JULES CHEVALIER AND THE CONGREGATION OF THE DAUGHTERS OF OUR LADY OF THE SACRED HEART

J.Bertollini, MSC,1975

The celebration of the Centenary of your Congregation last year, 1974, recalls the circumstances of the first installation at Issoudun, on the 30th August, 1874.

In this Holy Year, your General Chapter invites you once more to study the great figure of your venerated Founder. That is, surely, to use an expression of Pope Pius XI, who was well ahead of Vatican II, in the best interests “to reproduce in ourselves the characteristics by which each Founder wished his religious family to be recognized”.

A voice more important still has already asked you to reflect on the mission and the charism of your Father and Legislator … At first I had thought of treating the final years of his long and meritorious life, in his relations with your Congre gation. On second thoughts, to know more for myself, I wondered what had been Father Chevalier’s relations with you from your foundation till the end of his life. It is possible in answering your imprudent invitation, I run the risk of being a little talkative and will put your patience to the test. So before commencing I excuse myself and ask your fraternal co-operation.

To begin, I think of the proud declaration of a young apprentice shoe-maker to his employer, when he answered the call of Our Lord to enter the seminary:

“Iam going away and am putting my foot on the first rung of the ladder.” “I foresee many difficulties and many misfortunes, but sustained by God and Our Lady, I have confidence that Providence will help me. I expect everything from the Good God and his Holy Mother,”

To this confident statement, I add another witness, dating from the day of his Golden Jubilee, 50 years of Father Chevalier’s priesthood; the official preacher for the feast day, Canon d’Haranguier of Quincerot, rather solemnly, hut without disturbing the humble Jubilarian said:

“It is a fact which pertains not only to the annals of the religious history of this diocese of Bourges, but to the religions history of the Church itself, that at the same time as he received the priestly consecration, this priest was endowed with a special grace to contribute to the extension of the Devotion to the ador able Heart of Our Lord Jesus Christ and to invite thousands of souls to draw with greater abundance from the treasures of grace which this devotion contains.”

We touch here on what was the “mission” of Father Chevalier in his two foun dations, the MSC’s and the FDNSC’s. We cannot doubt: it was with the same spiritual and apostolic vision that this man of deep faith established our two Con gregations, to give to the Church and to the world disciples who would be witnesses of the love with which God loved us and still loves us. And it was to realise his mission even better that he responded to the inspiration to venerate the Mother of the Son of God Incarnate under the title of Our Lady of the Sacred Heart. In Her he had seen the first witness; in Her he had found that great Hope which never ceased to vitalise him, encourage him, and spur him on, step after step, despite all the difficulties which accompany a mission entrusted to weak, human instruments.

For what concerns your Congregation, it is certain – since he himself already affirmed it in 1863 – that from the first years of the Society of Missionaries of the Sacred Heart, he thought of combining some religious women in a Community, functioning with the first Society, and dedicated to the Heart of Jesus.

Father Piperon, his first and faithful companion, said. “He sought ceaselessly new ways of glorifying Our Lady.”

To found such an Institute, well and good. But it was essential to find the person capable of sincere collaboration and capable of implementing the ideal that he had conceived for such a Congregation. Indeed, at times, he would have hoped for some person or other. But to speak of definite attempts before 1874. apart from what was called “The Third Order”, I shall say nothing. No serious document can prove it. There was, surely, about 1872, the attempt of the Misses Ledoux of Issoudun, associated with the Secretariat of the Society of Our Lady of the Sacred Heart. But it was clearly foreign to the plans of Father Chevalier; further, with his Council, in reference to the matter with the Archbishop of Bourges, he strongly opposed it.

However, at the same time, in silence and prudence, he was preparing a possible realisation. We must retrace our steps a little: for the last years of Father Chevalier’s life are best explained by the past; a past of sufferings and of great con solations.

From the 30th August, 1874, to the death of Father Chevalier, we can discern three distinct phases in his relations with your Congregation.

FIRST PHASE

The first phase extends, as you know, to 1882.

Eight years of alternating hopes and disappointments. In the plans of Provid ence, a phase rich in merit and one which will accomplish many great benefits in the following phases.

From the beginning, it has been stated that your Congregation took its origin in the Association of Our Lady of the Sacred Heart. That is true. It all commenced with the resolution of a fervent Member, already the founder of a small religious family, to place herself under the direction of Father Chevalier, in giving to her one community at Tue de Vanves in Paris, the Religious of the Holy Name of Jesus, a new way of life with the title, “Society of Daughters of Our Lady of the Sacred Heart”.

It was a precipitate foundation, as later on there wilt be other similar enter prises of the dynamic and enthusiastic Father Victor Jouet, who from 1871 had been an active instrument in this foundation. Later he was named its chaplain and spiritual director. The “Ledoux” case and the handing over of the Pilgrims’ Centre that the Third Order of Montlucon was ready to cede in leaving Issoudun in 1874, were also two elements of this hasty action. The acquisition of the house, destined to be the first “convent”, was facilitated by the intervention of another zealous Member, living in Turin, and having contact with Issoudun for several years; she was recently a widow, and felt attracted to the religious life as her own sister had already entered the Visitation Order.

It was the Countess Felicity Pironoli, nee Briancon.

Hearing of the approaching foundation at Issoudun. she went there on 25th June, 1874 with Father Chevalier returning from Rome. Later she was going to spend some weeks in the Community at Rue de Vanves . .. Who could be a good prophet in this year of 1874?

On 3rd June, the Superior in Paris, Mere Marie-Francoise Lefebvre-Durufle, wrote to Father Chevalier:

“Deign to bless this little community which is happy to be all for the Sacred Heart under your guidance, and which waits in silence your advice to do what the Heart of Jesus wishes.”

Travelling from Turin to Rome, Father Chevalier had reassured Madame Pirinoli:

“Be at peace, my child, you are going to a place of peace.” Some weeks later, when Madame Pirinoli was returning to Issoudun, Mere Marie-Francoise, confided to Father Chevalier:

“Madame Pirinoli left us yesterday as if she were really ours. Surely the devil will not fail to make many attempts to have his way, but he will not succeed.” Whose victory will it be? Frankly, I would be tempted to reply, “Providence”. That Providence in which Jules Chevalier had placed all his confidence when he put his foot on the first rung of the ladder.

What follows has been fully described by Sister M. Venard. After the first months, Mere Marie-Francoise, recognized as “superior general” of the two Communities of Issoudun and of Paris, returned temporarily to Paris. This state of affairs became permanent. First of all she stated health reasons.

But we must admit that she had not found at Issoudun what, in good faifh, she had hoped; and her daughters left at Issoudun and entrusted by her to Sister Arsene also shared the disillusionment of their Mother. She had constantly felt that the presence of Sister Felicity would be a serious obstacle; so she refused to yield to Father Chevalier’s request to transfer the novitiate to Issoudun. Some Sisters rejoined her without delay in Paris. Other circumstances relating to the activities of the Association in 1875, and the influence of other advisers, all indicated a new direction. Father Durin wrote from Paris: “Father Jouet seems to be doing all in his power to lead these ladies to repentance .. . Having taken an active part in this foundation, he suffers to see it in this condition but he will never do anything with this spirit. . .”

