Where the thinking of the philosopher halts, there the heart of the believer presses on in love and adoration, in pleading for forgiveness and in willingness to serve in whatever place the Lord allows us to choose, in order to follow in his footsteps. At that point, we realize that in God’s eyes we are a “Thou”, and for that very reason we can be an “I”. Indeed, only the Lord offers to treat each one of us as a “Thou”, always and forever. Accepting his friendship is a matter of the heart; it is what constitutes us as persons in the fullest sense of that word. 當哲學家的思考停滯時，信徒的心靈卻在愛與崇敬中繼續前行，懇求寬恕，並願意在主允許我們選擇的任何地方服務，以跟隨他的腳步。在那一刻，我們意識到在上帝的眼中，我們是「你」，而正因如此，我們才能成為「我」。的確，只有主願意永遠將我們每一個人視為「你」。接受他的友誼是心靈的事；這正是使我們成為完整意義上人的根本所在。
Saint Bonaventure tells us that in the end we should not pray for light, but for “raging fire”. [17] [7] He teaches that, “faith is in the intellect, in such a way as to provoke affection. In this sense, for example, the knowledge that Christ died for us does not remain knowledge, but necessarily becomes affection, love”. [18] [8] Along the same lines, Saint John Henry Newman took as his motto the phrase Cor ad cor loquitur, since, beyond all our thoughts and ideas, the Lord saves us by speaking to our hearts from his Sacred Heart. This realization led him, the distinguished intellectual, to recognize that his deepest encounter with himself and with the Lord came not from his reading or reflection, but from his prayerful dialogue, heart to heart, with Christ, alive and present. It was in the Eucharist that Newman encountered the living heart of Jesus, capable of setting us free, giving meaning to each moment of our lives, and bestowing true peace: “O most Sacred, most loving Heart of Jesus, Thou art concealed in the Holy Eucharist, and Thou beatest for us still… I worship Thee then with all my best love and awe, with my fervent affection, with my most subdued, most resolved will. O my God, when Thou dost condescend to suffer me to receive Thee, to eat and drink Thee, and Thou for a while takest up Thy abode within me, O make my heart beat with Thy Heart. Purify it of all that is earthly, all that is proud and sensual, all that is hard and cruel, of all perversity, of all disorder, of all deadness. So fill it with Thee, that neither the events of the day nor the circumstances of the time may have power to ruffle it, but that in Thy love and Thy fear it may have peace”. [19] 聖博納文圖爾告訴我們，最終我們不應該祈求光明，而應該祈求「狂熱的火焰」。他教導說：「信仰存在於智力中，以激發情感的方式。從這個意義上說，例如，基督為我們而死的知識並不僅僅是知識，而必然成為情感，成為愛。」同樣，聖約翰·亨利·紐曼以「心對心交談」作為他的座右銘，因為在我們所有的思想和觀念之上，主通過從他的聖心對我們的心靈說話來拯救我們。這一認識使他這位卓越的知識分子意識到，他與自己和主的最深刻相遇並不是來自他的閱讀或反思，而是來自他與基督之間的祈禱對話，心對心，活生生地存在。正是在聖體聖事中，紐曼遇見了耶穌的活心，這心能夠使我們自由，賦予我們生活中每一刻的意義，並賜予真正的平安：「哦，最神聖、最慈愛的耶穌之心，祢隱藏在聖體聖事中，祢仍然為我們跳動……因此，我以我所有最好的愛與敬畏，懷著我熱切的情感，和我最克制、最堅定的意志來崇拜祢。」 哦，我的上帝，當祢降臨使我能夠接納祢，吃喝祢，並且祢在我心中暫時居住時，哦，願我的心與祢的心同跳。潔淨我的心，去除一切世俗的、驕傲的和感性的，去除一切堅硬和殘酷的，去除一切邪惡、混亂和死寂。願祢充滿我的心，使得日常的事件和時代的環境無法擾亂它，而在祢的愛和敬畏中，能夠獲得平安。[19]
Before the heart of Jesus, living and present, our mind, enlightened by the Spirit, grows in the understanding of his words and our will is moved to put them into practice. This could easily remain on the level of a kind of self-reliant moralism. Hearing and tasting the Lord, and paying him due honour, however, is a matter of the heart. Only the heart is capable of setting our other powers and passions, and our entire person, in a stance of reverence and loving obedience before the Lord. 在耶穌活著且當前的心前，我們的心智在聖靈的啟發下，對他的話語增進理解，我們的意志也被激勵去實踐它們。這很容易僅停留在一種自我依賴的道德主義層面。然而，聆聽和品嚐主，並給予他應有的尊榮，卻是心靈的事。只有心靈能夠使我們的其他能力和激情，以及整個人，對主保持敬畏和愛的服從的姿態。
It is only by starting from the heart that our communities will succeed in uniting and reconciling differing minds and wills, so that the Spirit can guide us in unity as brothers and sisters. 只有從心開始，我們的社區才能成功地團結和調和不同的思想和意志，使得聖靈能夠引導我們作為兄弟姐妹團結在一起。
Taking the heart seriously, then, has consequences for society as a whole. The Second Vatican Council teaches that, “every one of us needs a change of heart; we must set our gaze on the whole world and look to those tasks we can all perform together in order to bring about the betterment of our race”. [20] For “the imbalances affecting the world today are in fact a symptom of a deeper imbalance rooted in the human heart”. [21] In pondering the tragedies afflicting our world, the Council urges us to return to the heart. It explains that human beings “by their interior life, transcend the entire material universe; they experience this deep interiority when they enter into their own heart, where God, who probes the heart, awaits them, and where they decide their own destiny in the sight of God”. [22] 認真對待心靈，對整個社會有著深遠的影響。第二屆梵蒂岡大公會議教導我們，「我們每個人都需要心靈的轉變；我們必須將目光投向整個世界，並關注那些我們可以共同完成的任務，以促進我們人類的進步」。因為「當今世界所面臨的不平衡，實際上是根植於人心的更深層不平衡的症狀」。在思考困擾我們世界的悲劇時，大公會議敦促我們回歸心靈。它解釋說，人類「通過他們的內在生活，超越整個物質宇宙；當他們進入自己的心靈時，體驗到這種深刻的內在性，神在那裡探查心靈，等待他們，在神的面前決定他們自己的命運」。
This in no way implies an undue reliance on our own abilities. Let us never forget that our hearts are not self-sufficient, but frail and wounded. They possess an ontological dignity, yet at the same time must seek an ever more dignified life. [23] The Second Vatican Council points out that “the ferment of the Gospel has aroused and continues to arouse in human hearts an unquenchable thirst for human dignity”. [24] Yet to live in accordance with this dignity, it is not enough to know the Gospel or to carry out mechanically its demands. We need the help of God’s love. Let us turn, then, to the heart of Christ, that core of his being, which is a blazing furnace of divine and human love and the most sublime fulfilment to which humanity can aspire. There, in that heart, we truly come at last to know ourselves and we learn how to love. 這並不意味著對我們自身能力的過度依賴。讓我們永遠不要忘記，我們的心靈並非自給自足，而是脆弱和受傷的。它們擁有本體上的尊嚴，但同時必須追求更有尊嚴的生活。第二屆梵蒂岡大公會議指出：“福音的發酵在人的心中喚起並持續喚起對人類尊嚴的無法熄滅的渴望。”然而，為了按照這種尊嚴生活，僅僅知道福音或機械地執行其要求是不夠的。我們需要上帝之愛的幫助。因此，讓我們轉向基督的心，那是他存在的核心，是神聖與人類之愛的炙熱熔爐，也是人類所能渴望的最崇高的實現。在那裡，在那顆心中，我們終於真正認識自己，並學會如何去愛。
In the end, that Sacred Heart is the unifying principle of all reality, since “Christ is the heart of the world, and the paschal mystery of his death and resurrection is the centre of history, which, because of him, is a history of salvation”. [25] All creatures “are moving forward with us and through us towards a common point of arrival, which is God, in that transcendent fullness where the risen Christ embraces and illumines all things”. [26] In the presence of the heart of Christ, I once more ask the Lord to have mercy on this suffering world in which he chose to dwell as one of us. May he pour out the treasures of his light and love, so that our world, which presses forward despite wars, socio-economic disparities and uses of technology that threaten our humanity, may regain the most important and necessary thing of all: its heart. 最後，那神聖的心是所有現實的統一原則，因為「基督是世界的心，而他死亡和復活的逾越神秘是歷史的中心，因為他，這是一段救贖的歷史」。所有的生物「都在與我們一起，通過我們向著一個共同的到達點前進，那就是上帝，在那超越的圓滿中，復活的基督擁抱並照亮一切」。在基督的心前，我再次向主祈求，願他憐憫這個他選擇作為我們之一的受苦世界。願他傾注他光明和愛的寶藏，使我們的世界，儘管面對戰爭、社會經濟差異和威脅我們人性的科技使用，仍能重新獲得最重要和必要的東西：它的心。
Christ showed the depth of his love for us not by lengthy explanations but by concrete actions. By examining his interactions with others, we can come to realize how he treats each one of us, even though at times this may be difficult to see. Let us now turn to the place where our faith can encounter this truth: the word of God. 基督並不是透過冗長的解釋來表達他對我們的深厚愛意，而是通過具體的行動。通過檢視他與他人的互動，我們可以意識到他是如何對待我們每一個人的，儘管有時這可能難以察覺。現在讓我們轉向我們的信仰可以遇見這一真理的地方：上帝的話語。
The Gospel tells us that Jesus “came to his own” (cf. Jn 1:11). Those words refer to us, for the Lord does not treat us as strangers but as a possession that he watches over and cherishes. He treats us truly as “his own”. This does not mean that we are his slaves, something that he himself denies: “I do not call you servants” (Jn 15:15). Rather, it refers to the sense of mutual belonging typical of friends. Jesus came to meet us, bridging all distances; he became as close to us as the simplest, everyday realities of our lives. Indeed, he has another name, “Emmanuel”, which means “God with us”, God as part of our lives, God as living in our midst. The Son of God became incarnate and “emptied himself, taking the form of a slave” (Phil 2:7). 福音告訴我們，耶穌「來到自己的地方」（參見約翰福音 1:11）。這句話指的是我們，因為主不把我們當作陌生人，而是視為他所看顧和珍惜的產業。他真正地把我們當作「自己的」。這並不意味著我們是他的奴隸，這是他自己所否認的：「我不再稱你們為僕人」（約翰福音 15:15）。相反，這指的是朋友之間典型的相互歸屬感。耶穌來到我們中間，彌合所有距離；他變得與我們的生活中最簡單、最日常的現實一樣親近。事實上，他還有另一個名字，「以馬內利」，意即「神與我們同在」，神成為我們生活的一部分，神活在我們中間。神的兒子道成肉身，「虛己，取了奴僕的形狀」（腓立比書 2:7）。
This becomes clear when we see Jesus at work. He seeks people out, approaches them, ever open to an encounter with them. We see it when he stops to converse with the Samaritan woman at the well where she went to draw water (cf. Jn 4:5-7). We see it when, in the darkness of night, he meets Nicodemus, who feared to be seen in his presence (cf. Jn 3:1-2). We marvel when he allows his feet to be washed by a prostitute (cf. Lk7:36-50L k 7: 36-50 ), when he says to the woman caught in adultery, “Neither do I condemn you” (Jn 8:11), or again when he chides the disciples for their indifference and quietly asks the blind man on the roadside, “What do you want me to do for you?” (Mk 10:51). Christ shows that God is closeness, compassion and tender love. 這在我們看到耶穌的工作時變得清晰可見。他尋找人，接近他們，始終對與他們的相遇保持開放。我們在他停下來與在井邊打水的撒瑪利亞婦人交談時看到了這一點（參見約翰福音 4:5-7）。我們在黑夜中看到他與尼哥底母會面，尼哥底母因害怕被人看見而來（參見約翰福音 3:1-2）。當他讓一位妓女為他洗腳時，我們感到驚訝（參見 Lk7:36-50L k 7: 36-50 ），當他對被抓到通姦的婦人說：“我也不定你的罪”（約翰福音 8:11），或者當他責備門徒的冷漠，靜靜地問路邊的盲人：“你要我為你做什麼？”（馬可福音 10:51）時，基督顯示出上帝的親近、同情和溫柔的愛。
Whenever Jesus healed someone, he preferred to do it, not from a distance but in close proximity: “He stretched out his hand and touched him” ( Mt 8:3). “He touched her hand” ( Mt 8:15). “He touched their eyes” ( Mt 9:29). Once he even stopped to cure a deaf man with his own saliva (cf. Mk 7:33), as a mother would do, so that people would not think of him as removed from their lives. “The Lord knows the fine science of the caress. In his compassion, God does not love us with words; he comes forth to meet us and, by his closeness, he shows us the depth of his tender love”. [27] 每當耶穌醫治某人時，他更喜歡近距離地進行，而不是遠遠地觀望：“他伸出手來觸摸他”（馬太福音 8:3）。“他觸摸了她的手”（馬太福音 8:15）。“他觸摸了他們的眼睛”（馬太福音 9:29）。有一次，他甚至停下來用自己的唾液治療一位聾人（參見馬可福音 7:33），就像母親一樣，讓人們不會認為他與他們的生活脫節。“主知道撫觸的精妙科學。在他的憐憫中，上帝不是用言語來愛我們；他走出來迎接我們，並通過他的親近，向我們展示他溫柔愛的深度”。
If we find it hard to trust others because we have been hurt by lies, injuries and disappointments, the Lord whispers in our ear: “Take heart, son!” (Mt 9:2), “Take heart, daughter!” (Mt 9:22). He encourages us to overcome our fear and to realize that, with him at our side, we have nothing to lose. To Peter, in his fright, “Jesus immediately reached out his hand and caught 如果我們因為受到謊言、傷害和失望而難以信任他人，主在我們耳邊輕聲說：“放心，兒子！”（馬太福音 9:2），“放心，女兒！”（馬太福音 9:22）。他鼓勵我們克服恐懼，並意識到有他在我們身邊，我們沒有什麼好失去的。對於彼得，在他的驚恐中，“耶穌立刻伸出手來，抓住他”。
That same Jesus is now waiting for you to give him the chance to bring light to your life, to raise you up and to fill you with his strength. Before his death, he assured his disciples, “I will not leave you orphaned; I am coming to you. In a little while the world will no longer see me, but you will see me” (Jn 14:18-19). Jesus always finds a way to be present in your life, so that you can encounter him. 那位耶穌現在正等待著你給他機會，將光明帶入你的生活，提升你並充滿他的力量。在他去世之前，他向門徒保證：「我不會讓你們成為孤兒；我來到你們這裡。再過不久，世人不再看見我，但你們卻看見我」（約翰福音 14:18-19）。耶穌總是找到方法在你的生活中出現，讓你能夠遇見他。
JESUS' GAZE 耶穌的目光
The Gospel tells us that a rich man came up to Jesus, full of idealism yet lacking in the strength needed to change his life. Jesus then “looked at him” (Mk 10:21). Can you imagine that moment, that encounter between his eyes and those of Jesus? If Jesus calls you and summons you for a mission, he first looks at you, plumbs the depths of your heart and, knowing everything about you, fixes his gaze upon you. So it was when, “as he walked by the Sea of Galilee, he saw two brothers… and as he went from there, he saw two other brothers” (Mt 4:18, 21). 福音告訴我們，一位富人來到耶穌面前，充滿理想主義卻缺乏改變自己生活所需的力量。耶穌隨後“看著他”（馬可福音 10:21）。你能想像那一刻，他的眼睛與耶穌的眼睛之間的相遇嗎？如果耶穌呼喚你，召喚你去執行一項使命，他首先會看著你，深入你的心靈，了解你的一切，然後將目光固定在你身上。正如當他“走過加利利海時，看見兩個兄弟……然後從那裡走去，又看見另外兩個兄弟”（馬太福音 4:18, 21）。
Many a page of the Gospel illustrates how attentive Jesus was to individuals and above all to their problems and needs. We are told that, “when he saw the crowds, he had compassion for them, because they were harassed and helpless” (Mt 9:36). Whenever we feel that everyone ignores us, that no one cares what becomes of us, that we are of no importance to anyone, he remains concerned for us. To Nathanael, standing apart and busy about his own affairs, he could say, “I saw you under the fig tree before Philip called you” (Jn 1:48). 許多福音的頁面都顯示了耶穌對個人，尤其是對他們的問題和需求的關注。我們被告知，“當他看到人群時，就對他們感到憐憫，因為他們困擾無助”（馬太福音 9:36）。每當我們感到每個人都忽視我們，沒有人關心我們的命運，覺得自己對任何人都不重要時，他仍然關心我們。對於站在一旁忙於自己事務的拿但業，他可以說：“在腓力叫你之前，我在無花果樹下看見你了”（約翰福音 1:48）。
Precisely out of concern for us, Jesus knows every one of our good intentions and small acts of charity. The Gospel tells us that once he “saw a poor widow put in two small copper coins” in the Temple treasury (Lk 21:2) and immediately brought it to the attention of his disciples. Jesus thus appreciates the good that he sees in us. When the centurion approached him with complete confidence, “Jesus listened to him and was amazed” (Mt 8:10). How reassuring it is to know that, even if others are not aware of our good intentions or actions, Jesus sees them and regards them highly. 出於對我們的關心，耶穌知道我們每一個善良的意圖和小小的慈善行為。福音告訴我們，當他“看到一位貧窮的寡婦在聖殿的庫房裡投進兩個小銅錢”（路加福音 21:2）時，立即引起了他的門徒的注意。因此，耶穌欣賞他在我們身上所看到的善良。當百夫長充滿信心地接近他時，“耶穌聽了他，並感到驚訝”（馬太福音 8:10）。知道即使其他人未必察覺到我們的善意或行為，耶穌也能看到並高度重視它們，這是多麼令人安心的事。
In his humanity, Jesus learned this from Mary, his mother. Our Lady carefully pondered the things she had experienced; she “treasured them… in her heart” (Lk 2:19, 51) and, with Saint Joseph, she taught Jesus from his earliest years to be attentive in this same way. 在他的人性中，耶穌從他的母親瑪利亞那裡學到了這一點。我們的聖母仔細思考她所經歷的事情；她“把這些事存在心中”（路加福音 2:19, 51），並且與聖約瑟一起，從耶穌的早年開始教導他以同樣的方式保持專注。
Although the Scriptures preserve Jesus’ words, ever alive and timely, there are moments when he speaks to us inwardly, calls us and leads us to a better place. That better place is his heart. There he invites us to find fresh strength and peace: “Come to me, all who are weary and are carrying heavy burdens, and I will give you rest” (Mt 11:28). In this sense, he could say to his disciples, “Abide in me” (Jn 15:4). 雖然聖經保存了耶穌的話語，永遠活潑且適時，但有時他會在內心對我們說話，呼喚我們並引領我們到一個更好的地方。那個更好的地方就是他的心。在那裡，他邀請我們找到新的力量與平安：“凡勞苦擔重擔的人，可以到我這裡來，我就使你們得安息”（馬太福音 11:28）。從這個意義上說，他可以對他的門徒說：“你們要常在我裡面”（約翰福音 15:4）。
Jesus’ words show that his holiness did not exclude deep emotions. On various occasions, he demonstrated a love that was both passionate and compassionate. He could be deeply moved and grieved, even to the point of shedding tears. It is clear that Jesus was not indifferent to the daily cares and concerns of people, such as their weariness or hunger: “I have compassion for this crowd… they have nothing to eat… they will faint on the way, and some of them have come from a great distance” (Mk 8:2-3). 耶穌的話顯示出他的聖潔並不排斥深刻的情感。在各種場合，他展現出既熱情又富有同情心的愛。他可以被深深感動和悲傷，甚至流下眼淚。顯然，耶穌對人們日常的憂慮和關心並不漠不關心，例如他們的疲憊或飢餓：“我對這群人有憐憫……他們沒有東西吃……他們在路上會暈倒，有些人是從很遠的地方來的”（馬可福音 8:2-3）。
