The Message of Divine Mercy is that God (Father, Son, and Holy Spirit) Loves YOU and that He wants you to understand that His Mercy is greater you’re your sins. Knowing this, we can approach God with trust, receive His Mercy and let it flow through us to others.

The Message of Divine Mercy is central to the teachings and traditions proclaimed in the Catholic Church from the Old Testament to the New Testament.














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The diary contains revelations on God’s love for humanity inspiring us  to have greater trust in Him—His kindness and plan for us.

           ST. Faustina tells us that God’s main attribute is His Mercy (163,176) and that He longs to be united with us.


God’s desire for us becomes manifested in Jesus’ Paschal mystery (life, death, resurrection) which in turn materialize in the Eucharist, the Catholic Church, its clergy, its sacraments, and its faithful.


Jesus’ paschal mystery was shown clearly to St. Faustina in today we called the Divine Mercy image. On February 22do of 1931, Jesus showed himself to St. Faustina with a pale and a red ray flowing out of His heart. The pale ray symbolizes baptism; that is, God’s desires to be in a relationship (communion) with us healing and satisfying all of our needs. The red ray is His very blood which stands as the seal of God’s covenant with humanity (47). What is more, Jesus appears resurrected, a “Mercy” that cannot be overtaken by the evil of the world, but at the same time – as a suffering lamb with the nail wounds in His hands and feet. Love overcomes evil and love gives himself up for the other.


           What great benefit we could draw from meditating on the different ways that God shows us His love. We find God’s longing for us in the bible (prodigal son, Mary Magdalene, the crucifixion, resurrection, etc), in life’s events, and in the revelations noted in St. Faustina’s diary.


Pause for a second….

Get a moment with yourself

And let your soul respond from your inner being….


Do you believe that God loves you?

If so, do you put your trust in Him or





This is the essence behind the devotion to Divine Mercy. We meditate on God’s love and learn to trust that He is a good God, filled with love and kindness, and ready to pour happiness and blessings unto us.


The more we capture the love God has for us, the more we trust in Him and are able to freely fall into His arms (the mother’s womb).


             In His arms, we feel accepted, respected, and loved...without a hidden agenda – just simply because we are who we are: His children.


             This message is so important to our Christian journey that the church's magestirium, led by John Paul II, has deemed necessary to declare the Sunday after eastern the feast of Divine Mercy. Furthermore, John Paul II’s encyclical on Mercy, Dives in Misericordia (1981), help us to confirm and understand what our souls feel already drawn to believe.       

First, the Pope writes that Mercy is love’s second name,

and second, that God’s greatest attribute is His Mercy.


             Pope Benedict XVI tells us also that “mercy” is the core of the gospel; it is God’s very name and by which He reveals Himself in the Old Testament and more fully in the New Testament. It is the incarnation of redemptive and creative love.


This web page presents to us the opportunity to learn more about God’s Divine Mercy and His plan for us to enjoy eternal love and happiness.


                                                    Do you trust Him?


In the book of Hosea, God speak the following words: “For I desire


                                   Not sacrifice,

                           And acknowledgment of God

                                   Rather than burnt offerings.” (Hosea 6:6).


God wants Mercy.


The Hebrew language provides two important translations for “Mercy” that help us reflect on the implications of God’s request:


First, God’s desire to have a relationship with us

and second, how being engulfed in this love moves us to do what Christ did for us:                                                                                                                                          heal the needy.


The two translations are hesedand rochamin.”


The Hebrew Word “hesed” is considered by the Holy Father to be the masculine form of “love.” The word means steadfast love, faithful, loyal or a “covenant.”


According to the Roman Catholic bible scholar John L Mckenzie, the word “hesed” is most often used in the Hebrew language in connection with other words that serve to accentuate the full meaning of the word “mercy.” For instance,

     * Hesed-emel is used to imply steadfast love

     * Hesed-sedekah means pure, holy, and just love.

     * and Hesed-yesua means salvific love or a love that rescues and heals.


God asks us for “hesed” and “knowledge of God” rather tan “sacrifices” and “burnt offerings

emphasizing His Desire to know us personally and intimately.


He does not want superficial ways to keep this relationship between us and him alive since that would make the relationship a hoax.

God wants a sincere giving of each other.


