidst evil with the expectation that God will save His people. Patience is found in union with Jesus’ suffering, for through His Passion we expect and receive all graces and mercy in the Blood and Water that poured forth from His Merciful Heart as forgiveness and righteousness for sinners. 

Hope, as defined by the Catechism, ‘is the theological virtue by which we desire the kingdom of heaven and eternal life as our happiness, placing our trust in Christ’s promises and relying not on our own strength, but on the help of the grace of the Holy Spirit.’¹⁰ Hope produces our joy because in hope we desire intimate union with God as the source of all happiness, and we rely on Him to lead us to Himself. Hope cannot exist without trust, for hope is ‘a sure and steadfast anchor of the soul, a hope that enters into the inner shrine behind the curtain, where Jesus has gone as a forerunner on our behalf. . . .’¹¹ Nor can one hope without patience, for hope sets the fulfillment of happiness in the Kingdom of God, not this world. St. Terese of Avila thus declares: 

‘Hope, O my soul, hope. You know neither the day nor the hour. Watch carefully, for everything passes quickly, even though your impatience makes doubtful what is certain, and turns a very short time into a long one. Dream that the more you struggle, the more you prove the love that you bear your God, and the more you will rejoice one day with your Beloved, in a happiness and rapture that can never end.’¹²

1. Matthew 6:8. 
2. Wisdom 15:1-3.
3. Cf. Wisdom 12:22.
4. CCC 2844. 
5. Romans 12:12. 
6. Redemptoris Mater, #14; cf. Romans 11:33. 
7. Diary: Divine Mercy in My Soul, 1502. 
8. John 15:5. 
9. Matthew 21:22. 
10. CCC 1817. 
11. Hebrews 6:19-20. 
12. CCC 1821. 

I’ve just added a longer essay on Holy Leisure and the Sabbath, which you can find under the Essays tab above! I’ve also recorded it as a talk (the format for which I originally wrote it) that you can find under the Audio section above.

Good morning!

I have just added a new section, which hopefully will expand the range of material I provide and increase the frequency with which I provide it. This section, titled Audio on the top tab, will contain recordings of my reflexions (such as my reflexion for Christ the King Solemnity yesterday). Also, one of the things I plan to add are my reflexions for the Rosary, which will be 5-point reflexions (one point for each decade of the Rosary) on Scripture or the Catechism or a writing by a saint. However, even if you don’t want to use it for the Rosary, you can still use it to meditate on that Scripture or reading without the Rosary. It will simply be in a 5-point structure.

God bless you!

What is the Divine Mercy chaplet?

In April, for Divine Mercy Sunday, I wrote about God’s Divine Mercy and the feast day on which we especially celebrate it. As we are to celebrate God’s mercy at every moment of life—for our very existence is a testament to His mercy—I wanted to write about the Divine Mercy chaplet given to us through St. Faustina. For Divine Mercy, God’s greatest attribute, is glorified, revered, and petitioned in a special way whenever one prays this chaplet. Moreover, our Lord promised St. Faustina: “The souls that say this chaplet will be embraced by My mercy during their lifetime and especially at the hour of their death.” (Diary: Divine Mercy in My Soul, 754) If you are unfamiliar with the ministry St. Faustina, I recommend the booklet Understanding Divine Mercy Sunday by the John Paul II Institute of Divine Mercy, available as an online PDF on www.divinemercysunday.com. I also wrote a blog post concerning the feast day and the concept of Divine Mercy. Here, however, I want to discuss the chaplet itself—how to pray it, and my reflections on its beauty, as well as why Christians ought to pray it. 

The Divine Mercy chaplet, generally prayed on Rosary beads, usually begins with the Our Father or Lord’s Prayer, a Hail Mary, and the Apostle’s Creed. Then one prays, “Eternal Father, I offer You the Body and Blood, Soul and Divinity of Your dearly beloved Son, our Lord Jesus Christ, in atonement for our sins and those of the whole world” followed by ten prayers of “For the sake of His sorrowful Passion, have mercy on us and on the whole world.” This is said five times, concluding with “Holy God, Holy Might One, Holy Immortal One, have mercy on us and on the whole world,” said three times. At my parish, which is our diocesan shrine to the Divine Mercy, we then finish with three prayers of “O Blood and Water, which gushed forth from the Heart of Jesus as a fountain of mercy for us, I trust in you.” There are, however, optional opening and closing prayers. 

This is without doubt my favorite prayer, aside from the Lord’s Prayer, but I know that many don’t initially see it as beautiful or worthwhile, especially our Protestant brothers and sisters. So I shall examine each part of the chaplet, in varying degrees of detail, in hopes that it will instill in you, dear reader, a certain respect, love, and devotion to not just this prayer but above all the God’s mercy. 

The Three Opening Prayers 

As the Catechism of the Catholic Church provides significant explication of the Lord’s Prayer and the Apostle’s Creed, I shall not go into these in as much detail; nor will I with the Hail Mary, because I may write on the Rosary prayer separately. But we open with these three prayers for specific reasons. The Lord’s Prayer is the most important prayer, commanded to be prayed by our Lord Jesus Himself. It begins this chaplet, because as it was given to Jesus by His Father, and by Jesus to us, so God’s mercy is given to us by our Father in and through His Son. All goodness is given to us as mercy in Jesus Christ, the Father’s gift to us, so we first address our merciful Father of Mercy, appealing to Him as children redeemed at the unfathomable price of the Blood of Christ.

Jesus, the gift of salvation, was given to us by the Holy Spirit of God through our Lady of Mercy. Thus we pray to Mary, by whose “yes” we were all saved despite our tumultuous “no”s, asking Her to pray that we would trust in God’s mercy as She did, despite Her unworthiness. I shall here mention that, if you do not believe in asking the saints to pray for you, I think you can still pray this chaplet while omitting the Hail Mary.

After asking for the divine help of our Father and the prayers of our Mother, we recite the Apostle’s Creed to glorify God for His mercy and remind ourselves of His promises—that He loved us so as to give His Son to die for us, that His Spirit has saved us from Death and will give us eternity with Him forever. With this humble acknowledgement of our misery and with childlike trust in God’s mercy, we may ask Him to pour His mercy more abundantly on us and on all souls. 

