Devotion to the Sacred Heart of Jesus
The treatment of this subject is divided into two parts:
I. Doctrinal Explanations;
II. Historical Ideas.
I. DOCTRINAL EXPLANATIONS
Devotion to the Sacred Heart is but a special form of devotion to Jesus. We shall
know just what it is and what distinguishes it when we ascertain its object, its
foundations, and its proper act.
(1) Special object of the devotion to the Sacred Heart
The nature of this question is complex and frequently becomes more
complicated because of the difficulties arising from terminology. Omitting terms
that are over-technical, we shall study the ideas in themselves, and, that we may
the sooner find our bearings, it will be well to remember the meaning and use of
the word heart in current language.
(a) The word heart awakens, first of all, the idea of a material heart, of the vital
organ that throbs within our bosom, and which we vaguely realize as intimately
connected not only with our own physical, but with our emotional and moral, life.
Now this heart of flesh is currently accepted as the emblem of the emotion and
moral life with which we associate it, and hence the place assigned to the word
heart in symbolic language, as also the use of the same word to designate those
things symbolized by the heart. Note, for instance, the expressions "to open
one's heart", "to give one's heart", etc. It may happen that the symbol becomes
divested of its material meaning that the sign is overlooked in beholding only the
thing signified. Thus, in current language, the word soul no longer suggests the
thought of breath, and the word heart brings to mind only the idea of courage and
love. But this is perhaps a figure of speech or a metaphor, rather than a symbol.
A symbol is a real sign, whereas a metaphor is only a verbal sign; a symbol is a
thing that signifies another thing, but a metaphor is a word used to indicate
something different from its proper meaning. Finally, in current language, we are
constantly passing from the part to the whole, and, by a perfectly natural figure of
speech, we use the word heart to designate a person. These ideas will aid us in
determining the object of the devotion to the Sacred Heart.
(b) The question lies between the material, the metaphorical, and the symbolic
sense of the word heart; whether the object of the devotion is the Heart of flesh,
as such, or the love of Jesus Christ metaphorically signified by the word heart; or
the Heart of flesh, but as symbol of the emotional and moral life of Jesus, and
especially His love for us. We reply that worship is rightly paid to the Heart of
flesh, inasmuch as the latter symbolizes and recalls the love of Jesus, and His
emotional and moral life. Thus, although directed to the material Heart, it does
not stop there: it also includes love, that love which is its principal object, but
which it reaches only in and through the Heart of flesh, the sign and symbol of
this love. Devotion to the Heart of Jesus alone, as to a noble part of His Divine
Body, would not be devotion to the Sacred Heart as understood and approved by
the Church, and the same must also be said of devotion to the love of Jesus as
detached from His Heart of flesh, or else connected therewith by no other tie than
that of a word taken in the metaphorical sense. Hence, in the devotion, there are
two elements: a sensible element, the Heart of flesh, and a spiritual element,
that which this Heart of flesh recalls spiritual element, that which this Heart of
flesh recalls and represents. But these two elements do not form two distinct
objects, merely co-ordinated they constitute but one, just as do the body and
soul, and the sign and the thing signified. Hence it is also understood that these
two elements are as essential to the devotion as body and soul are essential to
man. Of the two elements constituting the whole, the principal one is love, which
is as much the cause of the devotion and its reason for existence as the soul is
the principal element in man. Consequently, devotion to the Sacred Heart may
be defined as devotion to the adorable Heart of Jesus Christ in so far as this
Heart represents and recalls His love; or, what amounts to the same thing,
devotion to the love of Jesus Christ in so far as this love is recalled and
symbolically represented to us by His Heart of flesh.
(c) Hence the devotion is based entirely upon the symbolism of the heart. It is
this symbolism that imparts to its meaning and its unity, and this symbolism is
admirably completed by the representation of the Heart as wounded. Since the
Heart of Jesus appears to us as the sensible sign of His love, the visible wound
in the Heart will naturally recall the invisible wound of this love. This symbolism
also explains that the devotion, although giving the Heart an essential place, is
but little concerned with the anatomy of the heart or with physiology. Since, in
images of the Sacred Heart, the symbolic expression must dominate all else,
anatomical accuracy is not looked for; it would injure the devotion by rendering
the symbolism less evident. It is eminently proper that the heart as an emblem
be distinguished from the anatomical heart: the suitableness of the image is
favourable to the expression of the idea. A visible heart is necessary for an image
of the Sacred Heart, but this visible heart must be a symbolic heart. Similar
observations are in order for physiology, in which the devotion cannot be totally
disinterested, because the Heart of Flesh toward which the worship is directed in
order to read therein the love of Jesus, is the Heart of Jesus, the real, living Heart
that, in all truth, may be said to have loved and suffered; the Heart that, as we
feel ourselves, had such a share in His emotional and moral life; the Heart that,
as we know from a knowledge, however rudimentary, of the operations of our
human life, had such a part in the operations of the Master's life. But the relation
of the Heart to the love of Christ is not that of a purely conventional sign, as in
the relation of the word to the thing, or of the flag to the idea of one's country; this
Heart has been and is still inseparably connected with that life of benefactions
and love. However, it is sufficient for our devotion that we know and feel this
intimate connection. We have nothing to do with the physiology of the Sacred
Heart nor with determining the exact functions of the heart in daily life. We know
that the symbolism of the heart is a symbolism founded upon reality and that it
constitutes the special object of the devotion to the Sacred Heart, which devotion
is in no danger of falling into error.