Inevitably a separation was near at hand. Sister Arsene. doubtless under the inspiration of Father Founder, wrote to the Superior:

“Well, dear Mother, after much prayer and reflection, the grace of the Divine Heart of Jesus has touched us and enlightened us; now we see we were far from God’s Will and the sacred promises we made at the feet of Our Lady of the Sacred Heart at Issoudun, the day of our installation, to the Reverend Fathers, the Missionaries of the Sacred Heart who founded us and to the Archbishop of Bourges, the 8th September last. . . The Sisters who are here with me, like myself, are firmly resolved to be true Daughters of Our Lady of the Sacred Heart, to embrace the rules and constitutions and to observe them faithfully. The Mission – (I underline this word) – that this good Mother has entrusted to us is too wonderful to renounce. Since Vanves is no longer possible – and we regret this greatly – we have made our resolu tion after much prayer and reflection before God to remain faithful .. .”

Poor Sister Arsene. in spite of all her ability and good will, thought that she was going to become one of the victims of the inexorable opposition of Sister Felicity Pirinoli. who had just taken charge of the Issoudun Community and intended to direct it according to her own ideas, that she thought were God-given. For her this Congregation was to be contemplative rather than active. Hence her obstinate refusal to enter into the plans of the Founder regarding the education of young girls; and the elimination of the Sisters, or aspirants, wanting to teach; and, insidiously, a certain opposition for the Sisters to communicate with Father Founder – which did not prevent them from sending letters to him in secret. He held out but he suffered in coming to the convent parlour; and the Mother suffered in seeing him come. So one can easily see that communication was difficult. The poor Daughters did not know to what saint to turn; they doubted, equally, the good faith of the Mother and the Father!

“She wants to see the house fall,” wrote Father Chevalier. “She is more and more difficult and odd towards me. All the same. I offer this new trial to the Good God.”

One day he decided to tell her the whole truth:

“My good and dear Mother, since 1876, I do not think I have hindered you very much in the government of the little Society.. . You have done almost everything you wanted to do. I understand, dear child, that to avoid all mis understanding, all distress, and to draw down the blessings of God on this newly-born work and to enlighten the minds of all, there is the greatest need for the most perfect accord and the most cordial relations between the Rev. Mother Superior and the representative of the Archbishop, to whom you kindly give the name of Founder.” The next day, more incisively, he added:

“You take counsel only from yourself and from strangers, and under pretext that God is bound to give you light, you follow your own ideas, your particular conceptions, your judgement, as if they were inspirations from heaven; and, supported by these false principles, you think you are dispensed from obeying your Archbishop and your Superiors, good Mother, because they are not in accord with you. That, dear Mother, is the crux of all our difficulties.”

She referred to Father Jouet, asking that he no longer be regarded as Superior. but Father Chevalier. She had written one day to Father Jouet, “From the beginning of this work. God has made each of us collaborators in its formation . . . Later, by a hidden design, yet always holy, divine Providence allowed that a saint should come between us. . .”

Lovely indeed! But who was this troublesome “saint”? First of all. I shall say, he was a wise man. From the beginning he had seen clearly. He had warned Father Jouet: “The Sisters generally believe that Sister Felicity has insufficient experience to rule the house. They recognise her worth and her virtue . .. There is great uneasiness; there is much suffering. I have tried to pour out oil and balm: do not act quickly but be kind and trusting; do not let us make any charges; they have the grace to do the right thing, with our advice, and a cordial relationship with the Rev. Father Superior.” Two years later, this same confrere said to him, in relation to Mother Felicity:

“I saw a person too confident of herself, and under an illusion regarding divine assistance .. . But, judging this Congregation according to the state of its present existence, I must say the Sisters are most edifying; the Superior is full of faith and most devoted; the ladies coming on pilgrimage are very edified. . .

“This last consideration of the Pilgrimage is according to me the most important to convince me that these good Sisters are raised up by Our Lady of the Sacred Heart to help spread this great devotion, especially if the Sisters are able. . . to direct the pilgrims. It is a question of time, lengthy formation by competent men. Prayer – patience – -confidence!”

Here, this troublesome “saint” had written the final lines of his last letter, dated the day of his death, 25th April. 1877. I name him Father Jean-Marie Vandel.

Yes! “Let us pray, let us pray!” Father Founder ceaselessly said. So in 1877: “Let us pray. We need a woman of judgement and good sense in this house. Let us try to find her. Let us ask Our Lady of the Sacred Heart for this woman!” In 1878: “Let us pray and see if there is a responsible and serious woman in whom we can confide.”

In 1880: “There is really nothing we can do with Mother Felicity. Her plan is to depart from what we present and what is reasonable.” “Would you know a good and holy lady who would like to dedicate herself and take the direction of this little society, which would revive easily under another influence . . .?”

To me, these quotations seem useful in stating fully what Father Founder wanted in the Superior of this Congregation.

In 1881, an important event gave rise to great joy and eagerness irr the young members of the Society of the Missionaries of the Sacred Heart. At last, after many requests from the Founder, the Holy See offered him the Mission of New Guinea . .. Father Chevalier went to tell Mother Felicity, saying to her: “This will be a new field for your daughters also!” It was too much. The Mother hastened to write to Monsignor Marchal, telling him of the Founder’s visit.

She confessed she had reflected well and added: ”Permit me to tell you that it is impossible . . .” From this time, she decided to leave the responsibility to Father Chevalier and to withdraw, giving abundant reasons to the Archbishop of Bourges.

Here I conclude the first phase, the longest and the most painful.

SECOND PHASE

In February and March, 1882, the Community was reduced to three former Sister Co-adjutors of Mother Felicity – Sisters Clare, Emilie and Madeleine: a postulant from Issoudun. Mademoiselle Camille Sabourain, another from Niort, sent by Father Bontemps, and a lady boarder, Madame Hartzer. It was then that the courageous Sister Madeleine, disguised as a lady boarder, made her visit to Bourges.

But she discovered that Monsignor Marchal was already well aware of the languishing community at Issoudun. He already knew that Madame Hartzer refused to take charge of the community. When Sister Madeleine made reference to Mademoiselle Sabourain. he hesitated a moment and encouraged Sister to fidelity and patience. Then he charged her with a difficult commission for Father Chevalier: “Tell Father Superior that within three months he must find somebody to reorganise the community . . .” Sister Madeleine, embarrassed, confided in Sister Claire, and she informed Father Chevalier . . . Proceedings went ahead with Bourges . . . Mademoiselle Sabourain, following the humble refusal of Madame Hartzer, accepted the direction of the little community, under the name of Sister Marie du Calvaire. Madame Hartzer became Sister Marie Louise. It was the 24th March. The position of Sister Marie du Calvaire was only temporary. Father Chevalier had learned from experience that there was need of a conclusive and firm decision. He wrote in this vein to Monsignor Marchal, on 5th December, 1882. “. . . I have informed the Daughters of Our Lady of the Sacred Heart that from Friday next, the Feast of the Immaculate Conception, the twenty-eighth anniversary of our foundation, Missionaries of the Sacred Heart, we would commence in a very serious way this little community and its birth would also be the Feast of the 8th December. . . Then he informed Monsignor of the experiment with Mademoiselle Sabourain, “virtuous and intelligent” but too young and sometimes lacking in prudence. And he continued in stating his decision:

” With the latitude that your Excellency has deigned to grant me… I have selected Madame Hartzer who has lived here for two years; she is a widow, aged 45, and her two sons are with us. She is very good, very pious, prudent and discreet.”