Eternal Father 

We beg our Father, the Giver of Life in the Spirit through His Son, to show us His mercy. St. Faustina wrote, “God is love, and mercy is His deed,” for mercy “flows from love.” (651, 703) To pray to God with sincere humility is to accept His mercy which is His very essence. We call Him “eternal” because His mercy is undeniable—it has always been, it is, and ever will be, from age unto age. Every thought of God is bent on His Son. His very self pours forth into His Son in the giving of His Spirit, which man was able to witness at Christ’s Baptism and to receive in Baptism and in the sacrament of Confirmation. We the baptized, His beloved children, offer Him everything—that is, Jesus. We offer God the Body which was given for us, the Blood which is God’s Divine Mercy poured into our souls, the Soul that is pure and from whom everything comes, the Divinity that is perfect and inundates our poor souls as the ocean envelops a single tear. As we are in Him and He in us, we offer ourselves in Jesus, and ask the Father for mercy because of His Name. As St. Faustina wrote concerning a vision she received: “I saw a great radiance and, in the midst of it, God the Father. Between this radiance and earth I saw Jesus, nailed to the Cross in such a way that when God wanted to look at the earth, He had to look through the wounds of Jesus. And I understood that it was for the sake of Jesus that God blesses the earth.” (60) 

For the sake of Jesus 

It is thus that we pray, “For the sake of His sorrowful Passion, have mercy on us and on the whole world.” For Christ alone is worthy, and only united to His Passion do we merit God’s mercy through Him. We do not give God any other reason for why He should be merciful to us, for we implicitly acknowledge that all of our good deeds, our motives, our sorrowfulness for our sins, and even our mere belief are nothing without God’s grace merited in Christ’s life, Death, Resurrection, and Ascension. We ourselves are ever nothing. Only Jesus’ Sacrifice may be offered to God in return for His mercy. 

The “us,” as contrasted to “the whole world,” can be interpreted according to the individual. The simplest understanding, I think, is that we pray for mercy on the Church and on the whole world. Of course, if said as a group prayer, one may think of it as comprising those individuals. But I prefer to include myself with whomever I am praying for. This reminds me of the truth that, whomever it is whom I consider in such need of God’s mercy as to to pray this chaplet for them, I also am in need of this same mercy, and even more so. I also relate my own misery to that of theirs: If they are a non-believer, I remember that I would have been much worse if not for God saving me; if they are the unborn children, I remember that I am just as helpless as a fetus without God’s mercy; if they are committing a particular sin, I remember that I also have committed such sins, and were my past sins to be counted, they would outmeasure the other’s sin as a forest does a tree. 

Lastly, we hope in God’s mercy, issuing this petition with confidence in “him who by the power at work within us is able to do far more abundantly than all that we ask for or think;” (Eph. 3:20) and we cultivate within us an adoration of Jesus, expressing sorrow at His death for our sakes. “And despite all these joys, there is always a shadow of sorrow. I see that love and sorrow go hand in hand.” (881)

Holy God 

After the five decades (sets of ten), we pray, “Holy God, Holy Mighty One, Holy Immortal One, have mercy on us and on the whole world.” The basic structure of three names for the one God calls to mind the Trinity, reminding us that while we pray to our Father, we pray through and in and with His Son, and in union with the Holy Spirit. We cannot commune with one without the others, for They are One, as Jesus says: “In that day you will ask in my name; and I do not say that I shall ask the Father for you; for the Father himself loves you, because you have loved me and have believed that I came from the Father.” (John 16:26-27) We pray to one God, who brings us into the Communion of His Love with His Son in His Holy Spirit. 

We pray for God’s mercy, acknowledging our helplessness, because everything in this world is insufficient. To seek happiness or fulfillment on our own always fails, because nothing is perfect, it’s never enough, and it never lasts. 

I will say this again. 

Nothing is perfect, it’s never enough, and it never lasts. 

And so we pray to the Holy God, the only one who is perfect; the Holy Mighty One, the only one who is good enough; the Holy Immortal One, the only one who lasts forever. We on our own have an infinite desire to be perfect, perfectly happy, good enough, and to be satisfied always. This isn’t a selfish desire, for God gave it to us. But it can only be filled by Him. And He who gave us this desire longs to fill us with His very self, His perfection, His life, His everything. 

“Though we speak much we cannot reach the end, 

and the sum of our words is: ‘He is the all.’” (Sirach 43:27) 

O Blood and Water 

While the prior prayer may conclude the chaplet, my church (and I accordingly) find fruit in an added conclusion. This is taught to us through St. Faustina, who wrote: 

“Today Jesus said to me, ‘I desire that you know more profoundly the love that burns in My Heart for souls, and you will understand this when you meditate upon My Passion. Call upon My mercy on behalf of sinners; I desire their salvation. When you say this prayer, with a contrite heart and with faith on behalf of some sinner, I will give him the grace of conversion. This is the prayer: 

“O Blood and Water, which hushed forth from the Heart of Jesus as a fount of Mercy for us, I trust in You.”’” 

The image of Divine Mercy, shown to St. Faustina in a vision and then commissioned by her, shows Jesus with one hand raised in peace, and the other touching His Heart, from which shine two rays, pale and red. St. Faustina asked the Lord the meaning of these two rays, on which she writes: “During prayer I heard these words within me: ‘The two rays denote Blood and Water. The pale ray stands for the Water which makes souls righteous. The red ray stands for the Blood which is the life of souls… These two rays issued forth from the very depths of My tender mercy when My agonized Heart was opened by a lance on the Cross. These rays shield shield from the wrath of My Father. Happy is the one who will dwell in their shelter, for the just hand of God shall not lay hold of him. I desire that the first Sunday after Easter be the Feast of Mercy.’”¹

This prayer calls us to contemplate the Passion, after which Jesus poured out His Blood and Water from His side. From the side of Adam came forth Eve, his bride; and from the side of Jesus, the new Adam, comes forth the salvation that transforms us from dust and misery into His Bride, the Church. Concluding with these words, we remember the price for which we were paid, the assurance of God’s love for us, and the hope which we have in the merciful Heart of Jesus, outside of which there is no mercy, nor goodness, nor hope. Yet in Him, the All, we lack nothing. 

