Suspect : Devotion of “Divine Mercy” by Sr Faustina Kowalska

Read this article of a bishop :

Suspect ? The devotion of the Divine Mercy by Sr Faustina

 

Second article :

SISTER FAUSTINA AGAINST SISTER LUCY

False devotion, false rosary of Mercy

by Brother Bruno of Jesus-Mary.

Table of contents

1. The sentence of the Holy Office of 6 March 1959
2. A mysterious brightness
3. Visions and vocation
4. Departure for Warsaw
5. You said: heroic virtue
6. Spiritual directress
7. Misunderstood by her superiors
8. 1931: You will paint with a brush
9. Encouraged by a retreat preacher
10. Father Sopocko disobeys the Archbishop of Vilnius
11. 1935: The icon of the merciful Christ
12. The Little Diary smells of heresy
13. Counterfeit of the message of Fatima
14. The Immaculate Heart of Mary source of the living water of mercy
15. In the abysses of hell
16. Rosary against rosary
17. Mercy without grace
18. Condemned by the Holy Office
19. Feast of Mercy to obtain peace
20. Mercy in the Church no one knows
21. Plagiarism of Sister Benigna
22. Poland supplants Russia
23. Faustina supplants the Immaculate
24. Sister Faustina guarantor of Karol Wojtyla
25. Salvation for all
26. Foundress of a new congregation
27. Prophetic vision of her canonization
28. You are a saint
29. Condemned by Rome
30. Canonized by John Paul II
31. Sister Lucy supplanted
32. The Virgin Mary wounded in the heel
33. John Paul II the heresiarch
34. Note of the editorial staff of CatholicaPedia
35. List of sources

 

 

 

1. The sentence of the Holy Office of 6 March 1959

 

At the end of an inquiry lasting several years, the Holy Office pronounced its sentence on 6 March 1959: Let it be made public that the supreme sacred congregation of the Holy Office, after having examined the alleged visions and revelations of Sister Faustina Kowalska, of the institute of Our Lady of Mercy, deceased in 1938 near Cracow, has decided as follows:

 

1. The diffusion of the images and of the writings which present the devotion to the divine Mercy in the forms proposed by the said Sister Faustina must be forbidden.

 

2. It is required of the prudence of the bishops to cause to disappear the said images which have eventually already been exposed to the cult.

 

False mystic, apostle of a mercy of illusion before the Second Vatican Council, Sister Faustina becomes, after the Second Vatican Council, a true saint, known worldwide, above all suspicion. Sister Faustina is the mercy, and the mercy is Sister Faustina, the saint whom Cardinal Karol Wojtyla caused to come out of the sheol of the Index in 1978, and whom the same, become Pope John Paul II, beatified in 1993 then canonized in the year 2000.

 

What then has happened in the Church of God so that its highest doctrinal instances have come to permit all the manifestations of a cult which they had condemned some years earlier? On 15 April 1978, the Sacred Congregation for the Doctrine of the Faith emitted the following Notification: This Sacred Congregation, seeing the numerous original documents which were not known in 1959, taking account of the profound change intervened in the circumstances and of the advice of many Polish bishops, declares that the prohibitions contained in the said notification no longer oblige.

 

The book, published by Ewa K. Czaczkowska (EKC), Sister Faustina, Biography of a Saint (éd. Salvator, 2014), is a work of reference: its author pretends to make, in four hundred pages, all the light on Sister Faustina and the origin of her revelations, as well as on the role of him who contributed to promote them, Karol Wojtyla, the future Pope John Paul II.

 

2. A mysterious brightness

 

Helena Kowalska was born on 25 August 1905 at Glogowiec in the very heart of Poland, third child of a household of small proprietors. They, their six daughters and two sons were, according to the very expression of their parish priest, very ordinary Catholics. Stanislas, the father, carpenter by trade, possessed however an instruction above the average. Helena was his preferred daughter; he taught her to read, and she devoured with avidity a very great number of religious books: She made known to children of the village different things, most often lives of saints and prayers. (EKC, p. 31-33) She had in effect an astonishing facility for retaining what she read and recounting it.

 

3. Visions and vocation

 

From her youngest age, Helena lived extraordinary spiritual experiences. She had visions. She related for example to her brothers and sisters that she saw in her dreams Our Lady. She saw her beautiful, walking in the gardens of Paradise. At night, she awakens her mother telling her that she has seen a brightness of light. Where do you see that little fool? You have hallucinations, and afterwards you talk? It is thus that her mother reprimanded her. And yet Helena continued to awaken at night, to sit on her bed and to pray. And her mother reacted by telling her: You get up all the time, instead of sleeping, you are going to become mad. Sleep! — Eh no, replied Helena, I think that it is an angel who awakens me thus so that I do not sleep, but so that I pray. (EKC, p. 33)

 

Afterwards, Helena asked her mother to let her sleep a little during the day: And the mother was not always in agreement because in a numerous family, there was always work to do. On Sunday, our adolescent refused sometimes to help her mother in the kitchen and put herself aside to read a missal. Mamma, do not get angry, because Jesus would have been still more angry if I had not done it. From the age of seven years, she relates, I perceived the definitive call of the Lord, the grace of the vocation to the religious life. For the first time, I heard in me the voice of God, that is to say the invitation to a more perfect life; but I have not always been obedient to this invitation of the grace. I met no one who would have been able to explain these things to me. (Petit Journal, éd. Apostolat de la Miséricorde divine, 2010, § 7)

 

There was all the same her parish priest to whom she would have been able to open her soul. But Helena, judging that that was not matter to treat during confession, remained alone with her experiences. (EKC, p. 34)

 

The young girl suffered cruelly from being poor, and did not resign herself to it. She left the house to go to work because she had no clothes for Sunday, that her dress was not presentable (EKC, p. 38). This young adolescent became so presentable, she had so well effaced every trace of her poor social origin, that she almost no longer found employment: I did not want to accept her as domestic, because she was so well dressed, too well dressed for a house employee. (EKC, p. 56)

 

In 1921, Helena works as helper-domestic at the bakery of the Bryszewski, in the little town of Aleksandrow near Lodz. It is there that she sees again the brightness of light: The clarity was so intense that Helena, frightened, thought that it was a fire. She began to cry that the courtyard was in flames (according to one version) or that the warehouses had taken fire (according to another version). Occupied at that moment in putting the bread into the oven, the workers of the bakery precipitated themselves to look, but they saw nothing. Inquiet for the mental state of Helena, the Bryszewski called a doctor who prescribed her a medicine against the headaches. They moreover warned the parents that their daughter had become mad.

 

The Kowalski then sent their elder daughter Jozefa so that she verify what was happening. Jozefa well retained these words which she had difficulty obtaining from Helena: I have seen a clarity. Say that, that mamma not be worried. I am not mad, but I will say no more. I will not remain here very long. (EKC, p. 48-49)

 

Helena had other visions of this clarity at Aleksandrow. She speaks of them to her mother, but still not to her parish priest.

 

4. Departure for Warsaw

 

Her parents opposing her entry into the convent, the young girl lets herself go to the vanities of life, as she will confess herself later.

 

Uncle Michal Rapacki helps her to find work, but notes her instability: When the organization and the way of working in a house did not please her, she went elsewhere. What spirit conducts her? one cannot not pose the question at the reading of her Petit Journal (600 pages) drafted ten years later. Helena reports the reproach that Jesus would have addressed to her one evening that she was dancing at the ball: Until when will you deceive me? Upset, she went to the cathedral, and there, before the Most Holy Sacrament, she fell arms in cross: I asked the Lord that he deign to make known to me what I must do. — Leave at once for Warsaw, there you will enter the convent. (PJ, 9)

 

Then, she wept hot tears, she trembled with all her body, recalled Stanislawa Rapacka, the wife of Michal. Helena bought from her uncle a little vodka (sic) and cakes and she asked him to conduct her to the station. (EKC, p. 64-65)

 

At Warsaw, Helena knew no one. Once arrived, when I saw that each of the passengers took his road, the fright seized me: What to do? Where to address myself? She relates in her Petit Journal that the Holy Virgin came to her aid, indicating to her such a village to pass the night there, but at whose house? Her biographer loses herself in the reconstitutions of itinerary…

 

On the advice of her Voice, she opens her soul to a priest, it is the first time, and this one recommends her to a young mother of family, Aldona Lipszyc, who receives her at her house.

 

However, Helena had received the order: she must enter the convent, and in a convent which accepts a young girl without dowry.

 

It is the case of the sisters of Our Lady of Mercy. The congregation of the Divine Mother of Mercy, according to its official appellation, was said still of the Magdalenes, because devoted to the rehabilitation of women of bad life. The foundress, a princess, Sulkowska Potocka, related to the family of Cardinal Sapieha, had been in France to form herself near Thérèse-Agathe Rondeau, who directed a similar work at Laval. Since 1862, these religious, by force of wisdom and heroic devotion, subdued what was then in Poland a social scourge.

 

When the superior of the convent of Warsaw perceives Helena, this one does not make a good impression on her: Because of her exterior aspect a little neglected, I said to myself: This is not for us. Nevertheless, by charity, Mother Moraczewska accepts her into the congregation.

