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Category: Devotion

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Devotion

What is a “First Friday”?

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A “First Friday” is the first Friday of the month and is often marked by special devotion to the Sacred Heart of Jesus since Jesus died for us and won…

A “First Friday” is the first Friday of the month and is often marked by special devotion to the Sacred Heart of Jesus since Jesus died for us and won our salvation on a Friday. Every Friday of the year, and not only the Fridays in Lent, is a special day of penance as stipulated in the Code of Canon Law: “The penitential days and times in the universal Church are every Friday of the whole year and the season of Lent” (Canon 1250).

St. Margaret Mary Alacoque (1647-1690) reported visions of Jesus Christ directing her to promote devotion to the Sacred Heart of Jesus on nine consecutive First Fridays in reparation for sins and in order to show love to Jesus. In return for this act of devotion, which usually includes Mass, Communion, confession and even an hour of Eucharistic Adoration on the eve of the first Friday of the month, our blessed Savior reputedly promised St. Margaret Mary the following blessings:

“In the excess of the mercy of my Heart, I promise you that my all powerful love will grant to all those who will receive Communion on the First Fridays, for nine consecutive months, the grace of final repentance: they will not die in my displeasure, nor without receiving the sacraments; and my Heart will be their secure refuge in that last hour.”

The devotion is officially sanctioned, but it was not so at first. In fact, St. Margaret Mary met with resistance and incredulity from the start in her own religious community, and not until 75 years after her death was the First Friday devotion to the Sacred Heart officially recognized. Almost 240 years after her death, Pope Pius XI stated that Jesus had appeared to St. Margaret Mary in his encyclical Miserentissimus Redemptor (1928), fully eight years after she was formally canonized a saint by Pope Benedict XV.

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Devotion

What is the devotion to the Holy Face of Christ, and how can it help us amid our current crises?

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On March 29, 1847, a Carmelite nun from Tours, France, named Sister Marie of St. Peter received a mission from Christ: to defeat the workings of the men operating in…

On March 29, 1847, a Carmelite nun from Tours, France, named Sister Marie of St. Peter received a mission from Christ: to defeat the workings of the men operating in Paris at the time, in what He called the “Society known as the Communists.” The weapons He gave her were His Passion and Cross, and the prayer of reparation to His Holy Face. He also especially asked for reparation for sins against the first three commandments.

“Oh, if you only knew their secret and diabolical plots and their anti-Christian principles,” Christ said to Marie in a purported apparition, “They are waiting for a favorable day in order to inflame the whole country. To obtain mercy, ask therefore that this Work of Reparation be established by addressing yourself to him [the archbishop] who through the bounden duty of his office can establish it.” (Marie of St. Peter, The Golden Arrow (Charlotte, NC: TAN Books, 2012), 58, 202-203).

Sister Marie accepted her mission, and the devotion became popular and was embraced by two future saints: Thérѐse of Lisieux and Pope John Paul II. St. Thérѐse lived a profound contemplative spirituality of Christ’s Holy Face, and Pope St. John Paul II wrote on the special significance of the contemplation of the Face of Christ for living a truly Eucharistic piety of communion with and for others.

The teachings of these three masters of the interior life — Sister Marie, St. Thérѐse and St. John Paul II — show us how we can use the devotion to the Holy Face of Christ to love and serve the Suffering Christ in others, especially today as we find ourselves distanced from loved ones and see violence erupting in our streets.

St. Thérѐse and the Suffering Servant

As Genevieve Devergnies related in Thérèse of Lisieux: Her Life, Times, and Teaching, Thérѐse was told about the then-popular devotion to the Holy Face of Christ as a very young child. That said, ”Until my coming to Carmel, I had never fathomed the depths of the treasures hidden in the Holy Face,” she wrote.

Meditation on the Suffering Servant made present in the Holy Face was to become the cornerstone of Thérѐse’s spiritual life. She made the words of the prophet Isaiah “the whole foundation of my devotion to the Holy Face, or, to express it better, the foundation of all my piety” (Genevieve Devergnies, “Suffering Opened Wide Its Arms to Me,” in Conrad De Meester, ed., Thérèse of Lisieux: Her Life, Times, and Teaching (Washington, DC: ICS Publications, 1997), 132-134.) — referring to the passage in Isaiah 53: “He had no majestic bearing to catch our eye, no beauty to draw us to him. He was spurned and avoided by men, a man of suffering” (v. 2-3).