(d) The heart is, above all, the emblem of love, and by this characteristic, the
devotion to the Sacred Heart is naturally defined. However, being directed to the
loving Heart of Jesus, it naturally encounters whatever in Jesus is connected with
this love. Now, was not this love the motive of all that Christ did and suffered?
Was not all His inner, even more than His outward, life dominated by this love?
On the other hand, the devotion to the Sacred Heart, being directed to the living
Heart of Jesus, thus becomes familiar with the whole inner life of the Master, with
all His virtues and sentiments, finally, with Jesus infinitely loving and lovable.
Hence, a first extension of the devotion is from the loving Heart to the intimate
knowledge of Jesus, to His sentiments and virtues, to His whole emotional and
moral life; from the loving Heart to all the manifestations of Its love. There is still
another extension which, although having the same meaning, is made in another
way, that is by passing from the Heart to the Person, a transition which, as we
have seen, is very naturally made. When speaking of a large heart our allusion is
to the person, just as when we mention the Sacred Heart we mean Jesus. This
is not, however, because the two are synonymous but when the word heart is
used to designate the person, it is because such a person is considered in
whatsoever related to his emotional and moral life. Thus, when we designate
Jesus as the Sacred Heart, we mean Jesus manifesting His Heart, we mean
Jesus manifesting His Heart, Jesus all loving and amiable. Jesus entire is thus
recapitulated in the Sacred Heart as all is recapitulated in Jesus.
(e) In thus devoting oneself to Jesus all loving and lovable, one cannot fail to
observe that His love is rejected. God is constantly lamenting that in Holy Writ,
and the saints have always heard within their hearts the plaint of unrequited love.
Indeed one of the essential phases of the devotion is that it considers the love of
Jesus for us as a despised, ignored love. He Himself revealed this when He
complained so bitterly to St. Margaret Mary.
(f) This love is everywhere manifest in Jesus and in His life, and it alone can
explain Him together with His words and His acts. Nevertheless, it shines forth
more resplendently in certain mysteries from which great good accrues to us,
and in which Jesus is more lavish of His loving benefactions and more complete
in His gift of self, namely, in the Incarnation, in the Passion, and in the Eucharist.
Moreover, these mysteries have a place apart in the devotion which, everywhere
seeking Jesus and the signs of His love and favours, finds them here to an even
greater extent than in particular acts.
(g) We have already seen that devotion to the Sacred Heart, being directed to the
Heart of Jesus as the emblem of love, has mainly in view His love for men. This is
obviously not that it excludes His love for God, for this included in His love for
men, but it is above all the devotion to "the Heart that has so loved men",
according to the words quoted by St. Margaret Mary.
(h) Finally, the question arises as to whether the love which we honour in this
devotion is that with which Jesus loves us as Man or that with which He loves us
as God; whether it is created or uncreated, His human or His Divine Love.
Undoubtedly it is the love of God made Man, the love of the Incarnate Word.
However, it does not seem that devout persons think of separating these two
loves any more than they separate the two natures in Jesus. Besides, even
though we might wish to settle this part of the question at any cost, we would
find that the opinions of authors are at variance. Some, considering that the Heart
of Flesh is connected with human love only, conclude that it does not symbolize
Divine love which, moreover, is not proper to the Person of Jesus, and that,
therefore, Divine love is not the direct object of the devotion. Others, while
admitting that Divine love apart from the Incarnate Word is not the object of the
devotion, believe it to be such when considered as the love of the Incarnate
Word, and they do not see why this love also could not be symbolized by the
Heart of flesh nor why, in this event, the devotion should be limited to created
love only.
