Divine Mercy & Trads

[TerrorDæmonum]

741 Today, I was led by an Angel to the chasms of hell. It is a place of great torture; how awesomely large and extensive it is! The kinds of tortures I saw: the first torture that constitutes hell is the loss of God; the second is perpetual remorse of conscience; the third is that one's condition will never change; the fourth is the fire that will penetrate the soul without destroying it-a terrible suffering, since it is a purely spiritual fire, lit by God's anger; the fifth torture is continual darkness and a terrible suffocating smell, and, despite the darkness, the devils and the souls of the damned see each other and all the evil, both of others and their own; the sixth torture is the constant company of Satan; the seventh torture is horrible despair, hatred of God, vile words, curses and blasphemies. These are the tortures suffered by all the damned together, but that is not the end of the sufferings. There are special tortures destined for particular souls. These are the torments of the senses. Each soul undergoes terrible and indescribable sufferings, related to the manner in which it has sinned.There are caverns and pits of torture where one form of agony differs from another. I would have died at the very sight of these tortures if the omnipotence of God had not supported me. Let the sinner know that he will be tortured throughout all eternity, in those senses which he made use of to sin. I am writing this at the command of God, so that no soul may find an excuse by saying there is no hell, or that nobody has ever been there, and so no one can say what it is like.

I, Sister Faustina, by the order of God, have visited the abysses of hell so that I might tell souls about it and testify to its existence. I cannot speak about it now; but I have received a command from God to leave it in writing. The devils were full of hatred for me, but they had to obey me at the command of God. What I have written is but a pale shadow of the things I saw. But I noticed one thing: that most of the souls there are those who disbelieved that there is a hell. When I came to, I could hardly recover from the fright. How terribly souls suffer there! Consequently, I pray even more fervently for the conversion of sinners. I incessantly plead God's mercy upon them. O my Jesus, I would rather be in agony until the end of the world, amidst the greatest sufferings, than offend You by the least sin.

O my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to Heaven, especially those most in need of Thy mercy. Amen.

You at least try to console Me and announce in My name that I promise to assist at the moment of death, with all the graces necessary for salvation, all those who, on the First Saturday of five consecutive months shall confess, receive Holy Communion, recite five decades of the Rosary, and keep Me company for fifteen minutes while meditating on the fifteen mysteries of the Rosary, with the intention of making Reparation to me.

Have mercy on me, O God, according to thy great mercy. And according to the multitude of thy tender mercies blot out my iniquity.

Because with the Lord there is mercy: and with him plentiful redemption.

But Jesus hearing it, said: They that are in health need not a physician, but they that are ill. Go then and learn what this meaneth, I will have mercy and not sacrifice. For I am not come to call the just, but sinners.

Or, is it not lawful for me to do what I will? Is thy eye evil, because I am good? So shall the last be first, and the first last. For many are called, but few chosen.

That whosoever believeth in him, may not perish; but may have life everlasting. For God so loved the world, as to give his only begotten Son; that whosoever believeth in him, may not perish, but may have life everlasting. For God sent not his Son into the world, to judge the world, but that the world may be saved by him.

Article X: "The Forgiveness of Sins"

Sin Can Be Forgiven Only By The Power Of God

This is manifestly an effect of the infinite power of God, of that same power which we believe to have been necessary to raise the dead to life and to summon creation into existence. But if it be true, as the authority of St. Augustine assures us it is, that to recall a sinner from the state of sin to that of righteousness is even a greater work than to create the heavens and the earth from nothing, though their creation can be no other than the effect of infinite power, it follows that we have still stronger reason to consider the remission of sins as an effect proceeding from the exercise of this same infinite power.

With great truth, therefore, have the ancient Fathers declared that God alone can forgive sins, and that to His infinite goodness and power alone is so wonderful a work to be referred. I am he, says the Lord Himself, by the mouth of His Prophet, I am he who blotteth out your iniquities.

The remission of sins seems to bear an exact analogy to the cancelling of a pecuniary debt. None but the creditor can forgive a pecuniary debt. Hence, since by sin we contract a debt to God alone wherefore we daily pray: forgive us our debts sin, it is clear, can be forgiven by Him alone, and by none else.

The Tenth Article of the Creed

1 Q. What are we taught by the Tenth Article: The Forgiveness of sins?
A. The Tenth Article of the Creed teaches us that Jesus Christ has left to His Church the power of forgiving sins.

