'DIVINE MERCY' CULT IS REMINISCENT OF COVID SCAM

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'Divine Mercy' is a cultish, fraudulent devotion, suppressed by the Holy Office under Pope Pius XII and rehabilitated by the Polish John Paul II, posterboy for the conciliar, Novus Ordo, Synodal, counterfeit religion. The original image for 'Divine Mercy' was painted to Sr Faustina Kowalska's specifications by a Freemason, Eugeniusz Kazimirowski, a major mover in the local Vilnius Lodge - a particularly dark, sinister brand of Freemasonry - who later committed suicide.

St Thomas, in the Gospel for the Mass of Low, or Quasimodo Sunday (now disguised as 'Divine Mercy' Sunday), would have had difficulty seeing, let alone touching - as Our Lord directed him - the wounds as shown in the hands of the resurrected Christ: they're almost invisible. 

The image, in contrast to the majestic Sacred Heart now 'disappeared' from Novus Ordo churches, is literally heartless. The rays of light exactly correspond with the Freemasonry compass. The red and white coloration would have appealed to the Polish Messianism fixation evident in the Mariavites, excommunicated en masse in 1906, to whose cult 'Divine Mercy' has many similarities, and would go a long way towards explaining its instant success in Poland.

Faustina's bishop, Archbishop Romuald Jałbrzykowski, who consistently opposed Faustina's supposed revelations, never authorised the display of the painting by Faustina's spiritual director, Fr Michael Sopocki, in the absence of his Ordinary. 

More offensive to Catholic doctrine and sentiment is Faustina's claim that blessings are bestowed by the painting. That's idolatry. Quite the thing, idolatry, apparently, with thousands of Catholics the world over flocking to venerate the image in processions and churches in a counterfeit religion ruled by an antipope. Robert Prevost ('Pope Leo XIV') was exposed recently as having worshipped the demon goddess Pachamama. He is thereby an apostate who can hold no office whatsoever in the One, Holy, Catholic and Apostolic Church.

The image has had feet attached - artistic licence, perhaps?

Faustina is hailed as a 'prophetess'. She said her devotion would bring to the Church "a new splendour", and hundreds of thousands of her followers insist that her 'prophecy' is already fulfilled. How come? In 1958 (while her diary was still on the Index of Prohibited Books), in many traditionally Catholic countries Sunday Mass attendance was 75%; now in those regions it's 17 %. Res ipsa loquitur (the fact speaks for itself).

Fr Sopoćko praised Faustina and promoted her image

Any Carmelite familiar with St John of the Cross and St Teresa of Avila, Doctors of the Church, would discern a large rat lurking in this new, conciliar devotion which usurps the Sacred Heart. A Carmelite would wonder at Faustina's relationship with her spiritual director, Fr Rev. Michael Sopoćko, who asked her to write her visions and locutions in a diary to save him time hearing her confessions. Faustina is described by one authority as the victim of the most incompetent spiritual director in Christendom. How long would Fr Sopocko or Faustina have lasted in any of St Teresa's houses?

Teresa would also have given very short shrift to Faustina's notion of Mercy über alles - of Mercy trumping Justice. Mind you, that was Jorge Bergoglio's theme and 'Pope Leo', has taken it to heart., making the cult of 'Divine Mercy' the perfect advertisement for the cult of Modernist Rome.

It's surely fair to say that after blaming the suppression of the Diary on 'faulty translations', Faustina's devotees would love to check out the original source material. They can't. Not even scholars. It's under lock and key.

Faustina heard voices in her head. She said she was threatened by Jesus. Pardon me? God does not give threatening locutions. Her archbishop found her revelations repellent. From day one. The Holy Office based its suppression on the opinion of all Poland's bishops. All the 'Divine Mercy' promises were made by Faustina without a plenary indulgence. She asserted that the Sacred Host 'came out of the tabernacle into her (unconsecrated) hands' (thereby making her the world's first ever 'Eucharistic Minister'?). And so on. Ad nauseam.

The attitude of Catholics in regard to 'Divine Mercy' in New Zealand at least and it seems in many other countries, reminds one of their sheepish behaviour during the Covid scam, when false shepherds cancelled Holy Mass and locked churches; when the faithful lined up for a 'vaccine' derived from the cells of aborted babies and those who refused it were treated as pariahs. Just as pearl-wringers now treat people who refuse to believe in 'Divine Mercy'.