The Gospel makes no secret of Jesus’ love for Jerusalem: “As he came near and saw the city, he wept over it” (Lk 19:41). He then voiced the deepest desire of his heart: “If you had only recognized on this day the things that make for peace” ( LkL k 19:42). The evangelists, while at times showing him in his power and glory, also portray his profound emotions in the face of death and the grief felt by his friends. Before recounting how Jesus, standing before the tomb of Lazarus, “began to weep” (Jn 11:35), the Gospel observes that, “Jesus loved Martha and her sister and Lazarus” (Jn 11:5) and that, seeing Mary and those who were with her weeping, “he was greatly disturbed in spirit and deeply moved” (Jn 11:33). The Gospel account leaves no doubt that his tears were genuine, the sign of inner turmoil. Nor do the Gospels attempt to conceal Jesus’ anguish over his impending violent death at the hands of those whom he had loved so greatly: he “began to be distressed and agitated” (Mk 14:33), even to the point of crying out, “I am deeply grieved, even to death” (Mk 14:34). This inner turmoil finds its most powerful expression in his cry from the cross: “My God, my God, why have you forsaken me?” (Mk 15:34). 福音書毫不掩飾耶穌對耶路撒冷的愛：“當他接近並看見這城時，就為它哭泣”（路加福音 19:41）。然後，他表達了心中最深的渴望：“如果你在這一天能認識使你平安的事”（路加福音 19:42）。福音書的作者在某些時候展現他的權能和榮耀，但也描繪了他面對死亡時的深刻情感以及朋友們的悲傷。在講述耶穌站在拉撒路的墳墓前“開始哭泣”（約翰福音 11:35）之前，福音書提到“耶穌愛瑪大和她的姐妹以及拉撒路”（約翰福音 11:5），並且看到瑪麗亞和與她同在的人哭泣時，“他心裡非常不安，深受感動”（約翰福音 11:33）。福音的敘述毫無疑問地表明他的眼淚是真實的，內心的動盪的標誌。福音書也沒有試圖隱藏耶穌對即將面臨的暴力死亡的痛苦，這死亡是來自他如此深愛的人：他“開始感到困擾和不安”（馬可福音 14:33），甚至到達呼喊的地步：“我心裡非常憂傷，甚至到了死亡的地步”（馬可福音 14:34）。 這種內心的動盪在他從十字架上的呼喊中達到了最強烈的表達：“我的神，我的神，為什麼離棄我？”（馬可福音 15:34）。
At first glance, all this may smack of pious sentimentalism. Yet it is supremely serious and of decisive importance, and finds its most sublime expression in Christ crucified. The cross is Jesus’ most eloquent word of love. A word that is not shallow, sentimental or merely edifying. It is love, sheer love. That is why Saint Paul, struggling to find the right words to describe his relationship with Christ, could speak of “the Son of God, who loved me and gave himself for me” (Gal 2:20). This was Paul’s deepest conviction: the knowledge that he was loved. Christ’s self-offering on the cross became the driving force in Paul’s life, yet it only made sense to him because he knew that something even greater lay behind it: the fact that “he loved me”. At a time when many were seeking salvation, prosperity or security elsewhere, Paul, moved by the Spirit, was able to see farther and to marvel at the greatest and most essential thing of all: “Christ loved me”. 乍看之下，這一切可能讓人感到虔誠的感傷。然而，這是極其嚴肅且至關重要的，並在被釘十字架的基督中找到了最崇高的表達。十字架是耶穌最有力的愛的言辭。這不是淺薄、感傷或僅僅是教化的言辭。這是愛，純粹的愛。這就是為什麼聖保羅在努力尋找合適的詞語來描述他與基督的關係時，能夠說出「神的兒子，愛我並為我獻上自己」（加拉太書 2:20）。這是保羅最深的信念：他被愛的知識。基督在十字架上的自我奉獻成為保羅生命中的推動力，但這對他來說只有在他知道背後有更偉大的事實時才有意義：那就是「他愛我」。在許多人在其他地方尋求救贖、繁榮或安全的時候，保羅在聖靈的感動下，能夠看得更遠，並驚嘆於所有事物中最偉大和最根本的事情：「基督愛我」。
Now, after considering Christ and seeing how his actions and words grant us insight into his 現在，在考慮基督並看到他的行為和言語如何使我們洞察他的時候
heart, let us turn to the Church’s reflection on the holy mystery of the Lord’s Sacred Heart. 心靈，讓我們轉向教會對主聖心神聖奧秘的反思。
第三章
這是那顆愛得如此深切的心
Devotion to the heart of Christ is not the veneration of a single organ apart from the Person of Jesus. What we contemplate and adore is the whole Jesus Christ, the Son of God made man, represented by an image that accentuates his heart. That heart of flesh is seen as the privileged sign of the inmost being of the incarnate Son and his love, both divine and human. More than any other part of his body, the heart of Jesus is “the natural sign and symbol of his boundless love”.[28][8] 對基督心的奉獻並不是對一個單獨器官的崇敬，而是對耶穌這個人整體的敬仰與崇拜。我們所沉思和崇拜的是整個耶穌基督，這位成為人類的上帝之子，透過一個強調他心臟的形象來表現。這顆肉身的心被視為化身之子的內在本質及其神聖與人性的愛的特權象徵。與他身體的任何其他部分相比，耶穌的心是「他無限愛的自然標誌和象徵」。
WORSHIPING CHRIST 崇拜基督
It is essential to realize that our relationship to the Person of Jesus Christ is one of friendship and adoration, drawn by the love represented under the image of his heart. We venerate that image, yet our worship is directed solely to the living Christ, in his divinity and his plenary humanity, so that we may be embraced by his human and divine love. 我們必須意識到，我們與耶穌基督這位人物的關係是一種友誼和崇敬，這種關係是由他心中的愛所吸引。我們尊崇這個形象，但我們的崇拜僅僅指向活著的基督，無論是在他的神性還是他完全的人性中，讓我們能夠被他的人的愛和神的愛所擁抱。
Whatever the image employed, it is clear that the living heart of Christ - not its representation - is the object of our worship, for it is part of his holy risen body, which is inseparable from the Son of God who assumed that body forever. We worship it because it is “the heart of the Person of the Word, to whom it is inseparably united”.[29][9] Nor do we worship it for its own sake, but because with this heart the incarnate Son is alive, loves us and receives our love in return. Any act of love or worship of his heart is thus “really and truly given to Christ himself”,[30][0] since it spontaneously refers back to him and is “a symbol and a tender image of the infinite love of Jesus Christ”.[31][1] 無論使用何種形象，顯然基督的活生生的心臟——而非其表徵——是我們崇拜的對象，因為它是他聖潔復活的身體的一部分，這身體與永遠承擔該身體的神之子是不可分割的。我們崇拜它，因為它是“與道成肉身的那位不可分割聯合的人的心”。我們崇拜它並非為了它自身，而是因為藉著這顆心，化身的聖子活著，愛著我們並回報我們的愛。對他的心的任何愛或崇拜行為因此“真正而真實地歸於基督本人”，因為它自發地指向他，並且是“耶穌基督無限之愛的象徵和溫柔的形象”。
For this reason, it should never be imagined that this devotion may distract or separate us from Jesus and his love. In a natural and direct way, it points us to him and to him alone, who calls us to a precious friendship marked by dialogue, affection, trust and adoration. The Christ we see depicted with a pierced and burning heart is the same Christ who, for love of us, was born in Bethlehem, passed through Galilee healing the sick, embracing sinners and showing mercy. The same Christ who loved us to the very end, opening wide his arms on the cross, who then rose from the dead and now lives among us in glory. 因此，絕不可想像這種奉獻會使我們分心或與耶穌及他的愛分離。它以自然和直接的方式指引我們走向他，只有他，呼喚我們建立一種以對話、情感、信任和崇拜為特徵的珍貴友誼。我們所見的那位心被刺穿且燃燒的基督，就是那位因為愛我們而誕生於伯利恆、在加利利醫治病人、擁抱罪人並顯示憐憫的基督。那位愛我們至死、在十字架上張開雙臂的基督，隨後從死裡復活，現在在榮耀中與我們同在。
VENERATING HIS IMAGE 崇敬他的形象
While the image of Christ and his heart is not in itself an object of worship, neither is it simply one among many other possible images. It was not devised at a desk or designed by an artist; it is 基督及其心臟的形象本身並不是崇拜的對象，也不僅僅是眾多可能形象中的一個。它不是在書桌上構思出來的，也不是由藝術家設計的；它是
“不是虛構的符號，而是真實的符號，代表著中心，救贖之源，為全人類流淌。”
Universal human experience has made the image of the heart something unique. Indeed, throughout history and in different parts of the world, it has become a symbol of personal intimacy, affection, emotional attachment and capacity for love. Transcending all scientific explanations, a hand placed on the heart of a friend expresses special affection: when two persons fall in love and draw close to one another, their hearts beat faster; when we are abandoned or deceived by someone we love, our hearts sink. So too, when we want to say something deeply personal, we often say that we are speaking “from the heart”. The language of poetry reflects the power of these experiences. In the course of history, the heart has taken on unique symbolic value that is more than merely conventional. 普遍的人類經驗使心臟的形象變得獨特。事實上，歷史上和世界各地，心臟已成為個人親密、情感依附和愛的能力的象徵。超越所有科學解釋，手放在朋友的心臟上表達了特殊的情感：當兩個人相愛並彼此靠近時，他們的心跳加速；當我們被所愛的人拋棄或欺騙時，我們的心沉重。因此，當我們想要表達一些深刻的個人感受時，我們常常說我們是在“發自內心”地說話。詩歌的語言反映了這些經驗的力量。在歷史的過程中，心臟承載了獨特的象徵價值，這超越了單純的傳統。
It is understandable, then, that the Church has chosen the image of the heart to represent the human and divine love of Jesus Christ and the inmost core of his Person. Yet, while the depiction of a heart afire may be an eloquent symbol of the burning love of Jesus Christ, it is important that this heart not be represented apart from him. In this way, his summons to a personal relationship of encounter and dialogue will become all the more meaningful.[33][3] The venerable image portraying Christ holding out his loving heart also shows him looking directly at us, inviting us to encounter, dialogue and trust; it shows his strong hands capable of supporting us and his lips that speak personally to each of us. 因此，教會選擇心臟的形象來代表耶穌基督的人性與神性之愛以及他個人最深處的核心，這是可以理解的。然而，雖然燃燒的心臟形象可能是耶穌基督燃燒之愛的雄辯象徵，但重要的是這顆心臟不應該與他分開來表現。這樣，他對個人關係的召喚與對話將變得更加有意義。這幅尊貴的形象描繪了基督伸出他充滿愛的心臟，同時也顯示他直視著我們，邀請我們相遇、對話和信任；它展現了他強壯的手能夠支持我們，以及他對每一個人親自說話的嘴唇。
The heart, too, has the advantage of being immediately recognizable as the profound unifying centre of the body, an expression of the totality of the person, unlike other individual organs. As a part that stands for the whole, we could easily misinterpret it, were we to contemplate it apart from the Lord himself. The image of the heart should lead us to contemplate Christ in all the beauty and richness of his humanity and divinity. 心臟同樣具有立即可辨識的優勢，作為身體深刻的統一中心，表達了個體的整體性，與其他個別器官不同。作為代表整體的部分，如果我們將其與主本身分開思考，可能會輕易誤解它。心臟的形象應引導我們思考基督在其人性和神性所有的美麗與豐富。
Whatever particular aesthetic qualities we may ascribe to various portrayals of Christ’s heart when we pray before them, it is not the case that “something is sought from them or that blind trust is put in images as once was done by the Gentiles”. Rather, “through these images that we kiss, and before which we kneel and uncover our heads, we are adoring Christ”.[34][4] 無論我們在祈禱時對基督心臟的各種描繪賦予何種特定的美學特質，並不是說「我們從中尋求某些東西，或像外邦人曾經那樣對圖像抱有盲目的信任」。相反，「通過這些我們親吻的圖像，並在其面前跪下和脫帽，我們是在崇拜基督」。
Certain of these representations may indeed strike us as tasteless and not particularly conducive to affection or prayer. Yet this is of little importance, since they are only invitations to prayer, and, to cite an Eastern proverb, we should not limit our gaze to the finger that points us to the moon. Whereas the Eucharist is a real presence to be worshiped, sacred images, albeit blessed, point beyond themselves, inviting us to lift up our hearts and to unite them to the heart of the living Christ. The image we venerate thus serves as a summons to make room for an encounter with Christ, and to worship him in whatever way we wish to picture him. Standing before the image, we stand before Christ, and in his presence, "love pauses, contemplates mystery, and 某些這些表現確實可能讓我們感到無趣，並不特別有助於情感或祈禱。然而，這並不重要，因為它們只是祈禱的邀請，引用一句東方諺語，我們不應該只盯著指向月亮的手指。聖體聖事是真實的存在，值得我們崇拜，而神聖的形象，雖然被祝福，卻指向超越自身的事物，邀請我們提升心靈，並將其與活著的基督的心靈聯合。我們所尊崇的形象因此成為與基督相遇的召喚，並以我們希望描繪他的任何方式來崇拜他。站在形象面前，我們便站在基督面前，在他的臨在中，「愛暫停，沉思奧秘，並」
At the same time, we must never forget that the image of the heart speaks to us of the flesh and of earthly realities. In this way, it points us to the God who wished to become one of us, a part of our history, and a companion on our earthly journey. A more abstract or stylized form of devotion would not necessarily be more faithful to the Gospel, for in this eloquent and tangible sign we see how God willed to reveal himself and to draw close to us. 同時，我們必須永遠記住，心靈的形象告訴我們肉體和世俗現實。這樣，它指向那位希望成為我們一部分的上帝，成為我們歷史的一部分，並在我們的世俗旅程中陪伴我們。更抽象或風格化的奉獻形式不一定更忠於福音，因為在這個雄辯而具體的標誌中，我們看到了上帝如何希望向我們顯現並親近我們。
一種可觸摸的愛
On the other hand, love and the human heart do not always go together, since hatred, indifference and selfishness can also reign in our hearts. Yet we cannot attain our fulfilment as human beings unless we open our hearts to others; only through love do we become fully ourselves. The deepest part of us, created for love, will fulfil God’s plan only if we learn to love. And the heart is the symbol of that love. 另一方面，愛與人心並不總是相伴而行，因為仇恨、冷漠和自私也可能在我們的心中佔據一席之地。然而，除非我們向他人敞開心扉，否則我們無法實現作為人類的圓滿；只有通過愛，我們才能完全成為自己。我們內心最深處為愛而創造，只有當我們學會去愛時，才能實現上帝的計劃。而心就是那份愛的象徵。
The eternal Son of God, in his utter transcendence, chose to love each of us with a human heart. His human emotions became the sacrament of that infinite and endless love. His heart, then, is not merely a symbol for some disembodied spiritual truth. In gazing upon the Lord’s heart, we contemplate a physical reality, his human flesh, which enables him to possess genuine human emotions and feelings, like ourselves, albeit fully transformed by his divine love. Our devotion must ascend to the infinite love of the Person of the Son of God, yet we need to keep in mind that his divine love is inseparable from his human love. The image of his heart of flesh helps us to do precisely this. 永恆的神之子，在他完全的超越中，選擇以人類的心去愛我們每一個人。他的人類情感成為那無限而永恆的愛的聖事。因此，他的心不僅僅是某種無形靈性真理的象徵。在凝視主的心時，我們沉思的是一種物質的現實，他的人肉身，使他能夠擁有真正的人類情感和感受，像我們一樣，雖然完全被他的神聖之愛所轉化。我們的奉獻必須升華到神之子的無限愛中，但我們需要記住，他的神聖之愛與他的人類之愛是不可分割的。他的肉心形象幫助我們正是做到這一點。
Since the heart continues to be seen in the popular mind as the affective centre of each human being, it remains the best means of signifying the divine love of Christ, united forever and inseparably to his wholly human love. Pius XII observed that the Gospel, in referring to the love of Christ’s heart, speaks “not only of divine charity but also human affection”. Indeed, “the heart of Jesus Christ, hypostatically united to the divine Person of the Word, beyond doubt throbbed with love and every other tender affection”.[36][6] 由於心臟在大眾心目中仍被視為每個人情感的中心，它仍然是表達基督神聖之愛的最佳方式，這種愛永遠與他完全的人性之愛結合在一起。庇護十二世觀察到，福音在提到基督心中的愛時，說的是「不僅是神聖的慈愛，還有人類的情感」。的確，「耶穌基督的心，與道成肉身的神聖位格合而為一，毫無疑問地充滿了愛與其他所有柔情的情感」。
The Fathers of the Church, opposing those who denied or downplayed the true humanity of Christ, insisted on the concrete and tangible reality of the Lord’s human affections. Saint Basil emphasized that the Lord’s incarnation was not something fanciful, and that “the Lord possessed our natural affections”.[37][7] Saint John Chrysostom pointed to an example: “Had he not possessed our nature, he would not have experienced sadness from time to time”.[38][8] Saint Ambrose stated that “in taking a soul, he took on the passions of the soul”.[39][9] For Saint Augustine, our human affections, which Christ assumed, are now open to the life of grace: “The Lord Jesus assumed these affections of our human weakness, as he did the flesh of our human weakness, not out of necessity, but consciously and freely… lest any who feel grief and sorrow 教父們反對那些否認或淡化基督真正人性的觀點，堅持主的人類情感是具體而真實的。聖巴西爾強調，主的化身並非虛構，而是“主擁有我們的自然情感”。聖約翰·金口舉了一個例子：“如果他不擁有我們的本性，他就不會時不時地感受到悲傷。”聖安布羅斯指出：“在接受靈魂時，他承擔了靈魂的激情。”對於聖奧古斯丁來說，基督所承擔的人類情感，如今向恩典的生命敞開：“主耶穌承擔了我們人類脆弱的情感，就像他承擔了我們人類脆弱的肉體，這不是出於必要，而是有意識和自由地……以免任何感受到悲傷和痛苦的人。”
Here, we can benefit from the thoughts of a theologian who maintains that, “due to the influence of Greek thought, theology long relegated the body and feelings to the world of the prehuman or sub-human or potentially inhuman; yet what theology did not resolve in theory, spirituality resolved in practice. This, together with popular piety, preserved the relationship with the corporal, psychological and historical reality of Jesus. The Stations of the Cross, devotion to Christ’s wounds, his Precious Blood and his Sacred Heart, and a variety of Eucharist devotions… all bridged the gaps in theology by nourishing our hearts and imagination, our tender love for Christ, our hope and memory, our desires and feelings. Reason and logic took other directions”.[42][2] 在這裡，我們可以受益於一位神學家的思想，他認為：“由於希臘思想的影響，神學長期將身體和感情 relegated 到前人類、次人類或潛在非人類的世界；然而，神學在理論上未能解決的問題，靈性在實踐中解決了。這與民間虔誠相結合，保留了與耶穌的肉體、心理和歷史現實的關係。十字架之路、對基督傷痕的奉獻、他寶貴的血和他神聖的心，以及各種聖體奉獻……都通過滋養我們的心靈和想像力、我們對基督的柔情愛、我們的希望和記憶、我們的渴望和感受，彌補了神學的空白。理性和邏輯走向了其他方向。”
三重愛情
Nor do we remain only on the level of the Lord’s human feelings, beautiful and moving as they are. In contemplating Christ’s heart we also see how, in his fine and noble sentiments, his kindness and gentleness and his signs of genuine human affection, the deeper truth of his infinite divine love is revealed. In the words of Benedict XVI, “from the infinite horizon of his love, God wished to enter into the limits of human history and the human condition. He took on a body and a heart. Thus, we can contemplate and encounter the infinite in the finite, the invisible and ineffable mystery in the human heart of Jesus the Nazarene”.[43][3] 我們也不僅停留在主的人性情感層面，儘管這些情感美麗而感人。在思考基督的心時，我們也看到，在他那高尚而優雅的情感中，他的善良與溫柔，以及他真摯人類情感的表現，無限的神聖愛的更深真理得以顯現。正如本篤十六世所言：「從他愛的無限視野中，上帝希望進入人類歷史和人類境況的界限。他承擔了身體和心靈。因此，我們可以在有限中思考和遇見無限，在耶穌拿撒勒的人心中體驗那不可見且無法言喻的奧秘。」
The image of the Lord’s heart speaks to us in fact of a threefold love. First, we contemplate his infinite divine love. Then our thoughts turn to the spiritual dimension of his humanity, in which the heart is “the symbol of that most ardent love which, infused into his soul, enriches his human will”. Finally, “it is a symbol also of his sensible love”.[44][4] 主的心的形象實際上向我們傳達了三重的愛。首先，我們沉思於他無限的神聖之愛。然後，我們的思緒轉向他人性的靈性維度，在這裡，心是“那最熱烈的愛的象徵，這愛注入他的靈魂，豐富了他的人類意志”。最後，“它也是他感性之愛的象徵”。