2 Q. Can the Church forgive every sort of sin?
A. Yes, the Church can forgive all sins, no matter how many or how grave they may be, because Jesus Christ has given her full power to bind and to loose

3 Q. Who exercises this power of forgiving sins in the Church?
A. Those who exercise the power of forgiving sins in the Church are, first of all, the Pope, who alone possesses this power in all its plenitude; then the bishops, and, dependent upon the bishops, the priests.

4 Q. How does the Church forgive sins?
A. The Church forgives sins through the merits of Jesus Christ by conferring the Sacraments instituted by Him for this purpose; especially the sacraments of baptism and penance.

The Sacrament of Penance

1 Q. What is the sacrament of Penance?
A. The sacrament of Penance, also called Confession, is a sacrament instituted by Jesus Christ to remit the sins committed after Baptism.

18 Q. Of all the parts of the sacrament of Penance which is the most necessary?
A. Of all the parts of the sacrament of Penance the most necessary is contrition, because without it no pardon for sins is obtainable, while with it alone, perfect pardon can be obtained, provided that along with it there is the desire, at least implicit, of going to confession.

19 Q. Which are the effects of the sacrament of Penance?
A. The sacrament of Penance confers sanctifying grace by which are remitted the mortal sins and also the venial sins which we confess and for which we are sorry; it changes eternal punishment into temporal punishment, of which it even remits more or less according to our dispositions; it revives the merits of the good works done before committing mortal sin; it gives the soul aid in due time against falling into sin again, and it restores peace of conscience.

The First Commandment

11 Q. Do these words forbid every kind of image?
A. Certainly not; but only those of false divinities, made to be adored, as idolaters adore them. So true is this, that God Himself commanded Moses to make images, as, for example, the two statues of the Cherubim for the Ark, and the Brazen Serpent in the desert.

Concerning Images.

But since some find fault with us for worshipping and honouring the image of our Saviour and that of our Lady, and those, too, of the rest of the saints and servants of Christ, let them remember that in the beginning God created man after His own image. Genesis 1:26 On what grounds, then, do we show reverence to each other unless because we are made after God's image? For as Basil, that much-versed expounder of divine things, says, the honour given to the image passes over to the prototype. Now a prototype is that which is imaged, from which the derivative is obtained. Why was it that the Mosaic people honoured on all hands the tabernacle Exodus 33:10 which bore an image and type of heavenly things, or rather of the whole creation? God indeed said to Moses, Look that thou make them after their pattern which was showed you in the mount. The Cherubim, too, which o'ershadow the mercy seat, are they not the work of men's hands Exodus 25:18? What, further, is the celebrated temple at Jerusalem? Is it not hand-made and fashioned by the skill of men 1 Kings viii?

Moreover the divine Scripture blames those who worship graven images, but also those who sacrifice to demons. The Greeks sacrificed and the Jews also sacrificed: but the Greeks to demons and the Jews to God. And the sacrifice of the Greeks was rejected and condemned, but the sacrifice of the just was very acceptable to God. For Noah sacrificed, and God smelled a sweet savour Genesis 8:21, receiving the fragrance of the right choice and good-will towards Him. And so the graven images of the Greeks, since they were images of deities, were rejected and forbidden.

But besides this who can make an imitation of the invisible, incorporeal, uncircumscribed, formless God? Therefore to give form to the Deity is the height of folly and impiety. And hence it is that in the Old Testament the use of images was not common. But after God in His bowels of pity became in truth man for our salvation, not as He was seen by Abraham in the semblance of a man, nor as He was seen by the prophets, but in being truly man, and after He lived upon the earth and dwelt among men Baruch 3:38, worked miracles, suffered, was crucified, rose again and was taken back to Heaven, since all these things actually took place and were seen by men, they were written for the remembrance and instruction of us who were not alive at that time in order that though we saw not, we may still, hearing and believing, obtain the blessing of the Lord. But seeing that not every one has a knowledge of letters nor time for reading, the Fathers gave their sanction to depicting these events on images as being acts of great heroism, in order that they should form a concise memorial of them. Often, doubtless, when we have not the Lord's passion in mind and see the image of Christ's crucifixion, His saving passion is brought back to remembrance, and we fall down and worship not the material but that which is imaged: just as we do not worship the material of which the Gospels are made, nor the material of the Cross, but that which these typify. For wherein does the cross, that typifies the Lord, differ from a cross that does not do so? It is just the same also in the case of the Mother of the Lord. For the honour which we give to her is referred to Him Who was made of her incarnate. And similarly also the brave acts of holy men stir us up to be brave and to emulate and imitate their valour and to glorify God. For as we said, the honour that is given to the best of fellow-servants is a proof of good-will towards our common Lady, and the honour rendered to the image passes over to the prototype. But this is an unwritten tradition , just as is also the worshipping towards the East and the worship of the Cross, and very many other similar things.

