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Pope Saint Paul VI (3 April 1969): “Although the text of the Roman Gradual—at least that which concerns the singing—has not been changed, the Entrance antiphons and Communions antiphons have been revised for Masses without singing.”

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Views from the Choir Loft

A Triptych on Mercy • Reflection I

Fr. David Friel · November 6, 2016

HE EXTRAORDINARY Jubilee Year of Mercy comes to a close on Sunday, November 20, 2016. This year has been an opportunity for the Church universal to reflect more deeply on what Our Lord revealed to St. Faustina is God’s greatest attribute. One significant thing that the experience of this Jubilee has revealed to me is that many people—in the Church and outside the Church—do not truly understand the meaning of Christian mercy. There is work to be done, in terms of both evangelization and catechesis.

To conclude this Year of Mercy, therefore, I am posting a trilogy of reflections, which I hope will be both spiritual and practical. Today marks the first installment, and the next two reflections will appear on the coming two Sundays.

Without any pretense that these reflections will be exhaustive, I plan to reflect on three topics: the meaning of mercy, the need for mercy, and the beauty of mercy.

My hope is that these thoughts will serve to elucidate the true nature of mercy and help to seal the graces of this Year of Mercy in those who read them.

My life story is not particularly interesting. It follows a rather predictable pattern. I was born & raised Catholic, went to school, entered the seminary, and became a parish priest. There are a few twists and turns, but nothing major.

Sometimes, to be honest, I wish I had a “better” story to tell. Why? Because, like many people, I like listening to stories about terrible sinners who reform their ways and start responding to God’s grace. It’s inspiring to hear about people who were in the grips of addiction before finding God. It’s fascinating to hear about people who left their faith or had no faith before converting to become Catholic.

My story isn’t “interesting” like those kinds of stories, where the person is caught in such an extreme situation that God has to show them incredible mercy. In reality, though, people with “exciting” stories are not the only people who have stories to tell about God’s mercy.

God’s mercy, after all, is not just about bringing wild sinners back from their errant ways. In fact, God’s mercy is just as vibrant in my story as it is in even the wildest story of a sinner come home. How so?

It was the mercy of God by which I was born healthy.

It was by God’s mercy that I have a good family.

It was by God’s mercy that I received a good education.

It was by God’s mercy that I was called to the priesthood.

It is by God’s mercy that I woke up this morning.

It is by God’s mercy that I have a place to live and food to eat and money to spend.

At every step of my life’s journey, the mercy of God has been deeply at work.

This should tell us something about the meaning of mercy. Mercy refers not only to God’s power to forgive. Mercy is broader than that.

In the Old Testament, the Hebrew word that is most often translated as “mercy” is the word hesed. Hesed could also be translated as “loving-kindness,” or even “loyalty.” It is more about kindness than strictly about forgiveness, although forgiveness is certainly part of God’s extraordinary kindness. Hesed is not a mood; it is not a feeling; it is a deep disposition of the heart. This type of loving-kindness is an essential part of Who God is—indeed, it is His greatest attribute.

We see this usage of the word “mercy” at several points throughout the Mass. One of the most beautiful prayers we pray in every Mass is the prayer that immediately follows the Our Father, the Libera Nos, Domine. Read this very familiar prayer again:

Deliver us, Lord, we pray, from every evil, graciously grant peace in our days, that, by the help of Your mercy, we may be always free from sin.

This prayer does not envision God’s mercy simply as a corrective for our sins. Rather, this prayer recognizes that God’s mercy is also at work when we are kept free from sin. This is one of the most important reasons we should go to confession: so that God can not only forgive our sins, but also, in His mercy, preserve us from sin going forward.

Our stories—your story & my story—need not be flashy or dramatic or “interesting.” We do not have to be world-class sinners in order to experience God’s mercy. The simple fact that we exist is a testament to God’s mercy. The fact that we are breathing means that we are experiencing God’s mercy here and now.

The truly “interesting” life story is the story of one who accepts God’s merciful kindness and allows that experience to transform one’s life.

Part 1 • The Meaning of Mercy

Part 2 • The Need for Mercy

Part 3 • The Beauty of Mercy

Opinions by blog authors do not necessarily represent the views of Corpus Christi Watershed.