These three loves are not separate, parallel or disconnected, but together act and find expression in a constant and vital unity. For “by faith, through which we believe that the human and divine nature were united in the Person of Christ, we can see the closest bonds between the tender love of the physical heart of Jesus and the twofold spiritual love, namely human and divine”.[45][5] 這三種愛並不是分開的、平行的或不相連的，而是共同作用並在一個持續而重要的統一中找到表達。因為「藉著信心，我們相信人性和神性在基督的位格中結合，我們可以看到耶穌肉體心靈的柔情愛與雙重靈性之愛，即人類的愛與神的愛之間最緊密的聯繫」。
Entering into the heart of Christ, we feel loved by a human heart filled with affections and emotions like our own. Jesus’ human will freely choose to love us, and that spiritual love is flooded with grace and charity. When we plunge into the depths of his heart, we find ourselves overwhelmed by the immense glory of his infinite love as the eternal Son, which we can no longer separate from his human love. It is precisely in his human love, and not apart from it, that we 進入基督的心中，我們感受到一顆充滿情感和情緒的人類心靈對我們的愛。耶穌的人性意志自由地選擇愛我們，而這種精神之愛充滿了恩典和慈悲。當我們深入他的心靈深處時，我們被他作為永恆之子的無限愛的巨大榮耀所淹沒，這種愛與他的人類之愛無法分割。正是在他的人類之愛中，而不是脫離它，我們
Many Jansenists found this difficult to comprehend, for they looked askance on all that was human, affective and corporeal, and so viewed this devotion as distancing us from pure worship of the Most High God. Pius XII described as “false mysticism”[79][9] the elitist attitude of those groups that saw God as so sublime, separate and distant that they regarded affective expressions of popular piety as dangerous and in need of ecclesiastical oversight. 許多耶恩士派信徒發現這很難理解，因為他們對所有人性、情感和肉體的事物持懷疑態度，因此將這種虔誠視為使我們遠離對至高無上的神的純粹崇拜。庇護十二世將那些將神視為如此崇高、獨立和遙遠的精英主義團體的態度描述為「虛假的神秘主義」，他們認為民間虔誠的情感表達是危險的，需要教會的監督。
It could be argued that today, in place of Jansenism, we find ourselves before a powerful wave of secularization that seeks to build a world free of God. In our societies, we are also seeing a proliferation of varied forms of religiosity that have nothing to do with a personal relationship with the God of love, but are new manifestations of a disembodied spirituality. I must warn that within the Church too, a baneful Jansenist dualism has re-emerged in new forms. This has gained renewed strength in recent decades, but it is a recrudescence of that Gnosticism which proved so great a spiritual threat in the early centuries of Christianity because it refused to acknowledge the reality of “the salvation of the flesh”. For this reason, I turn my gaze to the heart of Christ and I invite all of us to renew our devotion to it. I hope this will also appeal to today’s sensitivities and thus help us to confront the dualisms, old and new, to which this devotion offers an effective response. 可以說，今天取代了耶恩主義的是一股強大的世俗化浪潮，試圖建立一個沒有上帝的世界。在我們的社會中，我們也看到各種形式的宗教性不斷增長，這些形式與對愛的上帝的個人關係毫無關聯，而是無形靈性的新表現。我必須警告，在教會內部，一種有害的耶恩主義二元論以新形式重新出現。這在近幾十年中重新獲得了力量，但它是早期基督教幾個世紀以來對“肉體的救贖”現實拒絕承認的那種諾斯替主義的復發。因此，我將目光轉向基督的心，並邀請我們所有人重新奉獻於此。我希望這也能引起當今的敏感性，從而幫助我們面對這種奉獻所提供的有效回應的舊有和新有的二元論。
I would add that the heart of Christ also frees us from another kind of dualism found in communities and pastors excessively caught up in external activities, structural reforms that have little to do with the Gospel, obsessive reorganization plans, worldly projects, secular ways of thinking and mandatory programmes. The result is often a Christianity stripped of the tender consolations of faith, the joy of serving others, the fervour of personal commitment to mission, the beauty of knowing Christ and the profound gratitude born of the friendship he offers and the ultimate meaning he gives to our lives. This too is the expression of an illusory and disembodied otherworldliness. 我還想補充的是，基督的心靈也使我們擺脫另一種二元論，這種二元論存在於那些過度沉迷於外部活動、與福音關係不大的結構改革、強迫性的重組計劃、世俗項目、世俗思維方式和強制性計劃的社區和牧者中。其結果往往是基督教失去了信仰的溫柔安慰、服務他人的喜悅、對使命的個人承諾的熱情、認識基督的美好，以及因他所提供的友誼和他賦予我們生命的最終意義而產生的深刻感激。這同樣是虛幻且無實體的超脫表現。
Once we succumb to these attitudes, so widespread in our day, we tend to lose all desire to be cured of them. This leads me to propose to the whole Church renewed reflection on the love of Christ represented in his Sacred Heart. For there we find the whole Gospel, a synthesis of the truths of our faith, all that we adore and seek in faith, all that responds to our deepest needs. 一旦我們屈從於這些在當今社會中普遍存在的態度，我們往往會失去對治癒它們的渴望。這使我提議整個教會重新反思基督在其聖心中所代表的愛。因為在那裡我們找到了整個福音，信仰真理的綜合，所有我們在信仰中所崇拜和追求的，所有回應我們最深切需求的。
As we contemplate the heart of Christ, the incarnate synthesis of the Gospel, we can, following the example of Saint Therese of the Child Jesus, “place heartfelt trust not in ourselves but in the infinite mercy of a God who loves us unconditionally and has already given us everything in the 當我們思考基督的心，這位福音的化身綜合體時，我們可以效法小德蘭聖女的榜樣，“將真心的信任放在不在我們自己身上，而是在那位無條件愛我們並已經將一切賜予我們的上帝的無限慈悲上。”
In the following chapters, we will emphasize two essential aspects that contemporary devotion to the Sacred Heart needs to combine, so that it can continue to nourish us and bring us closer to the Gospel: personal spiritual experience and communal missionary commitment. 在接下來的章節中，我們將強調當代對聖心的奉獻需要結合的兩個基本方面，以便它能繼續滋養我們並使我們更接近福音：個人的靈性經驗和共同的宣教承諾。
CHAPTER FOUR 第四章
A LOVE THAT GIVES ITSELF AS DRINK 一種將自己化作飲品的愛
Let us now return to the Scriptures, the inspired texts where, above all, we encounter God’s revelation. There, and in the Church’s living Tradition, we hear what the Lord has wished to tell us in the course of history. By reading several texts from the Old and the New Testaments, we will gain insight into the word of God that has guided the great spiritual pilgrimage of his people down the ages. 讓我們現在回到聖經，這些受啟發的文本，在那裡，我們最重要地遇見了上帝的啟示。在那裡，以及在教會的活生生的傳統中，我們聽到主在歷史過程中希望告訴我們的話。通過閱讀舊約和新約中的幾段文本，我們將深入了解引導他子民在歷史長河中進行偉大靈性朝聖的上帝之言。
渴望愛的神
The Bible shows that the people that journeyed through the desert and yearned for freedom received the promise of an abundance of life-giving water: “With joy you will draw water from the wells of salvation” (Is 12:3). The messianic prophecies gradually coalesced around the imagery of purifying water: “I will sprinkle clean water upon you, and you shall be clean… a new spirit I will put within you” (Ezek 36:25-26). This water would bestow on God’s people the fullness of life, like a fountain flowing from the Temple and bringing a wealth of life and salvation in its wake. “I saw on the bank of the river a great many trees on the one side and on the other… and wherever that river goes, every living creature will live… and when that river enters the sea, its waters will become fresh; everything will live where the river goes” (Ezek 47:7-9). 聖經顯示，穿越沙漠並渴望自由的人們得到了生命之水的豐富應許：“你們必歡喜地從救恩的泉源打水”（以賽亞書 12:3）。彌賽亞的預言逐漸圍繞著潔淨水的意象凝聚：“我必將清水灑在你們身上，你們就必潔淨……我必將新靈放在你們裡面”（以西結書 36:25-26）。這水將賜予神的百姓生命的豐滿，猶如從聖殿流出的泉源，帶來生命和救恩的富饒。“我在河邊看見一邊和另一邊有許多樹……那河流到哪裡，凡活著的生物都必在那裡生活……當那河進入海中，水就變為甜水；那河流到的地方，凡活物都必存活”（以西結書 47:7-9）。
The Jewish festival of Booths ( Sukkot), which recalls the forty-year sojourn of Israel in the desert, gradually adopted the symbolism of water as a central element. It included a rite of offering water each morning, which became most solemn on the final day of the festival, when a great procession took place towards the Temple, the altar was circled seven times and the water was offered to God amid loud cries of joy. [83] 猶太人的住棚節（Sukkot）紀念以色列人在沙漠中漂泊的四十年，逐漸將水的象徵主義作為中心元素。這個節日包括每天早晨獻水的儀式，到了節日的最後一天，這個儀式變得最為莊嚴，當時會有一場盛大的遊行前往聖殿，祭壇被繞行七次，水在歡呼聲中獻給上帝。
The dawn of the messianic era was described as a fountain springing up for the people: “I will pour out a spirit of compassion and supplication on the house of David and the inhabitants of Jerusalem, and they shall look on him whom they have pierced… On that day, a fountain shall be 彌賽亞時代的曙光被形容為為人民湧現的泉源：“我將在大衛的家和耶路撒冷的居民身上澆灌憐憫和懇求的靈，他們要仰望那被刺透的…在那一天，將有一個泉源出現
opened for the house of David and the inhabitants of Jerusalem, to cleanse them from sin and impurity” (Zech 12:10; 13:1). 為大衛的家和耶路撒冷的居民打開，潔淨他們的罪和污穢”（撒迦利亞書 12:10; 13:1）。
One who is pierced, a flowing fountain, the outpouring of a spirit of compassion and supplication: the first Christians inevitably considered these promises fulfilled in the pierced side of Christ, the wellspring of new life. In the Gospel of John, we contemplate that fulfilment. From Jesus’ wounded side, the water of the Spirit poured forth: “One of the soldiers pierced his side with a spear, and at once blood and water flowed out” (Jn 19:34). The evangelist then recalls the prophecy that had spoken of a fountain opened in Jerusalem and the pierced one (Jn 19:37; cf. Zech 12:10). The open fountain is the wounded side of Christ. 被刺者，流動的泉源，慈悲與懇求之靈的傾注：第一批基督徒不可避免地認為這些應許在基督的刺傷一側得到了實現，這是新生命的源泉。在約翰福音中，我們沉思這一實現。從耶穌受傷的一側，聖靈的水湧出：“有一個兵丁用槍刺他的肋旁，隨即流出血和水來”（約 19:34）。福音書的作者隨後提到曾預言在耶路撒冷開泉和被刺者的預言（約 19:37；參見 撒迦利亞書 12:10）。這泉源就是基督受傷的一側。
Earlier, John’s Gospel had spoken of this event, when on “the last day of the festival” (Jn 7:37), Jesus cried out to the people celebrating the great procession: “Let anyone who is thirsty come to me and drink… out of his heart shall flow rivers of living water” (Jn 7:37-38). For this to be accomplished, however, it was necessary for Jesus’ “hour” to come, for he “was not yet glorified” (Jn 7:39). That fulfilment was to come on the cross, in the blood and water that flowed from the Lord’s side. 早些時候，約翰的福音提到了這一事件，當“節期的最後一天”（約翰福音 7:37），耶穌對慶祝盛大遊行的人們大聲呼喊：“渴了的，可以到我這裡來喝……從他心裡要流出活水的江河”（約翰福音 7:37-38）。然而，為了實現這一點，耶穌的“時候”必須來臨，因為他“尚未被榮耀”（約翰福音 7:39）。這一實現將在十字架上來臨，從主的肋旁流出的血和水。
The Book of Revelation takes up the prophecies of the pierced one and the fountain: “every eye will see him, even those who pierced him” (Rev 1:7); “Let everyone who is thirsty come; let anyone who wishes take the water of life as a gift” (Rev 22:17). 啟示錄提到被刺者和泉源的預言：“看哪，他來了，眾目要看見他，就是那些刺他的人”（啟示錄 1:7）；“聖靈和新婦都說：‘來！’渴了的，讓他來；願意的，讓他白白取生命的水”（啟示錄 22:17）。
The pierced side of Jesus is the source of the love that God had shown for his people in countless ways. Let us now recall some of his words: 耶穌被刺的側面是上帝以無數方式向他的人民顯示愛的源泉。讓我們現在回想起他的一些話：
「因為山可能會離去，丘陵也會被移除，但我的堅定愛將不會離開你，我的和平約也不會被移除。」（以賽亞書 54:10）
“I have loved you with an everlasting love; therefore I have continued my faithfulness to you” (Jer 31:3)31: 3). “我以永恆的愛愛著你；因此我對你的信實不變。”（耶 31:3)31: 3) ）。
The prophet Hosea goes so far as to speak of the heart of God, who “led them with cords of 先知何西阿甚至提到上帝的心，祂“用繩索引導他們”
human kindness, with bands of love” (Hos 11:4). When that love was spurned, the Lord could say, "My heart is stirred within me; my compassion grows warm and tender (Hos 11:8). God’s merciful love always triumphs (cf. Hos 11:9), and it was to find its most sublime expression in Christ, his definitive Word of love. 人類的善良，伴隨著愛的羈絆”（何西阿書 11:4）。當這份愛被拒絕時，主可以說：“我的心在我裡面翻騰；我的憐憫變得溫暖而柔和”（何西阿書 11:8）。上帝的慈悲之愛總是獲勝（參見 何西阿書 11:9），而它在基督裡找到了最崇高的表達，基督是他愛的終極話語。
The pierced heart of Christ embodies all God’s declarations of love present in the Scriptures. That love is no mere matter of words; rather, the open side of his Son is a source of life for those whom he loves, the fount that quenches the thirst of his people. As Saint John Paul II pointed out, “the essential elements of devotion [to the Sacred Heart] belong in a permanent fashion to the spirituality of the Church throughout her history; for since the beginning, the Church has looked to the heart of Christ pierced on the Cross”. [84] 基督被刺的心象徵著聖經中所有上帝的愛的宣告。這份愛不僅僅是言語的表達；相反，他兒子的開放之側是他所愛之人的生命源泉，是能夠解渴他子民的泉源。正如聖約翰保羅二世所指出的，「對聖心的奉獻的基本要素在教會歷史中以永久的方式屬於教會的靈性；因為自始至終，教會一直仰望被釘在十字架上的基督之心」。
ECHOES OF THE WORD IN HISTORY 歷史中的言語回響
Let us consider some of the ways that, in the history of the Christian faith, these prophecies were understood to have been fulfilled. Various Fathers of the Church, especially those in Asia Minor, spoke of the wounded side of Jesus as the source of the water of the Holy Spirit: the word, its grace and the sacraments that communicate it. The courage of the martyrs is born of “the heavenly fount of living waters flowing from the side of Christ” [85] or, in the version of Rufinus, “the heavenly and eternal streams that flow from the heart of Christ”. 886] We believers, reborn in the Spirit, emerge from the cleft in the rock; “we have come forth from the heart of Christ”. [87] His wounded side, understood as his heart, filled with the Holy Spirit, comes to us as a flood of living water. “The fount of the Spirit is entirely in Christ”. [88] Yet the Spirit whom we have received does not distance us from the risen Lord, but fills us with his presence, for by drinking of the Spirit we drink of the same Christ. In the words of Saint Ambrose: “Drink of Christ, for he is the rock that pours forth a flood of water. Drink of Christ, for he is the source of life. Drink of Christ, for he is the river whose streams gladden the city of God. Drink of Christ, for he is our peace. Drink of Christ, for from his side flows living water”. [89] 讓我們考慮在基督信仰的歷史中，這些預言被理解為如何實現的幾種方式。各位教父，特別是小亞細亞的教父，談到耶穌受傷的側面作為聖靈之水的源泉：這個詞、它的恩典和傳達它的聖事。殉道者的勇氣源於「從基督的側面流出的天上活水的泉源」[85]，或在魯芬努斯的版本中，「從基督的心中流出的天上和永恆的溪流」[886]。我們這些在聖靈中重生的信徒，從岩石的裂縫中出來；「我們已經從基督的心中出來」[87]。他的受傷側面，被理解為他的心，充滿了聖靈，像活水的洪流來到我們面前。「聖靈的泉源完全在基督裡」[88]。然而，我們所接受的聖靈並不使我們與復活的主疏遠，而是充滿了他的臨在，因為喝下聖靈就是喝下同一位基督。聖安布羅斯的話說：「喝基督的水，因為他是那傾瀉活水的磐石。喝基督的水，因為他是生命的源泉。」 基督的飲料，因為他是使神的城歡喜的河流。基督的飲料，因為他是我們的平安。基督的飲料，因為從他的側面流出活水。[89]
Saint Augustine opened the way to devotion to the Sacred Heart as the locus of our personal encounter with the Lord. For Augustine, Christ’s wounded side is not only the source of grace and the sacraments, but also the symbol of our intimate union with Christ, the setting of an encounter of love. There we find the source of the most precious wisdom of all, which is knowledge of him. In effect, Augustine writes that John, the beloved disciple, reclining on Jesus’ bosom at the Last Supper, drew near to the secret place of wisdom. [90] Here we have no merely intellectual contemplation of an abstract theological truth. As Saint Jerome explains, a person capable of contemplation “does not delight in the beauty of that stream of water, but drinks of the living water flowing from the side of the Lord”. [91] 聖奧古斯丁為對聖心的奉獻開啟了道路，這是我們與主個人相遇的場所。對奧古斯丁而言，基督的傷側不僅是恩典和聖事的源泉，也是我們與基督親密聯合的象徵，是愛的相遇之地。在那裡，我們找到所有最珍貴智慧的源泉，即對他的認識。實際上，奧古斯丁寫道，摯愛的門徒約翰在最後的晚餐中靠在耶穌的胸膛上，接近了智慧的秘密之地。[90] 在這裡，我們並不是僅僅對抽象神學真理進行智力上的沉思。正如聖耶柔米所解釋的，能夠沉思的人「不會因那股水流的美麗而喜悅，而是飲用從主的側面流出的活水」。[91]
Saint Bernard takes up the symbolism of the pierced side of the Lord and understands it explicitly as a revelation and outpouring of all of the love of his heart. Through that wound, Christ 聖伯納德提到主被刺的側面象徵，並明確理解為他心中所有愛的啟示和流露。藉著那道傷口，基督
opens his heart to us and enables us to appropriate the boundless mystery of his love and mercy: “I take from the bowels of the Lord what is lacking to me, for his bowels overflow with mercy through the holes through which they stream. Those who crucified him pierced his hands and feet, they pierced his side with a lance. And through those holes I can taste wild honey and oil from the rocks of flint, that is, I can taste and see that the Lord is good… A lance passed through his soul even to the region of his heart. No longer is he unable to take pity on my weakness. The wounds inflicted on his body have disclosed to us the secrets of his heart; they enable us to contemplate the great mystery of his compassion”. [92] 向我們敞開心扉，使我們能夠領悟他無限的愛與憐憫之奧秘：“我從主的內心中取出我所缺乏的，因為他的內心透過流出的孔洞充滿了憐憫。那些釘他十字架的人刺穿了他的手和腳，他們用矛刺穿了他的側面。透過那些孔洞，我能品嚐到野蜜和燧石中的油，也就是說，我能品嚐並看到主是美好的……一支矛刺入了他的靈魂，甚至深入他的心靈。如今他不再無法憐憫我的軟弱。他身上所受的傷口向我們揭示了他心中的秘密；它們使我們能夠沉思他慈悲的偉大奧秘。”
This theme reappears especially in William of Saint-Thierry, who invites us to enter into the heart of Jesus, who feeds us from his own breast. [93] This is not surprising if we recall that for William, “the art of arts is the art of love… Love is awakened by the Creator of nature, and is a power of the soul that leads it, as if by its natural gravity, to its proper place and end”. [94] That proper place, where love reigns in fullness, is the heart of Christ: “Lord, where do you lead those whom you embrace and clasp to your heart? Your heart, Jesus, is the sweet manna of your divinity that you hold within the golden jar of your soul (cf. Heb 9:4), and that surpasses all knowledge. Happy those who, having plunged into those depths, have been hidden by you in the recess of your heart”. [95] 這個主題在聖提耶的威廉身上再次出現，他邀請我們進入耶穌的心中，耶穌從自己的懷中滋養我們。[93] 如果我們回想威廉所說的，“藝術之中之藝術是愛的藝術……愛是由自然的創造者喚醒的，是靈魂的一種力量，像自然的重力一樣引導靈魂到達其適當的地方和目的。”[94] 那個適當的地方，愛在其中完全統治，就是基督的心：“主啊，您將那些被您擁抱和緊緊相擁的人引向何處？您的心，耶穌，是您神性的甜蜜嗎哪，您將其藏於您靈魂的金罐中（參見希伯來書 9:4），超越所有的知識。那些已經潛入這些深淵，並被您隱藏在您心靈深處的人是有福的。”[95]
