Good and Bad Distractions

What draws your focus the most during the day?  For some, it could be their job.  For others, it could be their children.  For others, it could be some external form of stimulus, such as a cell phone, or social media, or something else entirely.  Some things that draw our focus are good.  Mihály Csikszentmihályi, a psychologist, came up with the idea of cognitive “flow”.  When one is in a state of flow, one becomes absorbed in an activity to the point of losing track of the passage of time.  For example, if you have ever read a really good book, and glanced at the clock to realize several hours had gone by and you hadn’t noticed, you might have been in a state of flow.

It’s great if you can achieve this state when you are working on a particularly important project, either for work or for pleasure.  It is less helpful if you happen to get into a state of flow with something which is a distraction from more important things you need to do.

At first glance, the Liturgy of the Hours, also known as the Divine Office, can seem to disrupt the “flow” of a day.  It can seem like a distraction to have to think about praying every few hours.  But, when viewed differently, the Liturgy of the Hours can be a necessary “reset button”.  When the day isn’t going quite how you expected for whatever reason, taking a few moments or minutes to re-center yourself with prayer can actually save you time in the long run.

The “Hours” of the Liturgy of the Hours are morning prayer (lauds), mid-morning prayer (terce), mid-day prayer (sext), mid-afternoon prayer (none), evening prayer (vespers), night prayer (compline), and the Office of Readings (which can be said at any time throughout the day).  For laity, joining in with praying the Liturgy of the Hours does not have to be an all or nothing venture.  The more principle of the hours are morning and evening prayer.  They are a good place to start. 

Priests and other religious men and women commit to praying the Liturgy of the Hours each day.  When we as the laity join our prayers with theirs, the Church as a whole is stronger.  Over time, you may start to feel as if you are missing something when you don’t get a chance to pray.  And, what may have seemed like a distraction at first can help you avoid other less helpful distractions in the future.

If you would like to start praying the Liturgy of the Hours, there are several options:  You could invest in a Breviary, if you prefer a physical book.  If you would prefer a website or an app for your phone there’s iBreviary (free app available) or Universalis (free on the web, or a one-time fee paid app).

Marian Titles: Refuge of Sinners, Comforter of the Afflicted, Help of Christians

Throughout the month of May, this blog has focused on titles of Mary from the Litany of Loreto.  Today, we have the fifth and final installment.

Refuge of Sinners

As with most of the Marian titles we have discussed in this series, it is easiest to understand this title through the context of Jesus.  God chose Mary to be the mother of Jesus and created her free from sin from the very instant of her conception.  He made Mary a refuge from sin to carry his son.  But this title is not Refuge from Sin, but rather Refuge of Sinners.  Why?  Because Mary is our spiritual mother as well.  In her, we find a place that is free from sin, and thus a place where we can seek safety from the temptations of this world.  As the Advent hymn “Rorate Caeli” says, “We all have sinned and are become like those who are unclean” but “Be now comforted, O you my people, for most speedily comes salvation.”  Our salvation was brought about through Mary, and thus, she is our refuge.

Comforter of the Afflicted

Mary herself suffered greatly during her lifetime.  Simeon foretold that “you yourself, a sword shall pierce so that the thoughts of many hearts may be revealed” (Luke 2:35).  Because Mary suffered, she is able to understand our suffering.  No matter how great it may be, we can be reassured that Mary understands our pain.

Help of Christians

The final title we shall discuss from the Litany of Loreto, though not the final title the Litany contains, demonstrates that Mary is our intercessor to her son, Jesus, and to God the Father.  Throughout history, Mary has been deemed a particularly effective intercessor for us.  Healings have occurred, battles have been won, and countless prayers have been answered because of her.

Through delving a little deeper into the titles of Mary we have explored this month, I hope you have found a title that speaks to you.  Each of these titles constitutes a special devotion to Mary in a specific context.  If there is a title that we discussed you would like to know more about, Google searches for each title bring up numerous results for you to peruse and explore.

As the month of May comes to a close, let us pray that Mary, our mother, will be with us always and intercede for us.

Marian Titles: Tower of David, Tower of Ivory, House of Gold, Ark of the Covenant

This week we continue our series on Marian titles with Mary as Tower of David, Tower of Ivory, House of Gold, and Ark of the Covenant.  These particular titles all relate to Old Testament symbolism.

