Day 34
Your Works of Mercy
Christians must learn to make their act of faith in Christ by discerning his voice in the cry for help that rises from this world of poverty. This means carrying on the tradition of charity which has expressed itself in so many different ways in the past two millennia, but which today calls for even greater resourcefulness.
— St. John Paul II, Novo Millennio Ineunte
By our way of living — our example of striving for moral integrity, acting with kindness, talking like a Christian, loving the Church, and humbly pursuing excellence in everything we do — we give witness to God’s goodness and love. That is our apostolate of testimony, by which our lives take on a priestly meaning and bring this fallen world back into communion with God. By proclaiming and explaining the person and message of Jesus with our words, we exercise the prophetic dimension of our Christian vocation and engage in apostolate through a verbal witness to God’s truth and love (we explored that in the last reflectionr). The third mode of apostolate, an expression of the kingly dimension of our vocation as Christ’s followers, has to do with our Christian works: specific actions and ongoing projects that “impregnate culture and human works with a moral value.”
The Power of Mercy
The first arena of these works is the most basic, and it has to do with actively helping people who are in need. In a certain sense, this is the most obvious expression of obedience to Our Lord’s command: “Love your neighbor as yourself. . . . Do to others whatever you would have them do to you” (Matthew 22:39, 7:12).
The Church’s long and fruitful tradition of spirituality helps make this basic criteria more concrete by identifying two categories of actions that embody this Christlike, self-giving love: the corporal works of mercy and the spiritual works of mercy.
In biblical language, the term mercy refers to the generous love God has never ceased showing to the human family ever since sin entered the world. Mercy is love that reaches out to serve those who are suffering and in need regardless of whether they deserve, strictly speaking, to receive such service. St. John Paul II described it vividly when he wrote about Jesus himself as the incarnation of God’s mercy:
Especially through his lifestyle and through his actions, Jesus revealed that love is present in the world in which we live — an effective love, a love that addresses itself to man and embraces everything that makes up his humanity. This love makes itself particularly noticed in contact with suffering, injustice and poverty — in contact with the whole historical “human condition,” which in various ways manifests man’s limitation and frailty, both physical and moral. It is precisely the mode and sphere in which love manifests itself that in biblical language is called “mercy.”
Christ’s Standard for Christian Behavior
The corporal and spiritual works of mercy, then, are ways of continuing Christ’s own loving mission by making love “present in the world . . . particularly noticed in contact with suffering, injustice, and poverty. . . . ” In fact, toward the end of his public life, Jesus revealed that the quality of our Christian life is inextricably intertwined with the extent to which we engage in works of mercy. Through his incarnation Jesus has mysteriously but truly identified himself with every human person, and so the way we treat neighbors in need directly manifests the depth of our love for the Lord (see Matthew 25:34–40).
Our example of Christian living and our willingness to speak of Christ to those who don’t know him or who resist him must overflow into a practical generosity and spirit of service. Otherwise our love remains immature. St. James emphasized that faith — true belief in Jesus and his message — by its very nature overflows into works (see James 2:14–17). St. John put it even more succinctly, linking the Christian behavior of practical service to the example of Jesus that inspires it:
The way we came to know love was that he laid down his life for us; so we ought to lay down our lives for our brothers. If someone who has worldly means sees a brother in need and refuses him compassion, how can the love of God remain in him? Children, let us love not in word or speech but in deed and truth. (1 John 3:16–18)
All these passages point in the same direction: Claiming to love God while refusing to reach out and help a neighbor in need when we can is a form of hypocrisy. It constitutes the sin of omission, the sin of omitting to do the worthy (and sometimes necessary) good within our reach.
What Are the “Works of Mercy”?
The Catechism lists the traditional works of mercy in order to make the commandment of neighborly love practical, to help us keep in mind and stay sensitive to the most common needs that our neighbors experience. It points out that the list is only indicative, not exhaustive.
The works of mercy are charitable actions by which we come to the aid of our neighbor in his spiritual and bodily necessities. Instructing, advising, consoling, comforting are spiritual works of mercy, as are forgiving and bearing wrongs patiently. The corporal works of mercy consist especially in feeding the hungry, sheltering the homeless, clothing the naked, visiting the sick and imprisoned, and burying the dead. Among all these, giving alms to the poor is one of the chief witnesses to fraternal charity: it is also a work of justice pleasing to God. (CCC, 2447).
We don’t have to travel far to find ways to engage in these works — our own living rooms, backyards, and neighborhoods are the right place to start. The important thing is to cultivate the attitude of care, concern, and attentiveness that keeps us aware of the needs those around us may have so we form a habit of living on the wavelength of mercy: “Blessed are the merciful, for they will be shown mercy” (Matthew 5:7).
As that habit forms, we will also become more docile to the inspirations of the Holy Spirit, which often invite individual Christians to create projects and institutions that can serve these needs on a large scale. Such initiatives — from orphanages to hospitals, from schools to treatment centers, from international humanitarian networks to entire religious orders dedicated to serving persecuted Christians — have always blossomed wherever the Church is alive and well.
Whether in day-to-day interactions or vast institutional efforts, the works of mercy remain the most fundamental form of the apostolate linked to the third W (after way and words): our works.
Questions for Personal Reflection or Group Discussion
What idea in this reflection struck you most and why?
How would you explain the Christian concept of “mercy” in your own words? What are some of the most common misunderstandings or misuses of this term, in your experience?
What is the deeper connection between our own personal salvation and our efforts to help those around us? How does that apply to your own life?
What arena of basic human need moves your heart most? Have you ever thought that this special sensitivity may be a hidden call from the Lord to become more actively engaged in a specific type of merciful work? Think about it, prayerfully, right now.
Concluding Prayer
Father, by the power of the Spirit, strengthen the Church’s commitment to the new evangelization and guide our steps along the pathways of the world, to proclaim Christ by our lives, and to direct our earthly pilgrimage toward the City of heavenly light.
May Christ’s followers show forth their love for the poor and the oppressed;
may they be one with those in need and abound in works of mercy;
may they be compassionate toward all, that they themselves may obtain indulgence and forgiveness from you.
Praise and glory to You, Most Holy Trinity, you alone are God most high!
— St. John Paul II, Prayer for the Celebration of the Great Jubilee of the Year 2000
