# Sourced directly from the raw reference files (web/www/horas/Latin+English/
# Tempora/Pent03-2.txt) -- day 5 of the Sacred Heart's own movable octave,
# same shape/rationale as sacred-heart-octave-day-2.yml. Joins a fourth
# excerpt from Pope Pius XI's encyclical "Miserentissimus Redemptor"
# (Lectio4-6, distinct from days 2-4's own excerpts, on the Communion of
# Saints and St. Margaret Mary's own revelation) with a homily of St.
# Bernardine of Siena on John 19:31-37 (Lectio7-9, same Gospel pericope as
# every other day in this octave; bare incipit dropped). Responsory not
# sourced, same reason as day 2.
id: sacred-heart-octave-day-5
source:
  la: "Ex lítteris Encyclicis Pii Papæ undécimi; Homilía sancti Bernardíni Senénsis"
  en: "From the Encyclical Letter of Pope Pius XI; Homily of St. Bernardine of Siena"
text:
  la: |
    Quo autem perféctius oblátio nostra nostrúmque sacrifícium sacrifício domínico respónderit, idest amórem nostri cupiditatésque nostras immolavérimus et carnem crucifixérimus crucifixióne ea mýstica, de qua lóquitur Apóstolus, eo uberióres propitiatiónis atque expiatiónis pro nobis aliísque percipiémus fructus. Mirífica enim viget fidélium ómnium cum Christo necessitúdo, qualis inter caput et cétera córporis membra intercédit, itémque arcána illa, quam fide cathólica profitémur, Sanctórum communióne, cum sínguli hómines tum pópuli non modo conjungúntur inter se, sed étiam cum eódem qui est caput Christus, ex quo totum corpus compáctum et connéxum per omnem junctúram subministratiónis, secúndum operatiónem in mensúram uniuscujúsque membri augméntum córporis sui facit in ædificatiónem sui in caritáte. Quod quidem Mediátor ipse Dei et hóminum Christus Jesus, morti próximus, a Patre postulárat: Ego in eis et tu in me ut sint consummáti in unum.

    Quemádmodum ígitur uniónem cum Christo profitétur ac firmat consecrátio, ita expiátio eámdem uniónem, et culpas detergéndo ínchoat, et Christi passiónes participándo pérficit, et víctimas pro frátribus offeréndo consúmmat. Atque id sane miseréntis Jesu consílium fuit, cum Cor nobis suum, insígnia passiónis prǽferens ac flammas amóris osténtans, patére vóluit, scílicet ut hinc infinítam peccáti malítiam conjectántes, illinc Reparatiónis caritátem infinítam admiráti, et peccátum veheméntius detestarémur et caritátis ardéntius vicem redderémus. Et vere expiatiónis potíssimum seu reparatiónis spíritus primas semper potiorésque partes hábuit in cultu Sacratíssimo Cordi Jesu exhibéndo, nihílque eo congruéntius orígini, índoli, virtúti, indústriis quæ huic religiónis formæ sunt própriæ, ut rerum memória et usus, sacra item litúrgia atque Summórum Pontíficum acta confírmant.

    Síquidem cum se conspiciéndum Margarítæ Maríæ exhibéret Christus, caritátis suæ infinitátem prǽdicans, simul, mæréntis instar, tot tantásque sibi inústas ab ingrátis homínibus injúrias in hæc verba conquéstus est, quæ útinam in piórum ánimis insidérent nulláque unquam oblivióne deleréntur: « En Cor illud, inquit, quod tantópere hómines amávit beneficiísque ómnibus cumulávit, quodque amóri suo infiníto non tantum rédditam grátiam nullam invénit, at contra, obliviónem, negléctum, contumélias, eásque ab iis étiam illátas nonnúnquam, qui amóris peculiáris débito officióque teneréntur ».

    Joánnes subdit: Unus mílitum láncea latus ejus apéruit et contínuo exívit sanguis et aqua. O amor qui ómnia liquas! quómodo pro redemptióne nostra reliquísti dilectórem nostrum? Nam, ut úndique inundáret amóris dilúvium, super nos ruptæ sunt abýssi magnæ; scílicet, penetrália Cordis Jesu, quibus, ad íntima progrédiens, dira láncea non pepércit. Sanguis exívit et aqua. Sanguis in redemptiónem, sed étiam in ablutiónem aqua deflúxit; unde formáta est Ecclésia ex látere Christi, ut ætérne únicam atque diléctam a Christo se discat, et ut recognóscat quam displícuit culpa pro qua sanguis divínus ex hómine Deo vivo et mórtuo ita deflúxit. Non enim parva quantitáte constámus, si pro nobis sanguis divínus effúnditur.

    Aqua ad lítteram non cum sánguine indistíncta deflúxit. Neque enim potuísset ab insipiéntibus comprehéndi, si mixta cum sánguine defluxísset. Et forte totus sanguis deflúxit ex illo divíno córpore in signum totíus amóris effúsi, post quem humor áqueus egréssus est. Quod quidem est alto mystério factum, ut prius egrederétur ex eódem córpore rédimens prétium, deínde aqua in qua multitúdo populórum redémpta significátur. Sunt enim aquæ multæ, pópuli multi; tamen qui ad christiánam fidem pértinent unus fidélis pópulus sunt, ut non sint aquæ, sed aqua quæ manávit ex látere Christi, sicut prima Corinthiórum cápite décimo Apóstolus ait: Unus panis, et unum corpus multi sumus omnes, qui de uno pane et de uno cálice participámus. Et íterum ad Ephésios, cápite quarto, inquit: Unus Deus, una fides, unum baptísma.