Thérѐse’s devotion to the Holy Face was so great that even carried a lock of Sister Marie’s hair with her as a relic and insisted her own novices recite prayers to the Holy Face as given to Sister Marie in purported apparitions of Christ (as described in the book, “The Golden Arrow”).

Thérѐse’s Oblation to Merciful Love

While Marie was given the mission to spread devotion to the Holy Face in reparation against the spread of atheism, Thérѐse came to know the darkness of atheism herself during her final illness, offering her suffering for unbelievers.

Thérѐse helped the Church understand a great deal about our unity as the body of Christ. She helped renew that understanding through prayer and by offering our trials, doubts, and dark nights of faith, we can make reparation for the sake of other members of Christ’s body.

Importantly, Thérѐse offered her suffering as an oblation to Merciful Love rather than to a punishing God of judgment who would demand pain as a sacrifice. This was a major departure from a negative strain of rigorist spirituality popular in her time.

Pope St. John Paul II’s Spiritual Theology of Communion

Pope St. John Paul II declared St. Thérѐse of Lisieux a Doctor of the Church, an honor given to saints whose teachings are deemed important not just for those of their era but for the good of the Universal Church throughout all time. He came to develop her spirituality of the Holy Face into a renewed Eucharistic spiritual theology.

John Paul presented his ideas on the invisible dimension of communion and how our lives can become “completely Eucharistic” in his 2001 apostolic letter “Novo Millennio Ineunte.” Issued at the end of the Great Jubilee, he devoted a section of the document to what he called the “spirituality of communion.” In it, he highlighted the Eucharist as “the sacrament of unity,” and as the “source of communion.”

John Paul called for the Church to live out its Eucharistic character in the world: “To make the Church the home and the school of communion: that is the great challenge facing us in the millennium which is now beginning, if we wish to be faithful to God’s plan and respond to the world’s deepest yearnings.” He argued, however, that before plans can be made to make this school a reality, this “spirituality of communion” must first be fostered. He wrote: “A spirituality of communion indicates above all the heart’s contemplation of the mystery of the Blessed Trinity dwelling within us, and whose light we must also be able to see shining on the face of the brothers and sisters around us.”

He insisted that we should consider our brothers and sisters as members of the Mystical Body and so as “a part of me.” According to John Paul, this identification with others allows us to enter into their lives, sense and meet their needs, and enter into true friendship, calling us to “make room” for others and bear their burdens.

Importantly, John Paul strongly cautioned, “Let us have no illusions: unless we follow this spiritual path, external structures of communion will serve very little purpose. They would become mechanisms without a soul, ‘masks’ of communion rather than its means of expression and growth.”

Contemplating the Face of Christ

The foundation of John Paul’s spiritual theology of communion was the contemplation of the Face of Christ and the need to live in the light of Christ — for others. John Paul wrote that the legacy of the Jubilee Year was the “ … contemplation of the face of Christ: Christ considered in his historical features and in his mystery, Christ known through his manifold presence in the Church and in the world, and confessed as the meaning of history and the light of life’s journey” (“Novo Millennio Ineunte,” No. 15). It is in knowing Christ, both God and man, that we also know “the true face of man, ‘fully revealing man to man himself’” (No. 23).

In a section of the document which begins with the question of what we must do to live a Christian life, John Paul suggested we do not need a new program as one already exists: “Ultimately, it (the program) has its center in Christ Himself, who is to be known, loved and imitated, so that in Him we may live the life of the Trinity, and with Him transform history until its fulfillment in the heavenly Jerusalem” (No. 29).

The pope reflected on the witness that a life of contemplation produces: a holiness that is the “message that convinces without the need for words…the living reflection of the face of Christ” (No. 7). He urged that it is “the Church’s task to reflect the light of Christ in every historical period, to make his face shine also before the generations of the new millennium” (No. 16).

Conclusion

At the darkest moments of history, God sends saints to teach and console. The prophetic witness and teachings of Marie, a hidden daughter of Carmel, her sister in spirit Thérѐse, doctor of the universal Church, and John Paul, our most recently sainted pope, can strengthen our resolve today to live truly Eucharistic lives in the light of the Blessed Trinity and the Holy Face of Christ — with and for others.

