Divine Mercy: The Heart of the Gospel

A Contribution to the Discussion on the Feast of The Divine Mercy 131 thest point of the eschatological interpretation o f the eighth day, since it formally denies this name to the Lord’s Day (that is, Sunday) and reserves it for the age to come. This eastern tradition is likewise found in St. Ambrose, in his Exposition o f Luke, VIII, 23 (C.S.E.L., XXXII, 401). The uncanny connection these elaborations concerning the Octave Day of Easter have with the data from the revelations granted to Bl. Faustina comes through loud and clear in these considerations o f the author o f The Bible and the Liturgy: The ogdoad (octave) in Scripture has for its purpose, according to Gregory of Nyssa...that of keeping our eyes fixed on the future life (P. G., XMX, 52 B) (and so the second, or final perfection). Gregory finally adds: “The memory o f the octave introduces into the Psalm (VI) an exhortation to penitence, for the inheritance is prepared for the just in the octave, and there also is the judgment of God.” Fr. Danielou comments: “We are thus led back in conclusion to the escha­ tological meaning o f the mystery, the octave having for its purpose to renew in us the memory o f the future life, to keep alive our zeal” (B and L, p. 273). Is it difficult to recognize in this comment our Lord’s intention that the Divine Mercy message and devotion be instruments for preparing the world for His final coming? And the venerating o f His special image on the very day of the Octave, which our Lord so very much desires, as is evident from the many times He reminds His confidante o f it, does it not have the task o f reminding the faithful about the demands o f Mercy, that is, o f trust in the divine promises and o f the practice of works of mercy, as the hallmark o f true Christians, who are to become merciful and perfect as their Father in heaven, and concerning which they will be judged finally? A propos, I believe it will be worth our while to look into Fr. Danielou’s reflection on a thought taken from St. Gregory o f Nyssa’s commentary on the topic o f the eight Beatitudes (De beat., 8, P. G., XLIV, 1292 A-B): For Gregory, the octave has a mystical significance. It repre­ sents the summit of the spiritual life, for here eternal life has already begun. And the symbols by which he describes it are those by which he defines the spiritual life: it is the return o f man to his