Prof. Michael Ogunu

International President of the

World Apostolate of Fatima

 

 

 

From the time of John the Evangelist and Paul of Tarsus there has always been in the Church something like devotion to the love of God, but there is nothing to indicate that, during the first ten centuries of Christianity, any worship was rendered to the wounded Heart of Jesus. It is in the eleventh and twelfth centuries that the first indications of devotion to the Sacred Heart are found. It was in the fervent atmosphere of the Benedictine or Cistercian monasteries, in the world of Anselmian or Bernardine thought, that the devotion arose, although it is impossible to say positively what were its first texts or who were its first devotees. It was already well known to St. Gertrude, St. Mechtilde, and the author of the Vitis mystica (previously ascribed to St. Bernard, now attributed to St. Bonaventure).

 

From the thirteenth to the sixteenth centuries, the devotion was propagated but it did not seem to have developed in itself. It was everywhere practiced by individuals and by different religious congregations, such as the Franciscans, Dominicans, Carthusians, etc. It was, nevertheless, a private, individual devotion of the mystical order. Nothing of a general movement had been inaugurated, except for similarities found in the devotion to the Five Wounds by the Franciscans, in which the wound in Jesus’s heart figured most prominently.

 

In the sixteenth century, the devotion passed from the domain of mysticism into that of Christian asceticism. It was established as a devotion with prayers already formulated and special exercises, found in the writings of Lanspergius (d. 1539) of the Carthusians of Cologne, Louis of Blois (Blosius; 1566), a Benedictine and Abbot of Liessies in Hainaut, John of Avila (d. 1569) and St. Francis de Sales, the latter belonging to the seventeenth century.

 

The historical record from that time shows an early bringing to light of the devotion. Ascetic writers spoke of it, especially those of the Society of Jesus. The image of the Sacred Heart of Jesus was everywhere in evidence, largely due to the Franciscan devotion to the Five Wounds and to the habit formed by the Jesuits of placing the image on their title-page of their books and the walls of their Churches.

 

Nevertheless, the devotion remained an individual, or at least a private, devotion. Jean Eudes (1602-1680) made it public, gave it an Office, and established a feast for it. Père Eudes was the apostle of the Heart of Mary; but in his devotion to the Immaculate Heart there was a share for the Heart of Jesus. Little by little, the devotion to the Sacred Heart became a separate one, and on August 31, 1670, the first feast of the Sacred Heart was celebrated in the Grand Seminary of Rennes. Coutances followed suit on October 20, a day with which the Eudist feast was from then on to be connected. The feast soon spread to other dioceses, and the devotion was likewise adopted in various religious communities. It gradually came into contact with the devotion begun at Paray, and resulting in a fusion of the two.

 

The most significant source for the devotion to the Sacred Heart in the form it is known today was the Visitation nun, Saint Margaret Mary Alacoque (1647-1690), who claimed to have received visions of Jesus Christ. There is nothing to indicate that she had known the devotion prior to the revelations, or at least that she had paid any attention to it. The revelations were numerous, and the following apparitions are especially remarkable:

 

On December 27, probably 1673, the feast of St. John, Margaret Mary reported that Jesus permitted her, as He had formerly allowed St. Gertrude, to rest her head upon His Heart, and then disclosed to her the wonders of His love, telling her that He desired to make them known to all mankind and to diffuse the treasures of His goodness, and that He had chosen her for this work.

 

In probably June or July, 1674, Margaret Mary claimed that Jesus requested to be honored under the figure of His Heart of flesh, also claiming that, when He appeared radiant with love, He asked for a devotion of expiatory love: frequent reception of Communion, especially Communion on the First Friday of the month, and the observance of the Holy Hour.

 

During the octave of Corpus Christi, 1675, probably on June 16, the vision known as the “great apparition” reportedly took place, where Jesus said, “Behold the Heart that has so loved men ... instead of gratitude I receive from the greater part (of mankind) only ingratitude ...”, and asked Margaret Mary for a feast of reparation of the Friday after the octave of Corpus Christi, bidding her consult her confessor Father Claude de la Colombière, then superior of the small Jesuit house at Paray. Solemn homage was asked on the part of the king, and the mission of propagating the new devotion was especially confided to the religious of the Visitation and to the priests of the Society of Jesus.

 

A few days after the “great apparition”, Margaret Mary reported everything she saw to Father de la Colombière, and he, acknowledging the vision as an action of the Spirit of God, consecrated himself to the Sacred Heart and directed her to write an account of the apparition. He also made use of every available opportunity to circulate this account, discreetly, through France and England. Outside of the monasteries of the Visitation nuns, priests, religious, and laymen espoused the devotion, particularly the Capuchins, Margaret Mary’s two brothers, and some Jesuits. The Jesuit Father Croiset wrote a book called The Devotion to the Sacred Heart of Jesus, a book which Jesus is said to have told Margaret to tell Fr Croiset to write, and Fr Joseph de Gallifet, also a Jesuit, promoted the devotion.