Clare McGrath-Merkle, OCDS, DPhil writes from Maryland.

 

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Devotion

Understanding the Devotion to the Sacred Heart of Jesus and What it Means

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When I was a child, a beautiful picture of the Sacred Heart of Jesus hung in my parents’ bedroom. A warm, smiling Jesus lovingly pointed to His heart, pierced and…

When I was a child, a beautiful picture of the Sacred Heart of Jesus hung in my parents’ bedroom. A warm, smiling Jesus lovingly pointed to His heart, pierced and crowned with thorns, in an eternal gesture of invitation. Whenever I looked at that picture, I felt good — embraced, loved, cared for — as if the Lord were inviting me to step into His joy and peace. My mother had a great devotion to the Sacred Heart; every First Friday, we would consecrate our lives anew to His love and mercy.

Each summer — usually in June — we celebrate the solemnity of the Most Sacred Heart of Jesus and draw near to the tender mercy and forgiveness of the Lord. Poetically, the heart is a symbol of the human center — our emotions, loves, passions, desires, the force of the will. In his book “The Sacred Heart of the World,” David Richo explains: “Our heart is the soft center of the egoless self and it has one desire: to open. The heart is the capacity to open.… It contains our ability to reach out so it is the antidote to despair.… Contemplation of Jesus’ Heart shows us how deep we really are, how vast our potential for love, how high our aspiration for the light.”

In the Gospels, Jesus’ heart is moved with pity for the crowds (see Mt 9:36) and He tells us that He is gentle and humble of heart (Mt 11:29). The Sacred Heart of Jesus that began beating in the womb of the Blessed Virgin more than 2,000 years ago still beats today in the glorified humanity of the Risen Christ. And it will pulsate forever, pumping out the grace, mercy and life of God to all of humanity. In the Heart of the Lord, we experience the overwhelming mercy of God and His infinite desire to be in relationship with us.

Over the centuries, many Christians developed harsh images of God and Jesus as fearsome judges, distant from human affairs, ready to impose punishment for moral failure. The Blessed Virgin Mary and the saints became the friendly, approachable intercessors who would go to God for us, pleading for sinful and erring souls. Jansenism, particularly prevalent in France in the 16th and 17th centuries, overemphasized the wrath of God, the unworthiness of human nature and fear as a fundamental response to the divine.

Viewed in this context, the apparitions of the Sacred Heart of Jesus to St. Margaret Mary Alacoque manifest a need for a theological correction and a spiritual balance regarding popular perceptions of Christ. Jesus revealed to the saint His heart, burning with love for humanity. Pierced and crucified — offering salvation and mercy — Jesus’ heart longs for us to offer our love and devotion in return. If some distorted forms of spirituality focused only on God’s punishment, the Sacred Heart emphasized mercy. If many believers inordinately feared God, here divine love and joy were manifest. If Jesus had seemed distant and unapproachable before, the Sacred Heart beckons us to enter into the divine furnace of charity.

St. Margaret Mary described her experience of the Lord: “My divine Heart is so passionately fond of the human race and of you, in particular, that it cannot keep back the pent-up flames of its burning charity any longer. They must burst out through you and reveal my Heart to the world, so as to enrich mankind with my treasures.” Following this revelation, Jesus united her heart with His in a fusion of mystical love and joy.

As St. John reminds us, God is love (see 1 Jn 4), the One who empties himself out for others, desiring our eternal salvation, seeking out the lost and carrying the wandering sheep home. The whole Christ event is a mission of mercy, as the Son, in radical obedience to the Father, becomes incarnate in our flesh — preaching the Gospel of the Kingdom, healing the sick, forgiving the sinner, feeding the hungry and, ultimately, offering His life on the cross. Every word, action, gesture and attitude of Jesus manifests a perfect, pure and selfless love for each human person. If love means willing the good of the other, completely free of self-interest, we see the perfection of such charity in the burning heart of Christ.

