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Requests Lyla. Free Porn Tube. Porn Discounts. Canada Escort Girls. TokenFox Webcam. Popular tags onlyfans amateur asian asmr ass bbc bbw big ass big boobs big tits blonde brasileira brazilian cam girl chaturbate cosplay cuckold ebony fansly feet gostosa hot hotwife hungarian instagram instagram model instagram models latina milf model novinha nude only fans onlyfans patreon pawg petite privacy reddit request sexy tango teen thicc tik tok tiktok trans twitch twitter youtube. Forum statistics Threads , Posts 2,, Members 5,, Latest member suisjej Top Bottom. This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register. By continuing to use this site, you are consenting to our use of cookies. Accept Learn more…. It is altogether impossible to enumerate the heavenly gifts which devotion to the Sacred Heart of Jesus has poured out on the souls of the faithful, purifying them, offering them heavenly strength, rousing them to the attainment of all virtues.
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Therefore, recalling those wise words of the Apostle St. James, "Every best gift and every perfect gift is from above, coming down from the Father of Lights," 2 We are perfectly justified in seeing in this same devotion, which flourishes with increasing fervor throughout the world, a gift without price which our divine Savior the Incarnate Word, as the one Mediator of grace and truth between the heavenly Father and the human race imparted to the Church, His mystical Spouse, in recent centuries when she had to endure such trials and surmount so many difficulties. The Church, rejoicing in this inestimable gift, can show forth a more ardent love of her divine Founder, and can, in a more generous and effective manner, respond to that invitation which St. John the Evangelist relates as having come from Christ Himself: "And on the last and great day of the festivity, Jesus stood and cried out, saying, 'If any man thirst, let him come to Me, and let him drink that believeth in Me. As the Scripture saith: Out of his heart there shall flow rivers of living waters. For those who were listening to Jesus speaking, it certainly was not difficult to relate these words by which He promised the fountain of "living water" destined to spring from His own side, to the words of sacred prophecy of Isaias, Ezechiel and Zacharias, foretelling the Messianic Kingdom, and likewise to the symbolic rock from which, when struck by Moses, water flowed forth in a miraculous manner. Most aptly then does the Apostle of the Gentiles echo, as it were, the words of Jesus Christ, when he ascribes the pouring forth of love in the hearts of believers to this Spirit of Love: "The charity of God is poured forth in our hearts by the Holy Spirit Who is given to us. Holy Writ declares that between divine charity, which must burn in the souls of Christians, and the Holy Spirit, Who is certainly Love Itself, there exists the closest bond, which clearly shows all of us, venerable brethren, the intimate nature of that worship which must be paid to the Most Sacred Heart of Jesus Christ. If we consider its special nature it is beyond question that this devotion is an act of religion of high order; it demands of us a complete and unreserved determination to devote and consecrate ourselves to the love of the divine Redeemer, Whose wounded Heart is its living token and symbol. It is equally clear, but at a higher level, that this same devotion provides us with a most powerful means of repaying the divine Lord by our own. Indeed it follows that it is only under the impulse of love that the minds of men obey fully and perfectly the rule of the Supreme Being, since the influence of our love draws us close to the divine Will that it becomes as it were completely one with it, according to the saying, "He who is joined to the Lord, is one spirit. The Church has always valued, and still does, the devotion to the Most Sacred Heart of Jesus so highly that she provides for the spread of it among Christian peoples everywhere and by every means. At the same time she uses every effort to protect it against the charges of so-called "naturalism" and "sentimentalism. For even though the devotion to the Sacred Heart of Jesus has triumphed so to speak, over the errors and the neglect of men, and has penetrated entirely His Mystical Body; still there are some of Our children who, led astray by prejudices, sometimes go so far as to consider this devotion ill-adapted, not to say detrimental, to the more pressing spiritual needs of the Church and humanity in this present age. There are some who, confusing and confounding the primary nature of this devotion with various individual forms of piety which the Church approves and encourages but does not command, regard this as a kind of additional practice which each one may take up or not according to his own inclination. There are others who reckon this same devotion burdensome and of little or no use to men who are fighting in the army of the divine King and who are inspired mainly by the thought of laboring with their own strength, their own resources and expenditures of their own time, to defend Catholic truth, to teach and spread it, to instill Christian social teachings, to promote those acts of religion and those undertakings which they consider much more necessary today. Again, there are those who so far from considering this devotion a strong support for the right ordering and renewal of Christian morals both in the individual's private life and in the home circle, see it rather a type of piety nourished not by the soul and mind but by the senses and consequently more suited to the use of women, since it seems to them something not quite suitable for educated men. Moreover there are those who consider a devotion of this kind as primarily demanding penance, expiation and the other virtues which they call "passive," meaning thereby that they produce no external results. Hence they do not think it suitable to re-enkindle the spirit of piety in modern times.
