Understanding Divine Mercy Sunday

Communion on the Feast of Divine Mercy. In other words, in this regard, He raised it to the rank of a “second Baptism.” It is obvious that in order to effect a complete forgiveness of sins and punishment the Holy Communion received on the Feast of Divine Mercy must not only be partaken of worthily, but it must also fulfill the basic requirements of the Divine Mercy devotion. ... However, received unworthily, without trust in Divine Mercy and devoid of some deed of mercy toward neighbor, it would be a contradiction of Devotion to the Divine Mercy. Instead of the exceptional grace, it would bring down upon the recipient the Divine Wrath. The spiritual good of the faithful demands that they know what graces they can obtain, and under what conditions through the reception of Holy Communion on the Feast of Divine Mercy. We should note several things about Fr. Rozycki’s summary statement here: 1. By “second Baptism” Fr. Rozycki did not mean a repetition of baptism, or some kind of additional baptism (as though an eighth sacrament) but a renewal of grace in the soul akin to that enjoyed as a result of the reception of the sacrament of Baptism. That this was Fr. Rozycki’s meaning is clear from the longer text (quoted above) which he had prepared for the Vatican. 2. According to Jesus’ promise the extraordinary grace of the complete remission of sins and punishment is received from the worthy reception of Holy Communion on Mercy Sunday. It is not an extra-sacramental grace! This is clear from the longer text (quoted above) and from the shorter summary, (also quoted above) where Fr. Rozycki states this explicitly several times. Thus, when Fr. Rozycki writes in his shorter text that the exceptional grace of Divine Mercy Sunday “is also greater than the graces of the other sacraments, with the exception of the Sacrament of Baptism,” he does not mean to imply that this exceptional grace comes to us other than through the reception of Holy Communion on that day – rather, he is simply telling us that, ordinarily, only the sacrament of Baptism effects in the soul the “complete forgiveness of sins and punishment.” Reception of the Eucharist in a state of grace ordinarily remits only venial sin, while strengthening the soul against both venial and mortal sin (Catechism, 1394-1395). But on Mercy Sunday, according to Fr. Rozycki (based on our Lord’s words, to St. Faustina), reception of Holy Communion pours out upon the soul a complete renewal of baptismal grace. Of course, this immediately raises the question of whether it is proper to the nature of the Eucharist to be the source of such an extraordinary measure of grace. The answer is clear from the teachings of St. Thomas Aquinas and of the magisterium itself. St. Thomas declares very

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