So it was on the evening of 7th December, that the Founder with great delicacy told the community that Sister Marie du Calvaire had asked to be relieved of her responsibility and that, despite her protestations, Sister Marie Louise had been named “Superior”. As an act of deference, Sister M. du Calvaire knelt down before her and kissed her hand.

Despite the tenor of the letter of 5th December to Monsignor Marchal, who would have been led to believe that a new society was coming into being, it was only a continuation with a new vision. Otherwise, Father Chevalier, would not have written in 1899, while Mother Hartzer was still living, what he said of the foundation in his “Religious History of Issoudun”. He would not have recalled in his Testament, which was destined for you in 1905, “the painful beginnings” of this foundation which had given birth to “so many trials and so many vexations1′.

Yes! Continuity with the same Founder, the same Rule, the same Constitutions (1881 Edition), the same residence, and, for some time yet, the same religious habit, and finally the same title. Daughters of Our Lady of the Sacred Heart, a title which was so dear to him and which he considered as a whole way of life.

Remember! What did he desire for your Institute in 1877: “a woman of judge ment and good sense”; “a responsible and serious woman in whom we can confide”; “a good and holy woman” . .. And no name was written down! He had to pray and seek. Yet, he would find all these qualities in Mother Marie Louise Hartzer. What might surprise you is that Madame Hartzer had made her first journey to Issoudun before 1877-1876, actually. She gave details of it to her director, Abbe Vuillemin:

“At Issoudun, I went to see the Mother Superior of the Religious of the Daughters of Our Lady of the Sacred Heart, a community which has been in existence only two years and whose superior is Rev. Father Chevalier, the founder of the Missionaries of the Sacred Heart and the cure of the parish. For quite a time I wanted to know about this community towards whom I felt attracted, while nourishing the secret hope of entering there later. . . I spoke of my plans to Rev. Father Chevalier, as well as to the Mother Superior, and both of them encouraged me.”

Let us admire the secret ways of Divine Providence in which the youthful Chevalier had placed all his confidence even from the first “step” on the ladder!

Very soon it was seen that the heart of the community had found an encouraging serenity. The door was open not only for successive departures, but for new vocations full of promise. Thanks to the public appeals of Father Navarre, Superior of the Mission of Oceania, and to the recruitment of Fathers Bontemps, Lavialle and others, postulants kept on coming . . .

The Novitiate was commenced anew on 8th December. While awaiting a Mistress of Novices, the Founder had assured the Archbishop of Bourges that he was going to take care of the spiritual formation of the Novices himself. In May, 1883, he wrote, “I am very busy” . . . Then in June, “There are ten Novices already and in good dispositions . .. I would much prefer that Propaganda take care of this work than our Archbishop . . . The Constitutions (with amendments) state expressly that the Sisters will be concerned with the foreign missions .. .” Monsignor Marchal did not hasten, however, to approve the constitutions. The lessons of the past made him prudent.

But Father Chevalier was becoming impatient. He was even tempted to send a group of Sisters to Rome for their formation under the care of Cardinal Simeoni. Monsignor Marchal, informed indiscreetly by Mademoiselle Sabourain at Issoudun on 26th May, 1884, said rather facetiously to Father Chevalier:

“Since Rome wishes to authorise them, apply to Rome!”

However, Monsignor Marchal, with much pleasure, on the day after the Feast of 8th September, gave the habit to twelve postulants and received the vows of five Daughters of Our Lady of the Sacred Heart. It was in 1884, and Rome had asked for a second contingent of missionaries for New Guinea. Rome also approved of the Sisters’ departure. Monsignor Marchal, hearing this, wrote to Father Chevalier on 30th September:

“I myself would not have dared to advise you to send your Sisters to the distant mission of Oceania. But since Rome has spoken, I no longer hesitate. . . Who knows if tomorrow you will be the object of the same good will? . . . I am of the opinion. Reverend Father, that you send the Daughters of Our Lady of the Sacred Heart to Sydney, provided that one of your Fathers lives near them and carries out the office of Procurator of your Mission. God’s will seems clear to me. I hope therefore that there will be in this new-born congregation souls strong enough and courageous enough to respond to the call of the Holy See. It will be a source of new blessings for this Institute.”

The prudent Archbishop had become a good prophet! He himself came to Issoudun to encourage the five departing Missionaries, for the Feast of 17th October, and gave the Sisters their Mission Crosses.

With this new house in Australia, and later in the Missions, Father Chevalier recognized once again that the work of education which he had written into the Constitutions ten years previously, was one of the principal means of the apostolate of the Institute.

At Issoudun, despite all his other occupations, the good Father continued to form his daughters by simple instructions, always practical, on the religious life and the apostolate. He insisted very much on the spirit of simplicity, of obedience, and of mutual charity. He was not the man for lengthy spiritual direction; he judged this more harmful than helpful! Above all, he recommended interior mortification rather than exterior mortification, abandonment to God’s will, devotion to the Blessed Eucharist as the source of intimate union with the Heart of Jesus, and a meditative silence rather than long prayer formulas. He also spoke often of repar ation, but a reparation in close union with the Heart of Jesus and with Our Lady always united with her Son; a reparation made by offering the works and sacrifices of each day, along with all its trials and difficulties. In a special way he placed emphasis on the imitation of Our Lady in her relations with Jesus, on the imitation of his Divine Heart – meekness, humility, simplicity, obedience to the Father .. . Mother Marie Louise, in perfect oneness of thought, followed the same style of formation. Together they discussed often what measures to take, what adap tations to make. Little by little, they succeeded in making secondary changes in the Constitutions. . .

The Father also followed his missionary daughters with much interest. They had no hesitation in writing to him, directly, and especially when they met some difficult challenge and they did not wish to worry their good Mother General.

I would like to emphasise another constant occupation of the Founder: to obtain the Decree of Praise from the Holy See in order to give the Institute papal right and to give it a greater guarantee of recruitment and of development. He asked this continually from his Procurator in Rome: in October, 1885, in February, March and October 1886 and still later. In 1893, he thought it opportune to recommend your Institute highly to the new Archbishop of Bourges. Mon signor Boyer, saying to him, “It grows little by little in an excellent spirit of humility, simplicity, and great love for the Sacred Heart and the Blessed Virgin. This work which is truly blessed by God is one of my sweetest consolations in the midst of the difficulties and bitter trials of the present moment. . .” An allusion to a serious crisis which threatened our own Society between 1891 and 1894.

On taking charge of the Vicariate of the Gilbert Islands, Father Chevalier recommended once again to Monsignor Boyer to ask Rome for the Decree of Praise which he desired so much, laying stress on the fact of the dedication and the religious spirit of the Sisters in the service of the Church. That was in 1896. But the new Cardinal Boyer fell ill and died on 16th December.

They had to wait for a new Archbishop. It was Monsignor Servonnet. Alas! He was a prelate who did not favour any religious congregations in his diocese, and certainly not the Sisters at Issoudun . . . Father Chevalier counted more on the intervention of Sydney’s Cardinal. Cardinal Moran had just at that time laid the foundation stone of your first Convent at Kensington, on 3rd October. 1896. But he had to be patient .. . Father Founder asked once again, in 1901, in a letter to Cardinal Moran in Sydney, and he asked the Fathers to support his request. What he wanted so much in this year of the Golden Jubitee of his priesthood, was to offer this favour and this joy to your Institute which was developing so beautifully.

But from 1901, the religious persecution in France only delayed still more the Roman approbation. And still greater trials were going to test Father Chevalier’s courage.