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Rather, this should aim at open and vigorous action, at the triumph of the Catholic faith, at a strong defense of Christian morals. Christian morality today, as everyone knows, is easily contaminated by the sophistries of those who are indifferent to any form of religion, and who, discarding all distinctions between truth and falsehood, whether in thought or in practice, accept even the most ignoble corruptions of materialistic atheism, or as they call it, secularism. Who does not see, venerable brethren, that opinions of this kind are in entire disagreement with the teachings which Our predecessors officially proclaimed from this seat of truth when approving the devotion to the Sacred Heart of Jesus.? Who would be so bold as to call that devotion useless and inappropriate to our age which Our predecessor of immortal memory, Leo XIII, declared to be "the most acceptable form of piety? No less to be approved, no less suitable for the fostering of Christian piety was this devotion declared to be by Our predecessor of happy memory, Pius XI. In an encyclical letter he wrote: "Is not a summary of all our religion and, moreover, a guide to a more perfect life contained in this one devotion? Indeed, it more easily leads our minds to know Christ the Lord intimately and more effectively turns our hearts to love Him more ardently and to imitate Him more perfectly. To Us, no less than to Our predecessors, these capital truths are clear and certain. When We took up Our office of Supreme Pontiff and saw, in full accord with Our prayers and desires, that the devotion to the Sacred Heart of Jesus had increased and was actually, so to speak, making triumphal progress among Christian peoples, We rejoiced that from it were flowing through the whole Church innumerable and salutary results. This We were pleased to point out in Our first encyclical letter. Through the years of Our pontificate--years filled not only with bitter hardships but also with ineffable consolations these effects have not diminished in number or power or beauty, but on the contrary have increased. Indeed, happily there has begun a variety of projects which are conducive to a rekindling of this devotion. We refer to the formation of cultural associations for the advancement of religion and of charitable works; publications setting forth the true historical, ascetical and mystical doctrine concerning this entire subject; pious works of atonement; and in particular those manifestations of most ardent piety which the Apostleship of Prayer has brought about, under whose auspices and direction local gatherings - families, colleges, institutions - and sometimes nations have been consecrated to the Sacred Heart of Jesus. To all these We have offered paternal congratulations on many occasions, whether in letters written on the subject, in personal addresses, or even in messages delivered over the radio. Therefore when We perceive so fruitful an abundance of healing waters, that is, heavenly gifts of divine love, issuing from the Sacred Heart of our Redeemer, spreading among countless children of the Catholic Church by the inspiration and action of the divine Spirit; We can only exhort you, venerable brethren, with fatherly affection to join Us in giving tribute of praise and heartfelt thanks to God, the Giver of all good gifts.
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We make Our own these words of the Apostle of the Gentiles: "Now to Him Who is able to do all things more abundantly than we desire or understand, according to the power that worketh in us, to Him be glory in the Church and in Christ Jesus unto all generations world without end. But after We have paid Our debt of thanks to the Eternal God, We wish to urge on you and on all Our beloved children of the Church a more earnest consideration of those principles which take their origin from Scripture and the teaching of the Fathers and theologians and on which, as on solid foundations, the worship of the Sacred Heart of Jesus rests. We are absolutely convinced that not until we have made a profound study of the primary and loftier nature of this devotion with the aid of the light of the divinely revealed truth, can we rightly and fully appreciate its incomparable excellence and the inexhaustible abundance of its heavenly favors. Likewise by devout meditation and contemplation of the innumerable benefits produced from it, we will be able to celebrate worthily the completion of the first hundred years since the observance of the feast of the Sacred Heart of Jesus was extended to the Universal Church. Moved therefore by this consideration, to the end that the minds of the faithful may have from Our hands salutary food and consequently after such nourishment be able more easily to arrive at a deeper understanding of the true nature of this devotion and possess its rich fruits, We will undertake to explain those pages of the Old and New Testament in which the infinite love of God for the human race which we shall never be able adequately to contemplate is revealed and set before us. Then, as occasion offers, We shall touch upon the main lines of the commentaries which the Fathers and Doctors of the Church have handed down to us. And finally, We shall strive to set in its true light the very close connection which exists between the form of devotion paid to the Heart of the divine Redeemer and the worship we owe to His love and to the love of the Most Holy Trinity for all men. For We think if only the main elements on which the most excellent form of devotion rests are clarified in the light of Sacred Scripture and the teachings of tradition, Christians can more easily "draw waters with joy out of the Savior's fountains. That all may understand more exactly the teachings which the selected texts of the Old and New Testament furnish concerning this devotion, they must clearly understand the reasons why the Church gives the highest form of worship to the Heart of the divine Redeemer. As you well know, venerable brethren, the reasons are two in number. The first, which applies also to the other sacred members of the Body of Jesus Christ, rests on that principle whereby we recognize that His Heart, the noblest part of human nature, is hypostatically united to the Person of the divine Word. Consequently, there must be paid to it that worship of adoration with which the Church honors the Person of the Incarnate Son of God Himself. We are dealing here with an article of faith, for it has been solemnly defined in the general Council of Ephesus and the second Council of Constantinople. The other reason which refers in a particular manner to the Heart of the divine Redeemer, and likewise demands in a special way that the highest form of worship be paid to it, arises from the fact that His Heart, more than all the other members of His body, is the natural sign and symbol of His boundless love for the human race. It is of course beyond doubt that the Sacred Books never make express mention of a special worship of veneration and love made to the physical Heart of the Incarnate Word as the symbol of His burning love. But if this must certainly be admitted, it cannot cause us surprise nor in any way lead us to doubt the divine love for us which is the principal object of this devotion; since that love is proclaimed and insisted upon in the Old and in the New Testament by the kind of images which strongly arouse our emotions. Since these images were presented in the Sacred Writings foretelling the coming of the Son of God made man, they can be considered as a token of the noblest symbol and witness of that divine love, that is, of the most Sacred and Adorable Heart of the divine Redeemer.
