The Feast of Divine Mercy is celebrated on the first Sunday after Easter and was instituted in 2000 by John Paul II, but the history of this feast began decades earlier. It was 1931 when Jesus entrusted Saint Faustina Kowalska with the message of Divine Mercy, which then spread rapidly. It was He Himself who told her: “I desire that there be a Feast of Mercy. I want the image that you will paint with a brush to be solemnly blessed on the first Sunday after Easter; this Sunday is to be the Feast of Mercy” (Diary, 49).
In the following years, Jesus made this request again in 14 apparitions, precisely defining the day of the feast in the Church’s liturgical calendar, the reason and purpose for its institution, how to prepare for it and celebrate it, as well as the graces associated with it. “Souls perish, despite My bitter Passion (…). If they do not adore My mercy, they will perish forever,” Jesus told Saint Faustina.
The first Sunday after Easter. Why?
There is a profound theological significance in choosing the first Sunday after Easter, namely, the indication of the close link between the paschal mystery of Redemption and the Feast of Mercy. “Now I see that the work of Redemption is connected with the work of Mercy requested by the Lord,” Sister Faustina herself notes. This link is emphasized even more by the novena preceding the feast, which begins on Good Friday. Jesus desired this novena and, regarding it, said that He would “bestow graces of every kind.”
A great feast, as demonstrated by the promises
Jesus said: “On that day, whoever approaches the fountain of life will receive complete remission of guilt and punishment.” A particular grace is linked to Communion received worthily on that day: “complete remission of guilt and punishment.”
Jesus’ generosity was not limited to this grace alone, extraordinary though it was. In fact, He said that “He will pour an entire sea of graces over the souls who approach the fountain of My mercy,” because “on that day, all the channels through which divine graces flow are open. Let no soul be afraid to draw near to Me, even if its sins were like scarlet.”
Conditions for obtaining the plenary indulgence
On June 13, 2002, John Paul II enriched the feast of Divine Mercy by granting a plenary indulgence to the faithful who, with their hearts completely detached from affection for any sin, even venial sin, fulfill the usual three conditions, namely:
1. Sacramental Confession;
2. Eucharistic Communion;
3. Prayer for the Pope’s intention (for example: Our Father, Hail Mary, Glory Be, or another prayer).
In addition to these conditions, on Divine Mercy Sunday, this year April 16, in any church or oratory, the faithful must participate in devotional practices held in honor of Divine Mercy, or at least recite, in the presence of the Most Blessed Sacrament of the Eucharist, publicly exposed or reserved in the tabernacle, the Our Father and the Creed, together with a pious invocation to the merciful Lord Jesus (for example: «Merciful Jesus, I trust in you»).
Some important clarifications about the indulgence
Sacramental Confession, Eucharistic Communion, and prayers for the intentions of the Supreme Pontiff may be completed several days before or after the day on which the indulgence is obtained. However, it is preferable that Communion and prayer for the Pope’s intentions be offered on the same day on which the indulgenced work is performed. Moreover, although Communion is sufficient to obtain the indulgence, it is certainly better to receive it while participating in Holy Mass.
As for the sacrament of Penance, ideally it should be received before obtaining the indulgence, since it restores us to full communion of love with God, giving us his very life and holiness. The many saints and blesseds who turned to it weekly (such as Saint John Paul II) or even daily (such as Saint Charles Borromeo and Saints Philip Neri and Alphonsus Maria de Liguori) knew this well.
Another, more practical reason not to postpone Confession is that, caught up in a multitude of commitments, we run the risk of no longer being able to find time for Confession, thus nullifying that precious gift of grace that the Church has offered us through the indulgence.
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