The paper argues that the faithful should rediscover the value of Eucharistic Adoration in their lives as an opportunity to draw mercy, renew and deepen one’s personal faith in the Eucharistic Jesus who is willing and ready waiting for us. Personal commitment is very important in this regard for the Christian assembly to participate in God's merciful love. When the principles and values of liturgical decorum are fully integrated, Christian worship will be a place where one can draw the mercy of God in order to rekindle one's baptismal commitment and Christian vocation. In this way, the liturgical assembly must show mercy to one another like Our Father in Heaven (Merciful like the Father - Misericordes sicut Pater).

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In 1931 a young and poorly-educated Polish nun, Sister Maria Faustina Kowalska had a series of visions of Christ. Appearing as the Divine Mercy, with two rays radiating from His heart, the vision instructed Faustina to have painted a devotional image. The visions also led to the institution of a series of prayers. This article explores the controversial history of the Divine Mercy devotion (and the various images associated with it), centred around the charismatic role of Faustina herself (canonised in 2000) and the efficacy of her Divine Mercy Chaplet in providing lay access to the remission of sins. It explores the lived religious experiences and discursive subjectivities of a number of devotees to the Divine Mercy and maps the ways in which this meditative and materially-expressed form of prayer offers them strategies for mediating challenging personal and social difficulties. Through exploring the visual and material practices surrounding this form of prayer and the gendered and embodied forms of solace it offers, this article will enable greater appreciation of this evolving form of Catholic spirituality as a socio-cultural as well as individual, subjective practice.

American Research Journal of Humanities & Social Science, 2019

This paper inquired the vivid picture of Philippines as a bastion of Christianity in the Southeast Asian region being concretized through its people's rich religiosity being affected by the connubial of western and eastern cultures. Typifies by devotions and worships akin to its long picturesque antiquity while passing the praxis generation through generation. A marked of an active interlocutor of people's culture and faith, the experienced of Quiapo and Turumba in the Northern Region of the Philippines served as quintessence of popular religiosity of the brown-skinned men and women of the Pearl of the Orient seas.

Pacifica 18/2 (2005) 198-222

Four broad but overlapping areas of spirituality can be identified in Catholic life in New Zealand in the period between the two world wars: affective devotion to Christ and the saints; active social engagement, whether in the form of charity or the promotion of Christian values; Eucharistic piety, including the extra-liturgical cult of the Eucharist alongside increased reception of the Blessed Sacrament and greater participation in the liturgy; and the intensification of lay spirituality by imitating the religious life through third orders and retreats. Catholic spirituality was dominated by the clergy and based on international models, thereby promoting a distinct religious identity. Protestant antagonism towards Catholic spirituality was limited, however, and the Church’s leaders sought to avoid religious conflict, seeing secular indifference, rather than aggressive Protestantism, as the real threat to Catholic religious commitment and as the primary justification for introducing new forms of spirituality.