sacred heart of jesus catholic church

Hey everyone!

I was wondering if anyone was familiar on the topics of the Immaculate Heart of Mary and the Sacred Heart of Jesus from the viewpoint of the Catholic Church. I tried using Google, but it didn't work very well for me.

Any information would be greatly appreciated along with any sources. I'm really curious about them!

Thanks in advance!

DKong

Though not a dogma of the Church, there is a close relationship between devotion to the Sacred Heart of Jesus and the Immaculate Heart of His Mother. Pope Pius XII said it was fitting that after our homage paid to the Sacred Heart of Jesus, Christian people should manifest similar piety and love of their grateful hearts for the most loving heart of Mary, our heavenly Mother, through whom we have received the divine life from Christ.

What does the Church mean by the Immaculate Heart of Mary and how are we to practice this great devotion? By the Immaculate Heart of Mary the Church means that aspect of the Virgin symbolized by the word “heart”, then her sinless purity expressed by the word “immaculate”. Calling Mary’s heart immaculate we know to be true and our devotion is honoring her for that great privilege.

What shall we say about Mary’s love? It was totally and exclusively human. Her Son’s Love was both divine and human as He was God and Man, but Mary’s love was always human because that was what she was, a creature – that was all the love she had. Well then, whom did Mary love? And how did Mary love? Both answers are the object of our devotion to her Immaculate Heart. During her life on earth Mary loved God with all her heart. Christ’s command in the Old Testament was followed perfectly, as Mary fulfilled it – loving her Divine Son as only a mother can love the fruit of her womb; she loved Joseph her devoted husband, to whom she was espoused, as only a devoted wife could. Mary is a model in a special way for women. Mary loved her relatives. We know that because when she first heard that her aged kinswoman was with child and would be needing help, St. Luke tells us that Mary ran across the hill country to a town of Juda to assist Elizabeth. Mary loved her friends. When invited to their wedding and they ran out of wine, Mary did something about it. She had no money to purchase it herself, so she asked the Giver of all gifts and the young couple had an excellent replenishment.

Mary loved John the Apostle to whom Jesus entrusted her on Calvary. She loved Peter whom she knew well. Trying to help she told her Son about Peter’s impetuosity, something He might well have seen, but He welcomed His Mother’s intuition. Mary knew Paul because Paul’s best friend was Luke, and of Paul, Luke spoke often to Mary. Paul never saw Jesus but we can be sure that Mary talked often to this great Apostle of the Gentiles. Mary loved greatly all the Apostles and disciples of her Son. Christ loved them and so did Mary. Weren’t they all with Mary on that day when the Holy Spirit came upon them at Pentecost? Now whom does Mary love? Mary, as the Church teaches, loves everyone, but especially those that most love her Son. Mary like every true mother gives her heart to those that love her Son.

How does Mary love? Mary during her life on earth loved sufferingly, for from the moment she conceived the Christ Child in her womb, she became the sorrowful Mother. Simeon early told her that a sword would pierce her heart and so it did.

for more information, see http://www.therealpresence.org/archives/ Mariology/Mariology_015.htm

2009-08-20 23:32:07 by DKong

the Inspired Prophets, Apostles, and the Savior? Absolutely none! There are no verses in all of the bible giving anyone authority to change the Inspired Scriptures.

In fact, there are curses
pronounced on anyone who does. Notice:

Revelation 22:18-19— 18 For I testify to everyone who hears the Words of the Prophecy of this Book: If any man will add to these things, it will come to pass that he will add to himself the plagues
that are written in this Book: 19 And if any man will take away from the Words of the Book of this Prophecy, it will come to pass that he will take away his part out of the Book of Life, and out of
Yahweh Shammah, and from the things which are written in this Book.

Deuteronomy 12:32—
Whatsoever I command you, be careful to observe and do it, you shall not add to it,
nor take away from it.

Why does the King James Version use
lord instead of the Creator’s True Name,
Yahweh? Notice the following
information from the Catechism of the
Catholic Church, page 204.