    Notánter tamen adverténdum est quod latus Christi apértum dícitur, non vulnerátum; quóniam próprie vulnus prætérquam in vivo córpore fíeri nequit. Ait enim Evangelísta Joánnes: Unus mílitum láncea latus ejus apéruit; ut, apérto látere, cognoscámus dilectiónem Cordis sui usque ad mortem, et ad illum ineffábilem amórem ejus ingrediámur quo ille ad nos procéssit. Accedámus ergo ad Cor ejus, Cor altum, Cor secrétum, Cor ómnia cógitans, Cor ómnia sciens, Cor díligens, immo amóre ardens; et apértam portam intelligámus saltem in amóris veheméntia; cordifórmes ingrediámur ad secrétum ab ætérno abscónditum, nunc vero in morte quasi apérto látere revelátum; quóniam apértio láteris ætérni templi apertiónem demónstrat, ubi ómnium exsisténtium consummáta est felícitas ætérna.
  en: |
    According to that degree of perfection wherewith our oblation and our sacrifice do correspond to the Sacrifice of our Lord — that is to say, to the extent that we have immolated love of self and its passions, and thereby have crucified our flesh in that mystical crucifixion concerning which the Apostle wrote — in that same degree shall we gather the fruits of propitiation and expiation for ourselves and for others. For a wondrous bond doth join all the faithful unto Christ, namely that bond which uniteth the Head with the members of the body: the Communion of Saints, a bond full of mystery in which we as Catholics do nevertheless verily believe. By virtue of this bond, individuals and nations are not only united the one with the other, but likewise with the Head itself, which is Christ, from Whom the whole body, fitly joined together and compacted by that which every joint supplieth, according to the working in due measure of each several part, maketh increase of the body unto the building up of itself in love. This verily was the prayer which Christ Jesus Himself, the Mediator between God and man, made at the time of His death: "I in them, and Thou in Me, that they may be perfected into one."

    Therefore, even as our effort at consecration doth manifest and strengthen our union with Christ, so our practice of expiation, by purifying us from sins, is the beginning of such union; wherefrom our participation in the sufferings of Christ is the means of perfecting such union; and the offering which we make to Him of our sacrifices for the welfare of our brethren bringeth such union to its final consummation. Now this is precisely the design of the mercy of Jesus, when He doth unveil to the gaze of mankind His Heart, surrounded by the emblems of His passion, and aflame with the fire of love: namely, that we, on the one hand perceiving the unlimited malice of sin, and on the other filled with a knowledge of the infinite love of Him Who is the Reparator, may detest sin more heartily, and substitute for it a burning love for Him. And verily the spirit of expiation, or of reparation, hath always played a chief part in the devotion to the most Sacred Heart of Jesus, and reparation is most consonant with the origin, nature, efficacy, and particular practices of this special devotion — a fact confirmed by history and the customs of the faithful, by the sacred liturgy, and by the official documents of the Supreme Pontiffs.

    Inasmuch as, when Christ revealed Himself to the sight of Margaret Mary, though He then insisted on the immensity of His love, at the same time, with sorrowful mien, He grieved over the great number of horrible outrages heaped upon Him by the ingratitude of mankind, He used then these words — words which should be graven on the hearts of all pious souls so as never to be forgotten by them: "Behold that Heart which hath so loved men, which same hath heaped upon them so many benefits, and which, in return for its infinite love, findeth no gratitude, but instead cometh unto it forgetfulness, indifference, outrages — and these do come at times even from souls that are bound closely thereunto by the bonds of a very special love."

    John continueth: One of the soldiers with a spear pierced His side, and forthwith came there out blood and water. O Love, Thou that canst dissolve all things, how Thou didst flow forth from our Beloved, for the sake of our redemption! In order that this Thy flood of love might spread everywhere, the great firmament was rent above us — even the heights of the Heart of Jesus, which the cruel spear did not fail to pierce to its innermost abyss. And forthwith came there out blood and water. Blood for redemption flowed out, but also water for cleansing; whence the Church was formed from the side of Christ, that she might know herself ever to be the sole-beloved one of Christ, and that she might understand how greatly sin displeaseth Him, as she seeth His divine blood flow forth from the God-Man, both in life and in death. For if the divine blood be shed for us, then we cost not a little.

    The water flowed not forth intermingled with the blood; for if it had so done, it could not have been perceived by simple folk. And perchance all the blood flowed forth from that divine body, as a sign that all His love was poured out, after which a watery humour came forth. Verily this was a token of a profound mystery: that from one and the same body came forth first the price of our redemption, then the water in which is signified the multitude of peoples redeemed. For many waters may be taken to signify many peoples; yet all who belong to the Christian Faith are one people in the Faith, so that they are not as many waters, but as one stream of water, even as it flowed from the side of Christ — as saith the Apostle, in the tenth chapter of the former Epistle to the Corinthians: "We being many are one bread, and one body: for we are all partakers of that one bread and one cup." And again, in the fourth chapter of Ephesians, he saith: "One God, one faith, one baptism."

    Nevertheless, it is especially deserving of our attention that the side of Christ is said to have been opened, not wounded; since a wound cannot properly be said to be inflicted except on a living body. For John the Evangelist saith: "One of the soldiers with a spear pierced His side": that through this side thus opened, we might become aware of the love of His Heart, even unto death, and that we might enter into that unutterable love of His, through the same channel whereby it came unto us. Let us draw near then to His Heart — a deep Heart, a hidden Heart, a Heart thinking of all, a Heart knowing all, a Heart loving, yea, even on fire with love. Let us also recognize, at least in the vehemence of His love, that the gate is open; with our hearts made like unto His, let us enter into that secret place, hidden from all eternity, but now in death revealed, as it were, through the open side; for the opening of His side is a figure of the opening of the eternal temple, where is consummated the everlasting happiness of every creature.
status:
  la: verified
  en: verified