We do not think it essential to Our subject to cite at length passages from the Old Testament books which contain truths divinely revealed in ancient times. We consider it sufficient to call to mind that the covenant made between God and the people and sanctified by peace offerings - the first Law of which was written on two tablets and made known by Moses 17 and explained by the prophets -was an agreement established not only on the strong foundation of God's supreme dominion and of man's duty of obedience but was also based and nourished on more noble considerations of love. The ultimate reason for obeying God, for the people of Israel, was not the fear of divine vengeance which the rumble of thunder and the lightning flashing from the top of Mount Sinai struck into their souls, but was rather the love they owed to God. The Lord our God is one Lord. Thou shalt love the Lord, thy God, with thy whole heart, and thy whole soul, and thy whole strength. And these words which I command thee this day shall be in thy heart. We do not wonder then, that Moses and the prophets, whom the Angelic Doctor rightly names the "elders" of the chosen people, 19 perceived clearly that the foundation of the whole Law lay on this commandment of love, and described all the circumstances and relationships which should exist between God and His people by metaphors drawn from the natural love of a father and his children, or a man and his wife, rather than from the harsh imagery derived from the supreme dominion of God or the obligation of subjecting ourselves in fear. And so, to take an example, when Moses himself was singing his famous hymn in honor of the people restored to freedom from the slavery of Egypt, and wished to indicate it had come about by the power of God; he used these symbolic and touching expressions: "As the eagle enticing her young to fly, and hovering over them, God spread his wings, and hath taken him Israel and carried him on his shoulders. But perhaps none of the holy prophets has expressed and revealed as clearly and vividly as Osee the love with which God always watches over His people. In writings of this prophet, who is outstanding among the minor prophets for the sublimity of his concise language, God declares that His love for the chosen people, combining justice and a holy anxiety, is like the love of a merciful and loving father or of a husband whose honor is offended. This love is not diminished or withdrawn in the face of the perfidy or the horrible crimes of those who betray it. If it inflicts just chastisements on the guilty, it is not for the purpose of rejecting them or of abandoning them to themselves; but rather to bring about the repentance and the purification of the unfaithful spouse and ungrateful children, and to bind them once more to itself with renewed and yet stronger bonds of love.