II. GOD REVEALS HIS NAME
203 God revealed himself to his people
Israel by making his name known to them.
A name expresses a person’s essence and
identity and the meaning of this person’s
life. God has a name; he is not an
anonymous force. To disclose one’s name
is to make oneself known to others; in a
way it is to hand oneself over by becoming
accessible, capable of being known more
intimately and addressed personally.


209 Out of respect for the holiness of God,
the people of Israel do not pronounce his
name. In the reading of Sacred Scripture,
the revealed name (Yhwh) is replaced by
the divine title “Lord” (in Hebrew Adonai,
in Greek Kyrios). It is under this title that
the divinity of Jesus will be acclaimed:
“Jesus is LORD.”

LORD. The rendering of several Heb. and
Gk. words, which have different
meanings:
1. Jehovah (yahweh; Heb. YHWH,“self-existent”). This is used as a proper name of God and should have been retained in that form by the translators.See (The) LORD; Yahweh.

2. Lord (Heb. Adon), an early word denoting ownership; hence, absolute control. It is not properly a divine title,..."

BA’AL. (ba’al; Heb. ba’al, “lord,
possessor”).
1. A common name for god among the Phoenicians; also the name of their chief male god. See Gods, False. 2. The word is used of the master of a house (Ex. 22:7; Judg. 19:22), of the landowner (Job 31:39), of an owner of cattle (Ex. 21:28: Isa. 1:3), and so on. The word is often used as a prefix to names of towns and men, e.g., Baal-god. Baal-hanan.

Yeremyah(Jeremiah) 23:26-27, BOY—
26 How long will this be in the hearts of the prophets who prophesy lies? Yes, they are prophets of the deceit of their own minds; 27 Who devise; plan and scheme, to cause My People to forget My Name through their dreams, which they tell every man to his neighbor, just as their fathers have forgotten My Name for Baal; Lord.

see also Jeremiah 23:13
www.yahweh.com

if caught mentioning the name of god sentence of death was issued , so the word Yahweh was changed to "adonai. or "lord." in the septuagint version of the bible

2009-12-18 15:42:31 by Yahcal613

Brass
3/4 inches tall
Gold Plated

do you have devotions to the sacred heart of Jesus or Virgin Mary? I mean special novenas or prayers to your saints or devotions? what are the popular devotions in the orthodox christianity? do you have processions? does a catholic can take the communion in an orthodox church?

Yes, there are devotions, prayers, and novenas to Mary, the other saints, and to Jesus. Novenas were originally a Catholic thing, but they have since spread to Orthodoxy as well. In fact the Immaculate Conception Novena begins on Nov. 30. There are processions too, often more elaborate than those in Catholicism. They tend to have banners and icons and such.

Catholics are not allowed to take communion in an Orthodox church, however. The Catholic Church recognizes Orthodox communion as valid, but Orthodoxy sees Catholics as being in a state of disunion with Christ's Church - a product of the original schism. Thus until a Catholic comes back to the Orthodox Church and repairs the separation, he or she is asked not to share in the Eucharist during an Orthodox Mass.

2008-10-19 20:45:50 by Duper2098

Price: $1.50

What is the appropriate way to dispose of the following items:

-Christmas cards with pictures of Jesus and Mary
-Catholic brochures/fliers with pictures of Jesus and Mary, Sacred/Immaculate Hearts, etc
-errant Rosary beads from broken Rosaries (especially is one is unsure if it's been blessed)
-Catholic catalogs/scraps from Catholic catalogs that offer things like Rosaries and Scapulars, Saint statues and medals, candles, books, etc (my young son loves to look through these and sometimes cuts out pictures for collages so there are scraps all over the house)

Also, sometimes people from the local Baptist church will come door to door, offering brochures. I usually say I'll trade them their material for some Catholic information pamphlets and they have always declined. However, the last time this happened, the woman agreed and I handed over a mini-book with a picture of the Blessed Virgin on the front. Later, I worried that she might do with it as I had done with her leaflet...that is, throw it out! Realizing this possibility, should I stop making this offer?
I suppose I should be appreciative of any and all answers, but really, I was hoping to get some Catholic perspective...ya know, from an actual Catholic?