When it inspires 'good Catholics' - including bishops - to accept holus-bolus all its errors (including offering the divinity of God to God, a theological impossibility), 'Divine Mercy' must indeed be a dark devotion. It appeals to our lazy, fallen human nature by its implicit suggestion that fronting up to confession and Communion once a year will wipe your slate clean and admit you to heaven, no questions asked, no merits necessarily earned. 

It perfectly reflects the psychology of the easy, new conciliar religion which wishes to attract adherents of any and all false religions as 'pathways to God'. We need to remind ourselves that presumption is one of the six sins against the Holy Ghost.

The outlook for Catholicism is grim. Thank God for that rare hold-out, that bulwark of the Catholic Faith - the Society of St Pius X, which states: 

"Many people have certainly received graces from the devotion to Divine Mercy propagated by Sr. Faustina, and her personal piety was exemplary. This does not necessarily mean that this devotion is from God. It is true that Pope John Paul II promoted this devotion, that it was through his efforts that the prohibition was lifted on April 15, 1978, and that he even introduced a feast of Divine Mercy into the Novus Ordo.

 

" ... ['Divine Mercy] is a Sacred Heart without a heart, without reparation, without the price of our sins being clearly evident. It is this that makes the devotion very incomplete and makes us suspicious of its supernatural origin. This absence of the need for reparation for sins is manifest in the strange promise of freedom from all the temporal punishment due to sin for those who observe the 3:00 pm Low Sunday devotions.

 

How could such a devotion be more powerful and better than a plenary indulgence, applying the extraordinary treasury of the merits of the saints? How could it not require as a condition that we perform a penitential work of our own? 

"I am uniting Myself with you so intimately as with no other creature.” (The Diary, §707, p. 288). This gives every appearance of being a claim of being more united to Jesus than anybody else, even the Blessed Virgin Mary, and certainly more than all the other saints. What pride, to believe such an affirmation, let alone to assert that it came from heaven! “And the Lord Jesus said to me, Don’t cry. You are that saint.” (§1650, p. 583). These are words that most certainly no true saint would affirm.

 

She praises herself on several occasions through words supposedly uttered by Jesus. For example: “Beloved pearl of My Heart, I see your love so pure, purer than that of the angels. Sr Faustina claimed to be exempt from the Particular and General Judgments. On February 4, 1935, she already claimed to hear this voice in her soul: “From today on, do not fear God’s judgment, for you will not be judged” (§374, p. 168).

Add to this the preposterous affirmation that the Host three times over jumped out of the tabernacle and placed itself in her hands (§44, p. 23), so that she had to open up the tabernacle herself and place it back, a presumption on God’s grace which goes beyond all reason, let alone as the action of a person supposedly favored with innumerable and repeated mystical and supernatural graces.  

The “Divine Mercy” devotion is arguably a Novus Ordo devotion, because the lack of need for expiation mirrors the change in the Novus Ordo Mass. But consider this: even if it were harmless enough (and even that may be going too far - if the devotion is not from Heaven, where else might it be from?!), it is still not a true devotion. As such the effect of its spread will always be to undermine the spread of true devotions.

(Every 'Divine Mercy' chaplet prayed - maybe because it's quicker - means one fewer Rosary.) 

... the devil does not need to get us to do actively evil things all the time: he just needs us not to do the good which we should be doing. [E]ven if there isn’t anything actively evil, the mere fact that it is a replacement for something good serves the enemy’s purpose.

 

[I]t ought to be fairly clear that this is not something that Traditional Catholics want to be getting involved in. And it is certainly not something that would ever be promoted by a priestly Society which sees its duty as defending the Catholic faithful from the post-Vatican II wasteland.  [T]roubling evidence is mounting which shows the promotion by the SSPX of this condemned, modernist devotion and of its the ascendency amongst the SSPX laity (redacted). https://thecatacombs.org/archive/index.php?thread-1310.html

 We are indebted to Stephen Kokx of Kokx News, Kirk Hansen from Ascent of Mount Carmel and Nate Vaughan and Sebastian Malik from Real Divine Mercy for many of the insights cited above. View the video Divine Mercy Devotion EXPOSED: Sr. Faustina's Writings Are Not Catholic.

Jesus Christ had reason indeed to ask that inexpressibly sad question, "But yet the Son of man, when he cometh, shall he find, think you, faith on earth?" (Luke, 18:8)

How Faustina’s postconciliar cult eclipsed the Sacred Heart, renamed Low Sunday, and sold Catholics a mercy discourse that too easily slips from repentance into presumption.

