A novena is a powerful nine-day journey of prayer in preparation for a feast day celebration. At the National Shrine of The Divine Mercy, we honor this tradition by reciting the Chaplet of Divine Mercy Novena continuously at the Hour of Great Mercy—3 PM each day.

While the Chaplet can be prayed at any time, our Lord specifically asked for it to be recited as a novena, promising, “By this Novena (of Chaplets), I will grant every possible grace to souls.”

Each of the nine days focuses on a unique intention given by our Lord to Saint Faustina:
– All mankind, especially sinners
– The souls of priests and religious
– All devout and faithful souls
– Those who do not believe in God and those who have yet to know Jesus
– The souls who have separated themselves from the Church
– The meek and humble souls, as well as the souls of little children
– Souls who especially venerate and glorify His mercy
– Souls detained in purgatory
– Souls who have become lukewarm

“I desire that during these nine days you bring souls to the fountain of My mercy, that they may draw therefrom strength, refreshment, and whatever grace they need in the hardships of life, especially at the hour of death” (Diary, 1209).

You are invited to join in this transformative experience by making your own novena of prayer for these intentions and others close to your heart. Consider praying the Chaplet of The Divine Mercy or participating in our ongoing novena. Let us come together in faith and prayer, drawing from the fountain of His mercy!

1. Make the Sign of the Cross

In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

2. Optional Opening Prayers

St. Faustina’s Prayer for Sinners
O Jesus, eternal Truth, our Life, I call upon You and I beg Your mercy for poor sinners. O sweetest Heart of my Lord, full of pity and unfathomable mercy, I plead with You for poor sinners. O Most Sacred Heart, Fount of Mercy from which gush forth rays of inconceivable graces upon the entire human race, I beg of You light for poor sinners. O Jesus, be mindful of Your own bitter Passion and do not permit the loss of souls redeemed at so dear a price of Your most precious Blood. O Jesus, when I consider the great price of Your Blood, I rejoice at its immensity, for one drop alone would have been enough for the salvation of all sinners. Although sin is an abyss of wickedness and ingratitude, the price paid for us can never be equalled. Therefore, let every soul trust in the Passion of the Lord, and place its hope in His mercy. God will not deny His mercy to anyone. Heaven and earth may change, but God’s mercy will never be exhausted. Oh, what immense joy burns in my heart when I contemplate Your incomprehensible goodness, O Jesus! I desire to bring all sinners to Your feet that they may glorify Your mercy throughout endless ages (Diary of Saint Maria Faustina Kowalska, 72).

You expired, Jesus, but the source of life gushed forth for souls, and the ocean of mercy opened up for the whole world. O Fount of Life, unfathomable Divine Mercy, envelop the whole world and empty Yourself out upon us.

(Repeat three times)
O Blood and Water, which gushed forth from the Heart of Jesus as a fount of mercy for us, I trust in You!

3. Our Father

Our Father, Who art in heaven, hallowed be Thy name; Thy kingdom come; Thy will be done on earth as it is in heaven. Give us this day our daily bread; and forgive us our trespasses as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil, Amen.

4. Hail Mary

Hail Mary, full of grace. The Lord is with thee. Blessed art thou amongst women, and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death, Amen.

5. The Apostles’ Creed

I believe in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died and was buried; He descended into hell; on the third day He rose again from the dead; He ascended into heaven, and is seated at the right hand of God the Father almighty; from there He will come to judge the living and the dead. I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen.

6. The Eternal Father

Eternal Father, I offer you the Body and Blood, Soul and Divinity of Your Dearly Beloved Son, Our Lord, Jesus Christ, in atonement for our sins and those of the whole world.

7. On the 10 Small Beads of Each Decade

For the sake of His sorrowful Passion, have mercy on us and on the whole world.

8. Repeat for the remaining decades

Saying the “Eternal Father” (6) on the “Our Father” bead and then 10 “For the sake of His sorrowful Passion” (7) on the following “Hail Mary” beads.