All of those items may be simply discarded. Catalogs and old Christmas cards and spare tracts have no inherent religious value, no matter whose picture is on the front. It's not like they've been blessed or are sacred. They obviously have no personal value to you either, so out they should go! (I'd save the beads for craft projects or making into a necklace or even a new rosary, but that's just me.) If you accept a religious tract from someone, it's polite to at least read it before you throw it out. I always do, even though I'm not any flavor of Christian.

2010-02-02 13:26:00 by fawnberrie

This is long, but please read it and answer the question at the end. Thank you.

The Council of Florence, the 17th Ecumenical (and hence “infallible”) Council of the Roman Catholic Church, said the following:

It firmly believes, professes, and proclaims that those not living within the Catholic Church, not only pagans, but also Jews and heretics and schismatics cannot become participants in eternal life, but will depart "into everlasting fire which was prepared for the devil and his angels" [Matt. 25:41], unless before the end of life the same have been added to the flock; and that the unity of the ecclesiastical body is so strong that only to those remaining in it are the sacraments of the Church of benefit for salvation, and do fastings, almsgiving, and other functions of piety and exercises of Christian service produce eternal reward, and that no one, whatever almsgiving he has practiced, even if he has shed blood for the name of Christ, can be saved, unless he has remained in the bosom and unity of the Catholic Church. (Denzinger 714).

Yet, section 841 of the Catechism of the Catholic Church (1993) says:

The Church's relationship with the Muslims. "The plan of salvation also includes those who acknowledge the Creator, in the first place amongst whom are the Muslims; these profess to hold the faith of Abraham, and together with us they adore the one, merciful God, mankind's judge on the last day."

In a similar way the Pope seemed to be in line with section 841 when he said,

VATICAN CITY, SEP 9, 1998 (VIS) - At today's Wednesday general audience in St. Peter's Square, the Pope spoke on the theme of The Spirit of God and the 'Seeds of Truth' in non-Christian Religions. The 'seeds of truth', said John Paul II, are 'the effect of the Spirit of truth operating outside the visible confines of the Mystical Body', the wind 'which blows where it wills'. The Holy Father explained that in all authentic religious experiences, the most characteristic manifestation is prayer. ... Every true prayer is inspired by the Holy Spirit, Who is mysteriously present in the heart of every person. Through the practice of what is good in their own religious traditions, and following the dictates of their consciences, members of other religions positively respond to God's invitation and receive salvation in Jesus Christ, even though they may not recognize Him as their Savior. The attitude of the Church and of individual Christians with regard to other religions is characterized by sincere respect, deep kindness, and also, where it is possible and appropriate, cordial collaboration. This does not mean forgetting that Jesus Christ is the only Mediator and Savior of the human race. Nor does it imply lessening the missionary effort to which we have an obligation, in obedience to the command of the Risen Lord: 'Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit'. This attitude of respect and dialogue, concluded John Paul II, represents a due recognition of the 'seeds of the Word' and of the 'groans of the Spirit'. It also prepares the proclamation of the Gospel in awaiting the time when the Lord shows his mercy.

Yet, scarcely two years later, we encounter a Papal encyclical Dominus Iesus, which reads in part,

4. The Church's constant missionary proclamation is endangered today by relativistic theories which seek to justify religious pluralism, not only de facto but also de iure (or in principle). As a consequence, it is held that certain truths have been superseded; for example, the definitive and complete character of the revelation of Jesus Christ, the nature of Christian faith as compared with that of belief in other religions, the inspired nature of the books of Sacred Scripture, the personal unity between the Eternal Word and Jesus of Nazareth, the unity of the economy of the Incarnate Word and the Holy Spirit, the unicity and salvific universality of the mystery of Jesus Christ, the universal salvific mediation of the Church, the inseparability -- while recognizing the distinction -- of the kingdom of God, the kingdom of Christ, and the Church, and the subsistence of the one Church of Christ in the Catholic Church.