THIRD PHASE

You have already guessed it: the third phase had come; very short, but most crucifying for the Founder, already weighed down by the trials of his advanced age. In future, his relations with your Institute will be more intimate in spite of the events which follow .. . The most infamous Law of Associations was going to place all French congregations in a tragic situation: Was it necessary, yes or no, to ask for an authorisation of legal status, which would entail grave obligations and that without any assurance? Monsignor Servonnet, recognised as favouring the Govern ment, advised for it. But as Father Meyer said, “It is certain that Monsignor Servonnet wishes even more than the Government to drive us out of Issoudun. He set out for Rome, but I was there before him …”

After several meetings with his Council, Father Chevalier had sent him to Rome with precise instructions, in order to discuss the matter with the Procurator, at the time Father Genocchi, and to discuss the problem with the Vatican congre gations and his Cardinal friends. Unanimously all advised Father Chevalier to do all in his power to keep his position as permanent Cure at Issoudun, and to hand over his charge as General to his Vicar, Father Lanctin, and to ask for himself and his confreres who remained in France the Indult of Secularisation that Rome was willing to grant to French religious. Let us see clearly what is meant by the word “secularisation”; it must not be taken in its present sense, nor even in die sense of the Code of Canon Law before 1918. It meant to place oneself under the juris diction of a bishop, without dispensation of vows, and with the obligation to return to the community after the storm.

In order to grasp the intimate thoughts of Father Chevalier, whose situation was most unusual, here is the text of his letter sent to the Holy Father, and kept in the Vatican archives: it was dated 28th August, 1901. Religious had to decide before 3rd October, the date of the initiation of the French law.

“Most Holy Father,

The undersigned has the honour of asking of Your Holiness, with the intention of safeguarding the interests of his Institute and to retain his title as Archpriest of Issoudun, two favours:

1. Kindly accept his resignation as Superior General of the Missionaries of the Sacred Heart;
2. Secularisation for as long as circumstances demand, while retaining interiorly his obligations as a religious.

Deign. Your Holiness, to bless him and accept his most devoted service and his most filial obedience in Corde Jesu,”

On this most clear petition, the Congregation for Religious had written “URGENT” in capitals, then the words, also in capitals, “ACCORDING TO THE LATEST RESCRIPT” . . . There was no delay. The two rescripts were dated 3rd and 4th September.

About twenty of our Fathers who remained in France: Issoudun, Paris, Marseilles, Vichy, were assured of the same rescript of secularisation. Two only, after asking for it, later asked for another indult of remission of their vows and left the Society; all the others died as “Missionaries of the Sacred Heart” many years after the death of Father Founder. In 1907, circumstances were still graver than in 1901. So the others went into exile, after the sequestration of our houses in France. Father Lactin and his council took refuge in Belgium. Father Chevalier did not have to seek out a Bishop: he stayed on the spot, Archpriest of Issoudun, named by the Government and the diocesan authority in 1872. His four curates, secularised like himself, lived with him, and two Brothers; three other Priests secretly carried on the work of the Archconfraternity and lodged with friends. At the Presbytery, religious life in common continued as always, with the additional blessing. A Sister took charge of the kitchen.

As to your Institute, so restricted in France and having no works of import ance, Father Founder advised the seeking of legal recognition; there was not even a reply to the letter! This was far from reassuring but the Sisters were not forced to leave. On 17th October, the seals were placed on the Basilica. That same evening, a Justice of Peace presented himself at the Convent; Mother Hartzer could only state that the request for recognition had been regularly made!

In the midst of these trials, Father Founder had the consolation, on 13th October, of receiving the vows of some Daughters of Our Lady of the Sacred Heart; and on 28th October, of giving the Mission Cross to seven Sisters, of whom the Dutch Sister, Sister Bernadette, would later have the honour of preparing the Con gregation of the “Ancillae Domini” in Papua. Before this ceremony, the Retreat was preached by Father Piperon, who set out for Chimary in Belgium on 17th October.

As a matter of prudence, it was necessary to restrict the number of Sisters reunited at Issoudun, after the closing of our houses. From 1902, after an earlier attempt at Anvers by Father Reyn, the Belgian houses came into being: Thuin, then Tongre Notre-Dame, etc. Good Father Piperon visited them regularly, assuring the Sisters of his precious spiritual assistance.

In 1903, on the express request of Father Founder, the Archbishop of Bourges granted the extension of the position of Superior General to Mother Marie Louise for a third mandate of six years. Since 1897, your possessions had been legally sold to the same Society who owned our goods. Through prudence. Mother Marie Louise transferred a part of your possessions to Belgium.

It is good to note that when all these possessions were put up for public sale, Father Chevalier intended that they all be bought back.

Such was not the opinion of the French Provincial and of Father Meyer. The Founder insisted. And thanks to a reserve that he himself had prepared with the generosity of some benefactors, a reserve he had entrusted to our Fathers in Antwerp, thanks especially to the generosity of his friend, the Count of Bonneval, who agreed to present himself as the only buyer, Father Chevalier gained his desire – he had given reason in Rome in 1901: “to safeguard the goods of our Institute”.

However, the Father had a fear, and he confided it to the French Provincial, Father Carriere: “There is also,” he wrote in April, 1906, “the possessions of the Daughters of Our Lady of the Sacred Heart. They have sacrificed all that they possessed in building their convent which is now in the hands of the civil society without any compensation. Can we abandon them? I do not think so. Since the interruption of the pilgrimages, they have neither money or resources. For our sake they have generously devoted themselves to our Missions. Issoudun is their cradle. Not yet approved by Rome, they have the Archbishop of Bourges for their real Superior. In his name he has entrusted me with this community; if, unfortunately, they were obliged to leave Issoudun, their superior would be the Bishop of those dioceses where they would have houses. That would cause a division and a dis location in the Community. All these reasons make it a duty for us to keep them here at Issoudun, at least the general administration. The matter is serious and demands our attention . . .” Our Province in France was already very embarrassed financially, especially with the maintenance of the houses in exile, and could not grant the Founder’s wish. So he encouraged Madame de Lapparent to come to the help of the Sisters. With Mother Hartzer, he insisted on the last request of his letter to the Provincial: “at least the general administration”. His reasons were well understood, but one had to recognize that the insecurity left by former events would advise a transfer from France, at least provisionally, for the Novitiate and the general administration especially as the works in Belgium were developing so successfully. At all events the new general administration of the Missionaries of the Sacred Heart advised such a decision. It was to be a subject of many discussions between Mother Marie Louise and Father Founder .. . and, at the time of voyage to Belgium in 1906, Mother Marie Louise, with great delicacy, told him of the decision made by her council. To her letter of 15th October, Father Chevalier replied immediately on the following 18th. In its brevity, one can discern his heart ache: another “step” on the ladder!

“Dear and Good Mother, by reason of all the advice you have been given and of the favourable advantages you see for the prosperity of your dear Congregation, I bow my head and I offer my prayers that it become more flourishing in the land of Belgium. So you have complete liberty to act and to put your flats into execution. I ask the Divine Heart of Jesus and Our Lady of the Sacred Heart to bless you and to grant all you desire. Kindly accept, very Reverend Mother, the assurance of my affection and unalterable devotedness in C.J. – J. Chevalier.”