In Closing

There are also optional opening and closing prayers, though I’ve never used them. They each come from passages in St. Faustina’s Diary. They are, respectively: 

“You expired, Jesus, but the source of life gushed forth for souls, and the ocean of mercy opened up for the whole world. O Fount of Life, unfathomable Divine Mercy, envelop the whole world and empty Yourself out upon us.” (Diary, 1319; subsequently the “O Blood and Water” can be said here also.) 

“Eternal God, in whom mercy is endless and the treasury of compassion inexhaustible, look kindly upon us and increase Your mercy in us, that in difficult moments we might not despair nor become despondent, but with great confidence submit ourselves to Your holy will, which is Love and Mercy itself.” (Diary, 950) 

I hope that this has been helpful to show the depth and beauty of this prayer which is most needed in our broken world. 

“O Great Merciful God, Infinite Goodness, today all mankind calls out from the abyss of its misery to Your mercy – to Your compassion, O God; and it is with its mighty voice of misery that it cries out. Gracious God, do not reject the prayer of this earth’s exiles! O Lord, Goodness beyond our understanding, Who are acquainted with our misery through and through, and know that by our own power we cannot ascend to You, we implore You: anticipate us with Your grace and keep on increasing Your mercy in us, that we may faithfully do Your holy will all through our life and at death’s hour. Let the omnipotence of Your mercy shield us from the darts of our salvation’s enemies, that we may with confidence, as Your children, await Your final coming – that day known to You alone. And we expect to obtain everything promised us by Jesus in spite of all our wretchedness. For Jesus is our Hope: Through His merciful Heart, as through an open gate, we pass through to heaven.” (1570) 

1. For more on the Feast of Divine Mercy, please see my previous blog post. 

Happy Resurrection Day! He is risen, and we shall rise with Him!

Brother and sisters, it has been a good, beautiful Lent. Even if you feel it wasn’t good for you, that you failed or did not live up to your promises, it was still good; for we are not good—He alone is good. That is the point of Lent: To break down the self—the regard and concern for things that have to do with us—to empty the self, so the He can build Himself up in us, fill the nothingness of ourselves with the Everything of Himself. So whether or not you had a “successful” Lent, I hope He taught you—whether by His success in you or your failure in yourself—that you are nothing, and He is everything. In this knowledge, we come to to know His Divine Mercy. And that, dear readers, is the subject of this post.

The Feast of Mercy

You may know that the first Sunday after Easter is Divine Mercy Sunday, an important day in the liturgical calendar of the Church. But many Catholics do not know about it, or do not know of its significance. Over a year ago, I saw the bumper sticker of the Divine Mercy image on a friend’s car, and as I was neither Catholic nor charitable, I criticized her for having a silly Christian image that would do no one any good. Little did I know that a little over a year later I would devote my Lent to meditating on God’s Divine Mercy, as especially revealed through that image and the one who commissioned it, St. Faustina.

It was this beautiful knowledge that Our Lord revealed to St. Faustina (1905-1938):

“My daughter, tell the whole world about My inconceivable mercy. I desire that the Feast of Mercy be a refuge and shelter for all souls, and especially for poor sinners. On that day the very depths of My tender mercy are open. I pour out a whole ocean of graces upon those souls who approach the fount of My mercy. The soul that will go to Confession and receive Holy Communion shall obtain complete forgiveness of sins and punishment. On that day all the divine floodgates through which graces flow are opened. Let no soul fear to draw near to Me, even though its sins be as scarlet.” (Diary: Divine Mercy in My Soul, paragraph 699)

In a week, we as Catholics have the amazing grace of celebrating our Lord’s eternal and infinite mercy! We also have a duty to tell the whole world about it—those who have never heard of His mercy, but also our Catholic brothers and sisters who are unaware of the significance of this day, and our Protestant and Orthodox brothers and sisters who, while they will not be able participate in Communion with us, should be assured of the Divine Mercy with which God wants to fill their souls.

St. Faustina’s Diary contains at least 14 passages in which our Lord requests this Feast, celebrated around the world since Pope St. John Paul II promulgated it at St. Faustina’s canonization on April 30, 2000. Our Lord awaits this day in great anticipation for us His children to come to Him to beg for His mercy, for He said to St. Faustina: “Whoever approaches the Fount of Life on this day will be granted complete remission of sins and punishment,” (Diary 300) and “No soul will be justified until it turns with confidence to My mercy, and this is why the first Sunday after Easter is to be the Feast of mercy. On that day, priests are to tell everyone about My great and unfathomable mercy.” (Diary 570)

In order to prepare for this joyous day, the Church encourages the Divine Mercy novena starting on Good Friday. However, the Church, under St. John Paul II, also has offered us a plenary indulgence for devotion to the Lord’s Divine Mercy. According to the Code of Canon Law (can. 992), a plenary indulgence is “a remission before God of the temporal punishment due to sins whose guilt has already been forgiven, which the faithful Christian who is duly disposed gains under certain prescribed conditions through the action of the Church which, as the minister of redemption, dispenses and applies with authority the treasury of the satisfactions of Christ and the saints.” This can be applied to oneself or to souls in purgatory.¹ The Church grants this particular plenary indulgence “under the usual conditions (sacramental confession, Eucharistic communion and prayer for the intentions of Supreme Pontiff²) to the faithful who, on the Second Sunday of Easter or Divine Mercy Sunday, in any church or chapel, in a spirit that is completely detached from the affection for a sin, even a venial sin, take part in the prayers and devotions held in honour of Divine Mercy, or who, in the presence of the Blessed Sacrament exposed or reserved in the tabernacle, recite the Our Father and the Creed, adding a devout prayer to the merciful Lord Jesus (e.g. ‘Merciful Jesus, I trust in you!’).” Also, a partial indulgence (i.e. not the full remission of temporal punishment) is “granted to the faithful who, at least with a contrite heart, pray to the merciful Lord Jesus a legitimately approved invocation.”³ Blessed be His Name Who has chosen this coming Sunday for such grace and mercy!

