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"I want the first Sunday after Easter to be the Feast of My Mercy. My daughter, speak to the whole world of My immeasurable Mercy! The Soul who has confessed and received communion on that day will obtain full remission of faults and punishments. I want this Feast to be solemnly celebrated throughout the Church."
With these words, Jesus asks Saint Faustina to help institute the Feast of Divine Mercy celebrated on Sunday.
These apparitions seem to encapsulate 2000 years of the history of the Church: Jesus asks to have an image revealed, asks us to pray and gives us the chaplet of Divine Mercy, recalls the sacraments of Confession and the Eucharist, invites us to make novenas; proposes and strengthens indulgences; and reminds us of the imperishable compendium of holiness made available to all Christians, even the least prepared. The greatness of this solemnity is demonstrated by the Lord’s own promises: - "On that day, whoever approaches the source of life will achieve total remission of sins and punishments.”
A particular grace is linked to the Communion received that day in a worthy way: "the total remission of sins and punishments". This grace - explains Fr I. Rozycki, an excellent dogmatic who worked at the request of Cardinal Karol Wojtyła on the theological analysis of the writings of Saint Sister Faustina, is something decidedly greater than the plenary indulgence. The latter consists only in remission of temporal punishments, deserved for sins committed. It is essentially greater even than the graces of the six sacraments, except the sacrament of baptism, since the remission of sins and punishments is only a sacramental grace of holy baptism. Instead, in the promises reported, Christ linked the remission of sins and punishments with Communion received on the Feast of Mercy, that is, from this point of view he raised it to the rank of "second baptism". It is clear that Communion received on the Feast of Mercy must be not only worthy, but also fulfill the fundamental demands of devotion to Divine Mercy. Communion must be received on the day of the Feast of Mercy. Confession - as Don I . Rozycki says - can be done earlier (even a few days). The important thing is to have no mortal sin on your conscience. Jesus did not limit his generosity only to this, albeit exceptional, grace. In fact, he said that "a whole sea of graces will pour over the souls approaching the source of My mercy", for "on that day all the channels through which divine graces flow are open. Let no soul be afraid to approach Me even if his sins were like scarlet." This devotion invites the faithful not to fear God when He is found, indeed in the moment he moves generously towards them. The Love of God is warmth that warms and illuminates unwanted and extinguished souls, but without the adherence of the human will, which corresponds to this grace, the salvific encounter cannot occur.
Don I. Rozycki writes that an incomparable greatness of graces related to this feast manifests itself in three ways: - all people, even those who did not previously have devotion to Divine Mercy and even sinners who only converted that day by confessing, can participate in the graces that Jesus prepared for the feast; - Jesus wants on that day to give men not only saving graces, but also earthly benefits - both to individuals and to entire communities; - all graces and benefits are accessible to everyone on that day, as long as they are asked with great confidence. I have often meditated on the fact that many contemporary Catholics have, in fact, lost their sense of sin. Unlike the great sinners of the past, today, the contents of the Ten Commandments are virtually ignored, which makes it very unlikely, except for miracles, that we will confess and do it well.
Jesus clearly says this to Saint Faustina: "Souls perish, despite My painful Passion (...). If they do not worship My mercy, they will perish forever.” The Passion of Jesus Christ has offered all of us the means of salvation, but these pious instruments must be known to use so that they are not in vain. On closer inspection, these revelations cannot be accused of "goodness" because the call to Hell is always present, just think that Sister Faustina, under the guidance of an angel, had the tremendous experience of visiting Hell narrating its eternal anguish and pains. Jesus did not shed His Divine Blood to see us damned, although this is a far from remote possibility considering the gift of free will. He does not stop looking at His children with a loving gaze and His creative power continues to devise holy remedies, hinged in the Tradition of the Church, so as not to destroy us eternally. Let us think of the Chaplet of Divine Mercy, dictated by the Savior. It makes up for the needs even of the dying, provided it is recited close to them. We do not know the extraordinary means of salvation that Jesus can work in the secret recesses of the soul that will benefit from this or other prayers, we only know that He knows how to “open all the channels” of His holy Goodness. We must pray, the rest will be accomplished by Divine Omnipotence.
Holy God, Holy Strong, Holy Immortal: have mercy on us and on the whole world. This exclamation that is recited at the end of the Chaplet confirms that salvation passes through the mercy of God and the prayer of the faithful.
Pope St. John Paul II was instrumental in these Heavenly plans, he ardently wanted Saint Faustina, and the mission entrusted to her by Jesus, to be recognized, known and celebrated. On March 7, 1992, John Paul II signed the decree on the heroic virtues of Kowalska, and on December 21, 1992 he published the decree on the miracle that occurred through her intercession. The following year, on April 18, 1993, the beatification took place and on April 30, 2000 the canonization of the saint.
Two stories, both having Poland as their base and holy Paradise as their destination for all men of good will.