 

The day that used to belong to Easter

 

What used to be Low Sunday, Quasimodo Sunday, Dominica in albis, the close of the Easter Octave, has been rebranded in the postconciliar world as “Divine Mercy Sunday.” John Paul II tied the day to Faustina’s revelations in 2000, and later Vatican texts simply speak of the Second Sunday of Easter “or Divine Mercy Sunday.”

 

The postconciliar Directory on Popular Piety even describes the devotion as something that has developed and spread in “recent years” in connection with the octave of Easter. In other words, this was not the immemorial identity of the day. It was an overlay added later.

 

And that change is important. Because once you rename a day, you reshape how ordinary Catholics experience it. Instead of seeing Easter Week crowned by the Church’s ancient meditation on the newly baptized, on St. Thomas, and on the close of the Paschal octave, countless people now treat the whole week as a countdown to the “big” mercy Sunday, the day of special promises, special images, special devotions, special chaplets, special branding. Easter itself becomes, for many, the runway. Faustina becomes the headliner.

 

 

Even orthodox priests ...

What Low Sunday actually was

 

The older tradition describes this Sunday as Quasimodo from the Introit, Dominica in albis because the neophytes laid aside their white baptismal garments, and Pascha clausum because it closed the Easter Octave. The Catholic Encyclopedia says the same, adding that the Sunday’s very name pointed to the newly baptized and to man’s renewal through the Resurrection. This was a day rooted in baptism, Easter, and the apostolic witness of St. Thomas.

 

That older liturgical focus was also doctrinally crisp. The Gospel of the day turns on the risen Christ standing in the midst of the Apostles, showing them His hands and His side, breathing the Holy Ghost, and conferring the power to forgive sins.

The point is the Resurrection, the wounds, the apostolic mission, the sacrament of Penance, and the confession of faith: “My Lord and my God.” That is a far stronger Catholic architecture than the syrupy devotional atmosphere that now engulfs the day in most parishes.

 

Rome really did suppress the Faustina devotion

 

This is the part the propaganda always tries to blur. The Holy Office did act. The 6 March 1959 notification, published in the Acta Apostolicae Sedis, stated that the distribution of pictures and writings presenting the devotion to Divine Mercy “in the forms proposed by this Sister Faustina” was to be forbidden, and it left bishops free to remove such images already exposed for worship.

 

Then came the reversal. In 1978, the CDF declared that the prohibitions contained in the 1959 notification were “no longer binding,” after examining “many original documents unknown in 1959,” considering changed circumstances, and taking account of the opinion of Polish ordinaries.

 

Notice what the 1978 text actually says. It does not say the Holy Office had simply botched the case or the earlier judgment was false because of bad translations. It says new documents were considered, circumstances had changed, and the ban was no longer binding. That is a much narrower statement than the apologetic myth usually pushed today.

 

Indeed, the “faulty translation” line is largely the language of later promoters. The Marian Fathers’ Divine Mercy site says the Vatican in the 1950s had only a faulty Italian translation and was operating on misinformation. But that is their explanatory narrative, not the wording of the 1978 Roman notification itself.

 

 

 

So no, Catholics are not obliged to pretend that the preconciliar suppression was some meaningless misunderstanding, as though the Holy Office had simply slipped on a banana peel. The official 1959 act existed, and the official 1978 act lifted its force without erasing the fact that it had existed.

 

Sacred Heart or substitute religion

 

 

The tragedy is that a suspect private-revelation package spread in a Church that already possessed a majestic, magisterially promoted devotion centered on the Sacred Heart of Jesus. In Haurietis Aquas, Pius XII described devotion to the Sacred Heart as a priceless gift, a powerful means of repaying the divine Lord through love and reparation, and even asked what devotion could surpass it for the needs of the Church and the world.

 

He tied it explicitly to adoration, thanksgiving, expiation, the Eucharist, the Cross, and the love of Christ crucified.

 

That older devotion had weight, objectivity, and theological depth. It was not a spiritual marketing campaign built around a twentieth-century diary. It did not need to elbow its way into Easter Week with a new name. Traditional Catholic critics have therefore argued for years that the Faustina devotion functions as an imitation or displacement of the Sacred Heart, because it takes themes already present in the Church’s older devotion to Christ’s Heart and repackages them in a thinner, more emotional, and more postconciliar register.

 

Catholic Candle says plainly that Catholics should avoid the false Divine Mercy devotion and cling instead to the Sacred Heart, while Fr. Benedict Hughes for CMRI argued that another devotion centered entirely on mercy would naturally tend to draw attention away from the universally recognized devotion already promoted by the Church.

