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Title: |
Annum Sacrum
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Descr.: |
On Consecration To The Sacred Heart
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Pope: |
Pope Leo XIII
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Date: |
May 25, 1899
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To
the Patriarchs, Primates, Archbishops, and Bishops of the Catholic
World in Grace and Communion with the Apostolic See.
Venerable
Brethren, Health and Apostolic Benediction.
1.
But a short time ago, as you well know, We, by letters apostolic,
and following the custom and ordinances of Our predecessors,
commanded the celebration in this city, at no distant date, of a
Holy Year. And now today, in the hope and with the object that
this religious celebration shall be more devoutly performed, We
have traced and recommended a striking design from which, if all
shall follow it out with hearty good will, We not unreasonably
expect extraordinary and lasting benefits for Christendom in the
first place and also for the whole human race.
2.
Already more than once We have endeavored, after the example of
Our predecessors Innocent XII, Benedict XIII, Clement XIII, Pius
VI, and Pius IX, devoutly to foster and bring out into fuller
light that most excellent form of devotion which has for its
object the veneration of the Sacred Heart of Jesus; this We did
especially by the Decree given on June 28, 1889, by which We
raised the Feast under that name to the dignity of the first
class. But now We have in mind a more signal form of devotion
which shall be in a manner the crowning perfection of all the
honors that people have been accustomed to pay to the Sacred
Heart, and which We confidently trust will be most pleasing to
Jesus Christ, our Redeemer. This is not the first time, however,
that the design of which We speak has been deliberated. Twenty-five
years ago, on the approach of the solemnities of the second
centenary of the Blessed Margaret Mary Alacoque's reception of the
Divine command to propagate the worship of the Sacred Heart, many
letters from all parts, not merely from private persons but from
Bishops also were sent to Pius IX begging that he would consent
to consecrate the whole human race to the Most Sacred Heart of
Jesus. It was thought best at the time to postpone the matter in
order that a well-considered decision might be arrived at.
Meanwhile permission was granted to individual cities which
desired it thus to consecrate themselves, and a form of
consecration was drawn up. Now, for certain new and additional
reasons, We consider that the plan is ripe for fulfilment.
3.
This worldwide and solemn testimony of allegiance and piety is
especially appropriate to Jesus Christ, who is the Head and
Supreme Lord of the race. His empire extends not only over
Catholic nations and those who, having been duly washed in the
waters of holy baptism, belong of right to the Church, although
erroneous opinions keep them astray, or dissent from her teaching
cuts them off from her care; it comprises also all those who are
deprived of the Christian faith, so that the whole human race is
most truly under the power of Jesus Christ. For He who is the
Only-begotten Son of God the Father, having the same substance
with Him and being the brightness of His glory and the figure of
His substance (Hebrews i., 3) necessarily has everything in common
with the Father, and therefore sovereign power over all things.
This is why the Son of God thus speaks of Himself through the
Prophet: "But I am appointed king by him over Sion, his holy
mountain...The Lord said to me, Thou art my son, this day have I
begotten thee. Ask of me and I will give thee the Gentiles for thy
inheritance and the utmost parts of the earth for thy
possession" (Psalm, ii.). By these words He declares that He
has power from God over the whole Church, which is signified by
Mount Sion, and also over the rest of the world to its uttermost
ends. On what foundation this sovereign power rests is made
sufficiently plain by the words, "Thou art My Son." For
by the very fact that He is the Son of the King of all, He is also
the heir of all His Father's power: hence the words - "I will
give thee the Gentiles for thy inheritance," which are
similar to those used by Paul the Apostle, "whom he hath
appointed heir of all things" (Hebrews i., 2).
4.