 

5. You said: heroic virtue

 

On 1 August 1925, Helena is received into community in the choir of the converse sisters, then she is assigned to the works of the kitchen. Sister Sabina Tronina relates: Helena asked me often in the day: Sister, I would like to go to the chapel. Sometimes, I was not in agreement. Helena was strongly disappointed, because, according to her, the time that the postulants and the sisters could consecrate to prayer was too limited. (EKC, p. 83)

 

Aldona Lipszyc, come to visit her, reports her confidences: She lamented notably the regulation which obliged her to keep the silence and to walk slowly; she said that she could not defend herself when one reproached her unjustly something. She related to me also that she had been humiliated in the presence of all, that she had been punished for something that she had not done. (EKC, p. 86)

 

At her taking of the habit, on 30 April 1926, at the moment when the religious leave the chapel to put on their new religious habit, she collapses. This will not be the last time: Sister Klemensa Buczek had to help Faustina to put on her habit. This one appeared absent. I said to her: Helena, one must hurry. Helena fainted. I ran to seek eau de Cologne so that she recover knowledge… Later, I mocked her saying that it was the sign that she regretted the world. In her Petit Journal, Sister Faustina will explain this weakness thus: God made known to me how much I must suffer. The souvenirs of Mother Irena Krzyzanowska, the superior of Sister Faustina at Wilno in 1929, and at Cracow from 1936, appear to leave see no ambiguity: She presented herself to me as a serious sister, already formed in the spiritual life. It was agreeable to me to see her calm at work, she knew how to pass from the work to the spiritual exercises, interrupting the tasks to which she applied herself to practice these last. I remarked in a first time that frequent visits in the chapel absorbed her; certain sisters, overloaded, murmured: It is agreeable to go to see the Lord Jesus and to leave us to work. As soon as I had recommended to her to try to help and to relieve the sisters, I was never again led to speak to her of it. However, numerous testimonies confirm that Sister Faustina singularized herself always under the report of the work, with the same proper spirit, the same justification as in her childhood or during her postulancy. The fact was known of all the sisters: She put a considerable time to do anything whatever. Another subject of perplexity: Certain religious were shocked by the way in which she dressed. They found her elegant, always impeccably dressed, she never put on work clothing, they said with jealousy (?). And yet the religious habit was heavier to wear and less practical in the work; and in the kitchen, it was hot. For Faustina, to wear her habit was not only a way of showing her pride of being religious, but also a sort of mortification. It is why she never rolled up her sleeves when she worked. (EKC, p. 149)

 

Then: coquetry or mortification? In 1933, Sister Faustina was charged with the wardrobe with Sister Suzanna Tokarska. This one relates: At that moment, she had already her head elsewhere, she occupied herself with apparitions and orders of Jesus and interested herself not at all in the work, even when there was really much of it. One cannot say that she showed much devotion to the necessities of the service: When she arrived at the wardrobe with delay, I was not content and I complained that she come so late, whereas there was so much to do. She listened to me tranquilly, sometimes with a smile, which irritated me because I had the impression that she did not feel herself concerned. And a little after, as if nothing were, she said: Sister, I am going to do exercises. My arms fell and I went to complain near the superiors, but in vain, because the mothers were aware of her interior experiences and they never took position in my favour. Then, I said nothing more and I waited that this period of probation finish as soon as possible so that I could rid myself of her. (EKC, p. 107)

 

6. Spiritual directress

 

Mother Borgia Tichy, the superior of the convent of Vilnius, in 1935-1936, thought that Sister Faustina suffered from hysteria. She deplored above all her singular conduct within the community: As concerns the spiritual domain, she considered herself as mature. She liked to direct the sisters, to regroup them around her while indicating to them a certain orientation. In a word, she had the taste of taking herself for a spiritual directress. The young sisters prayed her to interrogate Jesus on the subject of their problems, for example to know if they confessed themselves well, if Jesus had pardoned them a sin. (EKC, p. 237-238)

 

Sister Fabiana Pickut relates: Often, during the recreation, she posed a question to which even the superiors did not know how to respond, and these said then with irony: There, she has read books and she makes us the lesson. They reproached her for surrounding herself only with books and for not preoccupying herself with the work. One did not like Faustina too much, because Mother Borgia and the others said that after having read some books, she had become pretentious.

 

To us, the youngest religious, Sister Faustina asked us often to pray so that such or such sister improve, so that Jesus illuminate her, so that she no longer offend Jesus. (EKC, p. 232-236) One day, she said to Sister Otylia Kondraciuk that a religious must guard herself from licking the boots of other sisters. (EKC, p. 328) When something did not please her, Sister Faustina did not go by four paths, she made remarks as well to superiors as to priests. (EKC, p. 139)

 

Moreover, Sister Faustina reported in her Petit Journal the pretended wickednesses of her sisters with regard to her, notwithstanding Maria Winowska who denies this trait in her biography Droit à la miséricorde (éd. Saint-Paul, March 1958, p. 54).

 

Father Jan Grzegorczyk gives wrong to Winowska and resumes the examples which he furnishes by a phrase of Sister Faustina: Oh! how it is sweet to live in the convent among the sisters, but one must not forget that these angels live in a human body (PJ, 1126). (Grzegorczyk, Faustine, apôtre de la miséricorde, Cerf, 2009, p. 121-123) When our Father, the Abbé de Nantes, will take knowledge of the critiques of Sister Faustina judging severely certain religious of her congregation, he will be badly impressed and will show himself very reserved on her pretended sanctity.

 

7. Misunderstood by her superiors

 

The general superior had thrown a rapid glance on her intimate notes. She found them without interest. And she was not the only one […]. Even the confessor does not understand me, no one understands me. (EKC, p. 141)

 

Mother Borgia thought that her pretended revelations were only pious illusions; she will say it again in her depositions twelve years after the death of the sister (Jan Grzegorczyk, p. 119).

 

Pious illusions… or diabolical? Whereas she is in defiance vis-à-vis her superiors who want to enlighten her and to guide her, Sister Faustina experiences temptations of despair, of blasphemies, of aversion for the Holy Sacrament, of rejection of the revealed truths: But Jesus does not hear my appeals, I feel that my physical forces abandon me completely, I fall to the ground, the despair invades all my soul, I endure true infernal pains which differ in nothing from the tortures of hell. (PJ, 24)

 

Ewa K. C. disserts laboriously on the night of the senses and of the faith according to Saint John of the Cross, sole mystical author capable of rendering account of the agonal state of the saint. But she does not linger on the fact that her confessor refuses her then the absolution.

 

In 1933, Mother Janina Bartkiewicz, one of the oldest and most meritorious mothers of the community, who had been her mistress of postulancy, opposes in vain that she make her preparation for the perpetual vows: Sister, be reasonable, the Lord Jesus has not spoken to you so intimately, you who are so miserable, so imperfect. Retain well that: the Lord Jesus gives himself only to holy souls, not to sinful souls like yours, my sister. (EKC, p. 102; PJ, 29)

 

According to the general superior, Mother Moraczewska, Sister Faustina, very sensitive, lived very badly these reprimands. However, the mistress of novices, Mother Brzoza, was impressed by her pretension to attain a great sanctity (EKC, p. 145).

 

The testimonies of her sisters and of her superiors are sometimes discordant. More still than her conduct which can give place to contradictory interpretations, it is the doctrinal content of her revelations which will enlighten us definitively on the nature of the Spirit which conducted her.

 

8. 1931: You will paint with a brush

 

The general superior, very clairvoyant, at least in a first time, observed that the imagination of the sister inclined towards exaggeration. Mother Moraczewska was haunted by the idea that the origin of the revelations of Faustina be her exaggerated fantasy or a hysteria, for, sometimes, what she announced did not produce itself. (EKC, p. 20 and 306)

 

On 22 February 1931, first Sunday of Lent, after the dinner, religious of the convent of Plock perceive a light which radiates from the cell of Sister Faustina. This one will describe the vision of which she has enjoyed as of an apparition of the Christ: One hand was raised to bless, the second touched his garment on the breast. His Heart was not visible. From the tunic opened on the breast went out two great rays, the one red, the other pale. In silence, I fixed my regard on the Lord, my soul was seized with fear but also with a great joy. After a moment Jesus said to me: Paint a picture according to the image that you see, with the inscription: Jesus, I trust in You. I desire that one honour this image, first in your chapel, then in the whole world. I promise that the soul which honours this image will not be lost. I promise her also the victory over her enemies from here below, and specially at the hour of death. Myself, I will defend her, as my own glory. (PJ, 47)

 

Having unveiled her vision to the confessor of the community, this one interpreted the demand: That concerns your soul. Paint the image of God in your soul. (EKC, p. 15)

 

As for her superiors, they showed themselves reserved: They testified to me pity as if I were in the illusion or well under the influence of my imagination. (PJ, 38)

 

End of February 1931, after her interview with her confessor, the Polish religious is again solicited by her Vision: I desire that there be a feast of the Mercy. I want that this image that you will paint with a brush be solemnly blessed, the first Sunday after Easter, this Sunday must be the feast of the Mercy. The Mother general will be warned of the disarray of her daughter: The superior of Plock said to me that the sister must paint a picture, but she herself addressed herself to me only after being returned to Warsaw for the third probation. I responded to her: Very well, my sister, I will give you the paints and a canvas, put yourself to paint it.

 

She left consternated and, as far as I know, she addressed herself to several sisters asking them if they could paint for her a picture of the Lord Jesus. She did it discreetly, but without success, these sisters not knowing how to paint either; one saw well however that this idea tormented her.

 

Thus, the Vision had ordered her to paint herself this picture, but without giving her the capacities to do it…

 

Her request was often badly received by her sisters: When the Lord exacted that I paint this picture, one began to speak of me and to regard me as a hysteric and an illuminated. (EKC, p. 13)

 

9. Encouraged by a retreat preacher

 

In November 1932, five months before her perpetual vows, Sister Faustina goes to the convent of Walendow for a retreat of eight days. It is a Jesuit Father who preaches it, Edmund Elter. Faustina is then in a great agitation of spirit: The demon (sic) says to me with insistence that, since the superiors have said that my interior life was an illusion, to what good to ask still the confessor and to fatigue him? Nevertheless, Sister Faustina confessed herself to him and the preacher will confide to the community that he had met here an extraordinary soul! From this sole interview, he concludes that her life was entirely supernatural and that she was directed in a visible manner by God (EKC, p. 192).