5. As a remedy for this relativistic mentality, which is becoming ever more common, it is necessary above all to reassert the definitive and complete character of the revelation of Jesus Christ. In fact, it must be firmly believed that, in the mystery of Jesus Christ, the Incarnate Son of God, who is “the way, the truth, and the life” (Jn 14:6), the full revelation of divine truth is given: “No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son wishes to reveal him” (Mt 11:27); “No one has ever seen God; God the only Son, who is in the bosom of the Father, has revealed him” (Jn 1:18); “For in Christ the whole fullness of divinity dwells in bodily form” (Col 2:9-10).

For this reason, the distinction between theological faith and belief in the other religions, must be firmly held. If faith is the acceptance in grace of revealed truth, which “makes it possible to penetrate the mystery in a way that allows us to understand it coherently”, then belief, in the other religions, is that sum of experience and thought that constitutes the human treasury of wisdom and religious aspiration, which man in his search for truth has conceived and acted upon in his relationship to God and the Absolute.

This distinction is not always borne in mind in current theological reflection. Thus, theological faith (the acceptance of the truth revealed by the One and Triune God) is often identified with belief in other religions, which is religious experience still in search of the absolute truth and still lacking assent to God who reveals himself. This is one of the reasons why the differences between Christianity and the other religions tend to be reduced at times to the point of disappearance.

Hence, those solutions that propose a salvific action of God beyond the unique mediation of Christ would be contrary to Christian and Catholic faith.

But, only a few months later, we get this:

GENERAL AUDIENCE

Wednesday 6 December 2000

Dear Brothers and Sisters,

The theme of our General Audiences during this Great Jubilee Year has been the glory of the Trinity, and today we ask what we must do to ensure that the glory of the Trinity shines forth more fully in the world. In essence, we are called to be converted and to believe in the Gospel. We are to accept the Kingdom of God in our hearts, and to bear witness to it by word and deed. The Kingdom indicates the loving presence and activity of God in the world, and should be a source of serenity and confidence for our lives. The Gospel teaches us that those who live in accordance with the Beatitudes - the poor in spirit, the pure of heart, those who bear lovingly the sufferings of life - will enter God’s Kingdom. All who seek God with a sincere heart, including those who do not know Christ and his Church, contribute under the influence of grace to the building of this Kingdom. In the Lord’s prayer we say: "Thy Kingdom come"; may this be the hope that sustains and inspires our Christian life and work.

Do you really think Rome clarifies the issues of the gospel, or does she muddle them?
Imacatholic, and Newlycradlecatholic: Neither one of you really addressed the issue. In these written statements Faith in Christ is sometimes absolutely essential and sometimes not. Being a member of The Church is sometimes essential and sometimes not. How can you see this and maintain that the Roman Catholic Church clarifies the issues?

Dear Preachy,

I am still not a Catholic but...

You are not the first, nor shall you be the last to try and show them that the "claim" of infallibility is just that, a claim. One of the most eloquent arguments is "The Treatise on the Power and Primacy of the Pope" which is part of the Confessional Documents of the Lutheran Chruch known as "The Book of Concord" or "Concordia".

We must remain mindful and forgiving because the visible Church is made up of men, who are saints and sinners at the same time. (Even I, a Lutheran, make errors and will until I am in Heaven!).

These documents were baned as heretical (under threat of excommunication, and earlier torture and execution) by the RC Church until the time of John Paul II.

Read it. I am sorry if our RC friends find it inflammatory, please try and keep it in historical context. As Yosemite Sam would say "thems fightin words".

I must also defend our RC brothers and sisters; they still have the Divine Liturgy, and they still proclaim the Gospel. That's more than most denominations do today.

My Pastor told me that the Liturgy (traditional, formal order of the Mass) is there to protect us from a bad sermon. Even if we get nothing from the sermon we still have heard Scripture, the Gospel proclaimed, and have seen it and partaken in the promise of the Gospel through the reception of the True Body and Blood of Christ.

Your friend in Christ,

Mark

2007-10-06 20:15:49 by St. Preachy