So Mother Marie Louise left Issoudun, which she never saw again. She left there a group of five Sisters who, with filial devotion, surrounded the venerable old man, more and more paralysed by his infirmities. As in the past, they found many occasions to see him, either when returning from his walk in the park, or in his invalid’s armchair, He was happy to see them. Smiling, he teased them, giving some words of advice, putting his name on a holy picture with some fitting words . . . They recalled his visits of early days to their convent, especially on his feast day: “Well, my children,” he used to say smiling, “what nice thing have you to welcome me today?” It was a real joy to see him come into the refectory, very simply, like a good Father among his children … He used to listen to our good wishes; once he replied: “Good wishes, yes, but I trust there will never be any untruths!” For his feast day in 1893, in response to the good wishes of the Sisters, he gave each one a copy of the second edition of his book, ‘The School of the Sacred Heart or Lessons in Perfection”. There was still a way of handing on his teachings. As he said before to his Missionaries, he recommended to his daughters: “Do not wish that your Congregation be bigger and more learned than any others; try to make it great and renowned by its virtues, humility, charity; this is what pleases the Heart of Jesus and what He loves to see resplendent in His Spouses!”

The last five years will witness to the dignity of the venerated Father, when, in January 1907, he was cruelly driven from his Presbytery and insulted … But he who had already pardoned so much, who had always been ready to pardon any in advance, replied with a broken voice:

“Nothing happens without the permission of God!” It was the second last step on the ladder . .. The ultimate was approaching; it would be the date which is so dear to us, 21st October, 1907. His House of the Sacred Heart was in good hands. Suddenly, the Basilica opened; he knew his tomb had been prepared in the crypt, under the chapel of Our Lady of the Sacred Heart: his thanks was still a smile .. . For his Daughters, there were only his words which he left them in his Spiritual Testament written in 1905: “It is to your good Mother that you owe your existence. Never will you be able to thank Her enough. More over, I have confidence that She will always continue to protect you as she has done to this day.”

May I be permitted to share the same wish!

(iii) REPARATION

St. Madeleine de Pazzi was set on fire with love for the Heart of Jesus. Seeing that his sufferings in the great mystery of our Redemption were either ignored or scorned by the majority of mankind, that the Eucharist he gave us in the excess of his love was the object of indifference, she exclaimed: “Love is not loved’1 … St. Francis of Assisi said the same thing. This suffering gives birth to reparation.

I. NECESSITY OF REPARATION

Since man’s first revolt against God, reparation has become a necessity. All the sons of Adam can say, more or less, like David: cf. PS. 38 and 51.

This is the cry of guilty and repentant humanity. Like the royal Prophet, it feels that its own expiation is insufficient. Indeed, since infinite majesty is offended, the reparation must be infinite.

That is why the Son of God, in response to his love, became a victim, taking our nature and thus giving to his expiation the value required by divine justice. But he wishes that all those he redeemed share in his work of reparation, so that there may be harmony between his Heart and ours. (Col. 1,24) Does this work of reparation stop at Calvary? No! It continues on our altars because sin never ceases . .. Constantly as victim, Jesus offers to his Father, in expiation for the sins of the world, the same sacrifice which he offered on the cross. In its mystical immolation, his adorable Heart makes reparation unceasingly for the offenses committed. His perpetual and complete oblation is like a hymn of praise which drowns the noise of the blasphemies and outrages. There, on the table of sacrifice or in the tabernacle, Jesus Christ utters a cry, not of retribution of justice, but of mercy and pardon.

Moreover, he makes the Eucharist the epitome of all his benefits, the highest expression of his love for men. It is in this divine Sacrament that he shows the extent of his love for us. He makes it the throne of his mercy, a source of life, an ocean of blessings. How do men respond, for the most part, to these signs of his loving kindness? Alas! with ingratitude and contempt. Instead of making repar ation as they should and thus uniting their satisfaction to that of Jesus, to appease God’s justice and obtain his graces, they outrage him by sin, indifference or forget-fulness. In the whole of humanity . .. there is only a very small number, only an almost imperceptible group of sincere adorers and faithful friends.

So Jesus Christ complained of this neglect to Saints Gertrude, Brigitte, Lutgarde, Colette, Therese and many others, He showed himself to these special friends in the dreadful state to which his executioners had reduced him during his Passion. He told them that his Heart was much less affected by the acts of cruelty committed by his murderers in the past than by those which are committed against him today, and that it is not for this past that he wants reparation, but for the present.

This is what he said to St. Margaret Mary .. . “Behold, how sinners behave towards me.” Then he showed himself to her as the “Ecce Homo” … He then said to her: “Is there no one to share my suffering in the pitiable state in which sinners have put me, especially at this time?”

One day, when she was before the Blessed Sacrament, Our Lord showed her his divine Heart and said: “See this Heart which has loved men so much, that it has spared nothing, even to exhausting and consuming itself, to prove to them its love, and in return I receive for the most part only ingratitude .. .” “See my heart,” he said. “It is pierced … It is my chosen ones who have done this to me.” “If these outrages came only from my enemies, I could perhaps bear them, but no, they come in a large measure from those very ones on whom I have bestowed my greatest benefits, whom I admit into my intimate secrets, and on whom I lavish each day marks of the tenderest affection .. .” Such are the complaints of the divine Reparator. ..

In the Apocalypse, had he not already said that the apathy of a tepid soul revolted his Heart? (Apoc. 3, 15-16) And does not St. Paul affirm that those who commit crime crucify again the Son of God on their own account and hold him up to contempt? (Heb. 6,6) And elsewhere he says that those who sin voluntarily, after having known the truth . .. wander into myths. (II Tim. 3,8 and 4,4)

But can Jesus Christ, today glorified and impassive, suffer? No, the Doctors of the Church tell us. The terms used are figurative. God uses them to accommodate himself to our language; we would be wrong to take them literally. That is true. But God surely wishes to give us a message. Since Jesus Christ does not suffer, how can he tell us that we make him suffer and that he is the actual victim of our sins? We are in the presence of a profound mystery, before which reason must yield. To wish to penetrate deeply into it would be to attempt the impossible . .. However, let us try to raise a corner of the veil which hides the truth from us.

II. THE MYSTICAL SUFFERINGS OF THE HEART OF CHRIST

God is sufficient in himself. Before the creation, nothing was wanting to his happiness. The existence of the world brought nothing to him that was necessary and its destruction would not take anything from him. However, by the very fact that he made it freely from nothing, he must maintain with creatures relations that are fitting to his equality as Creator. And in their turn, creatures must behave towards him as being the work of his hands. To break off these relations is to fail to recognise his authority, to violate his most sacred rights, to refuse him what belongs to him, to defy his will. . . Can God remain indifferent to these insults? Why are we astonished that he complains?

Sin is not only a revolt, it is an outrage against God. “Indeed what does the sinner want? Either that God does not know about his crime, that he remains indifferent to it or that he cannot punish him.” (St. Bernard) It is then basically the destruction of the divine Being that he wants, since he wishes him to be without wisdom, justice or power, perfections without which God could not exist.

Guilty man goes still further. He is not content with this intentional deicide:, he tries to put it into execution. What does he do by committing sin? He commits such an act in opposition to the divine attributes that God experiences an infinite hatred towards it and the grief that he feels is so great that it would be capable of causing his death if he could cease to exist.