 

Thereupon, the general superior wanted to give her an experienced spiritual director, whom she believed to find in the person of the Jesuit Father Andrasz. Sister Faustina interrogated the Holy Virgin: My Mother, tell me if this confessor is the one that Jesus has promised me as a visible aid? The Mother of God confirmed it to her. (EKC, p. 206)

 

Another priest, professor of theology, aged forty-five years, became also her spiritual Father: the Abbé Michal Sopocko, whom she had seen, she said, in a dream. She recognized him when he arrived at the convent of Vilnius end of May 1933.

 

10. Father Sopocko disobeys the Archbishop of Vilnius

 

The Abbé Sopocko reflects, prays, informs himself: He has also presented the problem of the apparitions of Sister Faustina to the Archbishop of Vilnius, Mgr Romuald Jalbrzyskowski. This last advised him to be very prudent, not to yield to the illusions and ordered him to speak of it to no one. Therefore, neither to the superiors of the religious, nor to an eventual painter.

 

The Archbishop Jalbrzyskowski was very informed of her revelations by the superior of the convent. Subsequently, the sister will confess herself to him two times during the absence of the Abbé Sopocko in September 1935. The Archbishop was very sceptical as to the veracity of her revelations. (EKC, p. 225)

 

Her new director began by delivering her from an impossibility, that of obeying her Vision in painting herself the image demanded, with a brush, according to the order received in February 1931. He confided this task to Eugene Kazimirowski.

 

The Abbé Sopocko took this decision whereas he hesitated still on the nature of the Spirit which was at the principle of these revelations.

 

The superior profited from the day of promenade of the sisters to send the Abbé Sopocko and the seer to this painter. This one gave the consigns to the man of art, and the spiritual director took an inspired air for the pose. Kazimirowski finished the picture of the merciful Jesus during the summer of 1934, against payment.

 

Without the Abbé Sopocko [and his disobedience to the Archbishop], Sister Faustina would not have succeeded in obtaining a picture of the merciful Jesus. (EKC, p. 397)

 

11. 1935: The icon of the merciful Christ

 

On 19 April 1935, Good Friday, the religious heard again the words of Jesus: I desire that this image be honoured publicly.

 

Still before Easter, she said to the Abbé Sopocko that Jesus was angry against him and exacted that he install the picture for three days at the Gate of the Dawn to close the celebration of the jubilee of the 1900 years of the Redemption. The end of the celebrations fell on the first Sunday after Easter. Perplexed, her new confessor asked himself how to satisfy Sister Faustina, when one of his confreres asked him to preach the triduum of the final celebrations of the jubilee at Vilnius. He accepted on condition that the picture of the merciful Jesus be installed, as decoration, in the Gate of the Dawn (EKC, p. 252).

 

The icon of the merciful Christ was therefore placed beside the tutelary and multi-secular icon of the Virgin Mary, at the place most charged with Marian and national piety of Poland, after Czestochowa. This icon of the Virgin Mary restored in 1927 had been also crowned under the title of Mother of Mercy, and the fourteen thousand ex-voto proclaimed that Our Lady merited well this title.

 

During the triduum, the Abbé Sopocko, he, has eyes only for his picture. Mother Borgia remembers that among the pilgrims some shook the head, others raised the shoulders without understanding the theme of the picture, others still admired the double white and red rays [national colours of Poland] going out not from the heart [which was not represented], but from the tunic opened.

 

In June 1935, the priest takes on himself to expose the picture in a corridor of the convent of the Bernardines. On 15 December 1935, Sister Faustina receives from her Voice this message: Say to your confessor that this image must be exposed in the church, and not in the enclosure of this convent. (PJ, 570)

 

The Abbé Sopocko had asked no authorization to the Archbishop Jalbrzykowski because he had fear of his refusal. Nevertheless, in March 1936, that is to say almost a year after the exposition of the picture in the Gate of the Dawn without the permission of the Archbishop, he took temporarily the picture into the church of Saint Michael. The Abbé Antoni Mruk reproached him for having thus exposed it to the public veneration without having solicited permission (EKC, p. 251 and 257).

 

12. The Little Diary smells of heresy

 

The Abbé Sopocko retained long his directed in the confessional, which contraried the other religious whose time was counted by reason of their employment. They saw come out Sister Faustina with a soft face which irritated all the more that this one delayed afterwards to return to the place of work to help her sisters…

 

To remedy this disorder, her confessor asked her to draft an intimate journal.

 

Sister Faustina set herself to it, thinking that it would be published after her death, she precised it on a leaf slipped into the interior of her notebooks.

 

The religious utilized all her free times for this drafting, and took even often on her time of work. This drafting necessitated also frequent interviews with the Abbé Sopocko, which delayed her anew in her work. The other religious were astonished at it and called her the chatelaine, the princess. This one pretended that Jesus himself pushed her to write and that he leafed through her Petit Journal to verify what she had drafted. He called her secretary of the Mercy of God. (EKC, p. 229)

 

In her first drafting, she passed often, in the interior of a same phrase, from her own words to those of her visions. From that, it was difficult to know who spoke. Was it the religious who exposed her own thoughts or those of her spiritual director? Was it words of her visions? But did she know it herself? In addition, the first transcription, sent to Rome in 1950-1952, was incomplete: words and paragraphs of the manuscript had been omitted.

 

Subsequently, Father Jerzy Mrowczynski, vice-promoter of the faith at her informative process of beatification, supervised the publication of the integrality of the manuscript in a critical edition which comprises no less than nine hundred notes.

 

The original and new documents, of which it is question in the Notification of 15 April 1978, are essentially constituted of testimonies collected for her process of beatification. Her sole writings are her letters, not very numerous, and her six manuscript notebooks of the Petit Journal. This autobiographical recital, pursued afterwards under the form of a diary, is the capital document for knowing Sister Faustina and her spiritual experiences.

 

In the introduction to his critical edition, dated 7 May 1973, Father Mrowczynski explains that certain phrases of the sister are obscure, incomprehensible. Sometimes, that smells of heresy; at least if one does not accompany these phrases with commentaries (éd. Jules Hovine, 1985, p. 15).

 

This constatation ought to have provoked the definitive adjournment of the instruction of her process of beatification, at least if one still followed the traditional rules: It is not necessary, to stop forever a cause of canonization, that the works of the servant of God contain formal errors against the dogma or the morals. It suffices that one find there suspect novelties, frivolous questions, or well some singular opinion opposed to the teaching of the Fathers and to the common sentiment of the faithful in order that the advancement of the cause be definitively stopped. (Dictionnaire de théologie catholique, article Canonisation, col. 1644)

 

We must now examine for what reasons these revelations are not conform to the Catholic faith, in order to know the Spirit which inspired Sister Faustina. For nothing coming from God could contradict the Catholic truths, not even, Saint Paul tells us, an angel come from Heaven: If we ourselves, if an angel come from Heaven announced to you a Gospel different from that which we have preached, let him be anathema! (Ga 1, 8) All the mystical doctors have said it, it suffices that a sole point of the Catholic doctrine be contradicted in order that one can affirm that he who speaks is not an envoy of God.

 

Let us cite the warnings of Saint Teresa of Avila: I regard as true a revelation only insofar as it is not contrary to the holy Scripture and to the laws of the Church which we are held to follow… If a revelation departed from it ever so little, I would see there a trap of the demon. This sole mark unveils so well the ruses of the bad Spirit that the whole world would assure that it is the Spirit of God, I would not believe it. (Vie écrite par elle-même, chap. 25 and 32)

 

This trap of the demon appears clearly with all its funest consequences if we compare the revelations of Sister Faustina to those of Paray-le-Monial and of Fatima, of which the perfect orthodoxy is no longer to demonstrate.

 

13. Counterfeit of the message of Fatima

 

The revelations of the Sacred Heart in the seventeenth century to Saint Margaret-Mary unveiled the great divine design of mercy for our modern times.

 

The Abbé de Nantes, our Father, writes: Since 1673, there are more than three hundred years, date of the first apparition of the Sacred Heart at Paray-le-Monial, it is revealed to us that the alliance of God with his people must take as a new form, a new face. And that to touch and enflame the souls in this world cooled by the humanism of the Renaissance and all the immorality and the scepticism which have come out of it, by the Calvinism and all the drying up and the exhaustion of the mystical life which it has provoked.

 

It is as a renewed alliance, passed with the modern world. But as the other alliances, that of Sinai, that of Calvary, this same and eternal alliance is conditional. Jesus tells us his love and promises us the effects of it: these will be all the more marvellous and abundant as his love is greater.

 

But it is demanded of us, in exchange, as a condition well thin but necessary and sufficient, that we address to him a cult which he fixes and determines to his will. He wants in sign of our love a public cult for his Sacred Heart.

 

These signs of submission, visible, public, to his good pleasure, will be by his grace and according to his promise, the efficacious signs of the miraculous salvation which he wants to give to the world!

 

Certainly, the absolutely disinterested devotion of the mystics is magnificent, but the Divine Heart of Jesus seeks to raise, in his mercy, the devotion of the needy, of the hardened sinner, of the prodigal child: In their distress, they will seek me, oracle of Yahweh in the book of Hosea (5, 15). (CRC n° 75, December 1973, p. 4-5)

 

14. The Immaculate Heart of Mary source of the living water of mercy

 

In the twentieth century, the revelations of Fatima took the suite of those of Paray-le-Monial. Cardinal Cerejeira, patriarch of Lisbon, had perfectly understood it: One can resume the message of Fatima in these terms: it is the revelation of the Immaculate Heart to the actual world. Fatima will be for the cult of the Immaculate Heart of Mary what Paray-le-Monial was for the cult of the Heart of Jesus. Fatima, in a certain way, is the continuation or, better, the conclusion of Paray-le-Monial: Fatima reunites these two Hearts which God himself has united in the divine work of the redemption. Our Father, the Abbé de Nantes, has made the historical and theological demonstration of it in the retreat which he has preached to us on the message of Paray-le-Monial.