(2) Foundations of the devotion
The question may be considered under three aspects: the historical, the
theological, and the scientific.
(a) Historical foundations
In approving the devotion to the Sacred Heart, the Church did not trust to the
visions of St. Margaret Mary; she made abstraction of these and examined the
worship in itself. Margaret Mary's visions could be false, but the devotion would
not, on that account, be any less worthy or solid. However, the fact is that the
devotion was propagated chiefly under the influence of the movement started at
Paray-le-Monial; and prior to her beatification, Margaret Mary's visions were most
critically examined by the Church, whose judgment in such cases does not
involve her infallibility but implies only a human certainty sufficient to warrant
consequent speech and action.
(b) Theological foundations
The Heart of Jesus, like all else that belongs to His Person, is worthy of
adoration, but this would not be so if It were considered as isolated from this
Person and as having no connection with It. But it not thus that the Heart is
considered, and, in his Bull "Auctorem fidei", 1794, Pius VI authoritatively
vindicated the devotion in this respect against the calumnies of the Jansenists.
The worship, although paid to the Heart of Jesus, extends further than the Heart
of flesh, being directed to the love of which this Heart is the living and expressive
symbol. On this point the devotion requires no justification, as it is to the Person
of Jesus that it is directed; but to the Person as inseparable from His Divinity.
Jesus, the living apparition of the goodness of God and of His paternal love,
Jesus infinitely loving and amiable, studied in the principal manifestations of His
love, is the object of the devotion to the Sacred Heart, as indeed He is the object
of the Christian religion. The difficulty lies in the union of the heart and love, in the
relation which the devotion supposes between the one and the other. Is not this
an error long since discarded? If so, it remains to examine whether the devotion,
considered in this respect, is well founded.
(c) Philosophical and scientific foundations
In this respect there has been some uncertainty amongst theologians, not as
regards the basis of things, but in the matter of explanations. Sometimes they
have spoken as if the heart were the organ of love, but this point has no bearing
on the devotion, for which it suffices that the heart be the symbol of love, and
that, for the basis of the symbolism, a real connection exist between the heart
and the emotions. Now, the symbolism of the heart is a fact and every one feels
that in the heart there is a sort of an echo of our sentiments. The physiological
study of this resonance may be very interesting, but it is in no wise necessary to
the devotion, as its foundation is a fact attested by daily experience, a fact which
physiological study confirms and of which it determines the conditions, but which
neither supposes this study nor any special acquaintance with its subject.
(3) The proper act of the devotion
This act is required by the very object of the devotion, since devotion to the love
of Jesus for us should be pre-eminently a devotion of love for Jesus. It is
characterized by a reciprocation of love; its aim is to love Jesus who has so loved
us, to return love for love. Since, moreover, the love of Jesus manifests itself to
the devout soul as a love despised and outraged, especially in the Eucharist, the
love expressed in the devotion naturally assumes a character of reparation, and
hence the importance of acts of atonement, the Communion of reparation, and
compassion for Jesus suffering. But no special act, no practice whatever, can
exhaust the riches of the devotion to the Sacred Heart. The love which is its soul
embraces all and, the better one understands it, the more firmly is he convinced
that nothing can vie with it for making Jesus live in us and for bringing him who
lives by it to love God, in union with Jesus, with all his heart, all his soul, all his
strength.
II. HISTORICAL IDEAS ON THE DEVELOPMENT OF THE DEVOTION
(1) From the time of St. John and St. Paul there has always been in the Church
something like devotion to the love of God, Who so loved the world as to give it
His only-begotten Son, and to the love of Jesus, Who has so loved us as to
deliver Himself up for us. But, accurately speaking, this is not the devotion to the
Sacred Heart, as it pays no homage to the Heart of Jesus as the symbol of His
love for us. From the earliest centuries, in accordance with the example of the
Evangelist, Christ's open side and the mystery of blood and water were
meditated upon, and the Church was beheld issuing from the side of Jesus, as
Eve came forth from the side of Adam. But there is nothing to indicate that,
during the first ten centuries, any worship was rendered the wounded Heart.
(2) It is in the eleventh and twelfth centuries that we find the first unmistakable
indications of devotion to the Sacred Heart. Through the wound in the side of the
wound Heart was gradually reached, and the wound in the Heart symbolized the
wound of love. 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 were
its first votaries. To St. Gertrude, St. Mechtilde, and the author of the "Vitis
mystica" it was already well known. We cannot state with certainty to whom we
are indebted for the "Vitis mystica". Until recent times its authorship had
generally been ascribed to St. Bernard and yet, by the late publishers of the
beautiful and scholarly Quaracchi edition, it has been attributed, and not without
plausible reasons, to St. Bonaventure ("S. Bonaventurx opera omnia", 1898, VIII,
LIII sq.). But, be this as it may, it contains one of the most beautiful passages
that ever inspired the devotion to the Sacred Heart, one appropriated by the
Church for the lessons of the second nocturn of the feast. To St. Mechtilde (d.