A certain tale too is told how that when Augarus was king over the city of the Edessenes, he sent a portrait painter to paint a likeness of the Lord, and when the painter could not paint because of the brightness that shone from His countenance, the Lord Himself put a garment over His own divine and life-giving face and impressed on it an image of Himself and sent this to Augarus, to satisfy thus his desire.

Moreover that the Apostles handed down much that was unwritten, Paul, the Apostle of the Gentiles, tells us in these words: Therefore, brethren, stand fast and hold the traditions which you have been taught of us, whether by word or by epistle. 2 Thessalonians 2:15 And to the Corinthians he writes, Now I praise you, brethren, that you remember me in all things, and keep the traditions as I have delivered them to you. 1 Corinthians 11:2

VIII. The Apparition of the Miraculous Medal

Saturday, November 27, 1830, was just another day, busy like all the rest with prayer and work and study of the things of God. The next day would be the First Sunday of Advent. At half past five, all the Sisters, professed and novices alike, gathered in the chapel for their evening meditation. The chill November dusk had settled outside, and the chapel was in semi-darkness.

Catherine liked this time of evening. She had always liked it. even at home: the laborious day was over and the tired mind found rest in thinking of God. Tonight, the quiet voice of the Sister reading the prophecies of Christ's coming at Christmas seemed like the voice of Isaiah himself, calling down the centuries. In the darkness, time and place were no more; only the mind was alive. The voice stopped, and a great stillness followed.

Suddenly, Catherine's heart leaped. She had heard it—that rustling, that faint swish of silk she could never forget, the sound of Our Lady's gown as she walked! There it was again—and there was the Queen of Heaven, there in the sanctuary, standing upon a globe. She shone as the morning rising, a radiant vision, "in all her perfect beauty," as Catherine said later.

Catherine's eyes widened with bliss at the sight. Yet they were not so dazzled but that, womanlike, they took note of every detail of the Virgin's dress: that her robe was of silk, "of the whiteness of the dawn," that the neck of it was cut high and the sleeves plain, that she wore a white veil which fell to her feet, and beneath the veil a lace fillet binding her hair.

The Virgin held in her hands a golden ball which she seemed to offer to God, for her eyes were raised heavenward. Suddenly, her hands were resplendent with rings set with precious stones that glittered and flashed in a brilliant cascade of light. So bright was the flood of glory cast upon the globe below that Catherine could no longer see Our Lady's feet.

Mary lowered her eyes and looked full at Sister Laboure. Her lips did not move, but Catherine heard a voice.

"The ball which you see represents the whole world, especially France, and each person in particular."

These words stirred the heart of the Sister with fresh transports of joy, and the dazzling rays seemed to her to increase to blinding brilliance.

"These rays symbolize the graces I shed upon those who ask for them. The gems from which rays do not fall are the graces for which souls forget to ask."

At this moment, Catherine was so lost in delight that she scarcely knew where she was, whether she lived or died. The golden ball vanished from Mary's hands; her arms swept wide in a gesture of motherly compassion, while from her jeweled fingers the rays of light streamed upon the white globe at her feet. An oval frame formed around the Blessed Virgin, and written within it in letters of gold Catherine read the words:

O Mary, conceived without sin, pray for us who have recourse to thee.

The voice spoke again:

"Have a Medal struck after this model. All who wear it will receive great graces; they should wear it around the neck. Graces will abound for persons who wear it with confidence."

The tableau revolved, and Catherine beheld the reverse of the Medal she was to have made. It contained a large M surmounted by a bar and a cross. Beneath the M were the Hearts of Jesus and Mary, the one crowned with thorns, the other pierced with a sword. Twelve stars encircled the whole.

And then the vision was gone.

Habit is a saving thing. Certainly it saved Catherine embarrassment or discovery in the next few minutes. She must have said the closing prayers of the meditation with the others; she must have taken her place in line to go to the dining hall; she must have recited the grace and sat down at table. She did not remember. It was the chastening voice of the Mistress of Novices that brought her back to earth.

[TerrorDæmonum]

The First Commandment

13 Q. What is a sacrilege?
A. A sacrilege is the profanation of a place, of a person, or of a thing consecrated to God and set apart for his worship.

The Second Commandment

3 Q. What is blasphemy?
A. Blasphemy is a horrible sin which consists in words or acts of contempt or malediction against God, the Blessed Virgin, the Saints, or sacred things.