Saints and Mercy



We can benefit from contemplating others who let their hearts be re-created by mercy and by seeing the “vessel” in which they received that mercy.

Paul received mercy in the harsh and inflexible vessel of his judgement, shaped by the Law.  His harsh judgement made him a persecutor.  Mercy so changed him that he sought those who were far off, from the pagan world, and, at the same time showed great understanding and mercy to those who were as he had been.  Paul was willing to be an outcast, provided he could save his own people.  His approach can be summed up in this way: he did not judge even himself, but instead let himself be justified by a God who is greater than his conscience, appealing to Jesus as the faithful advocate from whose love nothing and no one could separate him.  Paul’s understanding of God’s unconditional mercy was radical.  His realization that God’s mercy overcomes the inner wound that subjects us to two laws, the law of the flesh and the law of the Spirit, was the fruit of a mind open to absolute truth, wounded in the very place where the Law and the Light become a trap.  The famous “thorn” that the Lord did not take away from him was the vessel in which Paul received the Lord’s mercy (cf. 2 Cor 12:7).

Peter receives mercy in his presumption of being a man of good sense. He was sensible with the sound, practical wisdom of a fisherman who knows from experience when to fish and when not to.  But he was also sensible when, in his excitement at walking on water and hauling in miraculous draughts of fish, he gets carried away with himself and realizes that he has to ask help from the only one who can save him.  Peter was healed of the deepest wound of all, that of denying his friend.  Perhaps the reproach of Paul, who confronted him with his duplicity, has to do with this; it may be that Paul felt that he had been worse “before” knowing Christ, whereas Peter had denied Christ, after knowing him…  Still, once Peter was healed of that wound, he became a merciful pastor, a solid rock on which one can always build, since it is a weak rock that has been healed, not a stumbling stone.  In the Gospel, Peter is the disciple whom the Lord most often corrects.  Jesus is constantly correcting him, even to the end: “What is that to you?  Follow me!” (Jn 21:22).  Tradition tells us that Jesus appeared once again to Peter as he was fleeing Rome.  The image of Peter being crucified head down perhaps best expresses this vessel of a hardhead who, in order to be shown mercy, abased himself even in giving the supreme witness of his love for the Lord.  Peter did not want to end his life saying, “I learned the lesson”, but rather, “Since my head is never going to get it right, I will put it on the bottom”.  What he put on top were his feet, the feet that the Lord had washed.  For Peter, those feet were the vessel in which he received the mercy of his Friend and Lord.

John was healed in his pride for wanting to requite evil with fire.  He who was a “son of thunder” (Mk 3:17) would end up writing to his “little children” and seem like a kindly grandfather who speaks only of love.

Augustine was healed in his regret for being a latecomer: “Late have I loved thee”.  He would find a creative and loving way to make up for lost time by writing his Confessions.

Francis experienced mercy at many points in his life.  Perhaps the definitive vessel, which became real wounds, was not so much kissing the leper, marrying Lady Poverty or feeling himself a brother to every creature, as the experience of having to watch over in merciful silence the Order he had founded.  Francis saw his brethren divided under the very banner of poverty.  The devil makes us quarrel among ourselves, defending even the most holy things “with an evil spirit”.

Ignatius was healed in his vanity, and if that was the vessel, we can catch a glimpse of how great must have been his yearning for vainglory, which was re-created in his strenuous efforts to seek the greater glory of God.

In his Diary of a Country Priest, Bernanos recounts the life of an ordinary priest, inspired by the life of the Curé of Ars.  There are two beautiful paragraphs describing the reflections of the priest in the final moments of his unexpected illness: “May God grant me the grace in these last weeks to continue to take care of the parish… But I shall give less thought to the future, I shall work in the present.  I feel such work is within my power.  For I only succeed in small things, and when I am tried by anxiety, I am bound to say that it is the small things that release me”.  Here we see a small vessel of mercy, one that has to do with the minuscule joys of our pastoral life, where we receive and bestow the infinite mercy of the Father in little gestures.

The other paragraph says: “It is all over now.  The strange mistrust I had of myself, of my own being, has flown, I believe for ever.  That conflict is done.  I cannot understand it any more.  I am reconciled to myself, to the poor, poor shell of me.  How easy it is to hate oneself.  True grace is to forget.  Yet if pride could die in us, the supreme grace would be to love oneself in all simplicity – as one would love any of those who themselves have suffered and loved in Christ”.  This is the vessel: “to love oneself in all simplicity, as one would love any of those who themselves have suffered and loved in Christ”.  It is an ordinary vessel, like an old jar we can borrow even from the poor.

Blessed José Gabriel del Rosario Brochero, the Argentinian priest soon to be canonized, “let his heart be shaped by the mercy of God”.  In the end, his vessel was his own leprous body.  He wanted to die on horseback, crossing a mountain stream on the way to anoint a sick person.  Among the last things he said was: “There is no ultimate glory in this life”; “I am quite happy with what God has done with me regarding my sight, and I thank him for that.  While I could serve other people, he kept my senses whole and strong.  Today, when I can no longer do so, he has taken away one of my physical senses.  In this world there is no ultimate glory, and we have our more than enough misery”.  Often our work remains unfinished, so being at peace with that is always a grace.  We are allowed to “let things go”, so that the Lord can bless and perfect them.  We shouldn’t be overly concerned.  In this way, we can be open to the pain and joy of our brothers and sisters.  Cardinal Van Thuan used to say that, in prison, the Lord taught him to distinguish between “God’s business”, to which he was devoted in his free life as priest and bishop, and God himself, to whom he was devoted during his imprisonment (Five Loaves and Two Fish, Pauline Books and Media, 2003).

Full text of Pope Francis’  first meditation for the Retreat for Priests:

Part 1 | Part 2 | Part 3

Full text of Pope Francis’  second meditation for the Retreat for Priests:

Part 1 | Part 2 | Part 3

Full text of Pope Francis’  third meditation for the Retreat for Priests:

Part 1 | Part 2 | Part 3

Courtesy: Vatican Radio.



Arpanam brings you the fabulous stories of the heroic men and women who lead consecrated life in the Catholic Church. It is one of the projects of CONNECT, an initiative for doing research and and documentation as well as organising various programmes in the interdisciplinary area of media and socio-cultural life.

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