Saint Bonaventure unites these two spiritual currents. He presents the heart of Christ as the source of the sacraments and of grace, and urges that our contemplation of that heart become a relationship between friends, a personal encounter of love. 聖博納文圖將這兩種靈修潮流結合在一起。他將基督的心臟呈現為聖事和恩典的源泉，並敦促我們對那顆心的默想成為朋友之間的關係，一次個人的愛的相遇。
Bonaventure makes us appreciate first the beauty of the grace and the sacraments flowing from the fountain of life that is the wounded side of the Lord. “In order that from the side of Christ sleeping on the cross, the Church might be formed and the Scripture fulfilled that says: ‘They shall look upon him whom they pierced’, one of the soldiers struck him with a lance and opened his side. This was permitted by divine Providence so that, in the blood and water flowing from that wound, the price of our salvation might flow from the hidden wellspring of his heart, enabling the Church’s sacraments to confer the life of grace and thus to be, for those who live in Christ, like a cup filled from the living fount springing up to life eternal”. [96] 博納文圖拉讓我們首先欣賞從主受傷的側面流出的生命之泉所帶來的恩典和聖事之美。「為了使基督在十字架上沉睡的側面能夠形成教會，並使經文得以應驗，說：『他們要看那被刺的』，其中一名士兵用矛刺了他，打開了他的側面。這是神聖的天意所允許的，讓從那傷口流出的血和水，能夠從他心中隱藏的泉源流出，成為我們救贖的代價，使教會的聖事能夠賦予恩典的生命，因此對於那些在基督裡生活的人來說，就像是一杯從永恆生命的活泉中注滿的水」。
Bonaventure then asks us to take another step, in order that our access to grace not be seen as a kind of magic or neo-platonic emanation, but rather as a direct relationship with Christ, a dwelling in his heart, so that whoever drinks from that source becomes a friend of Christ, a loving heart. “Rise up, then, O soul who are a friend of Christ, and be the dove that nests in the cleft in the rock; be the sparrow that finds a home and constantly watches over it; be the turtledove that hides the offspring of its chaste love in that most holy cleft”. [97] 博納文圖爾接著要求我們邁出另一個步驟，以便我們對恩典的接觸不被視為一種魔法或新柏拉圖主義的流出，而是作為與基督的直接關係，住在他的心中，讓任何從那源頭飲水的人都成為基督的朋友，擁有一顆充滿愛的心。“那麼，起來吧，哦，基督的朋友靈魂，成為在岩石裂縫中築巢的鴿子；成為找到家並不斷守護它的麻雀；成為在那最神聖的裂縫中隱藏其純潔愛的後代的斑鳩。”
Gradually, the wounded side of Christ, as the abode of his love and the wellspring of the life of grace, began to be associated with his heart, especially in monastic life. We know that in the course of history, devotion to the heart of Christ was not always expressed in the same way, and that its modern developments, related to a variety of spiritual experiences, cannot be directly derived from the mediaeval forms, much less the biblical forms in which we glimpse the seeds of that devotion. This notwithstanding, the Church today rejects nothing of the good that the Holy Spirit has bestowed on us down the centuries, for she knows that it will always be possible to discern a clearer and deeper meaning in certain aspects of that devotion, and to gain new insights over the course of time. 逐漸地，基督受傷的一側，作為他愛的居所和恩典生命的源泉，開始與他的心臟聯繫在一起，特別是在修道生活中。我們知道，在歷史的過程中，對基督心臟的奉獻並不總是以相同的方式表達，而其現代發展與各種靈性經驗有關，無法直接源自中世紀的形式，更不用說我們在其中窺見那種奉獻種子的聖經形式。儘管如此，教會今天並不拒絕聖靈在幾個世紀以來賜予我們的任何善良，因為她知道在某些奉獻的方面，始終有可能辨識出更清晰和更深刻的意義，並隨著時間的推移獲得新的洞見。
A number of holy women, in recounting their experiences of encounter with Christ, have spoken of resting in the heart of the Lord as the source of life and interior peace. This was the case with Saints Lutgarde and Mechtilde of Hackeborn, Saint Angela of Foligno and Dame Julian of Norwich, to mention only a few. Saint Gertrude of Helfta, a Cistercian nun, tells of a time in prayer when she reclined her head on the heart of Christ and heard its beating. In a dialogue with Saint John the Evangelist, she asked him why he had not described in his Gospel what he experienced when he did the same. Gertrude concludes that “the sweet sound of those heartbeats has been reserved for modern times, so that, hearing them, our aging and lukewarm world may be renewed in the love of God”. [98] Might we think that this is indeed a message for our own times, a summons to realize how our world has indeed “grown old”, and needs to perceive anew the message of Christ’s love? Saint Gertrude and Saint Mechtilde have been considered among “the most intimate confidants of the Sacred Heart”. [99] 許多聖女在回顧她們與基督相遇的經歷時，提到在主的心中安息是生命和內心平靜的源泉。這一點在聖盧特嘉德和哈克博恩的聖梅克提爾德、聖安吉拉·福利尼奧和諾里奇的朱利安夫人等人身上得到了體現。希爾夫塔的聖格爾特魯德，一位西多會修女，講述了她在祈禱時將頭靠在基督的心上，聽到了心跳的故事。在與聖約翰福音作者的對話中，她問他為什麼在他的福音中沒有描述他在做同樣事情時的經歷。格爾特魯德總結道：“那些心跳的甜美聲音是為現代保留的，讓我們的衰老和冷淡的世界能夠在聽到它們時重新獲得對上帝的愛。”我們是否可以認為這確實是對我們當代的訊息，召喚我們意識到我們的世界確實已經“變老”，需要重新感知基督之愛的訊息？聖格爾特魯德和聖梅克提爾德被認為是“聖心最親密的知己”之一。
The Carthusians, encouraged above all by Ludolph of Saxony, found in devotion to the Sacred Heart a means of growth in affection and closeness to Christ. All who enter through the wound of his heart are inflamed with love. Saint Catherine of Siena wrote that the Lord’s sufferings are impossible for us to comprehend, but the open heart of Christ enables us to have a lively personal encounter with his boundless love. “I wished to reveal to you the secret of my heart, allowing you to see it open, so that you can understand that I have loved you so much more than I could have proved to you by the suffering that I once endured”. 100] 卡爾圖西修道士在薩克森的盧多夫的鼓勵下，發現對聖心的奉獻是增進對基督的愛與親近的一種方式。所有通過他心中的傷口進入的人都被愛所燃燒。聖卡塔琳娜·西耶那曾寫道，主的苦難是我們無法理解的，但基督敞開的心使我們能夠與他無限的愛進行生動的個人相遇。“我希望向你揭示我心中的秘密，讓你看到它的開放，這樣你就能理解我對你的愛遠超過我曾經忍受的苦難所能證明的。”
Devotion to the heart of Christ slowly passed beyond the walls of the monasteries to enrich the spirituality of saintly teachers, preachers and founders of religious congregations, who then spread it to the farthest reaches of the earth. [101] 對基督心靈的奉獻逐漸超越了修道院的牆壁，豐富了聖教師、講道者和宗教團體創始人的靈性，然後他們將其傳播到地球的最遙遠角落。
Particularly significant was the initiative taken by Saint John Eudes, who, “after preaching with his confrères a fervent mission in Rennes, convinced the bishop of that diocese to approve the celebration of the feast of the Adorable Heart of our Lord Jesus Christ. This was the first time that such a feast was officially authorized in the Church. Following this, between the years 1670 and 1671, the bishops of Coutances, Evreux, Bayeux, Lisieux and Rouen authorized the celebration of the feast for their respective dioceses”. [102] 特別重要的是聖約翰·尤德斯所採取的倡議，他在與同伴們在雷恩進行熱情的傳教後，說服該教區的主教批准慶祝我們主耶穌基督可愛心臟的節日。這是教會首次正式授權舉行此節日。隨後，在 1670 年至 1671 年間，庫唐斯、埃夫勒、巴約、利雪和魯昂的主教們也授權在各自的教區慶祝此節日。
In modern times, mention should be made of the important contribution of Saint Francis de Sales. Francis frequently contemplated Christ’s open heart, which invites us to dwell therein, in a personal relationship of love that sheds light on the mysteries of his life. In his writings, the saintly Doctor of the Church opposes a rigorous morality and a legalistic piety by presenting the heart of Jesus as a summons to complete trust in the mysterious working of his grace. We see this expressed in his letter to Saint Jane Francis de Chantal: “I am certain that we will remain no longer in ourselves… but dwell forever in the Lord’s wounded side, for apart from him not only can we do nothing, but even if we were able, we would lack the desire to do anything”. [103] 在現代，應提及聖法蘭西斯·德·薩雷的重要貢獻。法蘭西斯經常沉思基督的敞開之心，這心邀請我們在其中居住，與他建立個人愛的關係，並照亮他生命中的奧秘。在他的著作中，這位聖潔的教會博士通過將耶穌的心呈現為對他神秘恩典工作的完全信任的召喚，反對嚴格的道德和法律主義的虔誠。我們在他寫給聖珍·法蘭西斯·德·尚塔爾的信中看到了這一點：“我確信我們將不再停留在自己身上……而是永遠居住在主的傷側，因為除了他，我們不僅無法做任何事情，即使我們能夠，也會缺乏做任何事情的渴望。”
For Francis de Sales, true devotion had nothing to do with superstition or perfunctory piety, since it entails a personal relationship in which each of us feels uniquely and individually known and loved by Christ. “This most adorable and lovable heart of our Master, burning with the love which he professes to us, [is] a heart on which all our names are written… Surely it is a source of profound consolation to know that we are loved so deeply by our Lord, who constantly carries us in his heart”. [104] With the image of our names written on the heart of Christ, Saint Francis sought to express the extent to which Christ’s love for each of us is not something abstract and generic, but utterly personal, enabling each believer to feel known and respected for who he or she is. “How lovely is this heaven, in which the Lord is its sun and his breast a fountain of love from which the blessed drink to their heart’s content! Each of us can look therein and see our name carved in letters of love, which true love alone can read and true love has written. Dear God! And what too, beloved daughter, of our loved ones? Surely they will be there too; for even if our hearts have no love, they nonetheless possess a desire for love and the beginnings of love”. [105] 對於法蘭西斯·德·薩爾，真正的虔誠與迷信或敷衍的虔誠無關，因為它涉及一種個人關係，在這種關係中，我們每個人都感受到基督對我們的獨特和個別的認識與愛。“我們的主那最可愛和可親的心，燃燒著他對我們所表達的愛，[是]一顆寫著我們所有名字的心……知道我們被主如此深切地愛著，無疑是一種深刻的安慰，因為他不斷地將我們放在他的心中。”[104] 以我們的名字刻在基督的心上，聖法蘭西斯試圖表達基督對我們每個人的愛並不是抽象和一般的，而是完全個人的，使每位信徒都能感受到被認識和尊重，因為他或她的本來面目。“這天堂是多麼可愛，主是它的太陽，他的胸膛是愛的泉源，讓有福者隨心所欲地飲用！我們每個人都可以在其中看到我們的名字用愛的字母刻寫，只有真正的愛能讀懂，真正的愛也寫下了。親愛的上帝！那麼，親愛的女兒，我們所愛之人又如何呢？ 他們肯定也會在那裡；即使我們的心中沒有愛，他們仍然擁有對愛的渴望和愛的萌芽。[105]
Francis saw this experience of Christ’s love as essential to the spiritual life, indeed one of the great truths of faith: “Yes, my beloved daughter, he thinks of you and not only, but even the smallest hair of your head: this is an article of faith and in no way must it be doubted”. [106] It follows that the believer becomes capable of complete abandonment in the heart of Christ, in which he or she finds repose, comfort and strength: “Oh God! What happiness to be thus embraced and to recline in the bosom of the Saviour. Remain thus, beloved daughter, and like another little one, Saint John, while others are tasting different kinds of food at the table of the Lord, lay your head, your soul and your spirit, in a gesture of utter trust, on the loving bosom of this dear Lord”. [107] “I hope that you are resting in the cleft of the turtledove and in the pierced side of our beloved Saviour… How good is this Lord, my beloved daughter! How loving is his Heart! Let us remain here, in this holy abode”. [108] 方濟各將基督之愛的這種經歷視為靈性生活的根本，確實是信仰的偉大真理之一：“是的，我親愛的女兒，他在想著你，不僅如此，甚至你頭上的每一根細髮：這是一項信仰的條款，絕不應懷疑。”因此，信徒能夠在基督的心中完全放棄，在那裡他或她找到安息、安慰和力量：“哦，神啊！被如此擁抱並依偎在救主的懷抱中是多麼幸福。就這樣停留吧，親愛的女兒，像另一個小孩聖約翰一樣，當其他人在主的桌上品嚐不同的食物時，將你的頭、你的靈魂和你的精神，懷著完全信任的姿態，放在這位親愛的主的慈愛懷抱中。” “我希望你在鴿子的裂縫和我們親愛的救主的刺傷側面中安息……這位主是多麼美好，我親愛的女兒！他的心是多麼慈愛！讓我們留在這裡，在這個神聖的居所。”
At the same time, faithful to his teaching on the sanctification of ordinary life, Francis proposes that this experience take place in the midst of the activities, tasks and obligations of our daily existence. “You asked me how souls that are attracted in prayer to this holy simplicity, to this perfect abandonment in God, should conduct themselves in all their actions? I would reply that, 同時，忠於他對日常生活聖化的教導，方濟各提議這種經驗應該在我們日常生活的活動、任務和義務中進行。“你問我，對於那些在祈禱中被這種神聖的簡單性、對上帝的完全放棄所吸引的靈魂，應該如何在所有行動中表現自己？我會回答說，
not only in prayer, but also in the conduct of everyday life they should advance always in the spirit of simplicity, abandoning and completely surrendering their soul, their actions and their accomplishments to God’s will. And to do so with a love marked by perfect and absolute trust, abandoning themselves to grace and to the care of the eternal love that divine Providence feels for them”. [109] 不僅在祈禱中，在日常生活的行為中，他們應該始終以簡單的精神前進，放棄並完全將自己的靈魂、行為和成就交託給上帝的意志。並且以一種標誌著完美和絕對信任的愛來這樣做，將自己交給恩典和神聖天意對他們的永恆之愛的關懷。
For this reason, when looking for a symbol to convey his vision of spiritual life, Francis de Sales concluded: “I have thought, dear Mother, if you agree, that we should take as our emblem a single heart pierced by two arrows, the whole enclosed in a crown of thorns”. [110] 因此，當尋找一個象徵來傳達他對靈性生活的願景時，法蘭西斯·德·薩爾斯總結道：“親愛的母親，我想，如果您同意，我們應該以一顆被兩支箭刺穿的單一心臟作為我們的徽章，整個被荊棘冠圍繞。”
A NEW DECLARATION OF LOVE 一份新的愛的宣言
Under the salutary influence of this Salesian spirituality, the events of Paray-le-Monial took place at the end of the seventeenth century. Saint Margaret Mary Alacoque reported a remarkable series of apparitions of Christ between the end of December 1673 and June of 1675. Fundamental to these was a declaration of love that stood out in the first apparition. Jesus said: “My divine Heart is so inflamed with love for men, and for you in particular, that, no longer able to contain in itself the flames of its ardent charity, it must pour them out through you and be manifested to them, in order to enrich them with its precious treasures which I now reveal to you”. [111] 在這種薩利西安靈性的有益影響下，帕雷-勒-莫尼亞爾的事件發生在十七世紀末。聖瑪格麗特·瑪麗·阿拉科克報告了 1673 年 12 月底至 1675 年 6 月之間一系列顯著的基督顯現。這些顯現的核心是一個愛的宣言，這在第一次顯現中尤為突出。耶穌說：“我的神聖心靈因對人類，特別是對你們的愛而燃燒，無法再將其熱烈的慈愛之火壓抑在心中，必須通過你們傾瀉出來，向他們顯現，以便用我現在向你們揭示的珍貴寶藏來豐富他們。”
Saint Margaret Mary’s account is powerful and deeply moving: “He revealed to me the wonders of his love and the inexplicable secrets of his Sacred Heart which he had hitherto kept hidden from me, until he opened it to me for the first time, in such a striking and sensible manner that he left me no room for doubt”. [112] In subsequent appearances, that consoling message was reiterated: “He revealed to me the ineffable wonders of his pure love and to what extremes it had led him to love mankind”. [113] 聖瑪格麗特·瑪麗的敘述強而有力，深具感動：“他向我揭示了他愛的奇蹟和他聖心中無法言喻的秘密，這些秘密他之前一直隱藏著，直到他第一次以如此驚人而明顯的方式向我打開，讓我毫無疑問。”[112] 在隨後的顯現中，這個安慰的信息再次被重申：“他向我揭示了他純潔愛的無法言喻的奇蹟，以及這種愛使他達到的極限。”[113]
This powerful realization of the love of Jesus Christ bequeathed to us by Saint Margaret Mary can spur us to greater union with him. We need not feel obliged to accept or appropriate every detail of her spiritual experience, in which, as often happens, God’s intervention combines with human elements related to the individual’s own desires, concerns and interior images. [114] Such experiences must always be interpreted in the light of the Gospel and the rich spiritual tradition of the Church, even as we acknowledge the good they accomplish in many of our brothers and sisters. In this way, we can recognize the gifts of the Holy Spirit present in those experiences of faith and love. More important than any individual detail is the core of the message handed on to us, which can be summed up in the words heard by Saint Margaret Mary: “This is the heart that so loved human beings that it has spared nothing, even to emptying and consuming itself in order to show them its love”. [115] 這位聖瑪格麗特·瑪麗所遺留給我們的耶穌基督之愛的強大體悟，可以激勵我們與他更深的聯合。我們不必感到有義務接受或採納她靈性經驗中的每一個細節，因為，正如常常發生的那樣，神的介入與個人自身的渴望、關切和內心意象相關的人類元素相結合。[114] 這些經驗必須始終在福音和教會豐富的靈性傳統的光照下解釋，即使我們承認它們在我們許多兄弟姐妹中所帶來的善果。這樣，我們可以認識到在那些信仰和愛的經驗中存在的聖靈的恩賜。比起任何個別細節，更重要的是傳遞給我們的訊息的核心，可以用聖瑪格麗特·瑪麗所聽到的話來總結：“這是那顆如此愛人類的心，以至於不惜一切，甚至自我空虛和消耗，以向他們顯示它的愛”。[115]
This apparition, then, invites us to grow in our encounter with Christ, putting our trust completely in his love, until we attain full and definitive union with him. “It is necessary that the 這個顯現邀請我們在與基督的相遇中成長，完全信賴他的愛，直到我們達到與他完全和最終的合一。「有必要的是」
divine heart of Jesus in some way replace our own; that he alone live and work in us and for us; that his will… work absolutely and without any resistance on our part; and finally that its affections, thoughts and desires take the place of our own, especially his love, so that he is loved in himself and for our sakes. And so, this lovable heart being our all in all, we can say with Saint Paul that we no longer live our own lives, but it is he who lives within us”. [116] 耶穌的神聖心以某種方式取代我們自己的心；讓他獨自在我們裡面生活和工作，為我們而活；讓他的意志……在我們這一方完全無阻地運作；最後，讓他的情感、思想和願望取代我們自己的，特別是他的愛，使他在自己和為了我們的緣故而被愛。因此，這可愛的心成為我們的一切，我們可以與聖保羅一起說，我們不再過自己的生活，而是他在我們裡面生活。
