Divine Mercy: The Heart of the Gospel

The Mercy of God and Modern Medicine 151 physical, psychological, social or spiritual. Physical pain is readily understood and identified as the result of injury, disease or general physical deterioration. It affects not only the physical functioning and well-being, but also mood, concentration and social interaction. Basically symptomatic in nature and indicative of some other problem underlying its own manifestations — so pain is a good thing — it tells you you are alive and it tells you that something is wrong somewhere. Physical pain, even though localized in origin, tends to affect the whole person and can thus dominate all other human needs and experiences. “Once, when I was very tired, and in much pain, I told Mother Superior about it and received the answer that I should get used to suffering. I listened to everything that Mother told me,” (the voice of obedience here), “and then I went out. Our Mother Superior has great love of neighbour and especially great love for the sick sisters, as every­ one knows. And yet, as regards me, it is extraordinary that the Lord Jesus has permitted that she not understand me, and that she test me much in this respect” (700). Psychological pain often arises, not only as a result of dealing with or refusing to deal with the fact o f one’s impending death, but also from a component realization o f a loss o f control and self-determination. The renunciation o f plans, hopes and dreams, and the radical alteration of one’s sense of the future. Again we see this in Blessed Faustina’s Diary as she struggled to be ready for the hour when God would call her, and if you refer to the index that Father George Kosicki has done, you will find this under her “Retreats in Preparation fo r Death. ” You will see the growth that she makes in this regard. This pain is manifested through great mood swings, through profound emotional responses and other expressions of deep, mental anguish. Social pain is the term commonly used to express the complexity of a dying person’s interpersonal relationships. It is characterized by a feel­ ing of isolation, which in itself is an anticipation of the loss o f these rela­ tionships. That is actually what entry no. 700 is talking about in relation to Mother Irene. She could not understand what Sister Faustina was telling her. Difficulties in communication, whether as expressions of active affection or steps in a process of reconciliation, often compound the dying person’s desire to resolve important human relations in the face of the great mystery o f dying. The patient feels overwhelmed and is often afraid or unable to speak, either out o f fear of losing emotional control or