1298) and St. Gertrude (d. 1302) it was a familiar devotion which was translated
into many beautiful prayers and exercises. What deserves special mention is the
vision of St. Gertrude on the feast of St. John the Evangelist, as it forms an
epoch in the history of the devotion. Allowed to rest her head near the wound in
the Saviour's she heard the beating of the Divine Heart and asked John if, on the
night of the Last Supper, he too had felt these delightful pulsations, why he had
never spoken of the fact. John replied that this revelation had been reserved for
subsequent ages when the world, having grown cold, would have need of it to
rekindle its love ("Legatus divinae pietatis", IV, 305; "Revelationes Gertrudianae",
ed. Poitiers and Paris, 1877).
(3) From the thirteenth to the sixteenth century, the devotion was propagated but
it did not seem to have developed in itself. It was everywhere practised by
privileged souls, and the lives of the saints and annals of different religious
congregations, of the Franciscans, Dominicans, Carthusians, etc., furnish many
examples of it. It was nevertheless a private, individual devotion of the mystical
order. Nothing of a general movement had been inaugurated, unless one would
so regard the propagation of the devotion to the Five Wounds, in which the
Wound in the Heart figured most prominently, and for the furtherance of which the
Franciscans seem to have laboured.
(4) It appears that in the sixteenth century, the devotion took an onward step and
passed from the domain of mysticism into that of Christian asceticism. It was
constituted an objective devotion with prayers already formulated and special
exercises of which the value was extolled and the practice commended. This we
learn from the writings of those two masters of the spiritual life, the pious
Lanspergius (d. 1539) of the Carthusians of Cologne, and the devout Louis of
Blois (Blosius; 1566), a Benedictine and Abbot of Liessies in Hainaut. To these
may be added Blessed John of Avila (d. 1569) and St. Francis de Sales, the
latter belonging to the seventeenth century.
(5) From that time everything betokened an early bringing to light of the devotion.
Ascetic writers spoke of it, especially those of the Society of Jesus, Alvarez de
Paz, Luis de la Puente, Saint-Jure, and Nouet, and there still exist special
treatises upon it such as Father Druzbicki's (d. 1662) small work, "Meta
Cordium, Cor Jesu". Amongst the mystics and pious souls who practised the
devotion were St. Francis Borgia, Blessed Peter Canisius, St. Aloysius
Gonzaga, and St. Alphonsus Rodriguez, of the Society of Jesus; also Venerable
Marina de Escobar (d. 1633), in Spain; the Venerable Madeleine St. Joseph and
the Venerable Marguerite of the Blessed Sacrament, Carmelites, in France;
Jeanne de S. Mathieu Deleloe (d. 1660), a Benedictine, in Belgium; the worthy
Armelle of Vannes (d. 1671); and even in Jansenistic or worldly centres, Marie de
Valernod (d. 1654) and Angélique Arnauld; M. Boudon, the great archdeacon of
Evreux, Father Huby, the apostle of retreats in Brittany, and, above all, the
Venerable Marie de l'Incarnation, who died at Quebec in 1672. The Visitation
seemed to be awaiting St. Margaret Mary; its spirituality, certain intuitions of St.
Francis de Sales, the meditations of Mère l'Huillier (d. 1655), the visions of
Mother Anne-Marguerite Clément (d. 1661), and of Sister Jeanne-Bénigne Gojos
(d. 1692), all paved the way. The image of the Heart of Jesus was everywhere in
evidence, which fact was 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.
(6) Nevertheless, the devotion remained an individual or at least a private
devotion. It was reserved to Blessed Jean Eudes (1602-1680) to make it public,
to honour it with an Office, and to establish a feast for it. Père Eudes was above
all 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 31 August, 1670, the first feast of the
Sacred Heart was celebrated with great solemnity in the Grand Seminary of
Rennes. Coutances followed suit on 20 October, a day with which the Eudist
feast was thenceforth to be connected. The feast soon spread to other dioceses,
and the devotion was likewise adopted in various religious communities. Here
and there it came into contact with the devotion begun at Paray, and a fusion of
the two naturally resulted.