 

Today, the revelations of Fatima prolong it in unveiling to us the divine design of glorification of the Immaculate Heart of Mary for the salvation of the world.

 

Now, it is manifest that the revelations of Sister Faustina remove us considerably from Fatima, discarding resolutely the recourse to the all-powerful intercession of the Immaculate Heart of Mary. Certainly, the Polish religious said herself animated by a devotion for the least exceptional with regard to the Virgin Mary. She confided one day to Sister Christophora: Must I be proud to think that no one loves the most Holy Virgin as much as I! (Maria Winowska, L’icône du Christ miséricordieux, éd. Saint-Paul, 1973, p. 270-271)

 

One finds even in her writings the mention of the Immaculate Heart: I live under the virginal mantle of the Mother of God, it is she who instructs me and guards me. I feel myself in shelter only on her Immaculate Heart, for I am weak and ignorant. Nestled in her arms, I fear nothing. My soul exults in your sweetness and your silence [?], O Mary! (ibid.) But it is not question of the Immaculate Heart of Mary such as it has revealed itself at Fatima, Pontevedra and Tuy, surrounded with thorns and source of the mercy: This Immaculate Heart, said Jesus to Sister Lucy, is the inexhaustible source which makes spring on the earth the living water of my Mercy. (1943)

 

The visions of the Polish religious constitute, not a recall, a suite and a development of the message of Fatima, but an absolute contradiction of its great Secret of 13 July 1917.

 

Whereas by her Marian devotion Poland was predisposed to respond to the demands of Our Lady, Sister Faustina operated a unfortunate diversion, precisely in the years when the prophecies of Fatima began to realize themselves and when its extraordinary message took its worldwide dimension.

 

15. In the abysses of hell

 

In October 1936, that is to say very late, whereas all her message is for thus say formulated, Sister Faustina would have visited hell: She was transferred there for a brief moment: Me, Sister Faustina, by order of God, I have penetrated the abysses of hell, to speak of it to the souls and to testify that hell exists. I cannot speak of it now. I have the order of God to leave it in writing, she affirmed in a ceremonious tone. (EKC, p. 299) Here is what she writes with a glacial grandiloquence: It is a place of great tortures. And its extent is terribly great. Genres of sufferings that I have seen:

 

The first suffering which makes hell is the loss of God.

 

The second: the perpetual remorses of conscience.

 

The third: the lot of the damned will never change.

 

The fourth: it is the fire which will penetrate the soul without destroying it. It is a terrible suffering, for it is a purely spiritual fire, lighted by the anger of God.

 

The fifth suffering, it is the continual darkness, a terrible, stifling odour. And, despite the darkness, the demons and the damned souls see one another mutually and see all the evil of the others and their own.

 

The sixth suffering, it is the continual company of Satan.

 

The seventh suffering: a terrible despair, the hatred of God, the maledictions, the blasphemies.

 

Such a list has nothing to do with the striking descriptions of authentic seers who testified of what they had seen and heard, such as the blessed Father Hoyos, Saint Teresa of Avila, Sister Lucy.

 

Sister Faustina appears to repeat what she has learned by her readings and heard during preachings.

 

She pursues: I write that by order of God so that no soul can excuse itself saying that there is no hell, or that no one has been there and does not know how it is. She concludes: I pray still more ardently for the conversion of the sinners. Without cease I call the divine mercy on them. (PJ, 740)

 

At Fatima, the vision of hell is capital, first. It proceeds from the Heart of our God distressed to see the souls precipitate themselves there and to prevent them from it, according to his Will of good pleasure revealed by Our Lady: To save them, God wants to establish in the world the devotion to my Immaculate Heart. (13 July 1917)

 

Let us not forget that this revelation has been prepared of long date. From the thirteenth century, Our Lady of Carmel linked a marvellous promise to the wearing of the scapular of the Order: Whoever dies clothed with this habit will be saved. It was therefore already to say that the best path to gain Heaven is to lead a Christian life in a total consecration to Mary.

 

16. Rosary against rosary

 

Sister Faustina receives from her spirit, on 13 September 1935, vision and revelation of another means to save the souls. It is so vertiginous that that cannot invent itself. It is a parody of the third secret of Fatima where she holds, she and her rosary of the mercy, the place of the Holy Virgin in Person: The evening, when I was in my cell, I saw an Angel, the executor of the anger of God. He was in clear robe, the face radiant, a cloud under the feet, from this cloud went out the lightning and the lightnings which he launched from his hand on the earth.

 

When I saw the sign of the anger of God which must strike the earth, and above all a certain place, which obviously I cannot name, I began to pray the Angel so that he stop some instants, saying to him that the world was going to do penance. But my prayer was nothing before the anger of God.

 

At that moment, I perceived the Most Holy Trinity. The grandeur of its Majesty penetrated me to the bottom of the soul and I no longer dared to repeat my supplications.

 

At the same instant, I felt in my soul the force of the grace of Jesus who dwells in my soul. Oh! how great is our Lord and our God. Inconceivable is his Holiness!

 

I began to supplicate God for the world, by words heard interiorly. Then while I prayed thus, I saw the powerlessness of the Angel who could not accomplish the just punishment which returns of full right to the sins. I had never yet prayed with so much interior force.

 

Here are the words by which I supplicated God: Eternal Father, I offer You the Body, the Blood, the Soul and the Divinity of Your most sweet Son Our Lord Jesus Christ, for our sins and those of the whole world. By his painful Passion, be merciful to us.

 

The next day, entering into the chapel, I heard interiorly these words: Each time that you enter the chapel, recite at once the prayer that I have taught you yesterday.

 

When I recited this prayer, I heard: This prayer must appease My anger. You will recite it during nine days, on a rosary, in the following manner: first you will say a Pater, an Ave and the Credo. Then on the grains of the Pater, you will say the following words: Eternal Father, I offer You the Body, the Blood, the Soul and the Divinity of your well-beloved Son, Our Lord Jesus Christ, to implore of you the pardon of our sins and those of the whole world.

 

On the grains of the Ave Maria, you will say: By his painful Passion, have pity on us and on the whole world.

 

At the end you will recite three times these words: Holy God, Holy Strong, Holy Immortal, have pity on us and on the whole world. (PJ, 474-476)

 

The rosary of Sister Faustina contains only one Ave Maria. It is yet to Her, the Immaculate, that God has confided, according to the beautiful word of Father Kolbe, all the order of the Mercy. It is why, in all her apparitions, Our Lady of Fatima demanded the daily recitation of the rosary which exalts more than fifty times the mystery of election of the Virgin Mary, full of grace; God is with her, and more than fifty times the faithful recognizes himself sinner and makes humbly call to Her, the Mother of God, our Mother, so that she come to our aid, above all at the hour of our death.

 

Certainly, the revelations of Fatima were not known in Poland in the years thirty, but the Holy Spirit was at work in the religious orders and in the holy souls. Without knowing the will of good pleasure of God which was and is always to establish in the world the devotion to the Immaculate Heart of Mary, they worked actively there, such as the seven hundred religious of Saint Maximilian-Mary Kolbe.

 

17. Mercy without grace

 

On 12 December 1936, for the first time, Sister Faustina said the rosary of the mercy near a dying: I knelt near the agonizing and I began with all the ardour of my spirit to say this rosary. Suddenly the moribund opened the eyes, she looked at me and I had not the time to finish the rosary that she was dead in a strange peace. I prayed ardently the Lord to hold his promise that He had made me for the recitation of this rosary. The Lord made known to me that this soul had received the grace that the Lord had promised me. This soul was the first which has obtained the promise of the Lord. I felt how the force of the mercy surrounded this soul. (PJ, 810)

 

Has this agonizing received the last sacraments? Sister Faustina says nothing on this subject, it is not question of it.

 

She pursues: Entering into my solitude, I heard these words: At the hour of her death, I defend as my own glory each soul which recites this rosary herself, or well if others recite it near the agonizing – the indulgence is the same. When one recites this rosary near the agonizing, the divine anger appeases itself, the unfathomable mercy seizes her soul, the entrails of my mercy are moved by the painful passion of my Son. (PJ, 811)

 

It is automatic, little matters if the agonizing manifests or not a repentance, a will to confess herself. The sole enunciation of the words of the prayer operates in the manner of the sacramental formula of the absolution, ex opere operato, and obtains the eternal salvation of the soul.

 

This pretended mercy covers the sinner with a mantle which makes him find grace in the eyes of the Lord, without contrition nor repentance on his part, even without the least conscience. Such is the new Gospel, quietist, of Sister Faustina, more liberal than that of the Heart of Jesus, no longer making the difference between the publican and the Pharisee.

 

It is all the difference with the demand of Our Lady at Pontevedra. And it is the crucial question…

 

At the same moment, in these years when John Paul II prepares the beatification of Sister Faustina (1993), our Father made himself the apostle of the reparatory communion of the five first Saturdays of the month, to satisfy the requests of Our Lady at Pontevedra. This devotion is radically different from the practices of Sister Faustina, since it rests on the practice of the sacraments of Penance and of the Eucharist.