 

The death of Margaret Mary Alacoque, October 17, 1690, did not dampen the zeal of those interested; on the contrary, a short account of her life published by Father Croiset in 1691, as an appendix to his book “De la Dévotion au Sacré Cœur”, served only to increase it. The devotion spread, particularly in religious communities. The Marseilles plague, 1720, furnished perhaps the first occasion for a solemn consecration and public worship outside of religious communities. Other cities of the South followed the example of Marseilles, and thus the devotion became a popular one. In 1726 it was deemed advisable once more to petition Rome for a feast with a Mass and Office of its own, but, in 1729, Rome again refused. However, in 1765, it finally yielded and that same year, at the request of the queen, the feast was received quasi-officially by the episcopate of France. On all sides it was asked for and obtained, and finally, in 1856, at the urgent entreaties of the French bishops, Pope Pius IX extended the feast to the Roman Catholic Church under the rite of double major. In 1889 it was raised by the Roman Catholic Church to the double rite of first class.

 

After the letters of Mother Mary of the Divine Heart (1863-1899) requesting, in the name of Christ Himself, to Pope Leo XIII to consecrate the entire World to the Sacred Heart of Jesus, the Holy Father commissioned a group of theologians to examine the petition on the basis of revelation and sacred tradition. This investigation was positive. And so in the encyclical letter Annum Sacrum (on May 25, 1899) this same pope decreed that the consecration of the entire human race to the Sacred Heart of Jesus should take place on June 11, 1899. Later Pope Leo XIII encouraged the entire Roman Catholic episcopate to promote the devotion of the Nine First Fridays and he established June as the Month of the Sacred Heart. Leo XIII also composed the Prayer of Consecration to the Sacred Heart.

 

Pope Pius X decreed that the consecration of the human race, performed by Pope Leo XIII be renewed each year. Pope Pius XI in his encyclical letter Miserentissimus Redemptor (on May 8, 1928) affirmed the Church’s position with respect to Saint Margaret Mary’s visions of Jesus Christ by stating that Jesus had “manifested Himself” to Saint Margaret and had “promised her that all those who rendered this honor to His Heart would be endowed with an abundance of heavenly graces”. The encyclical refers to the conversation between Jesus and Saint Margaret several times and reaffirmed the importance of consecration and reparation to the Sacred Heart of Jesus.

 

Finally, Venerable Pope Pius XII, on the occasion of the 100th anniversary of Pope Pius IX’s institution of the Feast, instructed the entire Catholic Church at length on the devotion to the Sacred Heart in his encyclical letter Haurietis aquas (on May 15, 1956).

 

Devotion to the Sacred Heart of Jesus is devotion to Jesus Christ Himself. The devotion has two elements – consecration and reparation:

 

• We consecrate ourselves to the Sacred Heart by acknowledging Him as Creator and Redeemer and as having full rights over us as King of Kings, by repenting, and by resolving to serve Him.

 

• We make reparations for the indifference and ingratitude with which He is treated and for leaving Him abandoned by humanity.

 

In the series of visions of Christ which St. Margaret Mary Alacoque had as she prayed before the Blessed Sacrament, our Lord disclosed to her the marvels of His love and His woundedness caused by man’s indifference to this love.

 

He promised that, in response to those who consecrate themselves and make reparations to His Sacred Heart:

 

• He will give them all the graces necessary in their state of life.
• He will establish peace in their homes.
• He will comfort them in all their afflictions.
• He will be their secure refuge during life, and above all, in death.
• He will bestow abundant blessings upon all their undertakings.
• Sinners will find in His Heart the source and infinite ocean of mercy.
• Lukewarm souls shall become fervent.
• Fervent souls shall quickly mount to high perfection.
• He will bless every place in which an image of His Heart is exposed and honoured.
• He will give to priests the gift of touching the most hardened hearts.
• Those who shall promote this devotion shall have their names written in His Heart.
• In the excessive mercy of His Heart that His all-powerful love will grant to all those who receive Holy Communion on the First Fridays in nine consecutive months the grace of final perseverance; they shall not die in His disgrace, nor without receiving their sacraments. His divine Heart shall be their safe refuge in this last moment.

The devotions attached to these promises are:

 

• Receiving Communion frequently (in state of grace).
• First Fridays: going to Confession and receiving the Eucharist (Holy Communion) on the first Friday of each month for nine consecutive months (in reparation to the Sacred Heart of Jesus for men’s “ingratitude through the contempt, irreverences, sacrileges and coldness” with which He is treated in the Blessed Sacrament).
• Holy Hour: Eucharistic Adoration for one hour on Thursdays (“Could you not watch one hour with me?”). The Holy Hour can be made alone or as part of a group with formal prayers.
• Celebrating of the Feast of the Sacred Heart.