(7) It was to Margaret Mary Alacoque (1647-1690), a humble Visitandine of the
monastery at Paray-le Monial, that Christ chose to reveal the desires of His
Heart and to confide the task of imparting new life to the devotion. There is
nothing to indicated that this pious religious had known the devotion prior to the
revelations, or at least that she had paid any attention to it. These revelations
were numerous, and the following apparitions are especially remarkable: that
which occurred on the feast of St. John, when Jesus permitted Margaret Mary,
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 (27 Dec., probably 1673); that, probably distinct
from the preceding, in which He requested to be honoured under the figure of His
Heart of flesh; that, when He appeared radiant with love and asked for a devotion
of expiatory love -- frequent Communion, Communion on the First Friday of the
month, and the observance of the Holy Hour (probably June or July, 1674); that
known as the "great apparition" which took place during the octave of Corpus
Christi, 1675, probably on 16 June, when He said, "Behold the Heart that has so
loved men . . . instead of gratitude I receive from the greater part (of mankind)
only ingratitude . . .", and asked her for a feast of reparation of the Friday after
the octave of Corpus Christi, bidding her consult Father de la Colombière, then
superior of the small Jesuit house at Paray; and finally, those in which 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 the
priests of the Society of Jesus. A few days after the "great apparition", of June,
1675, Margaret Mary made all known to Father de la Colombière, and the latter,
recognizing the action of the spirit of God, consecrated himself to the Sacred
Heart, directed the holy Visitandine to write an account of the apparition, and
made use of every available opportunity discreetly to circulate this account
through France and England. At his death, 15 February 1682, there was found in
his journal of spiritual retreats a copy in his own handwriting of the account that
he had requested of Margaret Mary, together with a few reflections on the
usefulness of the devotion. This journal, including the account and a beautiful
"offering" to the Sacred Heart, in which the devotion was well explained, was
published at Lyons in 1684. The little book was widely read, even at Paray,
although not without being the cause of "dreadful confusion" to Margaret Mary,
who, nevertheless, resolved to make the best of it and profited by the book for the
spreading of her cherished devotion. Moulins, with Mother de Soudeilles, Dijon,
with Mother de Saumaise and Sister Joly, Semur, with Mother Greyfié, and even
Paray, which had at first resisted, joined the movement. Outside of the
Visitandines, priests, religious, and laymen espoused the cause, particularly a
Capuchin, Margaret Mary's two brothers, and some Jesuits, among the latter
being Fathers Croiset and Gallifet, who were destined to do so much for the
devotion.
(8) The death of Margaret Mary, 17 October 1690, did not dampen the ardour 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. In spite of all sorts of obstacles, and of
the slowness of the Holy See, which in 1693 imparted indulgences to the
Confraternities of the Sacred Heart and, in 1697, granted the feast to the
Visitandines with the Mass of the Five Wounds, but refused a feast common to
all, with special Mass and Office, 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
importune 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
universal Church under the rite of double major. In 1889 it was raised by the
Church to the double rite of first class. The acts of consecration and of reparation
were everywhere introduced together with the devotion. Oftentimes, especially
since about 1850, groups, congregations, and States have consecrated
themselves to the Sacred Heart, and, in 1875, this consecration was made
throughout the Catholic world. Still the pope did not wish to take the initiative or
to intervene. Finally, on 11 June, 1899, by order of Leo XIII, and with the formula
prescribed by him, all mankind was solemnly consecrated to the Sacred Heart.
The idea of this act, which Leo XIII called "the great act" of his pontificate, had
been proposed to him by a religious of the Good Shepherd from Oporto (Portugal)
who said that she had received it from Christ Himself. She was a member of the
Drost-zu-Vischering family, and known in religion as Sister Mary of the Divine
Heart. She died on the feast of the Sacred Heart, two days before the
consecration, which had been deferred to the following Sunday. Whilst alluding to
these great public manifestations we must not omit referring to the intimate life of
the devotion in souls, to the practices connected with it, and to the works and
associations of which it was the very life. Moreover, we must not overlook the
social character which it has assumed particularly of late years. The Catholics of
France, especially, cling firmly to it as one of their strongest hopes of
ennoblement and salvation.
Jean Bainvel
Transcribed by Christine J. Murray
Dedicated to Mary Christie and John A. Hardon, S.J.
The Catholic Encyclopedia, Volume VII
Copyright © 1910 by Robert Appleton Company
Online Edition Copyright © 1999 by Kevin Knight
Nihil Obstat, June 1, 1910. Remy Lafort, S.T.D., Censor
Imprimatur. +John Cardinal Farley, Archbishop of New York
The Catholic Encyclopedia: NewAdvent.org