But we should now give most special consideration to the
declarations made by Jesus Christ, not through the Apostles or the
Prophets but by His own words. To the Roman Governor who asked
Him, "Art thou a king then?" He answered unhesitatingly,
"Thou sayest that I am a king" (John xviii. 37). And the
greatness of this power and the boundlessness of His kingdom is
still more clearly declared in these words to the Apostles:
"All power is given to me in heaven and on earth"
(Matthew xxviii., 18). If then all power has been given to Christ
it follows of necessity that His empire must be supreme, absolute
and independent of the will of any other, so that none is either
equal or like unto it: and since it has been given in heaven and
on earth it ought to have heaven and earth obedient to it. And
verily he has acted on this extraordinary and peculiar right when
He commanded His Apostles to preach His doctrine over the earth,
to gather all men together into the one body of the Church by the
baptism of salvation, and to bind them by laws, which no one could
reject without risking his eternal salvation.
5.
But this is not all. Christ reigns not only by natural right as
the Son of God, but also by a right that He has acquired. For He
it was who snatched us "from the power of darkness"
(Colossians i., 13), and "gave Himself for the redemption of
all" (I Timothy ii., 6). Therefore not only Catholics, and
those who have duly received Christian baptism, but also all men,
individually and collectively, have become to Him "a
purchased people" (I Peter ii., 9). St. Augustine's words are
therefore to the point when he says: "You ask what price He
paid? See what He gave and you will understand how much He paid.
The price was the blood of Christ. What could cost so much but the
whole world, and all its people? The great price He paid was paid
for all" (T. 120 on St. John).
6.
How it comes about that infidels themselves are subject to the
power and dominion of Jesus Christ is clearly shown by St. Thomas,
who gives us the reason and its explanation. For having put the
question whether His judicial power extends to all men, and having
stated that judicial authority flows naturally from royal
authority, he concludes decisively as follows: "All things
are subject to Christ as far as His power is concerned, although
they are not all subject to Him in the exercise of that
power" (3a., p., q. 59, a. 4). This sovereign power of Christ
over men is exercised by truth, justice, and above all, by
charity.
7.
To this twofold ground of His power and domination He graciously
allows us, if we think fit, to add voluntary consecration. Jesus
Christ, our God and our Redeemer, is rich in the fullest and
perfect possession of all things: we, on the other hand, are so
poor and needy that we have nothing of our own to offer Him as a
gift. But yet, in His infinite goodness and love, He in no way
objects to our giving and consecrating to Him what is already His,
as if it were really our own; nay, far from refusing such an
offering, He positively desires it and asks for it: "My son,
give me thy heart." We are, therefore, able to be pleasing to
Him by the good will and the affection of our soul. For by
consecrating ourselves to Him we not only declare our open and
free acknowledgment and acceptance of His authority over us, but
we also testify that if what we offer as a gift were really our
own, we would still offer it with our whole heart. We also beg of
Him that He would vouchsafe to receive it from us, though clearly
His own. Such is the efficacy of the act of which We speak, such
is the meaning underlying Our words.
8.
And since there is in the Sacred Heart a symbol and a sensible
image of the infinite love of Jesus Christ which moves us to love
one another, therefore is it fit and proper that we should
consecrate ourselves to His most Sacred Heart - an act which is
nothing else than an offering and a binding of oneself to Jesus
Christ, seeing that whatever honor, veneration and love is given
to this divine Heart is really and truly given to Christ Himself.
9.
For these reasons We urge and exhort all who know and love this
divine Heart willingly to undertake this act of piety; and it is
Our earnest desire that all should make it on the same day, that
so the aspirations of so many thousands who are performing this
act of consecration may be borne to the temple of heaven on the
same day. But shall We allow to slip from Our remembrance those
innumerable others upon whom the light of Christian truth has not
yet shined? We hold the place of Him who came to save that which
was lost, and who shed His blood for the salvation of the whole
human race. And so We greatly desire to bring to the true life
those who sit in the shadow of death. As we have already sent
messengers of Christ over the earth to instruct them, so now, in
pity for their lot with all Our soul we commend them, and as far
as in us lies We consecrate them to the Sacred Heart of Jesus. In
this way this act of devotion, which We recommend, will be a
blessing to all. For having performed it, those in whose hearts
are the knowledge and love of Jesus Christ will feel that faith
and love increased. Those who knowing Christ, yet neglect His law
and its precepts, may still gain from His Sacred Heart the flame
of charity. And lastly, for those still more unfortunate, who are
struggling in the darkness of superstition, we shall all with one
mind implore the assistance of heaven that Jesus Christ, to whose
power they are subject, may also one day render them submissive to
its exercise; and that not only in the life to come when He will
fulfil His will upon all men, by saving some and punishing others,
(St. Thomas, ibid), but also in this mortal life by giving them
faith and holiness. May they by these virtues strive to honor God
as they ought, and to win everlasting happiness in heaven.