What else works in a relationship? Deep in our soul, don’t we long for a relationship too?


             I dare you to ask out loud:

                          Does God desire to have a personal relationship with me?


Looking for answers in the bible, in the traditions of the Catholic church, and (recently) in the diary of St.Faustina, the answer is a resounding



             What is stopping us?

It is a reality that relationships are interrupted by a lack of disposition which in turn destroys Trust on each other. Our relationship with God is disturbed by sin which weakens our Will, intellect, and Spirit obscuring in us the kingdom of heaven and God’s Holy Will. It disturbs the life force that flows out of the Creator, our very Father, and source of our happiness.


             God knows that we are good (Gen 1:31), and to ensure that we don’t loose this path to life and happiness, He instituted the Sacraments. The Sacraments are a mystical relationship between you (union of flesh and spirit) and God (a spirit). They are baptism, confirmation, Eucharist, Reconciliation, holy orders, matrimonies, and anointing of the sick. The sacraments originate in Jesus, the lamb that was slain for us, placing us into a relationship with God.

             Every relationship has a beginning (or introduction phase) and an on-going affair. The sacrament of baptism initiates us into a relationship with God. As we grow as Christians, the sacrament of confirmation allows us to deepen our baptismal gifts uniting us ever closer to Christ, strengthening our identity as God’s children, increasing the gifts of the Holy Spirit and binding us every more closely to the Church (CCC #1303).  The implications are almost too good to be true. Our creator (the communion of the Trinity) who delighted in making us (Gen 1:26) creates a path to guide us back to our mother (birth-relationship) by humbling Himself to His creation and despise their rejection gives His soul and Divinity for them as a sacrifice of Love. This sacrifice of love is manifested in the sacraments which are the Trinity’s desire to have an intimate relationship with us.


The second Hebrew translation of the word “mercy” is “rachamim” which means “compassionate love.” The Holy Father tells us that “rachamim” carries the female form of “love.” We find the roots of the word “rachamim” in “rechem” which means “mother’s womb.” This particular translation of the word Mercy points, again, to the intimacy desired in a relationship with God whom love for us is as the mother’s to her child in the womb.

When our souls become open to this intimacy and we allow ourselves to be loved in this manner, we respond by showing this same love to others who are currently experiencing our previous state of loneliness, depression, sickness, different needs, and difficulties.


This desire to love the neighbor, in the face of sin and its unfortunate consequences, is known as Mercy.


“Love” is a communion where one gives himself entirely for the other and to look for the good in the other. The polish theologian Ignacy Rozycki” tells us that “Catholic Traditional moral theology sees the virtue of Mercy as flowing out of love for the other. It is this virtue that moves us to assist the suffering person….” “Mercy, in moral theology…is not love of self” but the result and the extension of love. For instance, playing with children, conjugal love, or adoring Christ are acts of love. Giving food to the hungry, drink to the thirsty, and caring for the needy (in general) are acts of Mercy.


To motivate and help this response from the Christian to God’s love,  The Catholic Church has provided literature on what spiritual and corporal works of Mercy are.


             “Mercy” is the model of the Christian life (and Christ calls us to follow it). It is the covenantal love, rescuing love, and compassionate love that restore us from a state of sin, oppression, and sickness to our true dignity: an image of love. Mercy crowns every act of God; Mercy is the beauty of nature, the story of creation, the liberation and salvific events depicted in the Old and New Testament, and the on-going power of love which animates our very spirits and draws us into the dynamic of relationships. God’s mercy is beyond our understanding. Although our souls cry as children would for their mother’s arms, we find the concept of mercy difficult to capture. The revelations that our Lord Jesus had given to St. Faustina Kowalksa, the apostle of Mercy, can prove helpful in  deepening further on this beautiful mystery.

             Who is Saint Faustina Kowalksa? A sister, from the Congregation of Sisters of

Our Lady of Mercy, who – being obedient to her spiritual director – wrote a diary of

around 600 pages about revelations given by Jesus himself regarding God’s Divine

Mercy.  This message of Mercy has appeared to be what our current society, in our

suffering and struggle, need. Even before Faustina’s death, the message of Mercy had

spread through Poland.






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On the cross, the fountain of My mercy was opened wide by the lance for all souls-no one have I excluded! (1182)