 

18. Condemned by the Holy Office

 

It is this new Gospel that the theologians of the Holy Office rejected, at Rome, during the examination of her writings and demands: In the years 1950, the relators [sic] of the Holy Office contested above all the fact that the cult of the picture of the merciful Jesus, as well as the feast of the divine mercy and the rosary to the divine mercy received apparently in the revelations of Sister Faustina an autonomous unlimited power. As if it would suffice to venerate the picture and to propagate its cult in order to be able to obtain the eternal life. (EKC, p. 379)

 

Such a practice is not conform to the teaching of the Church, and incurs therefore a doctrinal condemnation in 1958. The sentence of the Roman judges is clear: the revelations of Sister Faustina are not supernatural. The obvious sense of the words of the Vision leads to accord the divine Mercy to the faithful not by the means of the Catholic and hierarchical Church, its preaching, its sacraments and its government of the souls, but by the cult of the Mercy, according to the practices of Sister Faustina, that is to say by abusive devotional practices, as the Holy Office wrote to the Cardinal Primate Wyszynski on 19 November 1958 (Dictionnaire de spiritualité, t. 7, col 1774).

 

Here is one of the words of the Vision which must be reproved and proscribed because it lets understand that neither the contrition, nor the sacramental absolution worthily received, nor the conversion, nor the penance are necessary to be saved: Even the most hardened sinner, if he recites this rosary a sole time, will obtain the grace of my infinite mercy. (PJ, 687)

 

And if the sinner is so hardened that he dies without any sign of repentance? According to Sister Faustina, he will receive graces equivalent to those which the last sacraments would have given him. It is as if, before dying, he had received the sacraments of the Church… whereas he has not received them! The theology of Sister Faustina is a little short, as said the Holy Office to the Cardinal Wyszynski. It is the least that one can say since, with her practices, the state of grace no longer counts. It is not necessary to conserve it or to recover it to be saved.

 

She explains moreover: The divine mercy reaches more than one time the sinner at the last moment, in a strange and mysterious manner. Exteriorly, it is as if all were lost, but it is not thus; the soul enlightened by a powerful ray of the supreme grace, turns itself towards God with such a power of love, that in an instant it receives from God the pardon of its faults and of their punishment, and exteriorly it gives us no sign of repentance or of contrition, for it no longer reacts to the exterior things. Not only the soul does not turn itself towards God to implore mercy, since it imposes on him its power of love, but it can also impose on him the contrary: a sentence of condemnation. It is she who decides: Sometimes there is among the souls such a hardening that they choose consciously hell. (PJ, 1698)

 

Such an affirmation leads to an error today very widespread. In effect, according to the Catholic doctrine, it is not the sinful soul which chooses consciously hell, but it is the thrice Holy God who, in the plenitude of his Holiness of justice, condemns to the eternal hell the impenitent sinner.

 

The Abbé de Nantes has discerned this heresy in the Catechism of the Catholic Church, and he has reproved it under the form of an anathema which gives the definition of it: If someone says that no one can be the object of a sentence of damnation to the eternal hell, but that only the rebel finds himself struck by it by his own decision of auto-exclusion of which God respects the liberty, let him be anathema! (CRC n° 291, April 1993, p. 18)

 

19. Feast of Mercy to obtain peace

 

In 1934, Sister Faustina hears these words addressed to the Abbé Sopocko: Ask my faithful servant to proclaim on this day (1st Sunday after Easter) my great mercy to the whole world. Who will approach on that day the Source of Life will obtain a total remission of his sins and of their chastisements. These last including the war caused by the errors of Russia which plunge Spain into the chaos in 1934, according to the great secret of Fatima, which established the Immaculate Heart of Mary minister of the Mercy. Here, nothing of the sort: Humanity will not find the PEACE as long as it does not turn itself with confidence towards my mercy. (PJ, 300)

 

What is this Source of Life of which one must approach to obtain the same graces as a sacramental absolution with, in addition, a plenary indulgence? To try to render Catholic such a revelation, Ewa K. C. identifies this Source of Life to the confession and to the eucharistic communion (EKC, p. 171).

 

Two years later, in the recital of another revelation (PJ, 699), one will find the mention of the confession and of the communion, but with a confusion between on the one hand the pardon of the sins and, on the other hand, the remission of the pains that one gains here below by the indulgences. As if the sacramental absolution obtained for us the one and the other.

 

In these two texts, the necessity of paying for one’s faults, of expiating and of repairing, is totally occulted.

 

According to Sister Faustina, the peace of the world is directly linked to the Mercy, the greatest attribute of God. To obtain this peace, it suffices that humanity turn itself with confidence towards this mercy. At Fatima, in 1917, during apparitions of which the authenticity is attested by the greatest cosmic miracle of universal history, God has promised to accord the peace to the world by the mediation of the Immaculate Heart of Mary. Assuredly, he has put there a condition sine qua non: the devotion to the Immaculate Heart of Mary. It does not suffice to turn oneself towards an attribute of God, one must obey. The obedience of the Holy Father to two demands, the approbation of the reparatory communion of the five first Saturdays of the month, and the collegial consecration of Russia to the Immaculate Heart of Mary, must glorify forever this Immaculate Heart and accord to the world a certain time of peace.

 

20. Mercy in the Church no one knows

 

The Abbé Sopocko had still and always doubts as to the orders of Jesus given to Faustina. He said to the sister that the feast in honour of the mercy existed already. It was celebrated the second Sunday after Pentecost and had been proclaimed by Pope Pius IX in 1855. It is why, on 5 November 1934, Sister Faustina asked her Vision to what good to create a feast which existed already.

 

Response: Who knows it? – No one. And even those who must proclaim and instruct the people on this mercy, often, do not know it themselves; it is why I desire that this image be solemnly blessed, the first Sunday after Easter, and that it receive the public honours, in order that each soul can know it. (PJ, 341)

 

Was it to this point a forgotten truth? Forgotten in Poland by the holy brother Albert? By Saint Maximilian-Mary Kolbe? Forgotten by all the religious of this admirable congregation of the sisters of the Divine Mother of Mercy, who practiced it day and night? If this Mercy has been forgotten by Saint Teresa of the Child Jesus of the Holy Face, this great lover of the merciful Love, it is then that the Church has never known it? It is precisely what the Vision has dared to say!

 

21. Plagiarism of Sister Benigna

 

Forgotten by the Church which would therefore have made no case of Saint Margaret-Mary and of the revelations of the Sacred Heart of Jesus; nor of the Italian Visitandine Sister Benigna Consolata Ferrero (1885-1916) of which the message prolongs that of Paray-le-Monial.

 

Jesus said to Sister Benigna: The blessed Margaret-Mary had the mission to make known my Heart; you have that of making known the Mercy of my Heart, its amiability, its tenderness. Collect precious and carefully the intimate revelations of which I make you part. My will is that you write.

 

Benigna, little secretary of my love for my creatures, you will write, the others will publish your writings. To you to taste the gift of God in the silence; to the others to propagate these pages for the glory of God. To you the happiness of resting on the Heart of your Jesus while he speaks to you; to the others to distribute these treasures.

 

Sister Benigna forgotten in the Church? Ignored of Sister Faustina? Certainly not! since the Polish religious read and reread her biography: it was, according to her superior, her reading of predilection! And when she writes in her Petit Journal that Jesus calls her his secretary: secretary of the Mercy, one can suspect the plagiarism.

 

The revelations of Sister Faustina appear to us for a part a reprise, more precisely an attenuation and a deformation of those of Sister Benigna.

 

The Polish religious has attributed to herself a mission comparable to that of the Italian Visitandine, with an amplification and a surenchère by the multiplicity of the apparitions, of the prophetic charisms, of the extraordinary mystical phenomena…

 

At the difference of Sister Faustina, with Sister Benigna, as with all the saints, the merciful Love of God cannot produce its fruits without that his sinful, degraded children make show of a repentance even very imperfect, even minimal… For example, Pranzini embracing the crucifix before mounting the scaffold: first child, first saved of the little Teresa.

 

In brief, the visions of Sister Faustina do not accord themselves with the divine truth taught by the Church.

 

In addition, the sources of her pretended revelations mingle plagiarisms, fabulations, diabolical illusions, and lead to divert us from the authentic divine revelations.

 

22. Poland supplants Russia

 

The Mercy was not forgotten in the Church thanks to the Virgin Mary and to her very merciful founding apparitions, protectors of our Christianities, and to those, grandiose, at the peril of the last times announced by the Apocalypse, since the rue du Bac (1830), Lourdes where she reveals her Name: I AM THE IMMACULATE CONCEPTION (25 March 1858), up to Pontmain (1871), Fatima (1917) and its prolongations of Pontevedra (1925) and of Tuy.

 

The Trinitarian theophany of Tuy, of 13 June 1929, was, said our Father, a prodigious event, marvel of which one does not find the similar in the history of the Church, since the vision of Saint Paul on the road of Damascus. All the mystery of the circumincessant eucharistic and Marian charity finds itself revealed there, according to which the grace and the mercy must spread themselves in the whole world by the Immaculate Heart of Mary. In effect, under the left arm of the Cross, found themselves great letters, as of a crystalline water which would have flowed above the altar, forming these words: GRACE AND MERCY. While under the right arm of the Cross, found itself Our Lady, with her Immaculate Heart in the hand, without sword nor roses, but with a crown of thorns and flames. The Grace is at once the source of a gift in God and the effect of this gift in Her who receives it, full of grace (Lc 1, 28). The Grace, it is the beauty and the gratuitousness. At the root of these two attractive realities which designates the same mysterious word, we find the gift of God. (Georges de Nantes, CRC n° 123, November 1977, p. 12)

 

Thus, the Immaculate Conception offers her Immaculate Heart of Spouse of the divine Crucified, Co-redemptrix and reparatrix of the fallen humanity (Saint Pius X), Heart of the Mother of God, Mediatrix of the Grace and universal dispensatrix of the Mercy on all the humanity redeemed at Calvary.

 

The liturgy celebrated in honour of her Immaculate Heart invites us instantaneously to have recourse to her mediation: Let us approach with confidence the Throne of the Grace, to obtain Mercy and to find Grace, for the succour of which we have need.