When we offend God, it is no thanks to us that he does not suffer; and if a superior and insurmountable force was not opposing them, our sins would have the power of making him suffer. Thanks to his impassibility, it is true he does not suffer, but on our side, we do willingly and freely all in our power and all that is necessary to make him suffer. It is in vain that we protest, saying that this is far from our thoughts and that this horrifies us. This may be so … but having established the cause, we cannot be indifferent about the effect. And if once again a superior power did not place the God Man beyond our reach, he would of necessity be sub mitted to suffering

When Jesus Christ shows us his pierced Heart . .. reproaching us for our cruelty, it is only to make us aware of the effects of the implicit desire contained in the sin we commit, the conditions to which it leads of its nature and that it would actually reach this state if it were not prevented by an absolute impossibility from proceeding further.

Let us go back eighteen centuries to the time when Our Lord was on earth. Sin met God, who had become capable of suffering in the humanity which he took in a Virgin’s womb. Sin profited by the circumstance and the God-Man, whom impass ibility no longer protected, momentarily was done to death. Now, for God, there is neither past nor future; all is present. For him what has been done or will be done is always being done at the present time. From all eternity, he saw our sin, tormenting his well-beloved Son on the day of his Passion, although in the order of time the deicide of Calvary would be accomplished centuries before our existence,

Moreover, if Jesus Christ had not expiated our sins on the cross, if the satis faction which he made acceptable to his Father was not infinite, he would have to suffer and die again to appease divine justice. Consequently, when Our Lord is complaining that we crucify him again, when he shows himself as he was at the time of the Passion, in reality it is only to present to us the expiation that his Father would need to exact in reparation for our sins, if, in advance, this expiation had not already taken place, or if it was not sufficient for’all time, He only wants to put before us, as he sees it, the work of sin which for him is carried out unceasingly and always remains present.

Jesus Christ is not only God; he is also man. If as God he has before him always the sight and hatred of sin, as man, he still retains, in all its intensity, the sentiment which he expressed at the beginning of his Passion, when he said, “Father! if it be possible, take this chalice from me!” (Matt. 26,39; Mark 14,36; Luke 22,42)

In putting on perfect immortality, he was deprived of passibility which is a beginning of death. Suffering being a punishment for sin, Jesus Christ who is holi ness itself holiness substantial and infinite, must be beyond its reach and had the right to complete happiness, from the first moment of his existence. If during his life suffering was able to affect him, it was because, by a remarkable miracle, he had temporarily suspended the exercise of his right to supreme happiness. It is in order to show us his love that he wished to satisfy absolutely, by suffering, his Father’s justice. Once his mission was accomplished and our debts were repaid, he entered into glory and impassibility. But the sensibility remained with him always … He is in heaven with his Body whole and entire, and so with his Heart. Now like every human heart, and even more so, the Heart of Jesus was sensitive, (there could be no doubt about this). Why would he be no longer so now? Would the sensibility be an imperfection in the Word Incarnate? Evidently not. Then sensibility being inherent in human nature, Jesus possessed it in his glorified state. His sensibility is transformed (this must be recognised) but it exists, although we cannot state exactly either its workings or its effects. Jesus loves all that he loved, with the love with which he loved it; his affections have not changed in their object.

He keeps them carefully in his Heart. He has carried them with him to the highest heaven, as the richest part of his inheritance. He retains then the full extent of his love for God, his Father, whose glory he came to repair, and his love for man. whom he redeemed with his blood. So when he sees his Passion despised and rendered useless by a great number, God outraged again, in spite of all his benefits … he is deeply affected. Thus we see without any doubt what would reduce him once again to the agony, if he was not impassible, what also would cause him to exclaim, from his glory and from his tabernacle: “May this chalice pass from me!”

And when in order to try to melt our frozen hearts, Jesus Christ declares that our sins are still making him suffer, and when he shows himself actually exposed to the same outrages and the same tortures as at the time of his Passion, his language and his revelations are true. It is as if he was saying: O sinners who offend me, recognise what you have done, look at the treatment you subjected me to while I was on earth. In persevering in your crimes, you dishonour my Father and you draw down upon yourselves a terible sentence by the way you abuse my goodness to you. Why are you surprised that I complain? I am no longer subjected to suffering, that is true. But do not think from that that I am indifferent. In acquiring impassibility, I have not rid myself of my sentiments. I love you so much, in spite of your coldness and ingratitude, that if it was necessary and my Father would agree to it, I would willingly come down again on earth and allow myself to be crucified again, if only this would allow me to save even one among you. You are always so dear to me and your interests are so precious that if you are lost, my Heart, although insensible now to suffering, will none the less be profoundly saddened by this. (Heb. 6,6)

By drawing our attention again to all the scenes of Calvary. Our Lord wishes not only to urge sinners to conversion, but also to ask us to console his Heart and to make reparation by prayers, mortifications and good works, for the outrages which are committed against him,

“See this Heart which has loved men so much,” he said to St. Margaret Mary. . . “and in return, I receive for the most part only ingratitude .. . That is why I ask that the First Friday after the octave of Corpus Christi be dedicated to a special feast to honour my Heart . . . and that a special cult be given to it… in order to MAKE REPARATION for the outrages it has received.”

III CHARACTERISTICS AND EFFECTS OF REPARATION

Reparation is then one of the principal ends of devotion to the Sacred Heart of Jesus. Also all Christians are invited by our Lord himself to follow this way . . .

But what is reparation? It can include all acts; the following are the principal: knowledge, adoration, love, satisfaction, prayer, praise, supplication, thanks giving, imitation, union with Jesus Christ, zeal for his glory and the salvation of souls and mortification.

To make reparation worthily for the outrages which the Heart of Jesus receives, one must first of all know his dignity, his excellence, his greatness, his perfections, virtues, prerogatives, love, sufferings, the treasures of grace which he contains, in a word all that can make him worthy of love in heaven and on earth. This knowledge is necessary. How indeed can we pay homage to an object if we do not know its nature or its qualities? It is not possible to enthusiastically go in search of a good we do not esteem, still less one we do not even know. (Rom. 10,14) (Phil. 1.9)

How rare are souls who apply themselves seriously to this knowledge of the Heart of Jesus! For the most part, they remain indifferent to this masterpiece of divine power, this sanctuary where dwells the divinity, this unfathomable abyss of all-riches, this unique beauty which delights the angels and saints. They run after phantoms which they are not able to reach, they become passionately fond of mere trifles, wear themselves out acquiring vain knowledge and neglect that which can teach and save them. This is perhaps the outrage that we should repair most, because it is the cause of many others.

To knowledge of the Heart of Jesus, must be added adoration. Nothing is more just or more reasonable. Studying this divine Heart, we shall know that it is the Heart of a God, and then we will prostrate ourselves before him, in self-abasement and humility. (Matt, 4,10; Luke 4,8) We will offer him the homage which he asks for and the honour that he merits and in that way we will compensate for the wrongs that he receives . ..

If knowledge of the Sacred Heart engenders adoration, it also produces love, This divine Heart is also infinite goodness, charity itself, mercy incarnate. We must then love it, not only because it possesses in a supereminent degree all the qualities possible, but also on account of the boundless love it contains, the immense benefits with which it overwhelms us and all the favours which it unceasingly bestows on us each day in spite of our sins. So our love for him should be generous, active and persevering. (1 John, 4,19) If it is so, we shall share naturally in his joy as in his sorrow, we will grieve over all that causes him anxiety . . . We will shrink from no difficulty, no sacrifice to make up to him. We will suffer all in order to console him.