What is mercy?

But what does this mean for us, in our individual lives? How are we to understand mercy? What is the Divine Mercy of God? Our Lord said to St. Faustina: “Proclaim that mercy is the greatest attribute of God. All the works of My hands are crowned with mercy.” (Diary, 301) But wouldn’t we be inclined to say that love is His greatest attribute, for He is love? Of course, He is. God is love, God Himself is thrice-holy, His very nature is the very being of love, Father for Son and Son for Father in the perfect communion of the Holy Spirit. But love as an action is in its nature self-giving, self-emptying, self-sacrificial—and this is mercy: to give of oneself for the sake of another’s good. We are the works of His hands, and, as told so beautifully in the Catechism, “[f]orgiveness is the fundamental condition of the reconciliation of the children of God with their Father and of men with one another.” (CCC 2844) Forgiveness is the fruit of mercy, the salvation through the saving act of mercy on the Cross and in the Resurrection and Ascension of God. Very well, then—mercy is important—but what is mercy?

Unfathomable Mercy

Often I become befuddled in pondering the meanings and depths of the attributes of God, particularly His love, His grace, and His mercy. I have been pondering this quite a bit the last several weeks as the Feast of Mercy approaches, reading St. Faustina’s Diary and meditating on God’s mercy in my life. It is only in the last week that I think I have come to a bit of understanding concerning all this, so I shall share as mere letters and syntax enable me. I heard in a recent homily on St. Thomas Aquinas’ teaching of God’s nature that we misunderstand God when we try to divide Him according to His attributes in a human way, as if a part of God is just and another kind, or at one time He is patient and at another time He is angry. Rather, God is utterly, perfectly simple. That is, He cannot be divided. He is not parts. God has no part or parts. God is. God is also outside of time, within which or through which we perceive His works. He is a spirit, He is the Spirit, and thus is personal and interpersonal; but He cannot be understood in parts. We more or less understand, then, that we cannot fully understand love, as God is love and He is incomprehensible. But neither can we fully understand any of His attributes, even His mercy, if we cannot fully understand Him. His love is a mystery. It is true, but it is a mystery, to be known but not understood except as He reveals it to little children.

And so Jesus said to St. Faustina: “My mercy is so great that no mind, be it of man or of angel, will be able to fathom it throughout all eternity. Everything that exists has come forth from the very depths of My most tender mercy. Every soul in its relation to Me will contemplate My love and mercy throughout eternity. The Feast of Mercy emerged from My very depths of tenderness. It is My desire that it be solemnly celebrated on the first Sunday after Easter. Mankind will not have peace until it turns to the Fount of My Mercy.” (Diary 699)

Divine Mercy in My Soul

Now I have said that mercy is to give of oneself for the sake of another’s good. But in this many would see the definition of love, or perhaps even grace. I think this confusion is resolved somewhat by understanding that while these attributes are distinct, they are not mutually exclusive: In the Cross we see perfect love, and we see God’s mercy and salvation; in baptism we see the love of God, but also His grace. Moreover, while we cannot fully understand God, He reveals Himself to us in ways we can understand. Though perhaps we do not know or fully understand what is love, we know what love is, for it is patient and kind (1 Cor. 13); we may not comprehend what is grace, but we know what it does, for it saves (Eph. 2:8); and we may not understand what is mercy, but we know what it is like: the father of the prodigal son, a life-giving mother, the Blood and Water of the Cross.

So why did I present my basic understanding of mercy as self-giving for another? Well, for the most part we see mercy associated with forgiveness, as in Psalm 51. But we know that this forgiveness, even for those before Christ, had to come at the cost of God’s only Son, the Paschal Sacrifice. But I do not want us to limit God’s mercy in our little minds, for I like many tend to forget that at every moment, even when perhaps I have not committed any particular sin in the last few minutes, I am still utterly dependent on God’s mercy. For a particular grace, such as the Spirit’s patience or courage or humility in a trying time, is perhaps something we could do without. Not every grace is given to every soul, and so not necessary for God to save them. But mercy, which gives in order to save, cannot be forgone. And thus the act of creation itself is mercy. Love is merciful, for it is self-emptying, self-giving, and self-sacrificial. But God in His eternal wisdom sees our weak spirits and cowardly hearts, and knows we are inclined to both despair, distrusting His patience and forgiveness, and to presumptuousness, confident in His love as though we were worthy of it. And so through His servant St. Faustina, through the Feast of Mercy, and with His Spirit’s never-ending help, He wants to lead us into deeper trust in His mercy, to understand that we are nothing, but He is everything. We cannot earn our Father’s love, nor will we lose it if we humbly trust in Jesus to save us. This is Divine Mercy.

“Praise the Lord, my soul, for everything, and glorify His mercy, for His goodness is without end. Everything will pass, but His mercy is without limit or end. And although evil will attain its measure, in mercy there is no measure.” (Diary 423)

St. Faustina, pray for us!

“The sacrifice acceptable to God is a broken spirit; a broken and contrite heart, O God, you will not despise.” (Psalm 51:17)

Note: For more information on Divine Mercy Sunday and the Chaplet of Divine Mercy, I recommend the booklet Understanding Divine Mercy Sunday by the John Paul II Institute of Divine Mercy, available as an online PDF, or go to www.divinemercysunday.com.

1. See the Apostolic Penitentiary’s The Gift Of The Indulgence on the Vatican’s website. 
2. According to ibid., this is within “about 20” days before or after the indulgenced act. This source also contains more information on the requirements for an indulgence.
3. Section IV.3 of Understanding Divine Mercy Sunday (http://www.divinemercysunday.com/pdf/UnderstandDM.pdf). 