 

During the theophany of Tuy, Our Lady warned her messenger that the moment was come when God demanded of the Holy Father to accomplish the collegial consecration of Russia to her Immaculate Heart, promising to save it by this means. For God is disposed to use mercy towards the poor Russia. Russia is therefore the privileged nation, object of the complaisances of the Heart of God, by Grace. In converting itself, it will have a decisive role in the realization of the great divine design of Mercy for our time.

 

Now Sister Faustina ignores it. Worse! her Vision takes the counter-pied. On 16 December 1936, the Polish religious writes: I have offered this day for Russia, I have offered for this poor country all my sufferings and my prayers. After the holy Communion, Jesus said to me: I can no longer tolerate this country, do not bind my hands, my daughter! The Spirit which inspires her substitutes for Russia Poland. The Vision says to her: I love particularly Poland, and if it obeys my will, I would elevate it in power and in sanctity. From it will go out the spark which will prepare the world for my ultimate coming. (PJ, 1731)

 

A spark has well sprung from Poland in 1938, but it has set fire to the world.

 

A spark has well sprung from Poland in 1978, with the election of John Paul II on the throne of Peter, but his pontificate has been, after that of Paul VI, the most catastrophic of all the history of the Church.

 

23. Faustina supplants the Immaculate

 

More still than Poland, it is herself, Sister Faustina, who prepares the last coming of the Christ. In effect, she applies to her own person the prophecies of Saint Louis-Mary Grignion de Montfort concerning the Immaculate Mother of God (Traité de la vraie dévotion, nos 49-50). Yes, the sister takes the place of the Immaculate! She becomes nothing less than the Woman blessed among all the women. Read rather: I saw the Lord Jesus in great Majesty… A force seized my soul, a strange fire lighted itself in my heart and I entered into a sort of agony for Him. Suddenly, I heard these words:

 

With no soul do I unite myself so closely as with yours and that by reason of your profound humility (sic) and of the ardent love that you have for me. (PJ, 587)

 

You will prepare the world for My last coming. (PJ, 429)

 

The Vision declares the religious Mediatrix: I desire that your heart be the dwelling of my mercy. I desire that this mercy spread itself on the whole world by your heart. (PJ, 1777)

 

And the sister to respond: O my God, I am conscious of my mission in the Holy Church. My incessant effort must be the prayer to obtain the mercy for the world. I unite myself closely to Jesus and I hold myself before Him, as a supplicating offering for the world. God will refuse me nothing if I supplicate Him by the Voice of his Son. (PJ, 482)

 

And not by the intercession of Mary Mediatrix!

 

24. Sister Faustina guarantor of Karol Wojtyla

 

During her retreat which begins on 1 August 1937, the Vision dictates to the religious the prayer which must be said each day, from Good Friday to the first Sunday after Easter, feast of the mercy.

 

The novena realizes itself according to the following ordering: a word of Jesus signifies to her which category of souls must benefit on this day of the Mercy. Sister Faustina must plunge them into the Mercy. This word is followed by a prayer, a little poem, then finally by another short prayer of the sister.

 

I desire that during these nine days, you lead the souls to the source [?] of My Mercy, in order that they draw force and relief, as well as all the graces of which they have need in the difficulties of the life and particularly at the hour of death.

 

Each day you will lead up to My Heart a new group of souls and you will plunge them into the immensity of My Mercy. And I, I will conduct them all into the house of my Father. You will do that in this life and in the other.

 

The revelations of Sister Faustina bring therefore a pretentiously mystical caution to the irenic gnosis of John Paul II. This one has for foundation his capital illumination inscribed in all letters in the Constitution of Vatican II Gaudium et spes (22, 2), and which he has repeated in his encyclicals accentuating it more: By his incarnation, the Christ has in some sort united himself to the man, to each man without any exception [whatever be his religion] even if this last is not conscious of it. (Redemptor hominis nos 10 and 14)

 

According to this gnosis, there exists a divine reality at work in the man, in every man, which is not linked, as one thought formerly, to Baptism or to the Eucharist nor to any other sacrament, source of the Grace, but which results directly, ipso facto, that is to say in a mechanical manner, solo mecano (Autodafé, p. 372), from the fact of the Incarnation.

 

It is this gnosis, remarks the Abbé de Nantes, which insinuates itself even into the Catechism of the Catholic Church, a little pitifully jammed in firmly Catholic texts, and itself as amputated of its most extreme audacities. (CRC n° 291, April 1993, p. 11) It does not prevent that remains the error of a Son of God united to each man, for always, through his mysteries, saving them all infallibly.

 

25. Salvation for all

 

It is what the novena must operate, naturally, physically. Sister Faustina must successively plunge into the Mercy: 1. The entire humanity, particularly the sinners; 2. The sacerdotal and religious souls; 3. The pious and faithful souls; 4. The pagans and those who do not know me yet; 5. The heretics and the apostates; 6. The sweet and humble souls, as well as those of the little children; 7. The souls which particularly venerate and glorify My Mercy. These souls will shine with a particular brilliance in the future life. None will go into hell. 8. The souls which are in Purgatory; 9. The indifferent and cold souls.

 

For these souls, therefore for all the souls, it is not only the eternal salvation which is promised, but also the sure exaucement of their prayers and desires: I will refuse nothing to every soul that you will lead to the source [?] of My Mercy. And each day you will implore my Father, in the name of My painful Passion, to accord you graces for these souls there.

 

In the encyclical Dives in misericordia, John Paul II made the apology of this universal, automatic mercy, without condition nor counterpart. He recalled eight times this word of the Holy Virgin: His mercy extends from age to age… (Lc 1, 50), but he omitted six times the precision on the beneficiaries: on those who fear him. Moreover, in the two passages where this restriction is mentioned, it was without quotation marks, as outside of the evangelical citation, foreign to the word of God consequently.

 

To be accepted of our generation fashioned by the Marxist mentality daughter of that of the Lights, the mercy given by the Christ must, according to John Paul II, appear without condition, impose nothing on the man and above all not a humiliating sentiment of culpability. The new mission assigned to the Church consists in testifying of the divine Mercy to our apostate generation, without exacting of it neither conversion nor repentance.

 

Innovators… Ewa K. C. has well noted the innovating character of the mercy according to Sister Faustina and according to John Paul II: In numerous parables including that of the Prodigal Son, Jesus has recalled that God is a good father who awaits the repentant sinners recognizing their sin and their fault. He wants to pardon them, and in raising them from their fall, to restore to them the dignity. In this context of the Incarnation and of the Redemption, the divine mercy was present in the discourses of the councils, of the Council of Trent, and in those of the Popes.

 

In his encyclical Dives in misericordia, published in 1980, John Paul II has presented this question in a different manner. In this approach, the mercy does not refer itself to the pity. (EKC, p. 250)

 

To the pity of our Celestial Father for the unworthy and culpable man who, by his sin, has lost his filiation and merits his anger, John Paul II has substituted a right of the sinner to the mercy, for at the deepest of himself he discovers a dignity which imposes itself on God, that of being man. The Prodigal Son had in no way lost his dignity nor his rights. At chapter 4 of Dives in misericordia, it is this primordial human dignity which imposes itself on the father of the Prodigal Son.

 

The Mercy is no longer then a gracious love of God, which the sinner does not merit.

 

With John Paul II, we remain in the order of the creation, below the Grace: the man is son of God by birth and by nature, and not by free adoption. The Mercy becomes then the result of a double exigency: the son as son exacts the mercy, and the father as father is constrained to make mercy. God must the mercy to the man in the name of his native, natural dignity.

 

Such was the novelty of the teaching of John Paul II who pretended to reconcile thus the Catholic thought with the contemporary atheism, as the Abbé de Nantes has demonstrated (Livre d’accusation contre le pape Jean-Paul II, 1983, p. 72-73).

 

The conception of the Mercy of the Polish religious accords itself with that of the Polish Pope, in their novelty: it is a mechanic of the pardon, as says our Father in his commentary of Dives in misericordia. The divine mercy is accorded unconditionally to our generation even rebellious to Jesus Christ and to his most Holy Mother.

 

26. Foundress of a new congregation

 

It is in June 1935 that Sister Faustina thinks of leaving her congregation to found another. A vision encourages her to it: I saw the Holy Virgin, inexpressibly beautiful, come from the altar towards my prie-Dieu. She pressed me against Herself. She made me understand that I realized all the wishes of God and that for this reason I had found grace in her eyes: Be courageous, do not fear the illusory obstacles, but fix your regards on the Passion of My Son. In this manner you will carry off the victory. (PJ, 449)

 

On 8 January 1936, Sister Faustina goes to the Archbishop Jalbrzykowski to speak to him of it: The Lord Jesus exacts of me that I pray to implore the mercy of God for the world, and that a Congregation be created which would implore the Mercy of God for the world.

 

The Archbishop responded to me: If such is the will of God, a little earlier or a little later, that will do itself. Try to obtain an intimate union with God and do not lose courage. These words filled me with a great joy.

 

When I went out from the Archbishop, I heard in my soul these words: One will oppose you in many things. But my grace will show itself in you and one will see that this affair is Mine. As for you, fear nothing, I am always with you. (PJ, 586)

 

On Palm Sunday of 1936, she believes herself favoured with a prophetic vision concerning the new congregation: Not only she has seen her interior and exterior development with exactitude and has seen clearly that it will be a feminine and masculine congregation, but she has seen also that it would be a great gathering of lay persons to which all the world can participate and testify by its act of the divine mercy, while being merciful the ones for the others.