Filed Under: Articles Last Updated: January 1, 2020

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About Fr. David Friel

Ordained in 2011, Father Friel is a priest of the Archdiocese of Philadelphia and serves as Director of Liturgy at Saint Charles Borromeo Seminary. —(Read full biography).

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President’s Corner

    “Music List” • 14 September (Holy Cross)
    Readers have expressed interest in perusing the ORDER OF MUSIC I prepared for 14 September 2025, which is the Feast of Exaltation of the Holy Cross. If such a thing interests you, feel free to download it as a PDF file. As always, the Responsorial Psalm, Gospel Acclamation, and Mass Propers for this Sunday are conveniently stored at the spectacular feasts website alongside the official texts in Latin.
    —Jeff Ostrowski
    New Bulletin Article • “14 September 2025”
    My pastor requested that I write short articles each week for our parish bulletin. Those responsible for preparing similar write-ups may find a bit of inspiration in these brief columns. The latest article (dated 14 September 2025) discusses OFFERTORY ANTIPHONS and contains a wonderful quote by Archbishop Fulton J. Sheen.
    —Jeff Ostrowski
    PDF Download • Draft Copy (Pamphlet)
    A few days ago, I posted a draft copy of this 12-page pamphlet with citations about the laity’s “full, conscious, and active participation.” Its basic point or message is that choir directors should never feel embarrassed to teach real choral music because Vatican II explicitly ordered them to do that! We’ve received tons of mail regarding that pamphlet, with many excellent suggestions for improvement. Please feel free to chime in!
    —Jeff Ostrowski

Quick Thoughts

    Karl Keating • “Canonization Questions”
    We were sent an internet statement (screenshot) that’s garnered significant attention, in which KARL KEATING (founder of Catholic Answers) speaks about whether canonizations are infallible. Mr. Keating seems unaware that canonizations are—in the final analysis—a theological opinion. They are not infallible, as explained in this 2014 article by a priest (with a doctorate in theology) who worked for multiple popes. Mr. Keating says: “I’m unaware of such claims arising from any quarter until several recent popes disliked by these Traditionalists were canonized, including John XXIII, Paul VI, and John Paul II. Usually Paul VI receives the most opprobrium.” Mr. Keating is incorrect; e.g. Father John Vianney, several centuries ago, taught clearly that canonizations are not infallible. Archbishop Fulton J. Sheen would be another example, although clearly much more recent than Saint John Vianney.
    —Corpus Christi Watershed
    Vatican II Changed Wedding Propers?
    It’s often claimed that the wedding propers were changed after Vatican II. As a matter of fact, that is a false claim. The EDITIO VATICANA propers (Introit: Deus Israel) remained the same after Vatican II. However, a new set of propers (Introit: Ecce Deus) was provided for optional use. The same holds true for the feast of Pope Saint Gregory the Great on 3 September: the 1943 propers (Introit: Si díligis me) were provided for optional use, but the traditional PROPRIA MISSAE (Introit: Sacerdótes Dei) were retained; they weren’t gotten rid of. The Ordo Cantus Missae (1970) makes this crystal clear, as does the Missal itself. There was an effort made in the post-conciliar years to eliminate so-called “Neo-Gregorian” chants, but (contrary to popular belief) most were retained: cf. the feast of Christ the King, the feast of the Immaculate Conception, and so forth.
    —Corpus Christi Watershed
    Solemn “Salve Regina” (Chant)
    How many “S” words can you think of using alliteration? How about Schwann Solemn Salve Score? You can download the SOLEMN SALVE REGINA in Gregorian Chant. The notation follows the official rhythm (EDITIO VATICANA). Canon Jules Van Nuffel, choirmaster of the Cathedral of Saint Rumbold, composed this accompaniment for it (although some feel it isn’t his best work).
    —Corpus Christi Watershed

Random Quote

“The Humanists abominated the rhythmical poetry of the Middle Ages from an exaggerated enthusiasm for ancient classical forms and meters. Hymnody then received its death blow as, on the revision of the Breviary under Pope Urban VIII, the medieval rhythmical hymns were forced into more classical forms by means of so-called corrections.”

— ‘Father Clemens Blume, S.J.’

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