In the first message that Saint Margaret Mary received, this invitation was expressed in vivid, fervent and loving terms. “He asked for my heart, which I asked him to take, which he did and then placed myself in his own adorable heart, from which he made me see mine like a little atom consumed in the fiery furnace of his own”. [117] 在聖瑪格麗特·瑪麗收到的第一條信息中，這個邀請以生動、熱切和充滿愛的語言表達出來。“他要求我的心，我請求他帶走我的心，他確實這樣做了，然後把我放在他那可愛的心中，從中他讓我看到我的心就像一個在他自己火熱熔爐中被消耗的小原子。”
At another point, we see that the one who gives himself to us is the risen and glorified Christ, full of life and light. If indeed, at different times, he spoke of the suffering that he endured for our sake and of the ingratitude with which it is met, what we see here are not so much his blood and painful wounds, but rather the light and fire of the Lord of life. The wounds of the passion have not disappeared, but are now transfigured. Here we see the paschal mystery in all its splendour: “Once, when the Blessed Sacrament was exposed, Jesus appeared, resplendent in glory, with his five wounds that appeared as so many suns blazing forth from his sacred humanity, but above all from his adorable breast, which seemed a fiery furnace. Opening his robe, he revealed his most loving and lovable heart, which was the living source of those flames. Then it was that I discovered the ineffable wonders of his pure love, with which he loves men to the utmost, yet receives from them only ingratitude and indifference”. [118] 在另一個時刻，我們看到那位將自己奉獻給我們的是復活且榮耀的基督，充滿生命和光明。如果說，他在不同的時候提到過為我們所忍受的痛苦以及所遭遇的忘恩負義，那麼我們在這裡所看到的並不是他的血和痛苦的傷口，而是生命之主的光和火。受難的傷口並沒有消失，而是現在被改變了。在這裡，我們看到逾越的奧秘在其所有的輝煌中：“曾經，當聖體被展現時，耶穌顯現，榮耀四射，五個傷口如同太陽般從他的神聖人性中閃耀而出，尤其是從他可愛的胸膛中，似乎是一個烈焰的熔爐。打開他的袍子，他顯示出他最慈愛且可愛的心，那是那些火焰的活源泉。那時我發現了他純潔愛的無法言喻的奇蹟，他以至高無上的愛來愛人類，卻只從他們那裡得到忘恩和冷漠。”
聖克勞德·德·拉·科隆比耶爾
When Saint Claude de La Colombière learned of the experiences of Saint Margaret Mary, he immediately undertook her defence and began to spread word of the apparitions. Saint Claude played a special role in developing the understanding of devotion to the Sacred Heart and its meaning in the light of the Gospel. 當聖克勞德·德·拉·科隆比耶得知聖瑪格麗特·瑪麗的經歷後，他立即開始為她辯護並開始傳播顯現的消息。聖克勞德在發展對聖心的奉獻理解及其在福音光照下的意義方面扮演了特殊的角色。
Some of the language of Saint Margaret Mary, if poorly understood, might suggest undue trust in our personal sacrifices and offerings. Saint Claude insists that contemplation of the heart of Jesus, when authentic, does not provoke self-complacency or a vain confidence in our own experiences or human efforts, but rather an ineffable abandonment in Christ that fills our life with peace, security and decision. He expressed this absolute confidence most eloquently in a celebrated prayer: 聖瑪格麗特·瑪麗的某些語言，如果理解不當，可能會暗示對我們個人犧牲和奉獻的過度信任。聖克勞德堅持認為，當對耶穌的心靈進行真誠的默想時，不會引發自滿或對我們自身經驗或人類努力的虛妄自信，而是會在基督裡產生一種無法言喻的放棄，讓我們的生活充滿平安、安全和決心。他在一篇著名的祈禱中最生動地表達了這種絕對的信心：
“My God, I am so convinced that you keep watch over those who hope in you, and that we can want for nothing when we look for all in you, that I am resolved in the future to live free from every care and to turn all my anxieties over to you… I shall never lose my hope. I shall keep it to the last moment of my life; and at that moment all the demons in hell will strive to tear it from me… Others 「我的上帝，我深信您會守護那些寄望於您的人，當我們在您身上尋求一切時，我們不會缺乏任何東西，因此我決心在未來過著無憂無慮的生活，將我所有的焦慮交託給您……我永遠不會失去我的希望。我會將它保持到我生命的最後一刻；在那一刻，地獄中的所有惡魔都會努力想要奪走它……其他」
may look for happiness from their wealth or their talents; others may rest on the innocence of their life, or the severity of their penance, or the amount of their alms, or the fervour of their prayers. As for me, Lord, all my confidence is confidence itself. This confidence has never deceived anyone… I am sure, therefore, that I shall be eternally happy, since I firmly hope to be, and because it is from you, O God, that I hope for it”. [119] 人們可能會從他們的財富或才能中尋找幸福；其他人可能依賴他們生活的純真、懲罰的嚴厲、施捨的數量或祈禱的熱忱。至於我，主啊，我所有的信心就是信心本身。這種信心從未欺騙過任何人……因此，我確信我將永遠幸福，因為我堅定地希望如此，並且因為我希望這一切來自你，哦，神。
In a note of January 1677, after mentioning the assurance he felt regarding his mission, Claude continued: “I have come to know that God wanted me to serve him by obtaining the fulfilment of his desires regarding the devotion that he suggested to a person to whom he communicates in confidence, and for whose sake he has desired to make use of my weakness. I have already used it to help several persons”. [120] 在 1677 年 1 月的一則筆記中，克勞德提到他對自己使命的信心後，繼續說道：“我已經知道，上帝希望我通過實現他對一位他以信任方式與之交流的人所建議的奉獻來侍奉他，並且為了這個人的緣故，他希望利用我的軟弱。我已經用這一點來幫助幾個人。”
It should be recognized that the spirituality of Blessed Claude de La Colombière resulted in a fine synthesis of the profound and moving spiritual experience of Saint Margaret Mary and the vivid and concrete form of contemplation found in the Spiritual Exercises of Saint Ignatius Loyola. At the beginning of the third week of the Exercises, Claude reflected: “Two things have moved me in a striking way. First, the attitude of Christ towards those who sought to arrest him. His heart is full of bitter sorrow; every violent passion is unleashed against him and all nature is in turmoil, yet amid all this confusion, all these temptations, his heart remains firmly directed to God. He does not hesitate to take the part that virtue and the highest virtue suggested to him. Second, the attitude of that same heart towards Judas who betrayed him, the apostles who cravenly abandoned him, the priests and the others responsible for the persecution he suffered; none of these things was able to arouse in him the slightest sentiment of hatred or indignation. I present myself anew to this heart free of anger, free of bitterness, filled instead with genuine compassion towards its enemies”. [121] 應該認識到，聖克勞德·德·拉·科隆比耶的靈性，形成了聖瑪格麗特·瑪麗深刻而感人的靈性體驗與聖伊納爵·羅耀拉的靈修操練中生動具體的默觀形式之間的精妙綜合。在靈修操練的第三週開始時，克勞德反思道：「有兩件事深深觸動了我。首先，是基督對那些試圖逮捕他的人的態度。他的心充滿了苦澀的悲傷；所有的暴烈激情都向他發洩，整個自然界都在動盪中，然而在這一切混亂和誘惑之中，他的心依然堅定地指向上帝。他毫不猶豫地選擇了美德和最高美德所建議的立場。其次，是那顆心對於出賣他的猶大、懦弱地拋棄他的使徒、以及對他所遭受迫害負有責任的祭司和其他人的態度；這些事情都無法在他心中激起絲毫的仇恨或憤怒。我再次向這顆自由於憤怒、自由於苦澀、而是充滿對敵人的真誠同情的心呈現自己。」
聖查理·德·福科與聖女小耶穌的特蕾莎
Saint Charles de Foucauld and Saint Therese of the Child Jesus, without intending to, reshaped certain aspects of devotion to the heart of Christ and thus helped us understand it in an even more evangelical spirit. Let us now examine how this devotion found expression in their lives. In the following chapter, we will return to them, in order to illustrate the distinctively missionary dimension that each of them brought to the devotion. 聖查理·德·福科和聖女小德蘭，無意中重塑了對基督心的某些敬拜面向，從而幫助我們以更具福音精神的方式理解它。現在讓我們來探討這種敬拜在他們生活中的表現。在接下來的章節中，我們將回到他們身上，以闡明他們各自為這種敬拜帶來的獨特傳教維度。
lesus Caritas 耶穌的愛
In Louye, Charles de Foucauld was accustomed to visit the Blessed Sacrament with his cousin, Marie de Bondy. One day she showed him an image of the Sacred Heart. [122] His cousin played a fundamental role in Charles’s conversion, as he himself acknowledged: “Since God has made you the first instrument of his mercies towards me, from you everything else began. Had you not converted me, brought me to Jesus and taught me little by little, letter by letter, all that is holy 在盧耶，查爾斯·德·福科爾德習慣與他的表妹瑪麗·德·邦迪一起參觀聖體聖事。一天，她向他展示了一幅聖心的圖像。[122] 他的表妹在查爾斯的皈依中扮演了根本的角色，正如他自己所承認的：“既然上帝使你成為他對我憐憫的第一個工具，一切都從你開始。如果不是你使我皈依，帶我來到耶穌面前，並一點一滴地教導我，逐字逐句地教我所有的聖潔。”
On 17 May 1906, the same day in which Brother Charles, alone, could no longer celebrate Mass, he wrote of his promise “to let the heart of Jesus live in me, so that it is no longer I who live, but the heart of Jesus that lives in me, as he lived in Nazareth”. [128] His friendship with Jesus, heart to heart, was anything but a privatized piety. It inspired the austere life he led in Nazareth, born of a desire to imitate Christ and to be conformed to him. His loving devotion to the heart of Jesus had a concrete effect on his style of life, and his Nazareth was nourished by his personal relationship with the heart of Christ. 在 1906 年 5 月 17 日，正是查爾斯兄弟獨自無法再慶祝彌撒的那一天，他寫下了他的承諾：“讓耶穌的心在我裡面活著，這樣就不再是我活著，而是耶穌的心在我裡面活著，正如他在拿撒勒生活。”[128] 他與耶穌之間的心靈友誼絕非私人的虔誠。這種友誼激勵了他在拿撒勒過著嚴謹的生活，源於模仿基督和與他相符的渴望。他對耶穌之心的深切奉獻對他的生活方式產生了具體的影響，而他的拿撒勒則是由他與基督之心的個人關係所滋養。
小耶穌的聖女特蕾莎
Like Saint Charles de Foucauld, Saint Therese of the Child Jesus was influenced by the great renewal of devotion that swept nineteenth-century France. Father Almire Pichon, the spiritual director of her family, was seen as a devoted apostle of the Sacred Heart. One of her sisters took as her name in religion “Sister Marie of the Sacred Heart”, and the monastery that Therese entered was dedicated to the Sacred Heart. Her devotion nonetheless took on certain distinctive traits with regard to the customary piety of that age. 像聖查理·德·福科一樣，聖女小德蘭受到十九世紀法國信仰復興的影響。她的家庭靈修導師阿爾米爾·皮雄神父被視為聖心的忠實使徒。她的一位姐妹在修道時取名為「聖心瑪麗修女」，而小德蘭所進入的修道院也以聖心為名。儘管如此，她的虔誠在某些方面卻展現出與當時習慣性虔誠不同的特徵。
When Therese was fifteen, she could speak of Jesus as the one “whose heart beats in unison with my own”. [129] Two years later, speaking of the image of Christ’s heart crowned with thorns, she wrote in a letter: “You know that I myself do not see the Sacred Heart as everyone else. I think that the Heart of my Spouse is mine alone, just as mine is his alone, and I speak to him then in the solitude of this delightful heart to heart, while waiting to contemplate him one day face to face”. [130] 當泰蕾莎十五歲時，她能夠談論耶穌，稱他為「與我的心同頻共振的那一位」。兩年後，談到基督的心被荊棘冠冕的形象時，她在一封信中寫道：「你知道我自己並不像其他人那樣看待聖心。我認為我配偶的心是我獨有的，就像我的心是他獨有的一樣，因此我在這愉悅的心靈獨處中與他交談，期待有一天能夠面對面地凝視他。」 135.In one of her poems, Therese voiced the meaning of her devotion, which had to do more with friendship and assurance than with trust in her sacrifices: 135.In 她的一首詩中，泰瑞絲表達了她的奉獻意義，這與友誼和保證有關，與對她犧牲的信任無關：
"I need a heart burning with tenderness, 我需要一顆燃燒著柔情的心
Who will be my support forever, 誰將永遠支持我，
Who loves everything in me, even my weakness… 誰愛我身上的一切，甚至我的弱點……
而誰從不在白天或夜晚離開我……
I must have a God who takes on my nature, 我必須有一位承擔我本性的神
And becomes my brother and is able to suffer! … 並成為我的兄弟，並能夠承受！…
Ah! I know well, all our righteousness 啊！我知道，我們所有的公義
在你眼中毫無價值……
So I, for my purgatory, 所以我，為了我的煉獄，
Choose your burning love, O heart of my God!" [131] 選擇你燃燒的愛，哦，我神的心！" [131]
136. Perhaps the most important text for understanding the devotion of Therese to the heart of Christ is a letter that she wrote three months before her death to her friend Maurice Bellière. “When I see Mary Magdalene walking up before the many guests, washing with her tears the feet of her adored Master, whom she is touching for the first time, I feel that her heart has understood the abysses of love and mercy of the heart of Jesus, and, sinner though she is, this heart of love was disposed not only to pardon her but to lavish on her the blessings of his divine intimacy, to lift her to the highest summits of contemplation. Ah! dear little Brother, ever since I have been given the grace to understand also the love of the heart of Jesus, I admit that it has expelled all fear from my heart. The remembrance of my faults humbles me, draws me never to depend on my strength which is only weakness, but this remembrance speaks to me of mercy and love even more”. [132] 136. 也許理解德蕾莎對基督心靈的奉獻最重要的文本，是她在去世前三個月寫給朋友莫里斯·貝利埃的信。“當我看到瑪麗亞·馬達肋納在眾多客人面前走來，用她的眼淚洗著她所崇拜的主的腳，這是她第一次觸碰到他，我感受到她的心靈理解了耶穌心靈中愛與慈悲的深淵，儘管她是個罪人，但這顆愛的心不僅願意寬恕她，還願意將他神聖親密的祝福賜予她，將她提升到最高的默觀巔峰。啊！親愛的小兄弟，自從我獲得了理解耶穌心靈之愛的恩典以來，我承認這已經驅除了我心中的所有恐懼。對我過錯的回憶使我謙卑，讓我永遠不依賴我那僅是軟弱的力量，但這回憶對我訴說著更多的慈悲與愛。”
137. Those moralizers who want to keep a tight rein on God’s mercy and grace might claim that Therese could say this because she was a saint, but a simple person could not say the same. In that way, they excise from the spirituality of Saint Therese its wonderful originality, which reflects the heart of the Gospel. Sadly, in certain Christian circles we often encounter this attempt to fit the Holy Spirit into a certain preconceived pattern in a way that enables them to keep everything under their supervision. Yet this astute Doctor of the Church reduces them to silence and directly contradicts their reductive view in these clear words: “If I had committed all possible crimes, I would always have the same confidence; I feel that this whole multitude of offenses would be like a drop of water thrown into a fiery furnace”. [133] 137. 那些想要嚴格控制上帝的慈悲和恩典的道德家可能會聲稱，特蕾莎之所以能這樣說，是因為她是一位聖人，但普通人卻無法這樣說。這樣一來，他們就剝奪了聖特蕾莎靈性中那種美妙的獨創性，這反映了福音的核心。可悲的是，在某些基督教圈子裡，我們經常遇到這種試圖將聖靈納入某種先入為主的模式的情況，以便讓他們能夠將一切都置於自己的監督之下。然而，這位精明的教會博士用這句清晰的話語使他們沉默，並直接反駁了他們的簡化觀點：“如果我犯下所有可能的罪行，我仍然會保持同樣的信心；我感覺這整個罪行的多數就像一滴水扔進火爐中。” [133]
138. To Sister Marie, who praised her generous love of God, prepared even to embrace martyrdom, Therese responded at length in a letter that is one of the great milestones in the 138. 對於讚美她對上帝慷慨之愛、甚至準備接受殉道的瑪麗修女，特蕾莎在一封信中詳細回應，這封信是她生命中的一個重要里程碑。
history of spirituality. This page ought to be read a thousand times over for its depth, clarity and beauty. There, Therese helps her sister, “Marie of the Sacred Heart”, to avoid focusing this devotion on suffering, since some had presented reparation primarily in terms of accumulating sacrifices and good works. Therese, for her part, presents confidence as the greatest and best offering, pleasing to the heart of Christ: “My desires of martyrdom are nothing; they are not what give me the unlimited confidence that I feel in my heart. They are, to tell the truth, the spiritual riches that render one unjust, when one rests in them with complacence and one believes that they are something great… what pleases [Jesus] is that he sees me loving my littleness and my poverty, the blind hope that I have in his mercy… That is my only treasure… If you want to feel joy, to have an attraction for suffering, it is your consolation that you are seeking… Understand that to be his victim of love, the weaker one is, without desires or virtues, the more suited one is for the workings of this consuming and transforming Love… Oh! How I would like to be able to make you understand what I feel!.. It is confidence and nothing but confidence that must lead us to Love”. [134] 靈性歷史。這一頁應該被讀上千遍，因為它的深度、清晰和美麗。在那裡，特蕾莎幫助她的姐妹「聖心瑪麗」避免將這種奉獻集中於痛苦，因為有些人主要將贖罪視為積累犧牲和善行。特蕾莎則將信心呈現為最偉大和最好的奉獻，這是基督心中所喜悅的：「我對殉道的渴望毫無意義；它們並不是我心中感受到的無限信心的來源。說實話，這些是使人不公的精神財富，當一個人自滿地依賴於它們，並相信它們是偉大的時候……使[耶穌]高興的是，他看到我愛我的渺小和貧窮，以及我對他慈悲的盲目希望……那是我唯一的寶藏……如果你想感受到喜悅，對痛苦產生吸引，那是你所尋求的安慰……明白成為他愛的受害者，越是脆弱，沒有渴望或美德的人，越是適合這種消耗和轉化的愛的運作……哦！我多麼希望能讓你理解我所感受到的！ “必須由信心引領我們走向愛，僅此而已。”[134]
139. In many of her writings, Therese speaks of her struggle with forms of spirituality overly focused on human effort, on individual merit, on offering sacrifices and carrying out certain acts in order to “win heaven”. For her, “merit does not consist in doing or in giving much, but rather in receiving”. [135] Let us read once again some of these deeply meaningful texts where she emphasizes this and presents it as a simple and rapid means of taking hold of the Lord “by his heart”. 在她的許多著作中，特蕾莎談到她與過於專注於人類努力、個人功德、獻祭和執行某些行為以“贏得天堂”的靈性形式的掙扎。對她來說，“功德不在於做或給予多少，而在於接受”。讓我們再次閱讀一些這些深具意義的文本，她在其中強調這一點，並將其呈現為一種簡單而迅速的方式，以“用心”來抓住主。
140. To her sister Léonie she writes, “I assure you that God is much better than you believe. He is content with a glance, a sigh of love… As for me, I find perfection very easy to practise because I have understood it is a matter of taking hold of Jesus by his heart… Look at a little child who has just annoyed his mother… If he comes to her, holding out his little arms, smiling and saying: ‘Kiss me, I will not do it again’, will his mother be able not to press him to her heart tenderly and forget his childish mischief? However, she knows her dear little one will do it again on the next occasion, but this does not matter; if he takes her again by her heart, he will not be punished”. [136] 140. 她寫信給她的姐妹萊昂妮：“我向你保證，上帝比你所相信的要好得多。他只需一瞥、一聲愛的嘆息就心滿意足……至於我，我發現實踐完美是非常容易的，因為我明白這是抓住耶穌的心……看看一個剛惹惱了母親的小孩……如果他走向她，伸出小手臂，微笑著說：‘親吻我，我不會再這樣了’，他的母親能不溫柔地將他緊緊抱入懷中，並忘記他的孩子氣的惡作劇嗎？然而，她知道她親愛的小寶貝在下次還會這樣做，但這並不重要；如果他再次抓住她的心，他就不會受到懲罰。” [136]