Mark 4:1-20

It seems to me that I can relate to each type of soil in this parable, and I think all of us can. There have been times in my life when God spoke to me in one way or another, and I outright refused to listen. Other times, I hear the word and it excites and encourages me, but it remains shallow in my soul and I don’t make an effort to let it set deep in my heart and take root, so after a short time I feel discouraged and apathetic again. Still other times I hear God and acknowledge what he says, but do nothing—school, work, friends, family, and the thousand things I have to do all seem to squeeze it out. And yet I relate to the good soil, because I know that despite my own wretchedness the Lord’s mercy has vanquished the hardness of my heart and made me pure, worthy to call him Father, for “God sent forth his Son, born of a woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying, ‘Abba! Father!’” (Galatians 4:4-6) This is comforting especially when recalling how Paul just before rebuked the “foolish Galatians.” (3:1)

In this I hope, but we are called to be ever vigilant (Mark 13:32-37), because we can slip back into the other types of soil if we aren’t careful. Jesus’ explanation of this parable here aids us by identifying the sources of these pitfalls encountered by the different hearers of the Word (types of soil). The first, those on the path, do not accept the Word because Satan immediately comes and takes it away. And so we see the enemy is the true Enemy, the devil. The second, the rocky soil, are swayed by tribulation or persecution—and so we see the enemy as others acting on behalf of angels of Hell, or perhaps calamities and evils that are the result of the temptation in the Garden and the subsequent Fall. The third, those choked by weeds, prove unfruitful because of ideas—delight in riches, cares of the world, desires for things besides God and his salvation.

It seems to me as though with each type of soil we meet a less respectable man. The first at least had the resolution to deny God firmly. The second accepts him, but later changes his mind. The third, however, never even denies God explicitly, but simply doesn’t care. I myself can be quite proud, cowardly, and slothful, so it’s helpful to look at what sort of things may entice me to these failures. Are we proud, lacking love or understanding of God’s mercy? Then let us ask him for this, and make a conscious decision to dive deeper into studying his Word. Are we fickle and afraid of harsh trials? Then let us pray for courage and faith, and build relationships with people who will encourage and support us, and hold us accountable. Are we easily swayed by the treasures of earth? Then let us pray to seek fulfillment only in Christ, and practice fasting, almsgiving, and abstinence from particular things that may tempt us due to their inordinacy or excess. It should be noted that with these the “seed fell among thorns and the thorns grew up;” so this soil was already in the midst of weeds, riches, pleasures, and temptations. We must rid our lives of vices and temptations and practice temperance, lest we push Christ to the edge of our lives, in which he has no place. As Mumford and Sons says in their song Thistles and Weeds, “plant your hope with good seeds / Don’t cover yourself with thistles and weeds.”

Most importantly, perhaps, this examination should alert us to the reality of war. The third type of soil is distracted by ideas, illusions created by the Enemy, often through his servants in the media. The second is closer to the source, for he is persecuted by symptoms of the evil brought about by Satan and the Fall or by those who do the Devil’s will. But the first type of soil shows us who the Enemy is: The Adversary, the former captain of heaven and bringer of light, Lucifer. When we succumb to sin, we in our pride and folly think we are doing it all on our own. We even think ourselves original. But whatever opposes God opposes Truth, and so is a lie—and therefore every sin is but an idea planted by Satan, which we foolishly accept and cultivate in our hearts. Thus when we sin, we do the will of the angel who opposed Heaven, and so become children of the Father Below. Am I a bit extreme? Thus says the Lord: “Why do you not understand what I say? It is because you cannot bear to hear my word. You are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for his a liar and the father of lies.” (John 8:43-44) Remember that life is a journey to two extremes: Light and perfect union with the Love of God, or horror and emptiness in a dark silence pierced only by screaming for eternity. The Kingdom of Heaven is come, and thus says the King: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of my Father who is in heaven.” (Matthew 7:21) Again says John the Baptist: “Bear fruit that befits repentance. . . .” (Matthew 3:8)

And so, in light of what I hope has been a good start to a new year for all of you, “what I say to you I say to all: Watch.” (Mark 13:37)

Author’s Note: In this post, I place intellectual health as a priority above physical health. The distinction I meant was that mental growth is more important than fitness (a past idol of mine). But to be clear, physical health in general is more important than intelligence. This is why rest is a fundamental part of a healthy lifestyle.

“Who among you is wise and understanding? Let him show his works by a good life in the humility that comes from wisdom. But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. Wisdom of this kind does not come down from above but is earthly, unspiritual, demonic. For where jealousy and selfish ambition exist, there is disorder and every foul practice. But the wisdom from above is first of all pure, then peaceable, gentle, compliant, full of mercy and good fruits, without inconstancy or insincerity. And the fruit of righteousness is sown in peace for those who cultivate peace.” (James 3:13-18; emphasis mine)

Every day I ask God for wisdom from above, reciting the emphasized portion of the above text. For me, the best petitionary prayers are those which ask the Lord for the things one needs most, which inspire relatable memories, and which promote contemplative prayer. Wisdom is related to prudence, one of the four cardinal virtues, and it is one of the highest virtues, for it begins with fear of the Lord (Proverbs 9:10), from which faith begins, and thus it is part of the beginning of faith, one of the three theological virtues, the virtue of justification (Romans 3:24-26). This verse is also quite practical in giving an outline of what wisdom pertains to. It’s important to consider each description and relate it to yourself, the ways in which you’ve failed in the past and in which you may be predisposed to fail today, and then to relate it to whatever specific situation you may be struggling with. This aspect leads us into contemplative prayer, communication with God that is not simply speaking to him but involves thoughtful meditation and considers the Lord’s will, listening to his Spirit within us. So let us examine each of these descriptions so we may better understand wisdom and the Lord’s will.

