Consecration and Reparation to the Sacred Heart of Jesus

Sacred Heart Image, taken from The Crescat blog
[Taken from Pope Pius XI's 1928 encyclical Miserentissimus Redemptor]

"...[I]s not the sum of all religion and therefore the pattern of more perfect life, contained in that most auspicious sign and in the form of piety that follows from it inasmuch as it more readily leads the minds of men to an intimate knowledge of Christ Our Lord, and more efficaciously moves their hearts to love Him more vehemently and to imitate Him more closely? It is no wonder, therefore, that Our Predecessors have constantly defended this most approved form of devotion from the censures of calumniators, and have extolled it with high praise and promoted it very zealously, as the needs of time and circumstance demanded. Moreover, by the inspiration of God's grace, it has come to pass that the pious devotion of the faithful towards the Most Sacred Heart of Jesus has made great increase in the course of time; hence pious confraternities to promote the worship of the Divine Heart are everywhere erected, hence too the custom of receiving Holy Communion on the first Friday of every month at the desire of Christ Jesus, a custom which now prevails everywhere."

"But assuredly among those things which properly pertain to the worship of the Most Sacred Heart, a special place must be given to that Consecration, whereby we devote ourselves and all things that are ours to the Divine Heart of Jesus, acknowledging that we have received all things from the everlasting love of God. When Our Savior had taught [Saint] Margaret Mary [Alacoque], the most innocent disciple of His Heart, how much He desired that this duty of devotion should be rendered to him by men, moved in this not so much by His own right as by His immense charity for us; she herself, with her spiritual father, [Saint] Claude de la Colombiere, rendered it the first of all. Thereafter followed, in the course of time, individual men, then private families and associations, and lastly civil magistrates, cities and kingdoms. But since in the last century , and in this present century [and since the writing of this encyclical], things have come to such a pass, that by the machinations of wicked men the sovereignty of Christ Our Lord has been denied and war is publicly waged against the Church, by passing laws and promoting plebiscites repugnant to Divine and natural law, nay more by holding assemblies of them that cry out, 'We will not have this man to reign over us' (Luke xix, 14): from the aforesaid Consecration there burst forth over against them in keenest opposition the voice of all the clients of the Most Sacred Heart, as it were one voice, to vindicate His glory and to assert His rights: 'Christ must reign' (1 Corinthians xv, 25); Thy kingdom come' (Matth. vi, 10)."

"...[S]omething else must needs be added, and it is concerning this that it is our pleasure to speak with you more at length, Venerable Brethren, on the present occasion: we mean that duty of honorable satisfaction or reparation which must be rendered to the Most Sacred Heart of Jesus. For if the first and foremost thing in Consecration is this, that the creature's love should be given in return for the love of the Creator, another thing follows from this at once, namely that to the same uncreated Love, if so be it has been neglected by forgetfulness or violated by offense, some sort of compensation must be rendered for the injury, and this debt is commonly called by the name of reparation."

"...[W]e are holden to the duty of reparation and expiation by a certain more valid title of justice and of love, of justice indeed, in order that the offense offered to God by our sins may be expiated and that the violated order may be repaired by penance: and of love too so that we may suffer together with Christ suffering and 'filled with reproaches' (Lam. iii, 30), and for all our poverty may offer Him some little solace. For since we are all sinners and laden with many faults, our God must be honored by us not only by that worship wherewith we adore His infinite Majesty with due homage, or acknowledge His supreme dominion by praying, or praise His boundless bounty by thanksgiving; but besides this we must need make satisfaction to God the just avenger, 'for our numberless sins and offenses and negligences.' To Consecration, therefore, whereby we are devoted to God and are called holy to God, by that holiness and stability which, as the Angelic Doctor [St. Thomas Aquinas] teaches, is proper to consecration (2a. 2ae. qu. 81, a. 8. c.), there must be added expiation, whereby sins are wholly blotted out, lest the holiness of the supreme justice may punish our shameless unworthiness, and reject our offering as hateful rather than accept it as pleasing."

"Moreover this duty of expiation is laid upon the whole race of men since, as we are taught by the Christian faith, after Adam's miserable fall, infected by hereditary stain, subject to concupiscences and most wretchedly depraved, it would have been thrust down into eternal destruction. This indeed is denied by the wise men of this age of ours, who following the ancient error of Pelagius, ascribe to human nature a certain native virtue by which of its own force it can go onward to higher things; but the Apostle rejects these false opinions of human pride, admonishing us that we 'were by nature children of wrath' (Ephesians ii, 3). And indeed, even from the beginning, men in a manner acknowledged this common debt of expiation and, led by a certain natural instinct, they endeavored to appease God by public sacrifices."