Then we will pray as fervently as we can. Prayer consoles, prayer disarms, prayer obtains all. (Si. 35,21) Sometimes it takes the form of supplication and praise, sometimes that of thanksgiving for gratitude, And this means, so efficacious in itself, becomes as it were all powerful, when we unite it with the sentiments of the Heart of Jesus and imitate the example which he gave us, so that God may see in us the image of his Son. (Rom. 8,29-30; Phil. 2.5; Exod. 25,40; Jn. 13,15; Eph. 5, 1-2; Col. 3,3)

So we will feel ourselves set on fire with an ardent zeal to procure the glory of the Heart of Jesus, to extend his empire, to win souls to him and to make him reign everywhere. In this way we will make up for the wrongs done to him.

But you will ask how can reparation do this! It is so insignificant! It would never be worthy of God’s majesty! It would never make up to him. If we were left to ourselves this would certainly be true. But we know that a Christian in sanctifying grace is no longer simply man. Through his Baptism, he becomes a son of God by adoption. (Gal. 3, 26 & 4,4-5) Consequently his works are no longer purely human. Because of his union with Jesus Christ, with whom he has been made a member, his acts have a supernatural virtue so great as to be acceptable to the divine Majesty.

Moreover, in the devotion to the Sacred Heart, offered … as a means of salvation and a supreme remedy for the evils of society, our Lord offers his divine Heart as the substitute for our weakness, which we can use to raise our prayers and our merits to infinite proportions. It also offers a means for human nature to carry out the great precept of love and fulfil all the obligations which this requires.

Our adorable Saviour himself has assured us of this. If fervent Christians can make reparation in a certain measure . . . what can we not hope for if Mary offers to the Heart of her Son his merits, if she addresses her prayers to him in reparation for the wrongs he receives?

Just as when there is question of reparation towards the Blessed Trinity, that of Jesus is alone sufficient, being alone infinite, so when reparation is made to the humanity of our Lord, to his Sacred Heart . . . that of Mary . . . exceeds all others . . . Indeed who knows better than she the excellence and holiness of the Heart of her Son? Who can adore it more perfectly and love it more ardently? Who can praise it, thank it, pray to it with as much merit and efficacy? Who can recall his virtues as faithfully as she, and offer him satisfaction as acceptable and as complete as hers? Who has ever been so desirous to procure his glory and win souls for him? This holy Virgin is indeed the Reparatrice par excellence for the outrages offered to the Heart of Jesus. Although the efficacy of this reparation is so great, God still wishes that we unite ours with it also … No person is exempt. (Col. 1,24)

O incomparable Virgin! What are you doing at the foot of the Cross? To the Redeemer, who sacrifices himself, loaded with sorrow and expiring in agony and abandonment, you offer the satisfaction that he asks for and the consolation he desires . . . You ask mercy for sinners of the present, as for those of the past and the future . . .

Mary continued this role of Reparatrice and advocate during the years she passed on earth after the Ascension. She continues it still and will continue it till the end of time. Her intervention is all the more efficacious because she alone, after God, can measure the greatness of the crimes, the number and enormity of the offenses committed towards her divine Son, because she alone, after God, can know the sensibilities of his Heart, the intensity of its love for men and the immensity of his sufferings brought about by their coldness, indifference, ingrati tude and sins; because she alone of all creatures can obtain, through her merits and all-powerful intercession, pardon and mercy from this divine Heart, to which she is united by the most sacred ties .. . Many examples could be cited . ..

O blessed Virgin, since you have such power with the Heart of Jesus, with you and through you we wish to repair the outrages committed against him. From now on, we will confide to you all our interests, we will make our requests through you, so that they will be heard. On Calvary, when all the disciples had fled, you were alone with one faithful friend, mysterious representative of all the elect, to give marks of love to the Victim who was being sacrificed . . .

Since then, you have never ceased carrying out this same role, for the Passion of the Saviour is renewed at every moment . .. You carry out this ministry of reparation towards this divine Heart, outraged continuously by the sins of men. The new title which we address to you in order to show your co-operation in this wonderful work .. . inspires us with great confidence, for it tells us what you are for us, it makes us understand the greatness of your merits, the efficacy of your power and the deep love of the Heart of Jesus for you.

(iv) THE PERPETUAL WORSHIP OF HONOUR AND REPARATION TO THE HEART OF JESUS

I. ITS END AND NATURE

All the works and efforts of the Society of the Missionaries of the Sacred Heart (e.g., Society M.S.C., Secular priests consecrated to the Sacred Heart, Archcon-fraternity of Our Lady of the Sacred Heart, Third Order of the Sacred Heart, Congregation of Daughters of Our Lady of the Sacred Heart), are directed to one single end viz., to communicate to as many as possible a true devotion to the ador able Heart of Jesus. The importance of this end will be appreciated better if one has a right idea of this devotion.

By its nature it surpasses all others, for it is directed towards the most worthy object – the Heart of the Word Incarnate:’

• It calls forth the most perfect acts of the virtue of religion.

• it increases our love of God and promotes the exercise of this love which ” is the greatest and first commandment” (Matt. 22,38), and the virtue which gives value to all others. “If I have not love, I am nothing.” (1 Cor. 13,2) . . . Indeed the person who loves truly the Heart of Jesus longs to give himself without reserve to Him.

• In thinking of His greatness, he wishes to humble himself before Him.

• Contemplating His great mercy and love for men, he is filled with gratitude and wants to spend himself in His service.

• Remembering His painful sufferings endured for us, he wishes to sacrifice himself in return.

• Seeing the indifference, coldness with which His love is repaid, he wants to offer himself, even to the shedding of his blood.

In a word, the Heart of Jesus becomes more and more the centre of his thoughts and affections, his only treasure – “For where your treasure is, there will your heart be also.” (Matt. 6,21) “Christ is all and in all” (Col. 3,11), and before long he will “have put on the mind of Christ” (Phil. 2,5) and his life – “to live is Christ and to die is gain.” (Phil. 1,21)

It is easy to understand that from such a person the Heart of Jesus receives the honour, love and reparation He seeks. He reigns as master in the only kingdom He desires in this world – “The kingdom of God is within you.” (Lk. 17,21)

Is not the practice of this devotion, as described here, the way to live a truly Christian life? …

Could we but spread everywhere this devotion, then God would be glorified by all men and His love would reign in all hearts. Is not this the mission of the Church . .. and the remedy for the evils of our time!

Thus understood, the devotion to the Sacred Heart of Jesus is the quintessence of our religion, and in working to spread it we could do nothing better to bring more benefits to men and more glory to God.

It would seem that the various Associations, etc., established by the Society of the Missionaries of the Sacred Heart should, if they were fully developed, suffice to assure the reign of the Heart of Jesus in all hearts. However, there still seemed to be one thing missing which could bind together all these works and give them unity. This is the special cult we are going to propose as that of “Perpetual Worship of Honour and Reparation to the Heart of Jesus.”

Presented on the 25th March 1874 to the members of the Association of Our Lady of the Sacred Heart, the Perpetual Worship was established immediately, and it developed quickly, carrying with it treasures of grace.

II. MOTIVES FOR THE PERPETUAL WORSHIP OF HONOUR AND REPARATION TO THE HEART OF JESUS

We will point out three of these motives:

1. To unify our efforts to practise devotion to the Heart of Jesus.
2. To attain the principal end of this devotion which is reparation.
3. To respond to the urgent desires of Our Lord Himself.