Wisdom from above

The wisdom we pursue is not earthly. We should not gloss past this, but consider whatever earthly wisdom we abide by. The philosophy of man is weak and deceptive, but we are weak and gullible, so often we don’t see the danger of an idea. I am especially weak and easily deluded, so I have a list on my phone of general priorities each day so that, even when I’m tired, distracted, or anxious, I can focus my day first on that which is above, then below. Fear of the Lord is the beginning of wisdom because it leads us to him, and so shows us the right path. Setting our eyes on that which is above (Colossians 3:2) is, one might say, the foundation of wisdom. As an example, I’ll give an edited list of the note I keep on my phone, which is directed at myself:

• LOVE THE LORD YOUR GOD

—Before asking for what you need, thank God for his blessings

—Enjoy the day

—Ponder your imminent death

Read Scripture

Pray the Rosary

Pray the Chaplet of Divine Mercy

Read the Catechism

Go to daily Mass and adoration

Honor the sabbath

• Love your neighbour AS YOURSELF

Do what you would on your last day; don’t do what you wouldn’t

Read/write inspiring quotes

Read fiction

Celebrate mistakes

Be mindful (10x per day)

Self-care

Plan out time with God, relationships, school, and work. Don’t worry about eating and working out.

When unhappy, do something kind for someone else

• LOVE YOUR NEIGHBOUR AS YOURSELF

[Here is a list of people to pray for specifically]

• WORK HARD

Plan out homework on a daily basis so it doesn’t accumulate

• Intellectual health

Read nonfiction

•Physical health

Don’t eat when you’re bored

The general order of this is first spiritual health, then mental health, then relationships, then work, then diet and exercise. Why do I need this, and how is it related to wisdom? Wisdom from above is first that: from above. If I don’t abide by this list, I’ll go on a run in the morning instead of reading Scripture, then because I’m a bad planner things will keep getting in the way and I won’t end up making time for it later in the day. Au contraire, one Friday evening I went to Mass for the consecration of the diocese to Mary, and then afterwards I went out for dinner with some good friends. Soon it was midnight, and I had an hour-long drive home, and a very busy day the next day. I asked Mike, a mentor whom I respect a great deal, if I should get 4 hours of sleep and have time to read Scripture and pray the Rosary, or if I should get more sleep. He asked if I had time later in the day, and I said no, so he said, “Then get up early. And make some coffee.” So I did. And it blessed my day immensely, and was a wonderful day. I don’t consider staying up late that night a mistake, because it was good fellowship with friends, and I got sleep the next night; and God must come before sleep, for the soul does not exist for the mind and body, but the mind and body serve the soul. So prayer is more important. Of course, the next night I had to sacrifice time with friends because I needed more sleep, and the mind must come before relationships so that one has the energy and awareness to invest in them.

The world says to place yourself before God. Make sure you have enough money and eat few calories, that you’re smart enough and good enough. Good enough for what? When one considers that our life on this earth is but a fragment of how long we will dwell in the next life, it equals something like 80/∞, which is a way of saying, “Technically not 0, but basically 0.” When St. Paul writes that he considers his life of no importance (Acts 20:24), he’s actually mathematical correct. Prayer should be our highest priority for the day. I once heard that some of the sisters working with Mother Teresa asked her if they could reduce their hour of daily prayer so they’d have more time to do their work. Mother Teresa responded by having them do an additional hour per day. She understood that when God is placed first, he will open our hearts and mind to discern his will each day. This is so important that I have not even gotten past the third word of this verse.

Wisdom is first pure

That which is pure is unblemished, clear, and ordered. So must our hearts be: without guilt or shame, honest, reflecting truth, vulnerable and clear, just, asking always what pleases the Lord. This means that we must first ask God for mercy, for conviction to see our own sins, and for discernment of his will. If there is a conflict among you, ask first for the Holy Spirit to convict you of any blame you bear, that he would lead you to repentance and forgive you. Only then will you have the clarity to see and do what is wise.

Wisdom is then peaceable and gentle

I find these two related, for if you are not gentle, you will not likely promote peace. For me, this is especially difficult, because it requires thinking before speaking. Every word must be intended to create peace, while remaining honest, and must be said in a way that empathizes with the other person.

Wisdom is compliant

The English Standard Version of the Bible translates this as “open to reason,” which I like when thinking of a disagreement with someone. We must listen, remembering that we are rarely totally correct. However, especially in relationships, we must be compliant. When entering a conflict with a loved one, do not ask first how they can compromise, how you can convince them that you are right. Rather, ask first how you can compromise (it may be that you cannot, for moral reasons) so that peace may grow between you (see how this beautiful verse builds on itself). It is better to make other people happy than to be right. If you disagree, remember that the only way to be truly happy is to be truly good. Seek not rightness, but rather righteousness.

Wisdom is full of mercy

It has been said that a saint is someone who knows they are a sinner. I would add that the greatest saints, like St. Paul, are those who know that they are the least of God’s children (Ephesians 3:8). In any disagreement, remember that if they are wrong, you should show mercy and not humiliate them for your own sake. In any conflict, remember that God has put up with you more than you will ever have to put up with them. You rejected him, and he offered his life for you; you nailed him to a cross, and he asked his Father to forgive you so you might share in his glory (Romans 8:16-17). Pray the words of the Chaplet of Divine Mercy: “O blood and water, which gush forth from the heart of Jesus as a fount of mercy for us, I trust in you.” And so “[b]e merciful, just as [also] your Father is merciful.” (Luke 6:36)

Wisdom is full of good fruits

Furthermore, whatever your intentions, if the result of your words and actions is not good, neither are your words and actions. Good ends do not justify bad means, but good ends justify good means just as bad ends nullify good means. So if you create discord and destroy peace, you are not being wise. For “a tree is known by its fruit.” (Matthew 12:33)

Wisdom is not inconsistent or insincere

Men are notoriously inconsistent. I think “hypocrite” is one of Jesus’ most common insults for people in the Gospels (it’s used 13 times in Matthew). Here we must take time each day for self-examination. Know thyself. Take time to think of how and why you act the way you do, and ask the Holy Spirit to give you insight, to convict you of your sins, and to lead you to repentance. Furthermore, ask those close to you to tell you when you’re being inconsistent, because often we can practice honesty with ourselves and realize we are being insincere, but identifying self-inconsistency is more difficult, at least for me. We are exceptional, however, at identifying others’ flaws and inconsistencies, so ask your friends and loved ones to hold you accountable, and when they do, do not argue. They may be wrong, but listen and ponder what they said. There is a reason they said it, and even if they wrongly accuse you, it may be that others interpret your actions or words as inconsistent, and that’s still important—even if you are sincere and consistent, what benefit is that to others if they misunderstand you?