Taken from The St. Bede Studio blog
"But no created power was sufficient to expiate the sins of men, if the Son of God had not assumed man's nature in order to redeem it....Yet, though the copious redemption of Christ has abundantly forgiven us all offenses (Cf. Colossians ii, 13), nevertheless, because of that wondrous divine dispensation whereby those things that are wanting of the sufferings of Christ are to be filled up in our flesh for His body which is the Church (Cf. Colossians i, 24), to the praises and satisfactions, 'which Christ in the name of sinners rendered unto God' we can also add our praises and satisfactions, and indeed it behoves us so to do. But we must ever remember that the whole virtue of the expiation depends on the one bloody sacrifice of Christ, which without intermission of time is renewed on our altars in an unbloody manner, 'For the victim is one and the same, the same now offering by the ministry of priests, who then offered Himself on the cross, the manner alone of offering being different' (Council of Trent, Session XXIII, Chapter 2). Wherefore with this most august Eucharistic Sacrifice there ought to be joined an oblation both of the ministers and of all the faithful, so that they also may 'present themselves living sacrifices, holy, pleasing unto God' (Romans xii, 1). Nay more, St. Cyprian does not hesitate to affirm that 'the Lord's sacrifice is not celebrated with legitimate sanctification, unless our oblation and sacrifice correspond to His passion' (Ephesians 63). For this reason, the Apostle admonishes us that 'bearing about in our body the mortification of Jesus' (2 Corinthians iv, 10), and buried together with Christ, and planted together in the likeness of His death (Cf. Romans vi, 4-5), we must not only crucify our flesh with the vices and concupiscences (Cf. Galatians v, 24), 'flying the corruption of that concupiscence which is in the world' (2 Peter i, 4), but 'that the life also of Jesus may be made manifest in our bodies' (2 Corinthians iv, 10) and being made partakers of His eternal priesthood we are to offer up 'gifts and sacrifices for sins' (Hebrews v, 1). Nor do those only enjoy a participation in this mystic priesthood and in the office of satisfying and sacrificing, whom our Pontiff Christ Jesus uses as His ministers to offer up the clean oblation to God's Name in every place from the rising of the sun to the going down (Malachias i, 11), but the whole Christian people rightly called by the Prince of the Apostles 'a chosen generation, a kingly priesthood' (1 Peter ii, 9), ought to offer for sins both for itself and for all mankind (Cf. Hebrews v, 3), in much the same manner as every priest and pontiff 'taken from among men, is ordained for men in the things that appertain to God' (Hebrews v, 1)...."

"And truly the spirit of expiation or reparation has always had the first and foremost place in the worship given to the Most Sacred Heart of Jesus, and nothing is more in keeping with the origin, the character, the power, and the distinctive practices of this form of devotion, as appears from the record of history and custom, as well as from the sacred liturgy and the acts of the Sovereign Pontiffs. For when Christ manifested Himself to Margaret Mary, and declared to her the infinitude of His love, at the same time, in the manner of a mourner, He complained that so many and such great injuries were done to Him by ungrateful men -- and we would that these words in which He made this complaint were fixed in the minds of the faithful, and were never blotted out by oblivion: 'Behold this Heart' -- He said -- 'which has loved men so much and has loaded them with all benefits, and for this boundless love has had no return but neglect, and contumely, and this often from those who were bound by a debt and duty of a more special love.' In order that these faults might be washed away, He then recommended several things to be done, and in particular the following as most pleasing to Himself, namely that men should approach the Altar with this purpose of expiating sin, making what is called a Communion of Reparation, -- and that they should likewise make expiatory supplications and prayers, prolonged for a whole hour, --which is rightly called the 'Holy Hour.' These pious exercises have been approved by the Church and have also been enriched with copious indulgences...."