Lest we think that such a love is naive, simplistic or easy, the Sacred Heart shines forth, crowned with thorns, pierced and bleeding. The crucifixion of Christ is the terrifying path through the valley of darkness and evil which God himself walks, embracing everything sinful, broken and dead that ensnares and destroys us. By remaining silent before His persecutors, praying for His killers, loving a dying thief and asking forgiveness for sinners, Jesus shows that the unconditional, infinite and divine love of His heart is the only force that can heal the world of its hatred, sin and rejection of God. By taking upon himself the totality of human evil committed by every person of every time, Christ refracts this overwhelming darkness into the light of the Resurrection.

Radical Act

In this radical act of redemption, the Lord serves like an aikido wrestling artist. Aikido is a form of martial arts in which the goal is to leave one’s opponent disarmed, unhurt and lying on the ground laughing! By absorbing and deflecting the aggressive negative energy of the attacker, the aikido wrestler disarms the other by turning violence into a gentle yet firm force that hurts no one, but stops the aggression. Is this not what Jesus did in His passion and death? He absorbed all the violence, evil, hatred and sin of the world into himself, letting it kill Him and seemingly destroy His vital force of love, healing and peace. But by taking in all of the darkness, Jesus conquered its power in one supreme offering of self to the Father on the altar of the cross. The death and resurrection of Christ is the gentle yet powerful absorption, deflection and transformation of violence into love, sin into grace, hatred into forgiveness and death into life. The triumph of the Sacred Heart is the ultimate victory of love.

In an address to Italian bishops, Cardinal Joseph Ratzinger once put it this way: “What Jesus preaches in the Sermon on the Mount, He now does; He does not offer violence against violence, as He might have done, but puts an end to violence by transforming it into love. The act of killing, of death, is changed into an act of love.”

Facing the endless and fearful violence of terrorism, mass shootings, abuse of all kinds and a profound disrespect for the sanctity of human life, our contemporary society will only find hope, healing and peace through the Sacred Heart of Jesus Christ.

What does devotion to the Sacred Heart consist of? How do we understand it today? Formal consecration, a daily offering, celebration of the Eucharist and reconciliation on consecutive First Fridays, displaying and honoring an image of the Sacred Heart all comprise some of the specific practices linked to this profound devotion.

Like any religious consecration, one made to the Sacred Heart is an extension of our baptismal commitment. In the waters of baptism, we put on Christ — anointed with the Holy Spirit to live as a new creation in the life of the Blessed Trinity — to embrace the goodness of the Gospel. Consecrating ourselves to the Sacred Heart is a personal and loving way to renew and live our baptismal vows. We acknowledge Jesus’ sovereignty in our lives, pledging our love back to Him who has so graciously and sacrificially loved us. Every First Friday, when my family verbally renewed our consecration, I was reminded of Jesus’ presence, protection and power in my life. That prayer inspired me to try to treat others as I would treat Christ himself. If you have not already done so, consider consecrating your marriage, family, home and life to the Sacred Heart in a formal way. It makes a big difference.

The daily offering is a simple prayer in which we give God our day: its prayer, work, joy and sufferings. This oblation of the heart renews our consecration and reminds us to live in holy mindfulness that what we do, say, value and embrace should be a worthy return to the Lord who has done so much for us. I remember praying the Morning Offering in grade school; this daily ritual reminded me that what I did in school, at home, on the playground, with family and classmates mattered to God — inspiring me to want to offer my very best.

Coming at a time when the faithful received the Eucharist infrequently, Jesus’ request that we confess our sins and receive Communion every First Friday points to the Eucharist and the sacraments as the fundamental way to encounter the love of the Lord. In the Eucharist, Jesus completely gives himself to us, literally entering into our bodies, souls and lives. We enter into the One that we eat and drink, deeply united to Christ. In the Sacrament of Reconciliation, we experience the mercy and forgiveness won for us on Calvary — we receive the tender embrace of the Lord and the healing power of the paschal mystery. Through these sacraments, Jesus draws us into His heart and allows us to experience in this life the love and joy of heaven. All of the riches of God’s inner life are manifest in the Heart of Christ and offered to us in the Mass and in confession.

In honoring and displaying images of the Sacred Heart, we invite others to experience Jesus’ love for themselves. The power of visuals is clear — I can still remember every artistic detail of that picture in my parents’ bedroom! We cannot contemplate such a holy and merciful image with indifference or ingratitude. One look at Jesus’ heart should melt us, convert us and inspire us to give our hearts in return.

