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Works of mercy (sometimes known asacts of mercy) are practices considered meritorious inChristian ethics.
The practice is popular in theCatholic Church as an act of bothpenance andcharity. In addition, theMethodist church teaches that the works of mercy are ameans of grace that evidenceholiness of heart (entire sanctification).[1][2]
The works of mercy have been traditionally divided into two categories, each with seven elements:[3][4]
Pope John Paul II issued a papal encyclicalDives in misericordia on 30 November 1980, declaring that "Jesus Christ taught that man not only receives and experiences the mercy of God, but that he is also called upon 'to practice mercy' towards others."[5] Another notable devotion associated with the works of mercy is theDivine Mercy, which derives from apparitions ofJesus Christ toSaint Faustina Kowalska.
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Based on Jesus' doctrine ofthe sheep and the goats, the corporal and spiritual works of mercy are ameans of grace as good deeds; it is also a work of justice pleasing to God.[6]
The precept is an affirmative one, that is, it is of the sort which is always binding but not always operative, for lack of matter or occasion or fitting circumstances. In general it may be said that the determination of its actual obligatory force in a given case depends largely on one's capacity. There are easily recognizable limitations which the precept undergoes in practice so far as the performance of the corporal works of mercy are concerned. Likewise the law imposing spiritual works of mercy is subject in individual instances to important reservations. For example, some may require particular tact, prudence, or knowledge. Similarly to instruct the ignorant, counsel the doubtful, and console the sorrowing is not always within the competency of everyone. However, to bear wrongs patiently, to forgive offences willingly, and to pray for the living and the dead, do not require some special array of gifts or talent for their observance.[7]
In his message for the 2016 World Day of Prayer for the Care of Creation,Pope Francis suggested "care for creation" as a new work of mercy, describing it as a "complement" to the existing works.[8] Francis characterized this new work as having both corporal and spiritual components. Corporally, it involves "daily gestures which break with the logic of violence, exploitation and selfishness". Spiritually, it involves contemplating each part of creation to find what God is teaching mankind through them.[9][10][11][12][13][14] This pronouncement extensively quoted the encyclicalLaudato si', and CardinalPeter Turkson, who helped write the encyclical, clarified that the addition of this work of mercy was part of Francis' intention forLaudato si'.[11][13]
Corporal works of mercy are those that tend to the bodily needs of other creatures. The standard list is given by Jesus in Chapter 25 of the Gospel of Matthew, in the famous sermon on the Last Judgment.[15] They are also mentioned in theBook of Isaiah.[16] The seventh work of mercy comes from theBook of Tobit[17] and from themitzvah of burial,[18] although it was not added to the list until the Middle Ages.[19]
The works include:
Just as the corporal works of mercy are directed towards relieving corporeal suffering, the aim of the spiritual works of mercy is to relieve spiritual suffering. They were codified in or before theCatechism of the Council of Trent of 1566.[6]
The works include:
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The corporal works of mercy are an important subject of Christian iconography. In some representations of theMiddle Ages, the seven works were allegorically juxtaposed with theseven deadly sins (avarice, anger, envy, laziness, unchastity, intemperance, pride). The pictorial representation of the works of mercy began in the 12th century.
TheMaster of Alkmaar painted the polyptych of theSeven works of mercy (c. 1504) for theChurch of Saint Lawrence inAlkmaar, Netherlands. His series of wooden panel paintings show the works of mercy, with Jesus in the background viewing each, in this order: feed the hungry, give drink to the thirsty, clothe the naked, bury the dead, shelter the traveler, comfort the sick, and ransom the captive.
The painting of theSeven Works of Mercy byFrans II Francken (1605) represents the acts not as a picture cycle, but in one single composition.
A major work of the iconography of mercy is the altarpiece ofCaravaggio (1606/07) inNaples, which was commissioned by the Confraternità delPio Monte della Misericordia for their church. This charity brotherhood was founded in 1601 in Naples. The artist painted theSeven Works of Mercy in one single composition. Regarding the sharp contrasts of the painting'schiaroscuro, the art historianRalf van Bühren explains the bright light as a metaphor formercy, which "helps the audience to explore mercy in their own lives".[21]
InMethodist teaching, doing merciful acts is a prudential means of grace.[22] Along withworks of piety, works of mercy evidencegrowth in grace and are characteristic of those who haveChristian perfection.[23][24] In this sense, theMethodist concern for people at the margins is closely related to itsworship.[25] As such, these beliefs have helped create the emphasis of thesocial gospel in theMethodist Church.[26]
Methodist works of mercy are:[22]
Works of mercy are, therefore, not merely good deeds but also channels through which Christians receive God's grace.
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.
This article incorporates text from this source, which is in thepublic domain.John Wesley believed that "means of grace," include both "works of piety" (instituted means of grace) and "works of mercy" (prudential means of grace). He preached that Christians must do both works of piety and works of mercy in order to move on toward Christian perfection.
Christian Perfection is "holiness of heart and life." It is "walking the talk." John Wesley expected Methodists to do not only "works of piety" but "works of mercy"—both of these fused together put a Christian on the path to perfection in love.
Why, that both repentance, rightly understood, and the practice of all good works, – works of piety, as well as works of mercy, (now properly so called, since they spring from faith,) are, in some sense, necessary to sanctification.
In this sense, Methodist concern for people at the margins is closely related to its worship.
He clearly thought that there is an experience of sanctification in which there is a total death to sin and a complete renewal of the image of God. His various qualifications concerning the nature of perfection did not, however, weaken the Methodist stress that one must press on towards perfection in this life. Much of the social activism of Methodism sprang from this stress.
This article incorporates text from a publication now in thepublic domain: Herbermann, Charles, ed. (1913). "Corporal and Spiritual Works of Mercy".Catholic Encyclopedia. New York: Robert Appleton Company.