Tower of David

The Tower of David formed an important part of Israel’s defense, much as the Great Wall of China once did.  Referring to Mary as the Tower of David situates her as a defender of the faith.  Though that particular phrase only came into use later in the life of the Church, we can see Mary as the very first defender of the faith.  After all, without Mary, the mother of Jesus, there would be no Catholic faith to begin with.

Tower of Ivory

This image of Mary as the Tower of Ivory is meant to recall Song of Songs, where the same phrase is “used … to describe the beloved bride” (source).  As such, to me, it recalls another title of Mary used earlier in the Litany of Loreto:  Mother of the Church.  Mary is both the mother of Jesus, and thereby the Church, as well as the Bride of Christ in her devotion and dedication to her son.  However, the title of Tower of Ivory is also meant to evoke Mary’s purity, holiness, and sanctity.

House of Gold

This title accorded to Mary is meant to place her in contrast to a symbol of the early Roman world:  the emperor Nero’s “House of Gold,” which was a grand palace that lasted only four years after it was constructed.  Mary is similarly highly esteemed, but she is a lasting symbol of the power of the Church.  The Magnificat states, “From this day, all generations shall call me blessed” (Luke 1:48).  Her status of honor will endure, unlike temporary things.

Ark of the Covenant

This title of Mary likens her to the Ark of the Covenant, which housed the Ten Commandments.  Jesus is the New Covenant God has made with humanity.  Therefore, since Mary carried Jesus in her womb, she is also an ark of this New Covenant.  Similar language is used to describe what will happen to Mary when she conceives Jesus as is used to describe the presence of God around the Old Testament Ark.

Next week:  Mary as Gate of Heaven, Morning Star, and Health of the Sick

Divine Mercy Sunday

The words Divine Mercy are closely associated with Jesus’ overflowing mercy for the people as He revealed himself to Sr Faustina Kowalska on the eve of World War II in Poland. On the other hand, let us try to define the each of the words and see the meaning according to our modern dictionary.

The word “Divine” means relating to a god, especially the Supreme Being; it is also addressed, appropriated, or devoted to God or a god; religious; sacred: divine worship, it also means being a god; being God. In other words, it pertains to a Supreme Being. Furthermore, another definition states heavenly; celestial: the divine kingdom, so it also pertains not only to a supreme being, but also to a place. And if you stretch it a little further, it also means extremely good; unusually lovely, godlike and characteristic of or befitting a deity divine magnanimity. And so, with this final definition we conclude that the word Divine is not only a supreme being, not only a place, but it can also be a person. Thus a person who exercises a godlike characteristic can also be called Divine. The word “Mercy” is defined as compassionate or kindly forbearance shown toward an offender, an enemy, or other person in one's power; compassion, pity, or benevolence. Therefore, we can conclude that a person who offers compassion and forgiveness can also be considered a person who offers Divine Mercy to others. The point that I am trying to make is that it should not only be Jesus who endlessly offers Divine Mercy for us, but we ourselves must be givers of Divine Mercy to people who have wronged us or people who are in need of our compassion.

Let us now turn to the definition of the Divine Mercy according to Sr. Faustina and other sacred writers. Divine Mercy is the merciful love of God and the desire to let that love and mercy flow through one's own heart towards those in need of it.

3 main themes to the Divine Mercy devotion

•          to ask for and obtain the mercy of God
•          to trust in Christ's abundant mercy
•          to show mercy to others and act as a conduit for God's mercy towards them

The first and second elements relate to the signature "Jesus I trust in You" on the Divine Mercy image. Sr. Faustina stated that on April 28, 1935, the day the first Divine Mercy Sunday was celebrated, Jesus told her:

"Every soul believing and trusting in My Mercy will obtain it".

The third component is reflected in the statement

"Call upon My mercy on behalf of sinners"

attributed to Jesus in Faustina's diary (Notebook I, items 186187) This statement is followed in the diary by a specific short prayer:

"O Blood and Water, which gushed forth from the Heart of Jesus as a fount of Mercy for us, I trust in You", which Faustina also recommended for the Hour of Divine Mercy.

 In her diary (Notebook II, item 742) Faustina wrote that Jesus told her:

"I demand from you deeds of mercy, which are to arise out of love for Me."

and that he explained that there are three ways of exercising mercy toward your neighbor: the first by deed, the second by word, the third by prayer.

The Divine Mercy devotion views mercy as the key element in the plan of God for salvation and emphasizes the belief that it was through mercy that God gave his only son for the redemption of mankind, after the fall of Adam.