Divine Appeal Reflection - 160
Today, consider in Divine Appeal 160: "Make My merciful warning known to all and tell them I need them to be saved from their sins which lead to perdition.”
The deepest mystery within this appeal is that Divine Mercy does not merely forgive sin after it has wounded the soul; Mercy pursues the soul before sin has finished destroying it (cf. Lk 15:4–7; Ez 18:23). The divine warning therefore comes from the Heart of a God who sees farther than the sinner sees himself. We see the pleasure of a moment; God sees the chain that pleasure may create. We see a compromise; God sees the gradual deformation of conscience (cf. Jas 1:14–16). We see an indulgence; God sees a possible slavery (cf. Jn 8:34). We see resentment as something we have a right to keep;(cf. Heb 12:15) God sees a wound slowly poisoning charity . The mystical dimension is startling: before sin becomes an action, it often becomes an interior consent; before it becomes a chain, it becomes a thought welcomed repeatedly; before it becomes a prison, it becomes something the heart begins defending (cf. Mk 7:21–23). This is why Christ's warning is mercy. The Holy Spirit illumines conscience not merely to make us ashamed, but to make conversion possible . The light that exposes the wound is already the beginning of healing. The Catechism (cf. CCC 1848) teaches that God's grace must uncover sin in order to convert the heart and lead it toward eternal life . Therefore, when conscience becomes uncomfortable during prayer, when a repeated sin suddenly appears more terrible than before, when a person begins to recognize what he previously excused, this may be not God's rejection but God's pursuit (cf. Lk 19:5–10). Divine Mercy disturbs the false peace of the sinner because it desires to give him the true peace of reconciliation .
The word perdition takes us into one of the most sobering mysteries of human freedom. Catholic faith does not reduce sin to weakness without consequence. Sin is a rupture of communion with God and wounds the dignity of the person created for eternal union with Him . Mortal sin involves grave matter, full knowledge, and deliberate consent . Yet the Church simultaneously proclaims the immeasurable greatness of Divine Mercy: no sin is beyond God's forgiveness when the sinner turns toward Him in genuine repentance . Here lies a terrifying paradox: the greatest danger to the soul is not that it has fallen, but that it may cease believing that it can return . Judas experienced remorse but did not surrender his despair to Christ; Peter experienced devastating failure but allowed Christ's mercy to find him again (cf. Mt 27:3–5; Jn 21:15–19). The difference reveals something mystical about salvation: God does not save us by eliminating our freedom; He invites our wounded freedom to surrender itself to grace (cf. CCC 1847). The prodigal son had to arise and begin the journey home (cf. Lk 15:17–20). Zacchaeus had to descend from the tree and receive Christ concretely into his life (cf. Lk 19:1–10). The thief beside Jesus had to turn his dying heart toward Him (cf. Lk 23:39–43). Mercy is infinitely available, but it must be received. The Catechism describes conversion as God's gracious work awakening the heart while requiring the person's response (cf. CCC 1427–1432). Thus the warning is not designed to make souls obsess over hell. It is meant to awaken them from spiritual sleep. It is the cry of Love saying: Do not remain where your soul is dying when the Father's house is still open (cf. Lk 15:20–24).
One of the most astonishing mystical realities is that Christ desires the salvation of people who may presently desire nothing of Him (cf. 1 Tim 2:3–4). Saul was not searching for Jesus when grace overtook him on the Damascus road; he was travelling in the opposite direction (cf. Acts 9:1–6). The Samaritan woman did not approach the well expecting a theological encounter that would expose the deepest truth of her life (cf. Jn 4:7–18). Zacchaeus climbed a tree merely to see Jesus, but Jesus was already seeking him (cf. Lk 19:1–10). Matthew was sitting at his tax booth when Christ's call interrupted his ordinary life (cf. Mt 9:9). Mary Magdalene's story (cf. Jn 20:11–18) reveals a woman whose past does not prevent her from becoming a witness to the Resurrection . Grace often arrives before the sinner understands that grace is searching for him. This gives an extraordinary depth to apostolic intercession. A mother praying for a son who has abandoned the Church may think nothing is happening, yet the mysterious action of grace cannot be measured by visible results (cf. Col 4:2–4). A priest may hear a confession from someone who returns after twenty years and discover that a single sentence spoken decades earlier remained alive within that person's conscience (cf. Is 55:10–11). A grandmother may spend years praying for a grandson imprisoned by addiction, while God silently prepares an encounter that she will never witness . St. Monica’s perseverance reveals the hidden strength of intercessory fidelity; St. Ambrose shows how courageous truth can become an instrument of mercy; and St. John Vianney reveals, through the confessional, the immense dignity of one soul returning to God (cf. Lk 15:7; Jas 5:19–20). The apostolate of salvation often begins where nobody notices: before the tabernacle, beside a sickbed, within a prison, through the tears of a mother, or in the silent offering of a contemplative heart (cf. Mt 6:6; Col 4:2–4). Christian conversion therefore cannot remain self-centred; it naturally becomes intercession, charity, and concern for the salvation of others (cf. 1 Tim 2:1–4; CCC 1822, 2634–2636).