I pray that you are able to relate to some of this and apply it to your life. Pray for me, brothers and sisters, that I would seek first the Kingdom of God, and his Holy Spirit would bless me with wisdom; and thus I shall pray for you.

May the peace of our Lord Jesus Christ be upon you, that you would rest forever in his mercy.

“It is [Christ] whom we proclaim, admonishing everyone and teaching everyone with all wisdom, that we may present everyone perfect in Christ.”- Colossians 1:28

I gave up being Protestant for Lent

I decided to join the Roman Catholic Church around the beginning of Lent this year, and people often ask why. While I could answer that question with a list of reasons, I’m not going to do that here, because those were the reasons why I converted in the same way that hands are the reason a stone is moved. Yes, the hands moved it, but someone used those hands. To explain, I’m going to tell a story, my story, because we are all just stories in the end.

Thanks, mum and dad

My parents blessed me with a Christian upbringing and a solid understanding of my faith and why I should believe the Bible. They also provided for me a great church community where I learned under good teachers and made true friends. There I learned: In essentials, unity; in non-essentials, liberty; in all things, charity. I learned the heart of gospel and saw it lived out by my family, teachers, and friends. I knew that the Truth of Christ lives not just in the Presbyterian church I grew up in but in all of the Lord’s holy Church. I believed Christ was the foundation of Truth and head of the Church. Without this, I never would have been open to the Catholic Church, or even to  Christianity.

Swing Dancing Catholics 

Throughout my life I’ve also had good Catholic friends, namely Nathan, my oldest friend. Most of our time together is spent talking about everything from life and relationships to politics and theology. We started driving to and from college together last year, and many of our conversations concerned theology. While his arguments didn’t persuade me, I became more familiar with Catholic theology, saw that there were some decent arguments for it, and even encountered a couple questions I wasn’t sure how to answer (though I doubt I ever told him that). Around this time, the summer of last year, he also invited me to go swing dancing with a university group, and there that I met Caroline.

Truth be told, I don’t remember meeting her there. But she reintroduced herself at the café I work at, and whenever she came by she’d talk with me. I don’t think she ever tired of asking questions of all sorts, from general life questions to personal ones to my views on politics and theology. I love talking about theology, so this became a subject we discussed for what seemed like hours. It didn’t feel like we were debating, although she always defended her views and explained her beliefs. Perhaps more importantly, though, she took an interest in me and asked about my life, and she listened. I have a propensity to talk incessantly, but she always listened and made me feel important. I only started talking to her in August, but by November I counted her as one of my closest friends.

As our friendship progressed, however, and I learned more of Catholicism, I began to hate it. I researched Catholic and Protestant views more, and nearly every time I hung out with Caroline I wanted to argue. And the more important it became to me to convince her that Catholicism was wrong, the more I attacked her and refused to listen, arguing at her instead of with her. But amid all of this, she always listened. Even though she didn’t want to argue, she knew it was important to me, so she answered my questions (which were often in the form of a bombardment), and she listened to what I had to say, and when she didn’t have an immediate answer, she said, “I don’t know,” words that rarely reach my lips.

The Seminarian & The Best Barista Ever

Around January, I started talking with my coworker Marianna, a Catholic, and she also engaged with me about theology, listening and asking questions. But she also listened to me talk about life and all the anxieties and fears I had. Marianna became a true friend, someone I trust and respect more than almost anyone. She also lent me a copy of the Catechism of the Catholic Church, which I began to study.

In January I went to Mass for the first time, at Caroline’s invitation. This was also where Marianna, Nathan and his family, and several other friends I’d made went to church. My first impression was ambivalent, but I continued to go. I’d been looking for a new church, and it became the first church I’d attended 4 weeks in a row in over 2 years. As I continued to go, I fell in love with the liturgy of Mass.

Also around this time, Caroline was frustrated with our arguments, and as she prayed about it in the chapel, she remembered that the church had a library downstairs. So she went downstairs, and as she was was entering the library, Anthony, the resident seminarian, was just leaving. She said, “Anthony! You’re just the person I need to talk to. My friend James is Protestant, and we’ve been talking about sola scriptura!” Anthony told her that she’d just brought up a huge theological subject, but he shared her desire for truth and learning and happily spent the next hour or so talking with her. After I met him, I liked him and started having dinner with him and Caroline to discuss theology over home-cooked mac ’n’ cheese or orange chicken. I also started randomly stopping by his office to talk to him for a few minutes or an hour. It was after a conversation with Anthony that I decided unequivocally to become Roman Catholic.

Lent is coming.

By March I’d grown to love Mass, but it was a time of emotional turmoil. I loved my Catholic friends, and as I saw their devotion to the Christ in the Eucharist, my desire to partake in Communion with them grew stronger. Every time I went to Mass, it would end with tears on my part. I felt cut off from my brothers and sisters in Christ, and as I continued to go every Sunday, I would be in tears by the time I got to Mass, because I knew I wouldn’t be able to be in unity with them the way Christ and the Apostle Paul taught we should be. People speak of the disunity in the Church by talking about the difference in beliefs, the denominational distinctions, and not recognizing the Pope. But the disunity lies deepest in that we cannot take Communion together. In this way, the Holy Spirit stirred in me a desire for Christ in Holy Communion, and a fervent desire to learn more of Catholicism, not to prove myself right, but so that me and my friends could be in unity with Christ as I knew we should be.

Amid my frustration and sadness, I began to pray daily that God would bless me with understanding and fill me with his Spirit of Truth. By the grace of God, I began to humble myself to him, acknowledging that without his wisdom I can understand nothing. I also prayed that I would study and learn not for my own gain in intelligence, but for gain in understanding him, and that in my discussions with Caroline I would seek not to be right but to find the Truth. That is to say, I asked God to help me pursue righteousness, not rightness.