Sacred Heart devotion is not magic or some automatic ticket to heaven; it is a sacred way for us to encounter the fullness of the Gospel, the good news of God’s saving love poured out for us in Jesus Christ. As we steadily progress in our knowledge and communion with the Lord, we will fall ever more deeply in love with Jesus and live out that transforming and redemptive relationship in every detail of our lives. This devotion unites our minds, hearts and wills in one great act of oblation — a total gift of the self to the One who has first offered himself completely to and for us.

Bishop Donald J. Hying is bishop of the Diocese of Madison, Wisconsin.

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Devotion

What Is The Angelus?

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Among our many Catholic devotions, few are more beautiful or have been contemplated more often than the Angelus. Designed to commemorate the mystery of the Incarnation and pay homage to…

Among our many Catholic devotions, few are more beautiful or have been contemplated more often than the Angelus.

Designed to commemorate the mystery of the Incarnation and pay homage to Mary’s role in salvation history, it has long been part of Catholic life. Around the world, three times every day, the faithful stop whatever they are doing and with the words “The Angel of the Lord declared unto Mary” begin this simple yet beautiful prayer. But why do we say the Angelus at all, much less three times a day?

A review of Church history shows that this devotion did not appear suddenly, but developed over several centuries.

Called By the Bell

Most Church historians agree that the Angelus can be traced back to 11th-century Italy, where Franciscan monks said three Hail Marys during night prayers, at the last bell of the day. Over time, pastors encouraged their Catholic flocks to end each day in a similar fashion by saying three Hail Marys. In the villages, as in the monasteries, a bell was rung at the close of the day reminding the laity of this special prayer time. The evening devotional practice soon spread to other parts of Christendom, including England.

Toward the end of the 11th century, the Normans invaded and occupied England. In order to ensure control of the populace, the Normans rang a curfew bell at the end of each day reminding the locals to extinguish all fires, get off the streets and retire to their homes. While not intended to encourage prayer, this bell became associated nevertheless with evening prayer time, which included saying the Hail Mary. Once the curfew requirement ended, a bell continued to be rung at the close of each day and the term curfew bell was widely popular, although in some areas it was known as the “Ave” or the “Gabriel” bell.

Around 1323, the Bishop of Winchester, England, and future Archbishop of Canterbury, Bishop John de Stratford, encouraged those of his diocese to pray the Hail Mary in the evening, writing, “We exhort you every day, when you hear three short interrupted peals of the bell, at the beginning of the curfew (or, in places where you do not hear it, at vesper time or nightfall) you say with all possible devotion, kneeling wherever you may be, the Angelic Salutation three times at each peal, so as to say it nine times in all” (Publication of the Catholic Truth Society, 1895).

Meanwhile, around 1318 in Italy, Catholics began saying the Hail Mary upon rising in the morning. Likely this habit again came from the monks, who included the Hail Mary in the prayers they said before their workday began. The morning devotion spread, and evidence is found in England that in 1399 Archbishop Thomas Arundel ordered church bells be rung at sunrise throughout the country, and he asked the laity to recite five Our Fathers and seven Hail Marys every morning.

The noontime Angelus devotion seems to have derived from the long-standing practice of praying and meditating on Our Lord’s passion at midday each Friday. In 1456, Pope Calixtus III directed the ringing of church bells every day at noon and that Catholics pray three Hail Marys. The pope solicited the faithful to use the noonday prayers to pray for peace in the face of the 15th-century invasion of Europe by the Turks. The bell rung at noontime became known as the “Peace” bell or “Turkish” bell. In 1481, Pope Sixtus IV was petitioned by Queen Elizabeth of England, wife of King Henry VII, to grant indulgences for those who said at least one Hail Mary at 6 a.m., noon and 6 p.m. There is evidence that a bell was rung at those times.

The Angelus Today

By the end of the 16th century, the Angelus had become the prayer that we know today: three Hail Marys, with short verses in between (called versicles), ending with a prayer. It was first published in modern form in a catechism around 1560 in Venice. This devotion reminds us of the Angel Gabriel’s annunciation to Mary, Mary’s fiat, the Incarnation and Our Lord’s passion and resurrection. It is repeated as a holy invitation, calling us to prayer and meditation. For centuries the Angelus was always said while kneeling, but Pope Benedict XIV (r. 1740-1758) directed that the Angelus should be recited while standing on Saturday evening and all day on Sunday. He also directed that the Regina Coeli (Queen of Heaven) be said instead of the Angelus during the Easter season. Over the years many of the faithful have focused the morning Angelus on the Resurrection, the noon Angelus on the Passion and the evening Angelus on the Incarnation.