141. So too, in a letter to Father Adolphe Roulland she writes, “[M]y way is all confidence and love. I do not understand souls who fear a friend so tender. At times, when I am reading certain spiritual treatises in which perfection is shown through a thousand obstacles, surrounded by a crowd of illusions, my poor little mind quickly tires; I close the learned book that is breaking my head and drying up my heart, and I take up Holy Scripture. Then all seems luminous to me; a single word uncovers for my soul infinite horizons, perfection seems simple to me. I see that it is sufficient to recognize one’s nothingness and to abandon oneself like a child into God’s arms”. [137] 141. 她在給阿道夫·魯朗神父的信中寫道：「我的道路充滿信心和愛。我無法理解那些害怕如此溫柔的朋友的靈魂。有時，當我閱讀某些靈修論文，裡面展示了通往完美的千重障礙，周圍充斥著各種幻影時，我那可憐的小心靈很快就感到疲憊；我合上那本讓我頭痛、心靈枯竭的學術書籍，轉而拿起聖經。然後一切對我來說似乎都變得明亮；一個字就為我的靈魂揭示了無限的視野，完美對我來說似乎是簡單的。我看到，認識到自己的虛無並像孩子一樣投身於上帝的懷抱中就已足夠。」
142. In yet another letter, she relates this to the love shown by a parent: “I do not believe that the heart of [a] father could resist the filial confidence of his child, whose sincerity and love he knows. He realizes, however, that more than once his son will fall into the same faults, but he is prepared 在另一封信中，她將這與父母所表現的愛聯繫起來：“我不相信父親的心能抵擋他孩子的孝順信任，因為他知道孩子的真誠和愛。然而，他意識到他的兒子不止一次會犯同樣的錯誤，但他已經做好準備。”
永遠原諒他，如果他的兒子總是用心對待他。
耶穌會內的共鳴
We have seen how Saint Claude de La Colombière combined the spiritual experience of Saint Margaret Mary with the aim of the Spiritual Exercises. I believe that the place of the Sacred Heart in the history of the Society of Jesus merits a few brief words. 我們已經看到聖克勞德·德·拉·科隆比耶爾如何將聖瑪格麗特·瑪麗的靈性經驗與靈修操練的目標結合在一起。我相信，聖心在耶穌會歷史中的地位值得簡單提及幾句。
The spirituality of the Society of Jesus has always proposed an “interior knowledge of the Lord in order to love and follow him more fully”. [139] Saint Ignatius invites us in his Spiritual Exercises to place ourselves before the Gospel that tells us that, “[Christ’s] side was pierced by the lance and blood and water flowed forth”. [140] When retreatants contemplate the wounded side of the crucified Lord, Ignatius suggests that they enter into the heart of Christ. Thus we have a way to enlarge our own hearts, recommended by one who was a “master of affections”, to use the words of Saint Peter Faber in one of his letters to Saint Ignatius. [141] Father Juan Alfonso de Polanco echoed that same expression in his biography of Saint Ignatius: “He [Cardinal Gasparo Contarini] realized that in Father Ignatius he had encountered a master of affections”. [142] The colloquies that Saint Ignatius proposed are an essential part of this training of the heart, for in them we sense and savour with the heart a Gospel message and converse about it with the Lord. Saint Ignatius tells us that we can share our concerns with the Lord and seek his counsel. Anyone who follows the Exercises can readily see that they involve a dialogue, heart to heart. 耶穌會的靈性一直提倡「內在認識主，以便更完全地愛和跟隨他」。聖伊納爵在他的靈修操練中邀請我們站在告訴我們「[基督的]肋旁被刺，血和水流出」的福音面前。當靜修者默想被釘十字架的主的受傷一面時，伊納爵建議他們進入基督的心中。因此，我們有了一種擴大自己心靈的方法，這是由一位被聖彼得·法伯稱為「情感的大師」的人所推薦的。胡安·阿方索·德·波蘭科神父在他的聖伊納爵傳記中回應了同樣的表達：「他[卡爾德納·加斯帕羅·孔塔里尼]意識到在伊納爵神父身上遇到了一位情感的大師」。聖伊納爵所提議的對話是這種心靈訓練的重要部分，因為在這些對話中，我們用心靈感受和品味福音的信息，並與主交談。聖伊納爵告訴我們，我們可以與主分享我們的擔憂並尋求他的建議。 任何遵循這些練習的人都能輕易看出，它們涉及一種心與心之間的對話。
Saint Ignatius brings his contemplations to a crescendo at the foot of the cross and invites the retreatant to ask the crucified Lord with great affection, “as one friend to another, as a servant to his master”, what he or she must do for him. [143] The progression of the Exercises culminates in the “Contemplation to Attain Love”, which gives rise to thanksgiving and the offering of one’s “memory, understanding and will” to the heart which is the fount and origin of every good thing. [144] This interior contemplation is not the fruit of our understanding and effort, but is to be implored as a gift. 聖伊納爵在十字架腳下將他的默想推向高潮，並邀請靜修者以深厚的情感向被釘十字架的主詢問，“如同朋友對朋友，僕人對主人”一樣，他或她應該為他做些什麼。[143] 靜修的進程在“達到愛的默想”中達到頂峰，這引發了感恩，並將自己的“記憶、理解和意志”獻給那心靈，這是每一件美好事物的源泉和起源。[144] 這種內在的默想不是我們理解和努力的果實，而是應該作為一種恩賜來懇求。
This same experience inspired the great succession of Jesuit priests who spoke explicitly of the heart of Jesus: Saint Francis Borgia, Saint Peter Faber, Saint Alphonsus Rodriguez, Father Álvarez de Paz, Father Vincent Carafa, Father Kasper Drużbicki and countless others. In 1883, the Jesuits declared that, “the Society of Jesus accepts and receives with an overflowing spirit of joy and gratitude the most agreeable duty entrusted to it by our Lord Jesus Christ to practise, promote and propagate devotion to his divine heart”. [145] In September 1871, Father Pieter Jan Beckx consecrated the Society to the Sacred Heart of Jesus and, as a sign that it remains an outstanding element in the life of the Society, Father Pedro Arrupe renewed that consecration in 1972, with a conviction that he explained in these words: “I therefore wish to say to the Society something about which I feel I cannot remain silent. From my novitiate on, I have always been convinced that what we call devotion to the Sacred Heart contains a symbolic expression of what 這段經歷啟發了許多耶穌會神父，他們明確地談論耶穌的心：聖方濟·博爾哈、聖彼得·法貝爾、聖阿方索·羅德里格斯、阿爾瓦雷斯·德·帕斯神父、文森特·卡拉法神父、卡斯帕·德魯茲比基神父以及無數其他人。1883 年，耶穌會宣告：“耶穌會以充滿喜悅和感激的心情接受並承擔我們主耶穌基督所託付的最愉快的使命，實踐、推廣和傳播對他神聖之心的敬 devotion。” 1871 年 9 月，彼得·簡·貝克斯神父將社團奉獻給耶穌的聖心，作為這一奉獻在社團生活中仍然是一個突出元素的標誌，佩德羅·阿魯佩神父在 1972 年重新奉獻，並以這樣的信念解釋道：“因此，我想對社團說一些我覺得無法保持沉默的事情。從我的修道院生活開始，我一直堅信我們所稱的對聖心的敬 devotion 包含了象徵性的表達。”
is most profound in Ignatian spirituality, and of an extraordinary efficacy - ultra quam speraverint both for its own perfection and for its apostolic fruitfulness. I continue to have this same conviction… In this devotion I encounter one of the deepest sources of my interior life”. [146] 在伊納爵靈修中最為深刻，並且具有非凡的效能——超越他們所期望的，無論是對自身的完美還是對其使徒的豐富成果。我仍然堅持這一信念……在這種奉獻中，我遇到了我內心生活中最深刻的源泉之一”。 [146]
When Saint John Paul II urged “all the members of the Society to be even more zealous in promoting this devotion, which corresponds more than ever to the expectations of our time”, he did so because he recognized the profound connection between devotion to the heart of Christ and Ignatian spirituality. For “the desire to ‘know the Lord intimately’ and to ‘have a conversation’ with him, heart to heart, is characteristic of the Ignatian spiritual and apostolic dynamism, thanks to the Spiritual Exercises, and this dynamism is wholly at the service of the love of the heart of God”. 當聖約翰保祿二世呼籲「社會的所有成員更加熱心地推廣這種奉獻，這比以往任何時候都更符合我們時代的期望」時，他這樣做是因為他認識到對基督心臟的奉獻與伊納爵靈修之間的深刻聯繫。因為「渴望與主親密相識，並與他心靈相通的對話，是伊納爵靈修和使徒動力的特徵，這要歸功於靈修操練，而這種動力完全是為了服務於上帝心中的愛」。
[147]
A BROAD CURRENT OF THE INTERIOR LIFE 內心生活的廣泛潮流
Devotion to the heart of Christ reappears in the spiritual journey of many saints, all quite different from each other; in every one of them, the devotion takes on new hues. Saint Vincent de Paul, for example, used to say that what God desires is the heart: “God asks primarily for our heart - our heart - and that is what counts. How is it that a man who has no wealth will have greater merit than someone who has great possessions that he gives up? Because the one who has nothing does it with greater love; and that is what God especially wants…” [148] This means allowing one’s heart to be united to that of Christ. “What blessing should a Sister not hope for from God if she does her utmost to put her heart in the state of being united with the heart of our Lord!” [149] 對基督心靈的奉獻在許多聖人的靈性旅程中重現，這些聖人彼此之間各不相同；在他們每一個人身上，奉獻都呈現出新的色彩。例如，聖文森特·德·保羅曾說，上帝所渴望的是心靈：“上帝首先要求的是我們的心——我們的心——這才是最重要的。為什麼一個沒有財富的人會比擁有大量財產卻放棄它的人更有價值？因為擁有一無所有的人是以更大的愛去做的；而這正是上帝特別想要的……”這意味著讓自己的心與基督的心聯合。“如果一位修女竭盡所能地將自己的心與我們主的心聯合在一起，她應該不會期望從上帝那裡得到什麼祝福呢！”
At times, we may be tempted to consider this mystery of love as an admirable relic from the past, a fine spirituality suited to other times. Yet we need to remind ourselves constantly that, as a saintly missionary once said, “this divine heart, which let itself be pierced by an enemy’s lance in order to pour forth through that sacred wound the sacraments by which the Church was formed, has never ceased to love”. [150] More recent saints, like Saint Pius of Pietrelcina, Saint Teresa of Calcutta and many others, have spoken with deep devotion of the heart of Christ. Here I would also mention the experiences of Saint Faustina Kowalska, which re-propose devotion to the heart of Christ by greatly emphasizing the glorious life of the risen Lord and his divine mercy. Inspired by her experiences and the spiritual legacy of Saint Józef Sebastian Pelczar (1842-1924), [151] Saint John Paul II intimately linked his reflections on divine mercy with devotion to the heart of Christ: “The Church seems in a singular way to profess the mercy of God and to venerate it when she directs herself to the heart of Christ. In fact, it is precisely this drawing close to Christ in the mystery of his heart which enables us to dwell on this point of the revelation of the merciful love of the Father, a revelation that constituted the central content of the messianic mission of the Son of Man”. [152] Saint John Paul also spoke of the Sacred Heart in very personal terms, acknowledging that, “it has spoken to me ever since my youth”. [153] 有時，我們可能會被誘惑將這愛的神秘視為過去的可敬遺物，一種適合其他時代的美好靈性。然而，我們需要不斷提醒自己，正如一位聖潔的傳教士曾經說過的：“這顆神聖的心，為了讓敵人的矛刺穿，從而通過那神聖的傷口流出教會所形成的聖事，從未停止愛。” [150] 更近代的聖人，如皮耶特雷爾奇納的聖皮烏斯、加爾各答的聖特蕾莎以及許多其他人，都以深厚的虔誠談論基督的心。在這裡，我也想提到聖法烏斯蒂娜·科瓦爾斯卡的經歷，她重新提出對基督心的奉獻，並強調復活主的光榮生命和他的神聖慈悲。受到她的經歷和聖約瑟夫·塞巴斯蒂安·佩爾查爾（1842-1924）靈性遺產的啟發，聖約翰·保羅二世將他對神聖慈悲的反思與對基督心的奉獻緊密相連：“教會似乎以獨特的方式宣揚上帝的慈悲並尊崇它，當她指向基督的心時。” 事實上，正是這種在基督心靈奧秘中親近祂的方式，使我們能夠專注於父親慈愛的啟示，這一啟示構成了人子彌賽亞使命的核心內容”。[152] 聖若望·保祿二世也以非常個人的方式談到了聖心，承認“自我年輕時起，它就對我說話”。[153]
The enduring relevance of devotion to the heart of Christ is especially evident in the work of evangelization and education carried out by the numerous male and female religious congregations whose origins were marked by this profoundly Christological devotion. Mentioning all of them by name would be an endless undertaking. Let us simply consider two examples taken at random: “The Founder [Saint Daniel Comboni] discovered in the mystery of the heart of Jesus the source of strength for his missionary commitment”. [154] “Caught up as we are in the desires of the heart of Jesus, we want people to grow in dignity, as human beings and as children of God. Our starting point is the Gospel, with all that it demands from us of love, forgiveness and justice, and of solidarity with those who are poor and rejected by the world”. [155] So too, the many shrines worldwide that are consecrated to the heart of Christ continue to be an impressive source of renewal in prayer and spiritual fervour. To all those who in any way are associated with these spaces of faith and charity I send my paternal blessing. 對基督心的奉獻持久的相關性，特別體現在許多男性和女性宗教團體所進行的福音傳播和教育工作中，這些團體的起源都深受這種基督中心的奉獻影響。逐一提及所有團體將是一項無止境的工作。我們隨便考慮兩個例子：“創始人（聖丹尼爾·孔博尼）在耶穌心的奧秘中發現了他傳教承諾的力量源泉”。 “我們被耶穌心的渴望所吸引，希望人們在尊嚴上成長，作為人類和上帝的孩子。我們的起點是福音，這要求我們付出愛、寬恕和正義，並與那些貧窮和被世界拒絕的人們團結在一起。”同樣，全球許多奉獻給基督心的聖地，繼續成為祈禱和靈性熱情的令人印象深刻的更新源泉。對於所有以任何方式與這些信仰和慈善空間相關的人，我送上我的父愛祝福。
THE DEVOTION OF CONSOLATION 安慰的奉獻
The wound in Christ’s side, the wellspring of living water, remains open in the risen body of the Saviour. The deep wound inflicted by the lance and the wounds of the crown of thorns that customarily appear in representations of the Sacred Heart are an inseparable part of this devotion, in which we contemplate the love of Christ who offered himself in sacrifice to the very end. The heart of the risen Lord preserves the signs of that complete self-surrender, which entailed intense sufferings for our sake. It is natural, then, that the faithful should wish to respond not only to this immense outpouring of love, but also to the suffering that the Lord chose to endure for the sake of that love. 基督側邊的傷口，活水的源泉，仍然在救主復活的身體中保持開放。長矛所造成的深傷和通常出現在聖心圖像中的荊棘冠冕的傷痕，是這種奉獻不可分割的一部分，在這裡我們沉思基督的愛，他為了這份愛而自我犧牲到最後。復活主的心臟保留著那種完全自我奉獻的跡象，這對我們來說意味著巨大的痛苦。因此，信徒自然希望不僅回應這無比的愛的傾注，還要回應主為了這份愛所選擇承受的痛苦。
與耶穌同在十字架上
It is fitting to recover one particular aspect of the spirituality that has accompanied devotion to the heart of Christ, namely, the interior desire to offer consolation to that heart. Here I will not discuss the practice of “reparation”, which I deem better suited to the social dimension of this devotion to be discussed in the next chapter. I would like instead to concentrate on the desire often felt in the hearts of the faithful who lovingly contemplate the mystery of Christ’s passion and experience it as a mystery which is not only recollected but becomes present to us by grace, or better, allows us to be mystically present at the moment of our redemption. If we truly love the Lord, how could we not desire to console him? 恢復與基督心靈相伴隨的靈性的一個特定方面是合適的，即內心渴望向那顆心靈提供安慰。在這裡，我不會討論“補贖”的實踐，因為我認為這更適合於下一章將要討論的這種奉獻的社會維度。相反，我想集中於信徒心中常常感受到的渴望，他們懷著愛心默想基督的受難之謎，並將其視為一個不僅被回憶起來的奧秘，而是通過恩典變得對我們現實存在，或者更好地說，讓我們在救贖的時刻神秘地現身。如果我們真的愛主，我們怎能不渴望安慰他呢？
Pope Pius XI wished to ground this particular devotion in the realization that the mystery of our redemption by Christ’s passion transcends, by God’s grace, all boundaries of time and space. On the cross, Jesus offered himself for all sins, including those yet to be committed, including our own sins. In the same way, the acts we now offer for his consolation, also transcending time, touch his wounded heart. “If, because of our sins too, as yet in the future but already foreseen, the soul of Jesus became sorrowful unto death, it cannot be doubted that at the same time he derived 教宗庇護十一世希望將這種特定的奉獻建立在這樣的認識上：基督的受難所帶來的救贖之奧秘，藉著上帝的恩典，超越了所有時間和空間的界限。在十字架上，耶穌為所有的罪獻上了自己，包括那些尚未犯下的罪，包括我們自己的罪。同樣，我們現在為他的安慰所獻上的行為，也超越了時間，觸動了他受傷的心靈。「如果，因為我們的罪，即使是在未來但已經被預見，耶穌的靈魂因而悲傷至死，那麼毫無疑問，他同時也因此得到了」
some solace from our reparation, likewise foreseen, at the moment when ‘there appeared to him an angel from heaven’ ( Lk 22:43L k 22: 43 ), in order that his heart, oppressed with weariness and anguish, might find consolation. And so even now, in a wondrous yet true manner, we can and ought to console that Most Sacred Heart, which is continually wounded by the sins of thankless men”. qquad\qquad 一些安慰來自我們的補償，同樣在預見中，當「有一位天使從天上出現」時（ Lk 22:43L k 22: 43 ），以便他的心靈，因疲憊和痛苦而受到壓迫，能夠找到慰藉。因此，即使在現在，以一種奇妙而真實的方式，我們可以並應該安慰那最神聖的心，這顆心不斷受到忘恩負義之人的罪惡所傷。 qquad\qquad
心之理由
It might appear to some that this aspect of devotion to the Sacred Heart lacks a firm theological basis, yet the heart has its reasons. Here the sensus fidelium perceives something mysterious, beyond our human logic, and realizes that the passion of Christ is not merely an event of the past, but one in which we can share through faith. Meditation on Christ’s self-offering on the cross involves, for Christian piety, something much more than mere remembrance. This conviction has a solid theological grounding. [157] We can also add the recognition of our own sins, which Jesus took upon his bruised shoulders, and our inadequacy in the face of that timeless love, which is always infinitely greater. 這種對聖心的奉獻似乎在某些人看來缺乏堅實的神學基礎，但心中自有其理由。在這裡，信徒的感知察覺到某種神秘的事物，超越了我們的人類邏輯，並意識到基督的受難不僅僅是過去的一個事件，而是我們可以通過信仰分享的事件。對基督在十字架上自我奉獻的默想，對基督教的虔誠來說，涉及的遠不止是單純的回憶。這一信念有著堅實的神學根基。我們還可以補充對自己罪過的認識，這些罪過是耶穌承擔在他受傷的肩膀上，以及在面對那永恆的愛時我們的不足，這種愛總是無限地偉大。