 

That criticism lands because the contrast is obvious. The Sacred Heart language is reparation, expiation, adoration, and love answering love. The Faustina cult, as commonly promoted, is trust, pardon, ocean of graces, clean slate, complete forgiveness, extraordinary grace, second baptism. One school forms penitents. The other easily forms spiritual consumers.

 

Mercy without enough fear, sorrow, or reparation

 

To be fair, the Vatican’s 2002 indulgence decree for Divine Mercy Sunday does include the usual Catholic conditions: sacramental confession, Eucharistic communion, prayer for the intentions of the Supreme Pontiff, complete detachment from affection for sin, and even language about supernatural sorrow and a firm resolution not to sin again. So it would be inaccurate to say that every official text attached to the observance excludes repentance. It does not.

 

But that is only half the story. The official Divine Mercy promotional material simultaneously pushes Faustina’s promise that one who goes to confession and Communion on that day receives “complete forgiveness of sins and punishment,” and it says that, for these “extraordinary graces,” the “only condition” is worthy Communion on Divine Mercy Sunday after a good confession and trust in mercy.

 

Another official Faustina site goes even further and calls this grace greater than a plenary indulgence and likens it to a “second baptism.” That is exactly why traditional Catholics recoil.

 

Even when defenders try to explain it carefully, the devotional culture built around these promises trains the average person to think in terms of shortcut, reset, and spiritual wipe-clean language rather than in the harder Catholic teaching of conversion, satisfaction, amendment, and reparation.

 

This is also why the devotion fits the modern church so comfortably. Official SSPX commentary on mercy has warned that a false mercy detached from justice turns Christianity into sentimental humanitarianism and a consolation industry, one that goes soft on sin and hard on doctrinal clarity.

 

Another SSPX liturgical piece says the Church never separates mercy from justice. That is exactly the problem here. The Faustina package, especially in the hands of modern pastors, too easily becomes mercy as permanent amnesty. It slides naturally toward the postconciliar refusal to preach judgment with any edge.

 

The image problem is not trivial

 

Traditional critics are also right to object to the image itself. The Gospel for this Sunday centers on the risen Christ showing Thomas His hands and His side. Yet critics have long noted that the original Kazimirowski image associated with Faustina either omits or so minimizes the wounds that the result is visually jarring.

 

The CMRI article makes that objection directly, and the official Faustina site confirms that the first image was the 1934 Kazimirowski painting done under her supervision. Whatever one thinks of later softened reproductions, the broader criticism is sound: the iconography of this cult does not carry the same doctrinal density as the older imagery of the Sacred Heart, where the lance wound, the Heart itself, and the price of reparation are unmistakable.

 

And that is not an aesthetic quibble. Images teach. The Sacred Heart teaches love through sacrifice, mercy through atonement, tenderness through a wound. The Divine Mercy image, by contrast, is often received as a kind of soft-focus postwar consolation print. It is Christ without enough blood, without enough thorns, without enough judgment, and, in the most criticized versions, without even clearly displayed wounds in the very octave where the Church reads about Thomas touching them.

 

The deeper issue

 

The Divine Mercy devotion is dangerous because it harmonizes almost too perfectly with the conciliar religion’s governing instinct. Severity is embarrassing. Judgment is softened. Reparation fades. The Sacred Heart recedes. Low Sunday is renamed. The old Catholic balance between mercy and justice survives on paper, but in practice the emotional accent shifts hard toward reassurance.

 

That is why the devotion spread so explosively after Vatican II. It baptized the new orientation.

 

So yes, the whole thing is tragic. Low Sunday did not need rescuing by a new cult. Easter did not need a devotional add-on to become attractive. The Church already had the Sacred Heart, already had the octave, already had the Gospel of Thomas, already had confession, already had indulgences, already had the language of sin, contrition, satisfaction, reparation, and grace.

 

What the faithful needed was deeper roots in those realities, not a replacement package that the Holy Office once suppressed and that the postconciliar system later elevated into a global phenomenon.https://bigmodernism.substack.com/p/low-sunday-stolen

 

 

Image shows Sts Valerian and Tibertius with Valerian' spouse, St Cecilia, Martyrs 
https://sensusfidelium.com/the-liturgical-year-dom-prosper-gueranger/april/april-14-sts-tiburtius-valerian-and-maximus-martyrs/

Sts Valerian, Tibertius, Maximus and Cecilia, Martyrs, please pray for the Church