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And I was like a foster father to Ephraim, and I carried them in my arms, and they knew not that I healed them. I will draw them with the cords of Adam, with the bonds of love. I will heal their wounds, I will love them; for My wrath is turned away from them. I will be as a dew, Israel shall spring up as a lily, and his root shall shoot forth as that of Libanus. Similar sentiments are uttered by the prophet Isaias when he introduces a conversation in the form of question and answer, as it were, between God and the chosen people: "And Sion said, 'the Lord hath forsaken me; the Lord hath forgotten me. And if she should forget, yet will not I forget thee. No less moving are the words which the author of the Canticle of Canticles, employing comparisons from conjugal affection, describes symbolically the bonds of mutual love by which God and his chosen people are united to each other: "As the lily among thorns, so is My love among the daughters. I to My beloved and My beloved to Me, who feedeth among the lilies. Put Me as a seal upon thy heart, as a seal upon thy arm; for love is strong as death, jealousy is hard as hell, the lamps thereof are lamps of fire and flames. This most tender, forgiving and patient love of God, though it deems unworthy the people of Israel as they add sin to sin, nevertheless at no time casts them off entirely. And though it seems strong and exalted indeed, yet it was only an advance symbol of that burning charity which mankind' s promised Redeemer, from His most loving Heart, was destined to open to all and which was to be the type of His love for us and the foundation of the new covenant. Assuredly, when He who is the only begotten of the Father and the Word made flesh "full of grace and truth" 24 had come to men weighed down with many sins and miseries it was He alone, from that human nature united hypostatically to the divine Person, Who could open to the human race the "fountain of living water" which would irrigate the parched land and transform it into a fruitful and flourishing garden. That this most wondrous effect would come to pass as a result of the merciful and everlasting love of God the prophet Jeremias seems to foretell in a manner in these words: "I have loved thee with an everlasting love, therefore I have drawn thee taking pity on thee. Behold the days shall come, saith the Lord, and I shall make a new covenant with the house of Israel and with the house of Juda. But it is only in the Gospels that we find definitely and clearly set out the new covenant between God and man; for that covenant which Moses had made between the people of Israel and God was a mere symbol and a sign of the covenant foretold by the prophet Jeremias. We say that this new covenant is that very thing which was established and effected by the work of the Incarnate Word Who is the source of divine grace. This covenant is therefore to be considered incomparably more excellent and more solid because it was ratified, not as in the past by the blood of goats and calves, but by the most precious Blood of Him Whom these same innocent animals, devoid of reason, had already prefigured: "The Lamb of God, who taketh away the sins of the world. The Christian covenant, much more than that of the old, clearly appears as an agreement based not on slavery or on fear, but as one ratified by that friendship which ought to exist between a father and his children, as one nourished and strengthened by a more generous outpouring of divine grace and truth according to the saying of St.John the Evangelist: "And of his fulness we have all received, and grace for grace. For the Law was given by Moses; grace and truth came by Jesus Christ. Since we have been introduced, venerable brethren, to the innermost mystery of the infinite charity of the Word Incarnate by these words of the disciple "whom Jesus loved and who also leaned on His breast at the supper," 28 it seems meet and just, right and availing unto salvation, to pause for a short time in sweet contemplation of this mystery so that, enlightened by that light which shines from the Gospel and makes clearer the mystery itself, we also may be able to obtain the realization of the desire of which the Apostle of the Gentiles speaks in writing to the Ephesians. The mystery of the divine redemption is primarily and by its very nature a mystery of love, that is, of the perfect love of Christ for His heavenly Father to Whom the sacrifice of the Cross, offered in a spirit of love and obedience, presents the most abundant and infinite satisfaction due for the sins of the human race; "By suffering out of love and obedience, Christ gave more to God than was required to compensate for the offense of the whole human race. It is also a mystery of the love of the Most Holy Trinity and of the divine Redeemer towards all men. Because they were entirely unable to make adequate satisfaction for their sins, 31 Christ, through the infinite treasure of His merits acquired for us by the shedding of His precious Blood, was able to restore completely that pact of friendship between God and man which had been broken, first by the grievous fall of Adam in the earthly paradise and then by the countless sins of the chosen people. Since our divine Redeemer as our lawful and perfect Mediator, out of His ardent love for us, restored complete harmony between the duties and obligations of the human race and the rights of God, He is therefore responsible for the existence of that wonderful reconciliation of divine justice and divine mercy which constitutes the sublime mystery of our salvation. On this point the Angelic Doctor wisely comments: "That man should be delivered by Christ's Passion was in keeping with both His mercy and His justice. With His justice, because by His Passion Christ made satisfaction for the sins of the human race, and so man was set free by Christ's justice; and with His mercy, for since man of himself could not satisfy for the sin of all human nature, God gave him His Son to satisfy for him. And this came of a more copious mercy than if he had forgiven sins without satisfaction: Hence St. Paul says: 'God, who is rich in mercy, by reason of His very great love wherewith He has loved us even when we were dead by reason of our sins, brought us to life together with Christ. But in order that we really may be able, so far as it is permitted to mortal men, "to comprehend with all the saints what is the breadth, and length, and height, and depth" 33 of the hidden love of the Incarnate Word for His heavenly Father and for men infected by the taint of sins, we must note well that His love was not entirely the spiritual love proper to God inasmuch as "God is a spirit. For this reason the expressions of human, intimate, and paternal love which we find in the Psalms, the writings of the prophets, and in the Canticle of Canticles are tokens and symbols of the true but entirely spiritual love with which God continued to sustain the human race. On the other hand, the love which breathes from the Gospel, from the letters of the Apostles and the pages of the Apocalypse, all of which portray the love of the Heart of Jesus Christ, expresses not only divine love but also human sentiments of love. All who profess themselves Catholics accept this without question. For the Word of God did not assume a feigned and unsubstantial body, as already in the first century of Christianity some heretics declared and who were condemned in these solemn words of St.
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