We may also question how we can pray to the Lord of life, risen from the dead and reigning in glory, while at the same time comforting him in the midst of his sufferings. Here we need to realize that his risen heart preserves its wound as a constant memory, and that the working of grace makes possible an experience that is not restricted to a single moment of the past. In pondering this, we find ourselves invited to take a mystical path that transcends our mental limitations yet remains firmly grounded in the word of God. Pope Pius XI makes this clear: “How can these acts of reparation offer solace now, when Christ is already reigning in the beatitude of heaven? To this question, we may answer in the words of Saint Augustine, which are very apposite here - ‘Give me the one who loves, and he will understand what I say’. Anyone possessed of great love for God, and who looks back to the past, can dwell in meditation on Christ, and see him labouring for man, sorrowing, suffering the greatest hardships, ‘for us men and for our salvation’, well-nigh worn out with sadness, with anguish, nay ‘bruised for our sins’ ( Is 53:5), and bringing us healing by those very bruises. The more the faithful ponder all these things the more clearly they see that the sins of mankind, whenever they were committed, were the reason why Christ was delivered up to death”. [158] 我們也可能會質疑，當我們向生命的主祈禱時，祂已從死裡復活並在榮耀中掌權，同時又如何在祂的苦難中安慰祂。在這裡，我們需要意識到，祂復活的心保留著傷痕，作為一個持久的記憶，而恩典的運作使得一種經驗成為可能，這種經驗並不局限於過去的某一瞬間。在思考這一點時，我們發現自己被邀請走上一條超越我們心智限制的神秘之路，但仍然堅定地根植於上帝的話語中。教宗庇護十一世清楚地表達了這一點：“當基督已經在天國的幸福中掌權時，這些補贖的行為如何能在現在提供安慰呢？對於這個問題，我們可以用聖奧古斯丁的話來回答，這裡非常恰當——‘給我那位愛的人，他就會理解我所說的’。任何對上帝懷有偉大愛的人，回顧過去，都可以在默想基督時，看到祂為人類勞作，悲傷，承受最大的艱辛，‘為我們人類和我們的救贖’，幾乎因悲傷而精疲力竭，因痛苦而受傷，乃至於‘因我們的罪而受傷’（以賽亞書 53:5），並通過那些傷痕帶給我們醫治。 信徒越是思考這些事情，就越清楚地看到人類的罪惡，無論何時犯下，都是基督被交付死亡的原因。[158]
Those words of Pius XI merit serious consideration. When Scripture states that believers who fail to live in accordance with their faith “are crucifying again the Son of God” (Heb 6:6), or when Paul, offering his sufferings for the sake of others, says that, “in my flesh I am completing what is lacking in Christ’s afflictions” (Col 1:24), or again, when Christ in his passion prays not only for his disciples at that time, but also for “those who will believe in me through their word” (Jn 17:20), all these statements challenge our usual way of thinking. They show us that it is not possible to sever the past completely from the present, however difficult our minds find this to grasp. The Gospel, in all its richness, was written not only for our prayerful meditation, but also to enable us to experience its reality in our works of love and in our interior life. This is certainly the case with 這些庇護十一世的話值得認真考慮。當聖經指出那些未能按照信仰生活的信徒“再次釘死神的兒子”（希伯來書 6:6），或者當保羅為他人承受苦難時說，“在我肉身上，我補滿基督苦難的缺欠”（歌羅西書 1:24），又或者當基督在受難中不僅為當時的門徒祈禱，還為“那些將因他們的話而信我的人”祈禱（約翰福音 17:20），這些陳述都挑戰了我們通常的思維方式。它們告訴我們，無論我們的心智多麼難以理解，過去與現在是不可能完全割裂的。福音以其豐富性，不僅是為了我們的祈禱默想而寫的，還是為了讓我們在愛的行為和內心生活中體驗其真實性。這一點無疑是正確的。
We see, then, the unity of the paschal mystery in these two inseparable and mutually enriching aspects. The one mystery, present by grace in both these dimensions, ensures that whenever we offer some suffering of our own to Christ for his consolation, that suffering is illuminated and transfigured in the paschal light of his love. We share in this mystery in our own life because Christ himself first chose to share in that life. He wished to experience first, as Head, what he would then experience in his Body, the Church: both our wounds and our consolations. When we live in God’s grace, this mutual sharing becomes for us a spiritual experience. In a word, the risen Lord, by the working of his grace, mysteriously unites us to his passion. The hearts of the faithful, who experience the joy of the resurrection, yet at the same time desire to share in the Lord’s passion, understand this. They desire to share in his sufferings by offering him the sufferings, the struggles, the disappointments and the fears that are part of their own lives. Nor do they experience this as isolated individuals, since their sufferings are also a participation in the suffering of the mystical Body of Christ, the holy pilgrim People of God, which shares in the passion of Christ in every time and place. The devotion of consolation, then, is in no way ahistorical or abstract; it becomes flesh and blood in the Church’s pilgrimage through history. 我們看到，復活之奧秘在這兩個不可分割且相互豐富的面向中展現出統一性。這一奧秘在這兩個層面上因恩典而存在，確保每當我們將自己的某些痛苦獻給基督以求安慰時，那些痛苦便在他愛的復活之光中被照亮和變形。我們在自己的生活中分享這一奧秘，因為基督自己首先選擇分享這一生命。他希望作為元首首先體驗他在其身體——教會中將要經歷的：我們的傷痛和安慰。當我們活在上帝的恩典中，這種相互分享便成為我們的靈性體驗。簡而言之，復活的主藉著他的恩典的運作，神秘地將我們與他的受難聯結在一起。信徒的心靈，體驗到復活的喜悅，同時又渴望分享主的受難，理解這一點。他們渴望通過將自己的痛苦、掙扎、失望和恐懼獻給他，來分享他的苦難，這些都是他們生活的一部分。 他們也不會將這視為孤立的個體，因為他們的痛苦也是參與基督神秘身體的痛苦，這神聖的朝聖者──天主的子民，在每一個時代和地方都分享基督的受難。因此，安慰的虔誠絕不是無歷史或抽象的；它在教會歷史的朝聖中具體化為血肉。
Compunction 懊悔
The natural desire to console Christ, which begins with our sorrow in contemplating what he endured for us, grows with the honest acknowledgment of our bad habits, compulsions, attachments, weak faith, vain goals and, together with our actual sins, the failure of our hearts to respond to the Lord’s love and his plan for our lives. This experience proves purifying, for love needs the purification of tears that, in the end, leave us more desirous of God and less obsessed with ourselves. 自然渴望安慰基督，始於我們在思考他為我們所承受的痛苦時的悲傷，隨著我們誠實承認自己的壞習慣、強迫症、依附、脆弱的信仰、虛妄的目標，以及與我們實際的罪惡一起，心靈未能回應主的愛和他對我們生命的計劃而增長。這種經歷證明是淨化的，因為愛需要眼淚的淨化，最終使我們對上帝的渴望更強烈，對自己則少了執著。
In this way, we see that the deeper our desire to console the Lord, the deeper will be our sincere sense of “compunction”. Compunction is “not a feeling of guilt that makes us discouraged or obsessed with our unworthiness, but a beneficial ‘piercing’ that purifies and heals the heart. Once we acknowledge our sin, our hearts can be opened to the working of the Holy Spirit, the source of living water that wells up within us and brings tears to our eyes… This does not mean weeping in self-pity, as we are so often tempted to do… To shed tears of compunction means seriously to repent of grieving God by our sins; recognizing that we always remain in God’s debt… Just as drops of water can wear down a stone, so tears can slowly soften hardened hearts. Here we see the miracle of sorrow, that ‘salutary sorrow’ which brings great peace… Compunction, then, is not our work but a grace and, as such, it must be sought in prayer.” [159] It means, “asking for sorrow in company with Christ in his sorrow, for anguish with Christ in his anguish, for tears 以這種方式，我們看到，越是渴望安慰主，我們對“懺悔”的真誠感受就會越深。懺悔並不是一種讓我們沮喪或沉迷於自己不配的罪惡感，而是一種有益的“刺痛”，能夠淨化和治癒心靈。一旦我們承認自己的罪，我們的心就能向聖靈的工作敞開，聖靈是那泉源，能在我們內心湧出活水，讓我們流下眼淚……這並不意味著自憐的哭泣，因為我們常常受到這種誘惑……流下懺悔的眼淚意味著認真悔改，因為我們的罪使神悲傷；認識到我們始終欠著神的債……正如水滴可以侵蝕石頭，眼淚也能慢慢軟化堅硬的心。在這裡，我們看到了悲傷的奇蹟，那種帶來巨大平安的“有益悲傷”……因此，懺悔不是我們的工作，而是一種恩典，因此必須在祈禱中尋求。” [159] 這意味著，“在基督的悲傷中與他同伴，為基督的痛苦而懇求悲傷，為基督的 anguish 而懇求眼淚。”
and a deep sense of pain at the great pains that Christ endured for my sake”. [160] “以及對基督為我所忍受的巨大痛苦的深切感受。” [160]
I ask, then, that no one make light of the fervent devotion of the holy faithful people of God, which in its popular piety seeks to console Christ. I also encourage everyone to consider whether there might be greater reasonableness, truth and wisdom in certain demonstrations of love that seek to console the Lord than in the cold, distant, calculated and nominal acts of love that are at times practised by those who claim to possess a more reflective, sophisticated and mature faith. 我請求大家不要輕視聖信徒對上帝的熱切奉獻，這種在民間虔誠中尋求安慰基督的表現。我也鼓勵每個人思考，某些尋求安慰主的愛的表現，是否比那些聲稱擁有更深思熟慮、更成熟的信仰的人所實踐的冷漠、疏遠、計算和名義上的愛行為更具合理性、真理和智慧。
安慰自己以便安慰他人
In contemplating the heart of Christ and his self-surrender even to death, we ourselves find great consolation. The grief that we feel in our hearts gives way to complete trust and, in the end, what endures is gratitude, tenderness, peace; what endures is Christ’s love reigning in our lives. Compunction, then, “is not a source of anxiety but of healing for the soul, since it acts as a balm on the wounds of sin, preparing us to receive the caress of the Lord”. [161] Our sufferings are joined to the suffering of Christ on the cross. If we believe that grace can bridge every distance, this means that Christ by his sufferings united himself to the sufferings of his disciples in every time and place. In this way, whenever we endure suffering, we can also experience the interior consolation of knowing that Christ suffers with us. In seeking to console him, we will find ourselves consoled. 在思考基督的心和他甚至為死而自我奉獻時，我們自己也找到了巨大的安慰。我們心中的悲傷讓位於完全的信任，最終，持久的只有感激、柔情與平靜；持久的只有基督的愛在我們的生活中統治。因此，懺悔“不是焦慮的來源，而是靈魂的療癒，因為它如同膏藥般治癒罪的創傷，準備我們接受主的撫慰”。我們的苦難與基督在十字架上的苦難相連。如果我們相信恩典能夠彌合一切距離，這意味著基督通過他的苦難將自己與每個時代和地點的門徒的苦難聯結在一起。這樣，每當我們忍受苦難時，我們也能體驗到內心的安慰，知道基督與我們同受苦難。在尋求安慰他的同時，我們會發現自己也得到了安慰。
At some point, however, in our contemplation, we should likewise hear the urgent plea of the Lord: “Comfort, comfort my people!” (Is 40:1). As Saint Paul tells us, God offers us consolation “so that we may be able to console those who are in any affliction, with the consolation by which we ourselves are consoled by God” (2 Cor 1:4). 然而，在我們的沉思中，我們應該聽到主的迫切呼籲：“安慰，安慰我的百姓！”（以賽亞書 40:1）。正如聖保羅告訴我們，神賜予我們安慰，“使我們能用神所賜的安慰，去安慰那些在各種困苦中的人”（哥林多後書 1:4）。
This then challenges us to seek a deeper understanding of the communitarian, social and missionary dimension of all authentic devotion to the heart of Christ. For even as Christ’s heart leads us to the Father, it sends us forth to our brothers and sisters. In the fruits of service, fraternity and mission that the heart of Christ inspires in our lives, the will of the Father is fulfilled. In this way, we come full circle: “My Father is glorified by this, that you bear much fruit” (Jn 15:8). 這挑戰我們去尋求對基督心靈的所有真誠奉獻的社群、社會和宣教層面的更深理解。因為基督的心引領我們走向天父，同時也派遣我們去服務我們的兄弟姐妹。在基督的心靈所激發的服務、兄弟情誼和使命的果實中，天父的旨意得以實現。這樣，我們便回到了起點：“我父因你們多結果子而得榮耀”（約翰福音 15:8）。
第五章
愛情換愛情
In the spiritual experiences of Saint Margaret Mary Alacoque, we encounter, along with an ardent declaration of love for Jesus Christ, a profoundly personal and challenging invitation to entrust our lives to the Lord. The knowledge that we are loved, and our complete confidence in that love, in no way lessens our desire to respond generously, despite our frailty and our many shortcomings. 在聖瑪格麗特·瑪麗·阿拉科克的靈性經歷中，我們遇到了一個熱切的對耶穌基督的愛的宣言，以及一個深刻而具挑戰性的邀請，呼籲我們將生命託付給主。知道我們被愛，以及對這份愛的完全信心，並不會減少我們慷慨回應的渴望，儘管我們脆弱且有許多缺陷。
Beginning with his second great apparition to Saint Margaret Mary, Jesus spoke of the sadness he feels because his great love for humanity receives in exchange “nothing but ingratitude and indifference”, “coldness and contempt”. And this, he added, “is more grievous to me than all that I endured in my Passion”. [162] 從耶穌第二次偉大的顯現開始，他對聖瑪格麗特·瑪麗說明了他所感受到的悲傷，因為他對人類的偉大愛意所換來的卻是「只有忘恩負義和漠不關心」、「冷漠和輕蔑」。他補充道，「這對我來說比我在受難中所忍受的一切更為痛苦」。
Jesus spoke of his thirst for love and revealed that his heart is not indifferent to the way we respond to that thirst. In his words, “I thirst, but with a thirst so ardent to be loved by men in the Most Blessed Sacrament, that this thirst consumes me; and I have not encountered anyone who makes an effort, according to my desire, to quench my thirst, giving back a return for my love”. [163] Jesus asks for love. Once the faithful heart realizes this, its spontaneous response is one of love, not a desire to multiply sacrifices or simply discharge a burdensome duty: “I received from my God excessive graces of his love, and I felt moved by the desire to respond to some of them and to respond with love for love”. [164] As my Predecessor Leo XIII pointed out, through the image of his Sacred Heart, the love of Christ “moves us to return love for love”. [165] 耶穌談到他對愛的渴望，並揭示他的心對我們回應這種渴望的方式並不漠然。他說：“我渴了，但這種渴望是如此熱切，希望在至聖聖體中被人愛，以至於這種渴望消耗了我；而我沒有遇到任何人，根據我的願望，努力來滿足我的渴望，回報我的愛。” [163] 耶穌要求愛。一旦信徒的心意識到這一點，它自發的回應就是愛，而不是想要增加犧牲或僅僅履行一項繁重的義務：“我從我的神那裡接受了過多的愛的恩典，我感到被回應一些恩典的渴望所感動，並以愛來回應愛。” [164] 正如我的前任利奧十三世所指出的，通過他的聖心形象，基督的愛“促使我們以愛回報愛”。 [165]
EXTENDING CHRIST'S LOVE TO OUR BROTHERS AND SISTERS 將基督的愛延伸給我們的兄弟姐妹
We need once more to take up the word of God and to realize, in doing so, that our best response to the love of Christ’s heart is to love our brothers and sisters. There is no greater way for us to return love for love. The Scriptures make this patently clear: 我們需要再次拿起神的話語，並在這樣做的過程中意識到，對基督心中的愛，我們最好的回應就是去愛我們的兄弟姐妹。沒有比這更好的方式來以愛回報愛。聖經清楚地表明了這一點：
“Just as you did it to one of the least of these my brethren, you did it to me” (Mt 25:40). “你們對這些最小的弟兄所做的，就是對我所做的。”（馬太福音 25:40）
Love for our brothers and sisters is not simply the fruit of our own efforts; it demands the transformation of our selfish hearts. This realization gave rise to the oft-repeated prayer: “Jesus, make our hearts more like your own”. Saint Paul, for his part, urged his hearers to pray not for the strength to do good works, but “to have the same mind among you that was in Christ Jesus” (Phil 2:5). 對我們的兄弟姐妹的愛不僅僅是我們自己努力的結果；它要求我們的自私心靈轉變。這一認識催生了經常重複的祈禱：“耶穌，讓我們的心更像祢的心”。聖保羅則敦促他的聽眾祈禱，不是為了獲得行善的力量，而是“要在你們中間有與基督耶穌相同的心思”（腓 2:5）。
We need to remember that in the Roman Empire many of the poor, foreigners and others 我們需要記住，在羅馬帝國中，許多貧窮者、外國人和其他人
who lived on the fringes of society met with respect, affection and care from Christians. This explains why the apostate emperor Julian, in one of his letters, acknowledged that one reason why Christians were respected and imitated was the assistance they gave the poor and strangers, who were ordinarily ignored and treated with contempt. For Julian, it was intolerable that the Christians whom he despised, “in addition to feeding their own, also feed our poor and needy, who receive no help from us”. [166] The emperor thus insisted on the need to create charitable institutions to compete with those of the Christians and thus gain the respect of society: “There should be instituted in each city many accommodations so that the immigrants may enjoy our philanthropy… and make the Greeks accustomed to such works of generosity”. [167] Julian did not achieve his objective, no doubt because underlying those works there was nothing comparable to the Christian charity that respected the unique dignity of each person. 在社會邊緣生活的人們，受到基督徒的尊重、關愛和照顧。這解釋了為什麼叛教的皇帝朱利安在他的信中承認，基督徒受到尊重和模仿的原因之一是他們對貧困者和陌生人提供的幫助，這些人通常被忽視並受到輕視。對朱利安來說，令人無法忍受的是，他所鄙視的基督徒「除了養活自己的家人，還養活我們的貧困和需要幫助的人，而這些人從我們這裡得不到任何幫助」。因此，皇帝堅持需要建立慈善機構，以與基督徒的機構競爭，從而贏得社會的尊重：「每個城市應該設立許多設施，以便移民能享受到我們的慈善……並使希臘人習慣於這種慷慨的行為」。朱利安未能實現他的目標，無疑是因為這些行為背後並沒有與尊重每個人獨特尊嚴的基督教慈善相媲美的東西。
By associating with the lowest ranks of society (cf. Mt 25:31-46), “Jesus brought the great novelty of recognizing the dignity of every person, especially those who were considered ‘unworthy’. This new principle in human history - which emphasizes that individuals are even more ‘worthy’ of our respect and love when they are weak, scorned, or suffering, even to the point of losing the human ‘figure’ - has changed the face of the world. It has given life to institutions that take care of those who find themselves in disadvantaged conditions, such as abandoned infants, orphans, the elderly who are left without assistance, the mentally ill, people with incurable diseases or severe deformities, and those living on the streets”. [168] 通過與社會最低層的人士交往（參見馬太福音 25:31-46），“耶穌帶來了認識每個人尊嚴的重大創新，特別是那些被視為‘不配’的人。這一人類歷史上的新原則——強調當個體脆弱、被輕視或受苦，甚至到失去人類‘形象’的地步時，他們更值得我們的尊重和愛——改變了世界的面貌。它為那些處於不利條件中的人提供了生命，例如被遺棄的嬰兒、孤兒、沒有照顧的老年人、精神病患者、患有不治之症或嚴重畸形的人，以及生活在街頭的人”。 [168]
In contemplating the pierced heart of the Lord, who “took our infirmities and bore our diseases” ( Mt 8:17), we too are inspired to be more attentive to the sufferings and needs of others, and confirmed in our efforts to share in his work of liberation as instruments for the spread of his love. [169] As we meditate on Christ’s self-offering for the sake of all, we are naturally led to ask why we too should not be ready to give our lives for others: “We know love by this, that he laid down his life for us - and that we ought to lay down our lives for one another” ( 1Jn3:161 \mathrm{Jn} 3: 16 ). 在思考主那被刺穿的心時，祂「擔當了我們的軟弱，背負了我們的疾病」（馬太福音 8:17），我們也受到啟發，更加關注他人的痛苦和需求，並在努力分享祂解放工作的過程中，確認自己作為傳播祂愛的工具。[169] 當我們默想基督為了所有人而自我奉獻時，我們自然會問，為什麼我們也不應該準備好為他人奉獻生命：「我們因這事知道了愛，就是祂為我們捨了命，我們也應當為弟兄捨命」（ 1Jn3:161 \mathrm{Jn} 3: 16 ）。
靈性歷史中的回聲
This bond between devotion to the heart of Jesus and commitment to our brothers and sisters has been a constant in the history of Christian spirituality. Let us consider a few examples. 這種對耶穌心靈的奉獻與對我們兄弟姐妹的承諾之間的聯繫，一直是基督教靈性歷史中的一個常數。讓我們考慮幾個例子。
成為他人可以汲取的泉源
