In Christ our Lord we can distinguish two passions: the exterior and the interior, that of his Most Sacred Body and that of his Divine Heart. We understand the first easily since, so to speak, it enters our eyes and we can read it written on the torn and bleeding Crucifix; but the other, incomparably more painful and profound, is also for the same reason more unknown and arcane. We could say that this passion of his Heart is at the same time, like the heart of the Passion, that is, the central, the intimate, the most painful, the deepest of the Passion of Christ. It is therefore, according to the expression of Bishop Gay, the Passion of the Heart and the heart of the Passion.
But it was necessary to go one step further. Just as revelation, substantially invariable, has nevertheless been progressing in the succession of the centuries, enriching and clarifying itself with the definitions of the Church; so also, the devotion to the Passion of Christ Our Lord. With the revelations to Santa Margarita Maria I enter a new stage. When Jesus showed him his wounded Heart, he did not intend anything other than to make the world understand that he had suffered much in his Body, but incomparably more he had suffered in his Heart.
The
cause of all this noble suffering on earth is always love; and that is why
Jesus said in that celebrated apparition: "Behold the Heart that has loved
men so much, receiving nothing in exchange from them but ingratitude and
contempt!" Here is his love and his pain; Behold, he revealed to the world
the secret of his intimate pains. Because she loves she suffers; suffers for
the ingratitude of men; he suffers, above all, from the ingratitude of those
who should love him the most.
So beautiful was the spectacle that the world offered in response to the Divine Heart! Crowds of souls offered themselves as reparative victims to satisfy the outraged rights of divine justice. We’re not multiple religious congregations born in this way whose main purpose is reparation, such as, for example, the Institute of Mary Reparatrix, such as the Religious victims of the Heart of Jesus?
And
this stage of the devotion to the Sacred Heart had all its apogee, all its
fullness and its most solemn sanction with the encyclical of SS Pius XI,
"Miserentissimus Redemptor", in which the central idea is reparation,
as is also the New Office and Mass of the Sacred Heart (In this same encyclical
the duty of reparation is not only proclaimed, but also the need to console the
Sacred Heart is affirmed: even more so, His Holiness explains masterfully how
we can effectively console Our Lord, because if our future sins were the cause
of his sadness of his mortal sadness, our future consolations were also part to
console him, because they were foreseen and for Christ they were as present.
And so “to this Sacred Heart whose sins do not cease to hurt of the ungrateful,
now we can and must comfort him in a mysterious but real way ...”)
After the repair, consolation must come, after the repairing souls, the consoling souls; and this is the second stage of the devotion to the Sacred Heart of Jesus (In the revelations of Saint Margaret Mary, these two characters of the devotion to the Sacred Heart of Jesus are already found when Our Lord asked him to accompany her for an hour on the night of the Thursday to Friday, I indicate to him that they were the two ends of this Holy Hour; appease divine anger and ask for mercy for sinners; and second, soften the bitterness of his abandoned heart)
El deber de la reparación se extiende a todas
las almas, porque si todas hemos pecado, todos debemos en cierto grado, reparar
por nuestras propias faltas, y aun por las de los demás, a causa de la
solidaridad que debe haber entre los cristianos. Pero esta otra misión, la
de consolar, supone cierta intimidad.
Si una persona de elevada dignidad es
ofendida, por ejemplo, por todo un pueblo, todo el pueblo está obligado, de una
manera o de otra a reparar esa ofensa. Pero si al mismo tiempo su corazón se
siente herido y necesita consuelo, no lo buscara en todos sino en los más
allegados, en los íntimos, en los más amados. ¡Felices las almas a quienes
Jesús escoge para que sean su consuelo!
De dos maneras podemos consolar al que
sufre, o suprimiendo las causas de su pena-y este modo es propio de
Dios que tiene a su servicio la omnipotencia- o compartiendo esas
penas, compadeciéndolas, que es un modo más propio de la impotencia humana.
Pero en uno y otro caso necesitamos
primeramente conocer esos sufrimientos; ignorándolos, ¿Cómo podríamos
compadecerlos o aliviarlos?
Now,
in two ways we can also know those intimate pains of the breastplate of Jesus;
both are, because we are not dealing with a purely scientific knowledge: one is
by ordinary faith, illustrated by the reading of the Holy Gospel and its
commentators, deepened by personal meditations and reflections, clarified by
the illustrations that Our Lord Jesus Christ usually communicates in the
sentence; the other is a knowledge that we could call experimental and that is
had when Our Lord makes the soul feel a reflection of its own pains, when it
participates in it as a drop from the ocean of bitterness that I carry in His
divine Heart (In this experimental way, Our Lord made known to Saint Margaret
the internal pains of his divine Heart, "Every night, from Thursday to
Friday, I will make you participate in that mortal sadness that I felt good
about in the Garden of Olives; this sadness will reduce you, without that you
can understand them, to an agony more difficult than death. We could see the
same in some privileged souls like Saint Gema Galgani)
An example will better show us the difference between these two knowledge. A person who has the joy of living next to his mother knows that a friend of hers has just lost her. The pain of that loss, the misfortune of being orphaned, the loneliness of an empty home, can undoubtedly be understood by that person putting himself in the place of his friend. But one day she comes to have the misfortune of losing her own mother. What a difference now! He no longer knows that pain from reflections or comparisons, no; He knows it because he is feeling, he knows it without any recourse, in an intimate way, experimentally.
The
same happens with the internal pain of the Heart of Christ: we can know them:
we can know them, as I said, by reflections and considerations, pondering them,
questioning our own hearts, thinking about what we would suffer placed in the
same circumstances in which Christ saw himself… But this knowledge, however
precious it may be and although it is engendered by grace in the heat of
prayer, it is nothing more than a pale image of reality.
More if the soul is generous, if in what is on its part it tries to prepare itself by making great progress on the path of sacrifice, perhaps a day will come when Jesus in a mysterious way will make it drink from his own chalice ...
Whatever
it may be, every noble and delicate soul wishes to do what is on its part to
console our Lord, and since that experimental knowledge is not in its power to
reach, as a free gift that is from God; at least it should be applied by
acquiring the one if it is in your possession.
He himself has let us glimpse: when he agonized in Gethsemane, when he expired on the Cross and in this life of hidden sacrifice, of perpetual immolation that he leads in the Eucharist. Hence three series of considerations: the Heart of Christ in Gethsemane, the Heart of Christ on Calvary, and the Heart of Christ in the Eucharist.
Dear readers, this is the devotion that the enemies of the Church and, consequently, of the Sacred Heart want at all costs to suppress with the supposed “devotion” of Sister Faustina's “divine mercy” in which we find nothing of what they end up to read about the Sacred Heart. The difference between the two is very great since this devotion to the Sacred Heart is born and is rooted in divine revelation or divine Revelation, because in the shadow of this devotion several religious congregations arose whose objectives were those already described above in this article and, finally, by the writings of the Supreme Pontiffs recommending this devotion and the Encyclical of Pius XII "Miserentissimus Redemptor" advising this devotion. Let us not let what is forbidden by Pius XII, such as "divine mercy", take away our devotion to the Sacred Heart, as traditional Catholics we defend our traditional devotions by practicing them in our people and rooting them in our hearts.
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