"Now, how great is the necessity of this expiation or reparation, more especially in this our age, will be manifest to every one who, as we said at the outset, will examine the world, 'seated in wickedness (1 John v, 19), with his eyes and with his mind. For from all sides the cry of the peoples who are mourning comes up to us, and their princes or rulers have indeed stood up and met together in one against the Lord and against His Church (Cf. Psalm ii, 2). Throughout those regions indeed, we see that all rights both human and Divine are confounded. Churches are thrown down and overturned, religious men and sacred virgins are torn from their homes and are afflicted with abuse, with barbarities, with hunger and imprisonment; bands of boys and girls are snatched from the bosom of their mother the Church, and are induced to renounce Christ, to blaspheme and to attempt the worst crimes of lust; the whole Christian people, sadly disheartened and disrupted, are continually in danger of falling away from the faith, or of suffering the most cruel death. These things in truth are so sad that you might say that such events foreshadow and portend the 'beginning of sorrows,' that is to say of those that shall be brought by the man of sin, 'who is lifted up above all that is called God or is worshipped' (2 Thessalonians ii, 4)."

"But it is yet more to be lamented, Venerable Brethren, that among the faithful themselves, washed in Baptism with the blood of the immaculate Lamb, and enriched with grace, there are found so many men of every class, who laboring under an incredible ignorance of Divine things and infected with false doctrines, far from their Father's home, lead a life involved in vices, a life which is not brightened by the light of true faith, nor gladdened by the hope of future beatitude, nor refreshed and cherished by the fire of charity; so that they truly seem to sit in darkness and in the shadow of death. Moreover, among the faithful there is a greatly increasing carelessness of ecclesiastical discipline, and of those ancient institutions on which all Christian life rests, by which domestic society is governed, and the sanctity of marriage is safeguarded; the education of children is altogether neglected, or else it is depraved by too indulgent blandishments, and the Church is even robbed of the power of giving the young a Christian education; there is a sad forgetfulness of Christian modesty especially in the life and the dress of women; there is an unbridled cupidity of transitory things, a want of moderation in civic affairs, an unbounded ambition of popular favor, a depreciation of legitimate authority, and lastly a contempt for the word of God, whereby faith itself is injured, or is brought into proximate peril."

"But all these evils as it were culminate in the cowardice and the sloth of those who, after the manner of the sleeping and fleeing disciples, wavering in their faith, miserably forsake Christ when He is oppressed by anguish or surrounded by the satellites of Satan, and in the perfidy of those others who following the example of the traitor Judas, either partake of the holy table rashly and sacrilegiously, or go over to the camp of the enemy. And thus, even against our will, the thought rises in the mind that now those days draw near of which Our Lord prophesied: 'And because iniquity hath abounded, the charity of many shall grow cold' (Matth. xxiv, 12)."

"Now, whosoever of the faithful have piously pondered on all these things must need be inflamed with the charity of Christ in His agony and make a more vehement endeavor to expiate their own faults and those of others, to repair the honor of Christ, and to promote the eternal salvation of souls. And indeed that saying of the Apostle: "Where sin abounded, grace did more abound" (Romans v, 20) may be used in a manner to describe this present age; for while the wickedness of men has been greatly increased, at the same time, by the inspiration of the Holy Ghost, a marvelous increase has been made in the number of the faithful of both sexes who with eager mind endeavor to make satisfaction for the many injuries offered to the Divine Heart, nay more they do not hesitate to offer themselves to Christ as victims. For indeed if any one will lovingly dwell on those things of which we have been speaking, and will have them deeply fixed in his mind, it cannot be but he will shrink with horror from all sin as from the greatest evil, and more than this he will yield himself wholly to the will of God, and will strive to repair the injured honor of the Divine Majesty, as well by constantly praying, as by voluntary mortifications, by patiently bearing the afflictions that befall him, and lastly by spending his whole life in this exercise of expiation...."

"There is surely no reason for doubting, Venerable Brethren, that from this devotion piously established and commanded to the whole Church, many excellent benefits will flow forth not only to individual men but also to society, sacred, civil, and domestic, seeing that our Redeemer Himself promised to Margaret Mary that 'all those who rendered this honor to His Heart would be endowed with an abundance of heavenly graces.'...And this indeed we more especially and vehemently desire and confidently expect, that the just and merciful God who would have spared Sodom for the sake of ten just men, will much more be ready to spare the whole race of men, when He is moved by the humble petitions and happily appeased by the prayers of the community of the faithful praying together in union with Christ their Mediator and Head, in the name of all. And now lastly may the most benign Virgin Mother of God smile on this purpose and on these desires of ours; for since she brought forth for us Jesus our Redeemer, and nourished Him, and offered Him as a victim by the Cross, by her mystic union with Christ and His very special grace she likewise became and is piously called a reparatress. Trusting in her intercession with Christ, who whereas He is the 'one mediator of God and men' (1 Timothy ii, 5), chose to make His Mother the advocate of sinners, and the minister and mediatress of grace, as an earnest of heavenly gifts..."