 

She spoke of it to the Abbé Sopocko: Do not take these ideas for a folly, my Father, for they are the pure truth which will be soon put into work and even if I must act all alone, I do not discourage myself, for I know that such is the will of God. (EKC, p. 197)

 

During Holy Week 1936, an interior force pressed me no longer to remit this affair [leave the community…]. I said to Father Bukowski that I could not wait longer. The Father responded to me: My sister, it is an illusion, the Lord Jesus cannot exact that. You have pronounced your perpetual vows. All that is an illusion. You invent my sister, it is a heresy. And he cried almost. I asked if all was illusion, he responded to me: All.

 

Nevertheless, on Holy Thursday, the Vision returned to the charge: Say to the confessor that this work is mine and that I employ you as miserable instrument. (PJ, 645)

 

Without waiting to have the approbation of Father Andrasz, whom she must meet the next day, on the Feast of the Body of God, Sister Faustina took her decision: She would leave the congregation and found another.

 

On 5 July, she writes to the Abbé Sopocko: I feel that the hour of God is already come so that I put myself to act. The priest responds to her: According to me such a congregation ought to be founded for the instant without you as diocesan congregation, and it is only in a second time, once such a congregation put on foot, that you could integrate it. Sister Faustina is not in agreement: She was always of opinion that the duty of founding a new congregation belonged to her alone. (EKC, p. 295)

 

In November 1936, she writes to him anew: I have received a light in my soul that I must make this irreversible step without holding account of anything whatever. If myself I must participate actively in that, I ought absolutely to liberate myself not only from this congregation, but also from my vows. (EKC, p. 296)

 

Whether it be the Archbishop of Vilnius, Mgr Jalbrzyskowski, the general superior, the superiors who were favourable to her, Father Andrasz, and even the Abbé Sopocko, all opposed themselves to her project.

 

However, according to her hagiographer, Jesus pressed Sister Faustina to act: He said to me that He exacts that such a congregation be founded as soon as possible – and you will live there with your companions. My spirit will be the rule of your life. By your prayers, you will be the intermediary between the earth and Heaven. (EKC, p. 269)

 

On 4 May 1937, Mother Moraczewska, general superior, yields to her instances, saying to her: Until then I retained you and now I leave you free: if you want, you can leave the congregation and if you desire to remain, you can remain there. Sister Faustina was not only surprised, but also terrified. She had asked this accord, awaited it since long and now that the decision had fallen, she felt that that surpassed her forces. (EKC, p. 308)

 

The Vision had yet announced to her, with insistence, since months, that she would receive the force to make this foundation.

 

Two days after, Sister Faustina writes to the Abbé Sopocko dissembling the permission accorded by the Mother general: I am a faithful daughter of the Church and will not depart by a hair from the holy obedience. I see that the hour of God is not yet come for this congregation, and I leave it also to the divine Providence. (Lettres de Sœur Faustine, p. 91)

 

27. Prophetic vision of her canonization

 

Her obsession of the sanctity is going soon to attain a paroxysm. On 23 March 1937, under the motion of the Spirit which conducts her, she sees her own process of canonization.

 

The Vision shows her first her condemnation of 1958: Some ecclesiastics began to examine me and to humiliate me, or rather to criticize what I had written.

 

Then her rehabilitation of 1978: However, I saw Jesus himself take my defence and give them to understand what they did not know. Jesus contemplated with great benevolence and joy the Holy Father, certain priests and all the clergy, the people and our congregation.

 

I was afterwards transported to proximity of Jesus and I held myself standing on the altar beside Our Lord. At the issue of the retreat of October 1937, Sister Faustina is persuaded that she has attained the summit of the perfection: I go out of this retreat entirely transformed by the love of God. Although exteriorly this life changes in nothing and that no one will perceive it, the pure love guides now my life. (PJ, 1363)

 

In the meantime, she is very sick, and what she feels is the complete decomposition of my own cadaver. A religious remarks this odour: My sister, I smell here, as a cadaver, it is altogether as if it decomposed itself. Oh! how it is horrible. (EKC, p. 317)

 

28. You are a saint

 

She reports in her Petit Journal the sufferings that her entourage causes her, for example Sister Chryzostoma, who deplores her hysteria, seeing her always attract the attention on her own person.

 

A sister does not cease to persecute me uniquely because God has so close relations with me; it seems to her that all in me is affected. When it seems to her that I commit some infraction, she says then: One has apparitions and one commits such faults.

 

And she recounts that to other sisters, always in an unfavourable sense. She makes me the reputation of being a sort of crackpot. (PJ, 1527)

 

Sister Faustina notes what one reproaches her since her entry into the Congregation: It is to be holy; but that is always said in an ironical fashion, she complains. At the beginning that was very painful to me, then in elevating myself spiritually I no longer paid attention to it. Her biographer has not dared to cite the following words, those very of her Vision: But you are holy. Under little I will make it appear myself in you. And they will pronounce this same word holy, only this time with love. (PJ, 1571)

 

Sister Faustina writes that in her Petit Journal hoping firmly that it will be published! In 1938, towards the mid-September, relates the Abbé Sopocko, I went to Cracow for a congress of theologians. At the hospital for infection of Pradnik, I found Sister Faustina already administered. She was gravely attained by the tuberculosis.

 

I spoke to her, among other things, of this congregation that she wanted to found. And here that she was dying! I said therefore to her that that was certainly an illusion, and that perhaps all the rest that she had related to me did not hold either.

 

Sister Faustina promised to refer of it to the Lord Jesus.

 

The next day, during the holy mass that I said to her intentions, there came to me, suddenly, an idea: just as she had not known how to paint the icon and has only given indications, she could not found this new congregation, but has established the landmarks of it. That the Lord pressed her, for one would have need of it in a time of imminent trials.

 

When the same day I went to see Sister Faustina and asked her if she had nothing to say to me, she responded: No, nothing, during the mass the Lord Jesus has explained all to you. (Winowska, Droit à la miséricorde, p. 262)

 

Sister Faustina died on 5 October 1938 at Cracow.

 

29. Condemned by Rome

 

During the years of the Second World War, and more still under the Soviet regime, the cult of the Mercy is going to be spread by the Abbé Sopocko, all the more easily that the sole word of mercy touches the hearts of the Poles so unhappy.

 

The picture was copied in hundreds of exemplars and, what is more, by different artists. The most popular was realized and offered by Adolf Hyla, to thank God for having escaped, he and his family, the Gestapo. However, it provoked polemics, above all among the clerics who found this Christ effeminate.

 

It is notable that this picture not only evacuates the Cross of the Christ which is absent from it, but supplants the photograph of Our Lord Jesus Christ imprinted on the Holy Shroud of Turin, at the moment when it spread itself in the whole world under the influence of Saint Teresa of the Child Jesus and of the works of Doctor Barbet, and on the occasion of the celebration of the jubilee of the Redemption.

 

In 1946, the Conference of the bishops of Poland asked Rome the permission to institute the feast of the Mercy on the first Sunday after Easter. In 1951, while the response of Rome delayed, the general Commission of the episcopate asked its advice to Mgr Jalbrzykowski.

 

This one gave it in a text entitled Of the pretended apparitions and visions of Sister Faustina: I adore the divine Mercy and I ask always of God. But my views are very negative as to the cult of the divine Mercy proposed from the apparitions-visions of Sister Faustina. The way in which this cult is propagated is not conform to the spirit of the holy Church.

 

I have forbidden categorically to the Abbé Sopocko the divulgation of the quasi-revelations of Sister Faustina. (EKC, p. 369-370; Jan Grzegorczyk, p. 83-84)

 

As for the Cardinal Primate Wyszynski, he found that to introduce a special feast for the divine Mercy would limit the idea of the Mercy of which all the liturgy speaks each Sunday and daily (Jan Grzegorczyk, p. 225).

 

In May 1957, the Cardinal launched a great pastoral program of nine years to prepare the Poles to celebrate the thousandth anniversary of the baptism of Poland. It was a secret for no one that, in this situation, the primate was not specially favourable to the development of a cult other than that of the Virgin, which was the hard nucleus of the great novena. (EKC, p. 378)

 

The primate was animated by a true devotion to Our Lady of Fatima. Later, in 1980, he declared to John Paul II: The most important thing that you have to do, it is to accomplish the collegial consecration of Russia to the Immaculate Heart of Mary.

 

But let us return to the end of the years 1950.

 

On 19 November 1958 the Holy Office adopted a decree in five points: 1. One must not obstinate oneself in favour of the supernatural character of the revelations of Sister Faustina. The visions and revelations of Sister Faustina have no supernatural origin.

 

2. One must withdraw the prayers and the images coming from these pretended revelations.

 

3. It is advised to the bishops to keep the prudence as long as the elements of the cult of the divine Mercy are not withdrawn from their parishes.

 

4. The feast of the divine Mercy must not be instituted.

 

5. One must give a grave warning (gravissimum monitum) to the Abbé Sopocko ordering him to cease to defend and to propagate these pretended revelations and this cult. (EKC, p. 380; Jan Grzegorczyk, p. 191-192)

 

The Primate Wyszynski was charged by the Holy Office to watch over the application of the decree in Poland.

 

His pastoral conclusions were afterwards published under the form of a Notification in the Osservatore Romano of 6 March 1959.

 

30. Canonized by John Paul II

 

After this Notification, Karol Wojtyla, young auxiliary bishop of Cracow, took the head of a cabal to rehabilitate the cult of the Mercy according to the practices of Sister Faustina.

 

He decided not to oppose frontally the Notification, but to obtain its revocation, he employed a diverted means: An eventual approbation of the beatification of Sister Faustina would have automatically as consequence the recognition of the supernatural character of her revelations and the confirmation of the cult of the divine Mercy in forms such as Faustina had transmitted them. (EKC, p. 383)

 

In 1965, the year of the closure of the Second Vatican Council, he declared: This dossier is for me the most important. And the following year, he opened her process of beatification.