To make a merciful warning known requires a purification of the person delivering it. One cannot authentically warn another about the danger of sin while secretly enjoying the other's condemnation (cf. Mt 7:1–5). Christian correction is born from the sorrow of the Heart of Christ, not from superiority (cf. Gal 6:1). Nathan confronted David after his grave sin, but his purpose was restoration rather than humiliation (cf. 2 Sam 12:1–13). Paul corrected the Corinthians severely at times, yet his apostolic concern was that they return to truth and communion (cf. 2 Cor 7:8–10). Jesus spoke with extraordinary directness to the Pharisees,(cf. Mt 23:13–39; Lk 19:41–44) but His tears over Jerusalem reveal that divine severity is never separated from divine compassion . St. Gregory the Great showed that true pastoral leadership begins with responsibility for souls rather than personal authority . St. Vincent de Paul united truth with practical mercy, reminding the Church that love for souls must eventually become concrete service (cf. Mt 25:35–40). St. Teresa of Ávila combined uncompromising pursuit of holiness with patience toward human weakness, leading souls toward deeper friendship with Christ . St. Francis de Sales demonstrated that correction can be firm without becoming harsh, allowing charity to preserve the dignity of the person being guided (cf. Eph 4:15; CCC 1827). Their witness shows that concern for salvation is not domination or condemnation; it is courageous love that seeks truth, repentance, healing, and ultimately communion with The deepest apostolic warning is therefore not shouted from above;(cf. Rom 12:15) it kneels beside the sinner and weeps with him . A father warning a son about addiction must communicate, “Your life is worth fighting for,” rather than “You disgust me” (cf. Eph 4:15). A wife confronting destructive behavior must seek truth without retaliation (cf. Eph 4:25–32). A priest correcting a penitent must protect the dignity of the person while refusing to rename sin as virtue (cf. Jn 8:10–11). A friend witnessing a destructive relationship may need the courage to speak when silence would become complicity . The warning becomes mystical when the salvation of the other becomes more important than our desire to be right. This is participation in the Heart of the Good Shepherd, who searches for the lost rather than waiting for them to find their own way home (cf. Lk 15:4–6). Conversion itself is not merely moral self-improvement; it is a return of the entire person toward God, made possible by grace (cf. CCC 1431–1432).
The final mystery is perhaps the most demanding: a person who has truly encountered Divine Mercy cannot remain indifferent to the possibility of another soul being lost (cf. 2 Cor 5:14–15). This does not mean living in panic about other people's salvation. It means acquiring something of Christ's own thirst for souls (cf. Jn 19:28). Moses stood before God and pleaded for the people after their grave apostasy (cf. Ex 32:30–32). Paul expressed an almost incomprehensible willingness to suffer for the sake of his people (cf. Rom 9:1–3). Epaphras (cf. Col 4:12) wrestled in prayer for the spiritual maturity of others . These are windows into apostolic love: the salvation of another becomes an interior burden carried before God. The Eucharist deepens this mystery because participation in Christ's sacrifice cannot remain purely private; the one who receives Christ is drawn into Christ's self-offering for the world . The contemplative therefore becomes apostolic. The mother becomes apostolic through hidden intercession. The priest through preaching, confession, and sacramental ministry. The teacher through truth and example. The businessperson through justice and integrity (cf. Am 5:24). The young person through courageous purity and friendship (cf. 1 Tim 4:12). The sick person through patient offering of suffering (cf. Col 1:24). The elderly person through intercession. The forgotten person through fidelity hidden from public recognition (cf. Mt 6:4–6). Every vocation can become a sanctuary from which the cry for souls rises toward God. The Catechism teaches that daily conversion is nourished by the Eucharist and expressed through prayer, reconciliation, charity, endurance, and concrete transformation . Therefore, the ultimate response to this appeal is not simply to tell others about sin. It is to become so deeply possessed by Christ's mercy that our presence itself begins calling others home (cf. 2 Cor 5:20). We warn because we love. We intercede because we hope. We sacrifice because Christ sacrificed Himself. We forgive because we have been forgiven. We persevere because a soul is precious beyond calculation . And beneath everything stands the unfathomable mystery: the God who needs nothing has chosen, in His mysterious love, to involve us in the salvation of souls (cf. 1 Cor 3:9). The warning is therefore ultimately a cry of Divine Love: not “Be afraid of Me,” but “Do not let anything separate you from the Love for which you were created.” (cf. Rom 8:35–39)
Prayer
O Adorable Jesus, give us Your thirst for souls. Let us see sin with Your truth, yet see every sinner through the eyes of Your mercy . Awaken those who have grown spiritually cold, strengthen those who are struggling, and gently lead the wandering home . Receive our prayers, sacrifices, silence, words, vocations, and entire lives as offerings for the salvation of souls . May nothing in us hinder Your saving love from reaching those who are in danger of losing You. Amen.
Sr. Anna Ali of the Most Holy Eucharist, intercede for us.