Amid all this, my readings and conversations showed me the reasons that convinced me. But without the Holy Spirit, my family, and my friends, I never would have listened. So it was not just arguments, and not just people, but firstly God who converted me, and so Love who converted me. My Father blessed me with humility and understanding, through his Son and by his holy Spirit whom he gave to me, as he did to Nathan, Caroline, Marianna, Anthony, and others he placed in my life, for God is good and blessed me with several others who helped me understand the Catholic Church and the will of God for me. Blessed be God forever. Amen.

What do we say about coincidence? 

Now I’ll summarize this story backwards, because the point of the story lies at the beginning. I converted because I was convinced on foundational Catholic doctrines. I learned of those because of Anthony and the Catechism, both of which I encountered because Marianna applied where I worked and because Caroline remembered at just the right time to go down to the library. I trusted them because they were kind and they listened, and they stood up for their faith no matter what. I met Caroline because of Nathan, whom I met because his mother welcomed my family with a basket of food after we moved to their neighborhood when I was two years old. And what do we say about coincidences? The universe is rarely so lazy.

Conversion begins not with the proper argument or having the right answer. It begins with love, for God and for others. From God we have faith; from faith the Holy Spirit gives us kindness, humility, and wisdom; and these God uses to heap ashes upon the wicked and to heal the blind.

Basically, be kind. 

I want to close with how this story applies to others. Firstly, when we converse with others, we should seek not to prove that we are right, but to defend the truth, so that knowledge of and love for God will increase. To do this we need the Holy Spirit, so we must pray. Pray that God would humble you and fill you with his Spirit of Truth, that he would speak through you as you seek understanding for his glory and praise. Secondly, practice humility. Say, “I don’t know.” Of course we want to be good witnesses for Christ, but this comes not from superior knowledge and rhetorical skills but from the Holy Spirit. Study and learn more so that you can give a better answer later, but don’t speak beyond your understanding at that moment, for it will not glorify him, but humiliate you in seeking your own glory, your own rightness. Believe me, I am still low from how far God has brought me from my high intellectual and moral standing. Thirdly, be a good example. Do not be impatient or insist on your own way, but put on humility and kindness, and listen. Finally, in humble submission allow God to work through you, and realize that it is not you at work, but that you are the hands of Christ as his body in the Church. You will not convert anyone. God will, according to his will, at the time he appoints. Love him with your whole being, devoting yourself to him, and he will use you as he wishes “to accomplish far more than all we ask or imagine, by the power at work within us. . . .” (Ephesians 3:20) I’m not saying if you do these things then you or someone else will convert to Catholicism or Christianity. But if you do this with sincerity, God will bless you and bring you and perhaps them closer to himself, which is what we are made for.

May God bless you with his Spirit of Truth, with humility, kindness, and most of all love.

“I, then, a prisoner for the Lord, urge you to live in a manner worthy of the call you have received, with all humility and gentleness, with patience, bearing with one another through love, striving to preserve the unity of the spirit through the bond of peace: one body and one Spirit, as you were also called to the one hope of your call; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all.” (Ephesians 4:1-6)

Last week I wrote about spending time in prayer and reading Scripture daily, so I want to briefly write about my Bible-reading plan, in case you’d like any ideas. I’ll still be publishing another post this Friday, regarding my conversion story, so be sure to check it out!

First, if you’ve never read any of the Bible, or it’s been years and you barely remember it, I recommend first reading one of the gospels. My personal favorite is John, although I would recommend Matthew to someone unfamiliar with the birth of Christ. After that, I would say to read Acts, which details the beginning of the Church immediately after Christ’s Ascension into Heaven, and then Romans, which provides a beautiful foundation of Christianity, its origin, and its end.

Now, for a long-term plan. I actually base mine off of structure of the readings at Mass, which usually include a reading from the Old Testament, a Psalm, a reading from a New Testament epistle (that is, a book of the NT besides a gospel), and then a reading from the Gospel. During Lent this year I read John, Acts, and Romans, so, starting around May this year, I began every day to read 2 chapters from the Old Testament beginning with Genesis, a Psalm, a chapter from 1 Corinthians (continuing the New Testament), and a chapter from Matthew (going through the 4 Gospels). I love this plan because it provides historical understanding, encouragement, and knowledge of the Gospel both from the apostles and from Christ himself. Furthermore, it’s a good plan to read the Bible in a year, which you will do if you read 2 chapters of the OT per day. You’ll also end up going through the gospels 4 times in a year, and Psalms and the New Testament twice; and you don’t have to wait months to finally get to the New Testament—the denser books of the Old Testament are read alongside the New Testament.

It’s also an adaptable plan. If you don’t have time to read 5 chapters per day, only read one chapter of the OT, or only read one chapter of the NT in total, instead of one from a gospel and one from an epistle. And if I have even less time to read on a particular day, I’ll only read from the OT, because then at least I’ll still finish the Bible within a year, since at this point I’m already rereading the NT and have finished the Psalms. You can also add to it, of course.

Another thing I’ve been doing that I think is really cool is, since I’ve finished the Psalms all the way through, I’ve started memorizing them. While going through them the first time, I made a list of the ones I loved the most, and now I’ve started memorizing them and I recite them as prayers throughout the day. You may be surprised how relatable you find some of them.

So I hope this has been helpful, and maybe you can take some of these suggestions and make your own. The most important thing, however, as I once heard theologian Kevin Bywater say, is this: Don’t read your Bible—study it. Spending 5 minutes per day reading your Bible is fine, but if you spent that much time on your calculus homework, I’d be able to tell from your grade. As I said in my last post, we need to make God a priority, for he is end of all things, and that means reading the love letter he wrote to each of us (not just all of us, but each of us—Christ would have died for you if you were the only person in the world). So may God bless you with perseverance in faith working through love.

“For through the Spirit, by faith, we await the hope of righteousness. For in Christ Jesus, neither circumcision nor uncircumcision counts for anything, but only faith working through love.” (Galatians 5:5-6)

“All scripture is inspired by God and is useful for teaching, for refutation, for correction, and for training in righteousness, so that one who belongs to God may be competent, equipped for every good work.” (2 Timothy 3:16-17)