This cult differs from others concerning the Heart of Jesus. Each has a particular end, whilst the perpetual Worship helps the development of all and unifies them. Thus in helping them attain their end, which is the reign of the Heart of Jesus on earth, the perpetual Worship is their completion. Thanks to it, the numerous associates of Our Lady of the Sacred Heart, our priests, the members of the Third Order, etc., united in this perpetual Worship of Honour and Reparation, form one single family, one single people among whom the divine Heart is honoured in spirit and in truth (Jn. 4,24), and where He has established His reign of peace and love.

2. The final word in devotion to the Heart of Jesus is reparation, due to Him for all the outrages which He has received and continues to receive on the part of man kind. Since these outrages are countless, let the friends of the Heart of Jesus unite with one another to make reparation, and with this end in view we appeal to our 18 million associates of the Archconfraternity of Our Lady of the Sacred Heart, to all the members of our other works, to all the faithful, to take up the practice of a perpetual worship of honour and reparation to the Heart of Jesus.
3. The express desire of our Lord Jesus Christ is to see established everywhere and for always a worship of reparation and honour to His divine Heart. Let us listen to Blessed Margaret Mary:

“This loving Heart presented Himself to me with these words: I have a burning thirst to be loved by men in the most Holy Sacrament, and I find scarcely anyone who will offer himself according to my desire to quench my thirst, by making some return to me.” Another day, speaking of the ingratitude of men, He said:

“They have only coldness and rebuffs for all my eagerness to do them good. But at least give me this pleasure of supplying for their ingratitude as much as you are able.”

In the famous apparition on the octave of Corpus Christi, Jesus asks that a feast be established in honour of His Heart, that Holy Communion be received on that day, an act of reparation be made for the outrages committed towards Him. Our Lord not only asked Blessed Margaret Mary for the cult of reparation; He asked the angels. They pay continuous homage to the Heart of Jesus in order to repair the sorrow that this divine Heart has suffered and still suffers in the most Blessed Sacrament through our ingratitude and coldness. (Life of B1. Margaret Mary) If the angels in heaven repair continually the ingratitude towards the Heart of Jesus, of which men on earth are guilty, should we not establish among us this perpetual Worship of honour and reparation?

Therefore in proposing to the faithful, and especially to members of our works, this practice, we are realising the most ardent desire of Our Lord.

III. REASONS FOR THE PERPETUAL WORSHIP OF HONOUR AND REPARATION TO THE HEART OF JESUS

Of what does this cult consist? How is it organised? What are its practices?

1. Of what does this cult of honour and reparation consist? It consists principally of offering each day to the Heart of Jesus all our actions, our prayers and our sorrows, in a spirit of adoration and reparation: the whole substance of devotion to the Heart of Jesus is there.

This practice does not impose any obligation, it only asks for love, love for the Heart of Jesus. All our works, however ordinary they may be, even the most indifferent, become acts of love, so long as they are done with the intention of pleasing Our Lord.

Now we can form this intention in a general way in the morning and renew it from time to time during the day. All our works, done thus for the Heart of Jesus, will become acts of love and reparation.

In order to make this cult practical, this is what is suggested: On each day of the week a special cult of honour and reparation is offered to the Heart of Jesus in the following order: (Note: the order given here by Father Chevalier was later slightly changed, as follows)

Sunday – cult of Adoration

Monday – cult of Love

Tuesday – cult of Thanksgiving

Wednesday – cult of Petition

Thursday – cult of Compassion

Friday – cult of Expiation

Saturday – cult of Union

That means, for instance, one offers all to the Heart of Jesus in a spirit of adoration and to make reparation for the indifference of so many who forget to adore Our Lord, or who outrage Him instead of adoring Him, etc. .. This gives to each day of the week a special character by acts of adoration, love, gratitude, expiation, supplication, etc., and all this is offered in homage and reparation to the Heart of Jesus.

2. But how is this organised, and how is it made perpetual? Certainly, the perpetual Worship can be organised on a personal basis, by taking the particular cult for each day. The essential is there and in this way the perpetual Worship is accessible to all. But to enjoy the promise which Our Lord made, to be in the midst of those who are united in His name, it is better to form groups of seven who share between them the different cults to be given to the Heart of Jesus. Each group will form a perpetual circle in which the Heart of Jesus will never remain without receiving some homage. We say groups of seven persons. This number is necessary so that each person, according to the day, can change the worship offered to the Heart of Jesus.

This method of practising the perpetual Worship is especially practical in seminaries, religious houses and boarding schools, among priests of the same district, people in the same parish. When it is not possible to form groups, it is necessary to be content with private perpetual worship.

IV. THE PRACTICE OF “REPARATEUR” OR “REPARATRICE”

Each day successively, one person of the group is reparateur. on that day, he acts in the name of all those who make up the group. On first awakening, he offers himself generously to the Heart of Jesus to fulfil the office of the day on behalf of the group and he retains this office until the same time the following day. Even sleep, offered to Our Lord, does not interrupt this mission. Each breath becomes a meritorious act – the body is sleeping, but the heart watches and each of its beats is an act of love for the Heart of Jesus.

Morning Offering: This offering each morning of all our acts of the day in a spirit of reparation and love is the basis of this devotion and is most pleasing to the Heart of Jesus.

Holy Mass: We assist at Mass in a spirit of reparation, according to the cult of the day, honouring the Heart of Jesus as victim for the world. Our Lord recom mended to Blessed Margaret Mary to assist at Holy Mass with the dispositions of the Blessed Mother at the time of the Passion.

Holy Communion: We receive Holy Communion in a spirit of reparation according to the cult of the day.

Spiritual Communion: We make frequent spiritual communions. Simply the desire for Holy Communion is so pleasing to the Heart of Jesus that He said one day to Blessed Margaret Mary that these desires for communion pleased Him so much that if He had not instituted the Sacrament of the Eucharist, He would do so to satisfy her.

Visit to the Heart of Jesus: We love to visit the Heart of Jesus, really present in the Blessed Eucharist. Blessed Margaret Mary spent there all the time she had free and Our Lord told her how much that pleased Him.

Way of the Cross: In making the Way of the Cross, we offer to the Heart of Jesus at each station the cult of the day. For devotion to His Passion should not be separated from devotion to His Sacred Heart.

Act of Reparation: We make in the evening an act of reparation according to the cult of the day, that is to say, to show by our words to the Heart of Christ our sorrow at the sight of the ingratitude of men and our desire to compensate by our homage for all the wrongs done to Him.

Holy Hour: We make the Holy Hour on Thursdays. This exercise was taught to Blessed Margaret Mary by Our Lord. It consists in passing an hour in prayer and meditation on the agony of Our Lord in the garden of olives.

Consecration to the Heart of Jesus: After Communion, we make to the Heart of Jesus an entire offering of ourself. Blessed Margaret Mary said that this is an exercise very pleasing to the Heart of Jesus.

Mysteries of the Rosary: We meditate on the mysteries, during the recitation of the Rosary, in union with Our Lady of the Sacred Heart, honouring with her the Heart of her divine Son in these different mysteries.

Zeal for the propagation of devotion to the Heart of Jesus: Our Lord promised many graces to those who would practise the devotion to His divine Heart and also to those who would make it known.

Zeal for the interests of the Heart of Jesus: To devote oneself to the interests of the Heart of Jesus, through the apostolate of good works, good example, expiation and prayer. Each remains free to do, on his day, the practices which will fit in best with his vocation and his work.