 

This same year, the bishop of Fatima prepared the celebrations of the jubilee of the apparitions and he invited Mgr Wojtyla to participate there at the Cova da Iria. The future Pope John Paul II declined the invitation: he responded to Mgr Venancio, on 5 September 1966, that it would not be possible for him to go there.

 

But let us return to Sister Faustina.

 

In 1969, the consultor of the Congregation for the Doctrine of the Faith responded that her process by the Congregation for the causes of the saints could be pursued on condition of being separated from her visions and revelations. (EKC, p. 385)

 

But it proved itself impossible to examine her virtues without treating of the origin of her visions given the place that they have held in her life.

 

The Abbé Ignacy Rozycki, friend and former professor of Karol Wojtyla, was convinced that she had been victim of a hallucination due to the hysteria. Therefore not only her presumed revelations were devoid of all religious value, but also the heroic character of her life was caduc. (EKC, p. 386) He refused therefore to participate in her process of beatification.

 

On the entretemps, he changed suddenly of position (under what pressure?) and tried to justify the revelations by drowning them in a long commentary which filled their lacunas and which corrected the errors detected by the Holy Office in the years 1950. He removed himself thus from their obvious sense.

 

The cause of Sister Faustina could afterwards be led up to its term without meeting insurmountable obstacle thanks to the reform of the procedure of the processes of beatification imposed by John Paul II in 1983, in the Constitution Divinus perfectionis magister. A servant of God who smells of heresy can henceforth be beatified since the contradictory exchanges have almost entirely disappeared from the new procedure. Thus the way was free for the canonization of John Paul II himself without that it be necessary to respond to the Abbé de Nantes, advocate of the devil. Sister Faustina was finally beatified on 18 April 1993. And to make good measure, the Abbé Sopocko was also, on 28 September 2008, for price of the heroicity of his disobedience!

 

31. Sister Lucy supplanted

 

What was then the attitude of John Paul II with regard to Fatima? Since the beginning of his pontificate, he fled and avoided the wills of Our Lady, by dilatory manoeuvres and counterfeits of the consecration of Russia: he had passed, observed our Father, from a semblance of reverence to a hostility, a struggle, a passion of crushing of this Event, of the prophecies which accompanied it and of the instant demands of the Virgin, fiercely stifled, refused… Mystery, yes! of disunion, profound mystery, not of Love, but of rivalry and of iniquity of which the Church suffers and dies. (CRC n° 307, December 1994, p. 7) Sister Lucy, the seer of Fatima, has said and repeated: Either we are to God, or we are to the devil. There is no middle term.

 

At the canonization of Sister Faustina on 30 April 2000, John Paul II made himself guarantor of her revelations. Mentioning them three times in his homily, he affirmed notably: Jesus has said to Sister Faustina: Humanity will not find the peace as long as it does not turn itself with confidence towards the divine mercy. (Petit Journal, p. 132)

 

32. The Virgin Mary wounded in the heel

 

Fifteen days later, at Fatima, John Paul II unveiled himself as an enemy of the Holy Virgin. Who wounds her in the heel. (Livre d’accusation contre Jean-Paul II, p. 131)

 

In effect, during the beatification of the two little shepherds Francisco and Jacinta, he made not the least mention of the Immaculate Heart of Mary, nor of the pressing demands of the Queen of Heaven and of the earth to accord the peace to the world.

 

The following month, in divulging the authentic third Secret of Fatima, Cardinal Ratzinger presented it as the result of projections of the interior world of children who have grown up in an ambiance of profound piety, but who were at the same time upset by the tempest which threatened their epoch. Up to the end of his pretended theological commentary, he will insinuate that the visions of the Secret are only fabulations of Lucy, from reminiscences of her infantile devotions: The conclusion of the Secret, he writes, recalls the images that Sister Lucy can have seen in books of piety and of which the content comes from ancient intuitions of faith.

 

Sister Marie-Lucy of Jesus and of the Immaculate Heart had in advance responded to him in renewing her testimony in her book The Appeals of the Message of Fatima: After the description of the life of these two households, the Marto and the dos Santos, you will understand without doubt that if the parents of the little shepherds were faithful Christians, they were altogether incapable of causing to be born in the spirit of their children mystical ideas, or of an elevated spirituality, as one sees in the Apparitions of Fatima. In such a manner that the work of Fatima can only be of God entirely.

 

33. John Paul II the heresiarch

 

If under the reign of Pius XII, the visions-revelations of Sister Faustina, reported in the Petit Journal, and duly examined by the theologians of the Holy Office, have appeared devoid of all supernatural character, how does it come that thirty years later, after the Second Vatican Council and under the reign of John Paul II, no objection of theological order remained officially?

 

What are the circumstances, to take up the expression of the Notification of 15 April 1978, which explain the profound change intervened? No doubt that it was the reform decreed at Vatican II.

 

This Council has operated a doctrinal revolution without precedent in all the history of the Church, revolution inspired for a part by Mgr Karol Wojtyla, of whom the life has been marked by a double rupture, philosophical and religious.

 

Our Father the Abbé de Nantes has published the demonstration of it in his Livre d’accusation contre le pape Jean-Paul II, remained up to this day without reply of anyone.

 

Formerly, he observed, the Polish Catholics knew that the life is only a difficult passage, a time of trial, a valley of tears. One must pray much, as one has always prayed, do penance, suffer, carry his cross, vanquish the sin, fear hell, die provided with the sacraments of the Church to go finally to Heaven, unique object of our works.

 

Having broken with this tradition, the religion of the young student Wojtyla has become a gnosis developed from a fundamental error which will be inserted into the conciliar Constitution Gaudium et spes: By his incarnation, the Son of God has in some sort united himself to every man. (22, 2) In this gnosis, the Mercy becomes a right of the man in virtue of his dignity without equal and inalienable. Therefore, all the men are saved.

 

It is why the Abbé de Nantes has publicly accused Pope John Paul II of being a heresiarch, that is to say the creator of a perfidious doctrine, contrary to our holy Christian religion in its principle, in its essence and in its end. That he be therefore anathema appears to me very certain. (CRC n° 230, February 1987, p. 1)

 

This accusation remains in waiting of an infallible judgment of the highest authorities of the Church.

 

The Abbé de Nantes has not been listened to because the best Catholics have too often taken for sole rule of conduct the obedience to those who have authority in the Church. According to the well known word: I prefer to have wrong with the Pope than to have reason against him. And our Father to respond to them: Let us be serious. The important is not to be with the Pope. To be with the Pope has no other reason than to be thus, by him, with Jesus Christ. To be against the Pope would never have other conceivable reason than to remain with Jesus Christ, if it happened to him to separate himself from him, which God forbid! and to live only in the inquietude of such a situation, in the anguishes of such a contradiction.

 

What alone matters, sovereignly, to the mystical souls, it is to be with Jesus Christ. For the glory of the Father, for the love of this Spouse and King full of majesty, for the intimate exultation of the Holy Spirit in us, earnest and pledge of eternal Life. A mystical life so elevated, so disincarnate that nothing inquietes it, nothing touches and wounds it, nothing could insurge it, ceases to be true. For it falls under the sense that there can be no true spiritual union to the thrice Holy God without the ardent, exclusive, nuptial zeal of the unique and chaste Catholic truth! without the horror of every heresy as of every schism. (CRC n° 240, February 1988, p. 8-9)

 

Brother Bruno of Jesus-Mary

 

34. Note of the editorial staff of CatholicaPedia

 

If the studies of the CRC and of Brother Bruno of Jesus-Mary are of good quality, that does not prevent that their formulation is deficient in the fact that they make no difference between the Catholic Church and the [marrano] Conciliar sect which eclipses the holy Church of God! Although they define JP2 as HERESIARCH… they recognize him nevertheless as pope entering in that into the category of the R and R of the false Resistance who Recognize-all-while-resisting. The Catholic Counter-Reformation, still a Way without issue!!

 

35. List of sources

 

1. Ewa K. Czaczkowska, Sœur Faustine, biographie d’une sainte, éd. Salvator, Paris, 2014, French.
2. Petit Journal, éd. Apostolat de la Miséricorde divine, 2010, French.
3. Maria Winowska, Droit à la miséricorde, éd. Saint-Paul, Paris, March 1958, French.
4. Jan Grzegorczyk, Faustine, apôtre de la miséricorde, Cerf, Paris, 2009, French.
5. Dictionnaire de théologie catholique, article Canonisation, col. 1644, French.
6. Sainte Thérèse d’Avila, Vie écrite par elle-même, chapters 25 and 32, French.
7. CRC n° 75, December 1973, p. 4-5, French.
8. Maria Winowska, L’icône du Christ miséricordieux, éd. Saint-Paul, 1973, French.
9. Dictionnaire de spiritualité, t. 7, col. 1774, French.
10. CRC n° 291, April 1993, p. 18, French.
11. Georges de Nantes, CRC n° 123, November 1977, p. 12, French.
12. Saint Louis-Marie Grignion de Montfort, Traité de la vraie dévotion, nos 49-50, French.
13. Karol Wojtyla, Redemptor hominis, nos 10 and 14, Latin/French.
14. Autodafé, p. 372, French.
15. CRC n° 291, April 1993, p. 11, French.
16. Jean-Paul II, Dives in misericordia, 1980, Latin/French.
17. Georges de Nantes, Livre d’accusation contre le pape Jean-Paul II, 1983, p. 72-73, French.
18. Lettres de Sœur Faustine, p. 91, French.
19. CRC n° 307, December 1994, p. 7, French.
20. Georges de Nantes, Livre d’accusation contre Jean-Paul II, p. 131, French.
21. CRC n° 230, February 1987, p. 1, French.
22. CRC n° 240, February 1988, p. 8-9, French.
23. Osservatore Romano, 6 March 1959, Italian/French.
24. Notification of the Sacred Congregation for the Doctrine of the Faith, 15 April 1978, Latin/French.