9. Conclude with Holy God (Repeat three times)

Holy God, Holy Mighty One, Holy Immortal One, have mercy on us and on the whole world.

10. Optional Closing Prayers

Eternal God, in whom mercy is endless and the treasury of compassion — inexhaustible, look kindly upon us and increase Your mercy in us, that in difficult moments we might not despair nor become despondent, but with great confidence submit ourselves to Your holy will, which is Love and Mercy itself.

O Greatly Merciful God, Infinite Goodness, today all mankind calls out from the abyss of its misery to Your mercy — to Your compassion, O God; and it is with its mighty voice of misery that it cries out. Gracious God, do not reject the prayer of this earth’s exiles! O Lord, Goodness beyond our understanding, Who are acquainted with our misery through and through, and know that by our own power we cannot ascend to You, we implore You: anticipate us with Your grace and keep on increasing Your mercy in us, that we may faithfully do Your holy will all through our life and at death’s hour. Let the omnipotence of Your mercy shield us from the darts of our salvation’s enemies, that we may with confidence, as Your children, await Your [Son’s] final coming — that day known to You alone. And we expect to obtain everything promised us by Jesus in spite of all our wretchedness. For Jesus is our Hope: through His merciful Heart, as through an open gate, we pass through to heaven (Diary, 1570).

In describing mercy, the books of the Old Testament use two expressions in particular, each having a different semantic nuance.

First there is the term “hesed,” which indicates a profound attitude of “goodness.” When this is established between two individuals, they do not just wish each other well; they are also faithful to each other by virtue of an interior commitment, and therefore also by virtue of a faithfulness to themselves.

Since “hesed” also means grace or love, this occurs precisely on the basis of this fidelity. The fact that the commitment in question has not only a moral character but almost a juridical one makes no difference.

When in the Old Testament the word “hesed” is used of the Lord, this always occurs in connection with the covenant that God established with Israel. This covenant was, on God’s part, a gift and a grace for Israel. Nevertheless, since, in harmony with the covenant entered into, God had made a commitment to respect it, “hesed” also acquired in a certain sense a legal content.

The juridical commitment on God’s part ceased to oblige whenever Israel broke the covenant and did not respect its conditions. But precisely at this point, “hesed,” in ceasing to be a juridical obligation, revealed its deeper aspect: it showed itself as what it was at the beginning, that is, as love that gives, love more powerful than betrayal, grace stronger than sin.

This fidelity vis-à-vis the unfaithful “daughter of my people”(Lam. 4:3, 6) is, in brief, on God’s part, fidelity to Himself. This becomes obvious in the frequent recurrence together of the two terms “hesed” we’ve met (= grace and fidelity), which could be considered a case of hendiadys (e.g. Ex. 34:6; 2 Sm. 2:6; 15:20; Ps. 25[24]:10; 40[39]:11-12; 85[84]:11; 138[137]:2; Mi. 7:20).

“It is not for your sake, O house of Israel, that I am about to act, but for the sake of my holy name” (Ez. 36:22). Therefore Israel, although burdened with guilt for having broken the covenant, cannot lay claim to God’s “hesed” on the basis of (legal) justice; yet it can and must go on hoping and trusting to obtain it, since the God of the covenant is really “responsible for his love.”

The fruits of this love are forgiveness and restoration to grace, the reestablishment of the interior covenant. The second word which in the terminology of the Old Testament serves to define mercy is “rahamim.”

This has a different nuance from that of “hesed.” While “hesed” highlights the marks of fidelity to self and of “responsibility for one’s own love” (which are in a certain sense masculine characteristics), “rahamim,” in its very root, denotes the love of a mother (rehem = mother’s womb).

From the deep and original bond — indeed the unity — that links a mother to her child there springs a particular relationship to the child, a particular love. Of this love one can say that it is completely gratuitous, not merited, and that in this aspect it constitutes an interior necessity: an exigency of the heart.