It is said that over the centuries workers in the fields halted their labors and prayed when they heard the Angelus bell. This pious practice is depicted by Jean-François Millet’s famous 1857 painting that shows two workers in a potato field stopping to say the Angelus. There are also stories that animals would automatically stop plowing and stand quietly at the bell.

Like a heavenly messenger, the Angelus calls man to interrupt his daily, earthly routines and turn to thoughts of God, of the Blessed Mother, and of eternity. As Pope Benedict XVI taught last year on the feast of the Annunciation: “The Angel’s proclamation was addressed to her; she accepted it, and when she responded from the depths of her heart … at that moment the eternal Word began to exist as a human being in time. From generation to generation the wonder evoked by this ineffable mystery never ceases.”

D.D. Emmons writes from Mount Joy, Pa. 

Ringing the Bell

A significant part of this traditional devotion is not only the ringing of a bell to announce the time of prayer but the manner in which the bell is rung. The ringing consists of three strokes of the bell, each followed by a pause, and then nine strokes. John Sullivan, in his 1917 book, “Externals of the Catholic Church,” writes: “The manner of ringing the Angelus seems to have varied little since the beginning of the devotion…. Old monastic records, going back to the fifteenth century, show that the bell-ringer was directed, ‘to toll the Ave-bell nine strokes at three times, keeping the space of one Pater and Ave between each of the three tollings.’”

The Angelus

V. The angel of the Lord declared unto Mary.

R. And she conceived by the Holy Spirit.

Hail Mary, etc.

V. Behold the handmaid of the Lord.

R. Be it done unto me according to thy word.

Hail Mary, etc.

V. And the Word was made flesh.

R. And dwelt among us.

Hail Mary, etc.

V. Pray for us, O holy Mother of God.

R. That we may be made worthy of the promises of Christ.

Let Us Pray 

Pour forth, we beseech Thee O Lord,

Thy grace into our hearts;

that we to whom the Incarnation of Christ,

Thy Son, was made known

by the message of an angel,

may by his Passion and Cross be brought

to the glory of his Resurrection

through the same Christ our Lord.

Amen.

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Devotion

Why Are Votive Candles Used?

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These are referred to as votive candles, and people purchase and light them to symbolize their prayers or devotion. The candle continues to burn for some hours or days (depending…

These are referred to as votive candles, and people purchase and light them to symbolize their prayers or devotion. The candle continues to burn for some hours or days (depending on the size) and thus signals the prayer and love of the person who lit it, long after they must go.

Biblically, the root of this practice is the notion of a “burnt offering.” In the Old Testament, things of value (usually sacrificed animals) would be burned and thereby offered to God. The smoke was a symbol of the sacrifice of praise ascending to God.

Catholics who light candles are making an offering to God of prayer and praise. The fire of the candle symbolizes ardent love.

The consuming of the candle symbolizes the oblation (offering) of something of value to God: our time, our praise, our resources and so forth. The lingering quality of the candle symbolizes the fact that our prayers, praise and concerns continue in our heart even when we must leave the church. The flickering light also seems to say “Remember me, Lord, remember my prayer and those for whom I pray.”

Electric votive candles do not as clearly show these symbols, but the idea is still the same.

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Devotion

How to Observe First Fridays and First Saturdays

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In the thirteenth century, a devotion to Jesus and Mary began under the titles of the “Sacred Heart of Jesus” and the “Immaculate Heart of Mary.” The heart is the…

In the thirteenth century, a devotion to Jesus and Mary began under the titles of the “Sacred Heart of Jesus” and the “Immaculate Heart of Mary.” The heart is the source and center of life, and life flows out to the faithful from the hearts of Jesus and Mary. St. Bonaventure focused in particular on the wound to the heart that Jesus received from the spear of the Roman centurion. From that wound, blood and water flowed — a sign that Jesus gave everything for us (see Jn 19:34). Devotion to the heart of Mary draws from the Gospel of Luke (2:35), in which Simeon tells Mary,“A sword will pierce through your own soul.” Simeon prophesied that Mary would share in the sufferings of her Son and Redeemer, Jesus.

