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Hearts of Jesus and Mary- Ecclesial Documents |
ANNUM SACRUM
ENCYCLICAL OF POPE LEO XIII
ON CONSECRATION TO THE SACRED HEART
May 25, 1899
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.
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 to-day, 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 mooted. 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 world-wide 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 bath
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 nor 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, to-day, 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.
© Copyright 1899 - Libreria Editrice Vaticana
This page is the work of the Servants of the Pierced Hearts of Jesus and
Mary
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