It is, as it were, a “feminine” variation of the masculine fidelity to self expressed by “hesed.” Against this psychological background, “rahamim” generates a whole range of feelings, including goodness and tenderness, patience and understanding; that is, readiness to forgive.

The Old Testament attributes to the Lord precisely these characteristics when it uses the term “rahamim” in speaking of Him. We read in Isaiah: “Can a woman forget her suckling child, that she should have no compassion on the son of her womb? Even those may forget, yet I will not forget you” (Is. 49:15).

This love, faithful and invincible thanks to the mysterious power of motherhood, is expressed in the Old Testament texts in various ways: as salvation from dangers, especially from enemies; also as forgiveness of sins — of individuals and also of the whole of Israel — and finally in readiness to fulfill the promise and hope, in spite of human infidelity, as we read in Hosea: “I will heal their faithlessness, I will love them freely” (Hos. 14:5).

In the terminology of the Old Testament we also find other expressions, referring in different ways to the same basic content. But the two terms mentioned above deserve special attention. They clearly show their original anthropomorphic aspect: in describing God’s mercy, the biblical authors use terms that correspond to the consciousness and experience of their contemporaries.

The Greek terminology in the Septuagint translation does not show as great a wealth as the Hebrew: therefore it does not offer all the semantic nuances proper to the original text. At any rate, the New Testament builds upon the wealth and depth that already marked the Old.

In this way, we have inherited from the Old Testament — as it were in a special synthesis — not only the wealth of expressions used by those books in order to define God’s mercy, but also a specific and obviously anthropomorphic “psychology” of God: the image of His anxious love, which in contact with evil, and in particular with the sin of the individual and of the people, is manifested as mercy.

This image is made up not only of the rather general content of the verb hanan but also of the content of hesed and rahamim. The term “hanan” expresses a wider concept: it means in fact the manifestation of grace, which involves, so to speak, a constant predisposition to be generous, benevolent and merciful.

In addition to these basic semantic elements, the Old Testament concept of mercy is also made up of what is included in the verb “hamal,” which literally means “to spare” (a defeated enemy) but also “to show mercy and compassion,” and in consequence forgiveness and remission of guilt.

There is also the term “hus,” which expresses pity and compassion, but especially in the affective sense. These terms appear more rarely in the biblical texts to denote mercy.

In addition, one must note the word “emet” already mentioned: it means primarily “solidity, security” (in the Greek of the Septuagint: “truth”) and then “fidelity.” In this way it seems to link up with the semantic content proper to the term “hesed.” 60. In both places it is a case of “hesed,” i.e., the fidelity that God manifests to His own love for the people, fidelity to he promises that will find their definitive fulfillment precisely in the motherhood of the Mother of God (Lk. 1:49-54). 61. (Lk. 1:72). Here too it is a case of mercy in the meaning of “hesed,” insofar as in the following sentences, in which Zechariah speaks of the “tender mercy of our God,” there is clearly expressed the second meaning, namely, “rahamim” (Latin translation: “viscera misericordiae”), which rather identifies God’s mercy with a mother’s love.

Divine Mercy Shrine – Devotions and Groups

ALL WELCOME

• Daily Chaplet of Divine Mercy between 3pm and 3.30pm.
• MMP Cenacle – Monday to Friday 6pm to 7pm.
• Tuesdays Men’s Rosary 8pm to 8.40pm.
• Fridays 12.15pm to 1pm, Flame of Love Rosary.
• Saturday morning Cenacle 9.30am-  Our Lady’s Adoration Chapel.

• Men’s Group meets monthly 7.45pm on Third Thursdays – Hall
• Ladies Group  meets 8pm First Thursdays – Hall.
• Legion of Mary – meets every first, third and fifth Wednesday 2pm – Our Lady’s Chapel.
• Divine Will Group – Fridays 1pm to 2.30pm Parish Meeting Room.

The graces of My mercy are drawn by the means of one vessel only, and that is trust. The more a soul trusts, the more it will receive.

Jesus to St Faustina.