In the seventeenth century, St. John Eudes promoted these devotions. He also developed Mass texts and daily readings focused on the Sacred Heart of Jesus and the Admirable Heart of Mary. He proposed that both be made into feasts in the Church’s liturgical calendar.

As the devotion to the Sacred Heart spread, a cloistered nun, Sister Margaret Mary Alacoque, received a series of visions. Christ himself directed St. Margaret Mary to foster devotion to His Sacred Heart. One of these devotions was to make the first Friday of each month a special day of observance. Specifically, the devotion involved receiving Holy Communion on nine consecutive first Fridays with the intention of making reparation to “the Heart that has loved men so and is loved so little in return.” Jesus told St. Margaret Mary of His great love for souls and His desire to shower His mercy on those who were devoted to Him. He revealed several promises for those who lovingly practiced the First Friday devotion. Among the promises were: final perseverance in the Catholic faith, reception of the sacraments before death, and death in the state of grace, as well as the consolation of Christ’s love at the time of death.

Devotion to the Immaculate Heart of Mary developed alongside devotion to the Sacred Heart of Jesus. The heart of Mary mirrors the heart of Jesus both in great love and in sharing His suffering. This devotion increased after the appearances of the Blessed Mother to three children of Fátima, Portugal, early in the twentieth century.The Blessed Mother told the eldest of the children that she would “assist at the hour of death with all the graces necessary for the salvation of their souls” all who, for five months, on the first Saturday of each month:

  • confess their sins,
  • receive Holy Communion,
  • recite the Rosary,
  • and keep Mary company for fifteen minutes while meditating on the fifteen mysteries of the Rosary,
  • all offered in a spirit of reparation.

Of course, all of this assumes the context of a prayerful life and the struggle for holiness. It would be blasphemy to approach the hearts of Jesus and Mary in supplication while fully intending to continue a life of sin.

Our Hearts

We want to mirror the heart and mind of God. We want to see people, the world, and every situation with God’s eyes. We want to love as He loves. We want a heart like His. If we have such a heart, we will begin to love as God loves; yet we will also begin to know how much God is offended by the sins of the world. Then, with such love joined to such a horror of sin, we will want to make reparation for our sins and the sins of others.This is the way that Jesus and Mary loved: by offering their lives to atone for the failings of others.

As we meditate on the hearts of Jesus and Mary, we see the great love they have, even for sinners, and we see how God continues to reach out in love and forgiveness. But we also see how poorly people respond to this loving invitation to life and relationship with God. Some go so far as to actively reject God. We begin to obtain a glimpse of the injustice of habitual sin, which rejects God and abuses His mercy.

The suffering and rejection of the cross continues, but the mercy and grace of God continue to flow to men and women in our time.

Jesus and Mary, make our hearts like yours!

PRAYERS

To Be United with the Heart of Jesus
O Heart all lovable and all loving of my Savior, be the Heart of my heart, the soul of my soul, the spirit of my spirit, the life of my life and the sole principle of all my thoughts, words, and actions, of all the faculties of my soul, and of all my senses, both interior and exterior. Amen.
— St. John Eudes

A Prayer of Adoration
From the depth of my nothingness, I prostrate myself before You, O Most Sacred, Divine, and Adorable Heart of Jesus, to pay to You all the homage of love, praise, and adoration in my power. Amen.
— St. Margaret Mary Alacoque

Collect for the Feast of the Sacred Heart
Clothe us, Lord God,
with the virtues of the Heart of your Son and set us aflame with his love,
that, conformed to his image,
we may merit a share in eternal redemption. Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever. Amen.

To the Immaculate Heart of Mary
O Sorrowful and Immaculate Heart of Mary, Queen of the Most Holy Rosary, and Queen of the World, rule over us, to- gether with the Sacred Heart of Jesus Christ, Our King. Save us from the spreading flood of modern paganism; kindle in our hearts and homes the love of purity, the practice of a virtuous life, an ardent zeal for souls, and a desire to pray the Rosary more faithfully.

Taken from “The How-To-Book of Catholic Devotions” by Mike Aquilina and Regis J. Flaherty.

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