10.
Such an act of consecration, since it can establish or draw
tighter the bonds which naturally connect public affairs with God,
gives to States a hope of better things. In these latter times
especially, a policy has been followed which has resulted in a
sort of wall being raised between the Church and civil society. In
the constitution and administration of States the authority of
sacred and divine law is utterly disregarded, with a view to the
exclusion of religion from having any constant part in public
life. This policy almost tends to the removal of the Christian
faith from our midst, and, if that were possible, of the
banishment of God Himself from the earth. When men's minds are
raised to such a height of insolent pride, what wonder is it that
the greater part of the human race should have fallen into such
disquiet of mind and be buffeted by waves so rough that no one is
suffered to be free from anxiety and peril? When religion is once
discarded it follows of necessity that the surest foundations of
the public welfare must give way, whilst God, to inflict on His
enemies the punishment they so richly deserve, has left them the
prey of their own evil desires, so that they give themselves up to
their passions and finally wear themselves out by excess of
liberty.
11.
Hence that abundance of evils which have now for a long time
settled upon the world, and which pressingly call upon us to seek
for help from Him by whose strength alone they can be driven away.
Who can He be but Jesus Christ the Only-begotten Son of God?
"For there is no other name under heaven given to men whereby
we must be saved" (Acts iv., 12). We must have recourse to
Him who is the Way, the Truth and the Life. We have gone astray
and we must return to the right path: darkness has overshadowed
our minds, and the gloom must be dispelled by the light of truth:
death has seized upon us, and we must lay hold of life. It will at
length be possible that our many wounds be healed and all justice
spring forth again with the hope of restored authority; that the
splendors of peace be renewed, and swords and arms drop from the
hand when all men shall acknowledge the empire of Christ and
willingly obey His word, and "Every tongue shall confess that
our Lord Jesus Christ is in the glory of God the Father"
(Philippians ii, II).
12.
When the Church, in the days immediately succeeding her
institution, was oppressed beneath the yoke of the Caesars, a
young Emperor saw in the heavens a cross, which became at once the
happy omen and cause of the glorious victory that soon followed.
And now, today, behold another blessed and heavenly token is
offered to our sight - the most Sacred Heart of Jesus, with a cross
rising from it and shining forth with dazzling splendor amidst
flames of love. In that Sacred Heart all our hopes should be
placed, and from it the salvation of men is to be confidently
besought.
13.
Finally, there is one motive which We are unwilling to pass over
in silence, personal to Ourselves it is true, but still good and
weighty, which moves Us to undertake this celebration. God, the
author of every good, not long ago preserved Our life by curing Us
of a dangerous disease. We now wish, by this increase of the honor
paid to the Sacred Heart, that the memory of this great mercy
should be brought prominently forward, and Our gratitude be
publicly acknowledged.
14.
For these reasons, We ordain that on the ninth, tenth and eleventh
of the coming month of June, in the principal church of every town
and village, certain prayers be said, and on each of these days
there be added to the other prayers the Litany of the Sacred Heart
approved by Our authority. On the last day the form of
consecration shall be recited which, Venerable Brethren, We sent
to you with these letters.
15.
As a pledge of divine benefits, and in token of Our paternal
benevolence, to you, and to the clergy and people committed to
your care We lovingly grant in the Lord the Apostolic Benediction.
Given
in Rome at St. Peter's on the 25th day of May, 1899, the
twenty-second year of Our Pontificate.
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