Starting with Origen, various Fathers of the Church reflected on the words of John 7:38 - “out of his heart shall flow rivers of living water” - which refer to those who, having drunk of Christ, put their faith in him. Our union with Christ is meant not only to satisfy our own thirst, but also to make us springs of living water for others. Origen wrote that Christ fulfils his promise by making fountains of fresh water well up within us: “The human soul, made in the image of God, can itself contain and pour forth wells, fountains and rivers”. [170] 從奧利根開始，各位教父反思約翰福音 7:38 的話語——“從他心中流出活水的江河”——這是指那些喝了基督之水，並將信心寄託於他的人。我們與基督的聯合不僅是為了滿足我們自己的渴望，還是要使我們成為他人的活水泉源。奧利根寫道，基督通過使新鮮水泉在我們內心湧出來來實現他的承諾：“人類的靈魂，按照神的形象造，可以容納並湧出井、泉和江河。”
Saint Ambrose recommended drinking deeply of Christ, “in order that the spring of water welling up to eternal life may overflow in you”. [171] Marius Victorinus was convinced that the Holy Spirit has given of himself in such abundance that, “whoever receives him becomes a heart that pours forth rivers of living water”. [172] Saint Augustine saw this stream flowing from the believer as benevolence. [173] Saint Thomas Aquinas thus maintained that whenever someone “hastens to share various gifts of grace received from God, living water flows from his heart”. [174] 聖安布羅斯建議深入飲用基督的甘泉，“以便那湧流至永生的水泉能在你心中溢出”。[171] 馬里烏斯·維克多里努斯堅信聖靈以如此豐富的方式賜予自己，“凡接受他的人都成為心中湧流活水的源泉”。[172] 聖奧古斯丁認為這股從信徒心中流出的泉水是仁愛。[173] 聖托馬斯·阿奎那因此主張，無論何時有人“急於分享從上帝那裡所領受的各種恩典，活水便從他的心中流出”。[174]
Although “the sacrifice offered on the cross in loving obedience renders most abundant and infinite satisfaction for the sins of mankind”, [175] the Church, born of the heart of Christ, prolongs and bestows, in every time and place, the fruits of that one redemptive passion, which lead men and women to direct union with the Lord. 雖然「在十字架上以愛的服從所獻上的犧牲，對人類的罪提供了最豐富和無限的滿足」，教會，源於基督的心，無論在何時何地，延續並賜予那唯一救贖熱情的果實，這使男女能夠與主直接聯合。
In the heart of the Church, the mediation of Mary, as our intercessor and mother, can only be understood as “a sharing in the one source, which is the mediation of Christ himself”, [176] the sole Redeemer. For this reason, “the Church does not hesitate to profess the subordinate role of Mary”. [177] Devotion to the heart of Mary in no way detracts from the sole worship due the heart of Christ, but rather increases it: “Mary’s function as mother of humanity in no way obscures or diminishes this unique mediation of Christ, but rather shows its power”. [178] Thanks to the abundant graces streaming from the open side of Christ, in different ways the Church, the Virgin Mary and all believers become themselves streams of living water. In this way, Christ displays his glory in and through our littleness. 在教會的核心，瑪利亞作為我們的代禱者和母親的中介，只能被理解為「分享於唯一的源頭，即基督本身的中介」，[176] 這位唯一的救贖者。因此，「教會毫不猶豫地宣稱瑪利亞的從屬角色」。[177] 對瑪利亞之心的奉獻絕不會減少對基督之心的唯一崇拜，反而會增強它：「瑪利亞作為人類之母的角色絕不會掩蓋或減少基督這一獨特中介的意義，反而顯示出其力量」。[178] 多虧了從基督開放的側面流出的豐富恩典，教會、聖母瑪利亞和所有信徒以不同的方式成為活水的源流。這樣，基督在我們的渺小中顯示出他的榮耀。
Fraternity and mysticism 兄弟會與神秘主義
Saint Bernard, in exhorting us to union with the heart of Christ, draws upon the richness of this devotion to call for a conversion grounded in love. Bernard believed that our affections, enslaved by pleasures, may nonetheless be transformed and set free, not by blind obedience to a commandment but rather in response to the delectable love of Christ. Evil is overcome by good, conquered by the flowering of love: “Love the Lord your God with the full and deep affection of all your heart; love him with your mind wholly alert and intent; love him with all your strength, so much so that you would not even fear to die for love of him… Your affection for the Lord Jesus should be both sweet and intimate, to oppose the sweet enticements of the sensual life. Sweetness conquers sweetness, as one nail drives out another”. [179] 聖伯納德在勸勉我們與基督的心合一時，借助這種虔誠的豐富性呼籲一種根植於愛的轉變。伯納德相信，我們的情感雖然被快樂所奴役，但仍然可以被轉化並獲得自由，這不是通過盲目的服從誡命，而是對基督可口的愛的回應。邪惡被善良所克服，愛的綻放征服了一切：“你要全心全意地愛主你的神；要用全神貫注的心思愛他；要用你所有的力量去愛他，甚至不怕為了愛他而死……你對主耶穌的愛應該既甜美又親密，以抵抗感官生活的甜蜜誘惑。甜蜜征服甜蜜，就像一根釘子驅逐另一根釘子。”
Saint Francis de Sales was particularly taken by Jesus’ words, “Learn from me; for I am gentle and humble in heart” ( Mt 11:29). Even in the most simple and ordinary things, he said, we can “steal” the Lord’s heart. “Those who would serve him acceptably must give heed not only to lofty and important matters, but to things mean and little, since by both alike we may win his heart and love… I mean the acts of daily forbearance, the headache, the toothache, the heavy cold; the tiresome peculiarities of a husband or wife, the broken glass, the loss of a ring, a handkerchief, a glove; the sneer of a neighbour; the effort of going to bed early in order to rise early for prayer or 聖法蘭西斯·德·薩雷斯特別被耶穌的話所打動：「你們當學習我的樣式，因為我心裡柔和謙卑」（馬太福音 11:29）。他說，即使在最簡單和普通的事情中，我們也可以「竊取」主的心。「那些想要令人滿意地侍奉他的人，必須注意不僅是崇高和重要的事情，還有微小和卑微的事物，因為無論哪一種，我們都可以贏得他的心和愛……我指的是日常的忍耐行為，頭痛，牙痛，重感冒；丈夫或妻子的煩人特性，破碎的玻璃，失去的戒指，手帕，手套；鄰居的冷嘲熱諷；為了早起祈禱而努力早睡的行為。
communion, the little shyness some people feel in openly performing religious duties… Be sure that all these sufferings, small as they are, if accepted lovingly, are most pleasing to God’s goodness”. 180] Ultimately, however, our response to the love of the heart of Christ is manifested in love of our neighbour: “a love that is firm, constant, steady, unconcerned with trivial matters or people’s station in life, not subject to changes or animosity… Our Lord loves us unceasingly, puts up with so many of our defects and our flaws. Precisely because of this, we must do the same with our brothers and sisters, never tiring of putting up with them”. [181] 聖體聖事，有些人在公開履行宗教義務時感到的小害羞……要確保所有這些痛苦，儘管微小，如果懷著愛心接受，對上帝的良善是最令人愉悅的”。然而，最終，我們對基督心中的愛的回應體現在對鄰人的愛中：“一種堅定、恆久、穩定的愛，不關心瑣事或人們的社會地位，不受變化或敵意的影響……我們的主不斷地愛著我們，忍受著我們的許多缺陷和缺點。正因如此，我們必須對兄弟姐妹們也如此，永不厭倦地包容他們”。
Saint Charles de Foucauld sought to imitate Jesus by living and acting as he did, in a constant effort to do what Jesus would have done in his place. Only by being conformed to the sentiments of the heart of Christ could he fully achieve this goal. Here too we find the idea of “love for love”. In his words, “I desire sufferings in order to return love for love, to imitate him… to enter into his work, to offer myself with him, the nothingness that I am, as a sacrifice, as a victim, for the sanctification of men”. [182] The desire to bring the love of Jesus to others, his missionary outreach to the poorest and most forgotten of our world, led him to take as his emblem the words, “lesus-Caritas”, with the symbol of the heart of Christ surmounted by a cross. [183] Nor was this a light decision: “With all my strength I try to show and prove to these poor lost brethren that our religion is all charity, all fraternity, and that its emblem is a heart”. [184] He wanted to settle with other brothers “in Morocco, in the name of the heart of Jesus”. [185] In this way, their evangelizing work could radiate outwards: “Charity has to radiate from our fraternities, as it radiates from the heart of Jesus”. [186] This desire gradually made him a “universal brother”. Allowing himself to be shaped by the heart of Christ, he sought to shelter the whole of suffering humanity in his fraternal heart: “Our heart, like that of Jesus, must embrace all men and women”. [187] “The love of the heart of Jesus for men and women, the love that he demonstrated in his passion, this is what we need to have for all human beings”. [188] 聖查理·德·福科所追求的，是通過模仿耶穌的生活和行為，努力在他的處境中做耶穌會做的事。只有通過與基督心靈的感受相一致，他才能完全實現這一目標。在這裡，我們也找到了“以愛回報愛”的理念。他說：“我渴望受苦，以便以愛回報愛，模仿他……進入他的工作，與他一起獻上我這個微不足道的存在，作為祭品，作為受害者，為人類的聖化。” [182] 將耶穌的愛帶給他人的渴望，以及他對我們世界中最貧困和最被遺忘者的宣教關懷，使他以“lesus-Caritas”這句話作為他的標誌，並以基督的心臟上方加上十字架的符號。[183] 這並不是一個輕率的決定：“我用全力試圖向這些可憐的失落兄弟們展示和證明，我們的宗教全是慈愛，全是兄弟情誼，而它的標誌是一顆心。” [184] 他希望與其他兄弟們“在摩洛哥，以耶穌之心的名義定居”。 [185] 以這種方式，他們的傳教工作可以向外輻射：“慈善必須從我們的兄弟會中輻射出來，就像它從耶穌的心中輻射出來一樣”。[186] 這種渴望逐漸使他成為一位“普世兄弟”。他讓自己被基督的心塑造，尋求在他的兄弟心中庇護整個受苦的人類：“我們的心，像耶穌的心一樣，必須擁抱所有的男女”。[187] “耶穌的心對男女的愛，他在受難中所表現出的愛，這就是我們對所有人類所需要的愛”。[188]
Father Henri Huvelin, the spiritual director of Saint Charles de Foucauld, observed that, “when our Lord dwells in a heart, he gives it such sentiments, and this heart reaches out to the least of our brothers and sisters. Such was the heart of Saint Vincent de Paul… When our Lord lives in the soul of a priest, he makes him reach out to the poor”. [189] It is important to realize that the apostolic zeal of Saint Vincent, as Father Huvelin describes it, was also nurtured by devotion to the heart of Christ. Saint Vincent urged his confreres to “find in the heart of our Lord a word of consolation for the poor sick person”. [190] If that word is to be convincing, our own heart must first have been changed by the love and tenderness of the heart of Christ. Saint Vincent often reiterated this conviction in his homilies and counsels, and it became a notable feature of the Constitutions of his Congregation: “We should make a great effort to learn the following lesson, also taught by Christ: ‘Learn from me, for I am gentle and humble of heart’. We should remember that he himself said that by gentleness we inherit the earth. If we act on this, we will win people over so that they will turn to the Lord. That will not happen if we treat people harshly or sharply”. [191] 亨利·胡維林神父，聖查理·德·福科的靈性導師，觀察到：“當我們的主居住在一顆心中時，他賦予它如此的情感，這顆心向我們最微小的兄弟姐妹伸出援手。聖文森特·德·保羅的心就是如此……當我們的主住在一位神父的靈魂中時，他使他向窮人伸出援手。”[189] 重要的是要意識到，胡維林神父所描述的聖文森特的使徒熱情，也是由對基督心的奉獻所滋養的。聖文森特敦促他的同伴們“在我們主的心中找到對貧窮病人的安慰之言”。[190] 如果這句話要有說服力，我們自己的心必須首先被基督心的愛與溫柔所改變。聖文森特在他的講道和建議中經常重申這一信念，這也成為他所創立的會規的一個顯著特徵：“我們應該努力學習以下的教訓，這也是基督所教導的：‘向我學習，因為我心地柔和謙卑’。我們應該記住，他自己曾說過，因為溫柔我們將承受地土。” 如果我們這樣做，我們將贏得人心，使他們轉向主。如果我們對人們態度嚴厲或尖銳，這是不會發生的。[191]
All that has been said thus far enables us to understand in the light of God’s word the proper meaning of the “reparation” to the heart of Christ that the Lord expects us, with the help of his grace, to “offer”. The question has been much discussed, but Saint John Paul II has given us a clear response that can guide Christians today towards a spirit of reparation more closely attuned to the Gospels. 到目前為止所說的一切使我們能夠在上帝的話語中理解基督心靈的“補償”正確意義，主希望我們在祂的恩典幫助下“獻上”。這個問題已經被廣泛討論，但聖約翰保羅二世給了我們一個明確的回應，可以指引今天的基督徒朝向更符合福音的補償精神。
基督心靈的賠償社會意義
Saint John Paul explained that by entrusting ourselves together to the heart of Christ, “over the ruins accumulated by hatred and violence, the greatly desired civilization of love, the Kingdom of the heart of Christ, can be built”. This clearly requires that we “unite filial love for God and love of neighbour”, and indeed this is “the true reparation asked by the heart of the Saviour”. [192] In union with Christ, amid the ruins we have left in this world by our sins, we are called to build a new civilization of love. That is what it means to make reparation as the heart of Christ would have us do. Amid the devastation wrought by evil, the heart of Christ desires that we cooperate with him in restoring goodness and beauty to our world. 聖若望保祿解釋說，通過將我們自己共同託付給基督的心，“在仇恨和暴力所積累的廢墟上，可以建立人們所渴望的愛的文明，即基督的心的國度”。這顯然要求我們“結合對上帝的孝愛和對鄰人的愛”，而這確實是“救主的心所要求的真正補償”。[192] 在基督的聯合中，面對我們因罪所留下的廢墟，我們被召喚去建立一個新的愛的文明。這就是按照基督的心所希望我們所做的補償。在邪惡所造成的毀滅中，基督的心渴望我們與他合作，將善良和美好恢復到我們的世界。
All sin harms the Church and society; as a result, “every sin can undoubtedly be considered as a social sin” and this is especially true for those sins that “by their very matter constitute a direct attack on one’s neighbour”. [193] Saint John Paul II explained that the repetition of these sins against others often consolidates a “structure of sin” that has an effect on the development of peoples. [194] Frequently, this is part of a dominant mind-set that considers normal or reasonable what is merely selfishness and indifference. This then gives rise to social alienation: “A society is alienated if its forms of social organization, production and consumption make it more difficult to offer the gift of self and to establish solidarity between people”. [195] It is not only a moral norm that leads us to expose and resist these alienated social structures and to support efforts within society to restore and consolidate the common good. Rather, it is our “conversion of heart” that “imposes the obligation” [196] to repair these structures. It is our response to the love of the heart of Jesus, which teaches us to love in turn. 所有罪惡都會傷害教會和社會；因此，“每一個罪惡無疑都可以被視為社會罪”，而這對於那些“本質上對鄰人構成直接攻擊的罪”尤其如此。[193] 聖約翰保羅二世解釋說，對他人重複這些罪行往往會鞏固一種“罪的結構”，這對民族的發展產生影響。[194] 這通常是主導心態的一部分，認為自私和冷漠的行為是正常或合理的。這進而導致社會的疏離：“如果一個社會的社會組織、產出和消費形式使得提供自我奉獻和建立人與人之間的團結變得更加困難，那麼這個社會就是疏離的。”[195] 我們不僅僅是道德規範驅使我們揭露和抵抗這些疏離的社會結構，並支持社會內部恢復和鞏固共同善的努力。更重要的是，我們的“心靈轉變”使我們“有義務”[196] 修復這些結構。這是我們對耶穌心靈之愛的回應，教導我們去愛。
Precisely because evangelical reparation possesses this vital social dimension, our acts of love, service and reconciliation, in order to be truly reparative, need to be inspired, motivated and empowered by Christ. Saint John Paul II also observed that “to build the civilization of love”, [197] our world today needs the heart of Christ. Christian reparation cannot be understood simply as a congeries of external works, however indispensable and at times admirable they may be. These need a “mystique”, a soul, a meaning that grants them strength, drive and tireless creativity. They need the life, the fire and the light that radiate from the heart of Christ. 正因為福音修復擁有這一重要的社會維度，我們的愛、服務和和解行為，為了真正具有修復性，必須受到基督的啟發、激勵和賦能。聖約翰·保祿二世也觀察到，“要建立愛的文明”，我們今天的世界需要基督的心。基督教修復不能僅僅被理解為一系列外在的行為，無論它們多麼不可或缺，有時又多麼令人欽佩。這些行為需要一種“神秘感”，一種靈魂，一種賦予它們力量、動力和不懈創造力的意義。它們需要來自基督心靈的生命、火焰和光芒。
Nor is a merely outward reparation sufficient, either for our world or for the heart of Christ. If each of us considers his or her own sins and their effect on others, we will realize that repairing the harm done to this world also calls for a desire to mend wounded hearts where the deepest harm was done, and the hurt is most painful. 僅僅外在的修復對我們的世界或基督的心靈來說都不夠。如果我們每個人都考慮自己的罪行及其對他人的影響，我們將意識到修復這個世界所造成的傷害，也需要渴望去修補那些受到最深傷害、最痛苦的心靈。
A spirit of reparation thus “leads us to hope that every wound can be healed, however deep it may be. Complete reparation may at times seem impossible, such as when goods or loved ones are definitively lost, or when certain situations have become irremediable. Yet the intention to make amends, and to do so in a concrete way, is essential for the process of reconciliation and a return to peace of heart”. [198] 一種修復的精神因此“引導我們希望每一個傷口都能癒合，無論它多麼深。完全的修復有時似乎是不可能的，例如當財物或摯愛的人已經永久失去，或當某些情況已經變得無法挽回。然而，修補的意圖，以及以具體的方式來做到這一點，對於和解的過程和心靈的平靜回歸是至關重要的”。 [198]
請求原諒的美好
Good intentions are not enough. There has to be an inward desire that finds expression in our outward actions. “Reparation, if it is to be Christian, to touch the offended person’s heart and not be a simple act of commutative justice, presupposes two demanding things: acknowledging our guilt and asking forgiveness… It is from the honest acknowledgment of the wrong done to our brother or sister, and from the profound and sincere realization that love has been compromised, that the desire to make amends arises”. [199] 良好的意圖是不夠的。必須有一種內心的渴望，能在我們的外在行動中找到表達。“如果修復要成為基督教的，必須觸動被冒犯者的心，而不是僅僅是一種等價的正義行為，這需要兩個苛刻的條件：承認我們的罪過和請求寬恕……正是從對我們的兄弟或姐妹所做錯誤的誠實承認，以及對愛被妥協的深刻和真誠的認識中，修補的渴望才會產生。” [199]
We should never think that acknowledging our sins before others is somehow demeaning or offensive to our human dignity. On the contrary, it demands that we stop deceiving ourselves and acknowledge our past for what it is, marred by sin, especially in those cases when we caused hurt to our brothers and sisters. “Self-accusation is part of Christian wisdom… It is pleasing to the Lord, because the Lord accepts a contrite heart”. [200] 我們絕不應該認為在他人面前承認自己的罪過會以某種方式貶低或冒犯我們的人類尊嚴。相反，這要求我們停止自我欺騙，並承認我們的過去是什麼，因罪而受損，特別是在那些我們對兄弟姐妹造成傷害的情況下。“自我指控是基督教智慧的一部分……這是主所喜悅的，因為主接受痛悔的心。” [200]
Part of this spirit of reparation is the custom of asking forgiveness from our brothers and sisters, which demonstrates great nobility amid our human weakness. Asking forgiveness is a means of healing relationships, for it “re-opens dialogue and manifests the will to re-establish the bond of fraternal charity… It touches the heart of our brother or sister, brings consolation and inspires acceptance of the forgiveness requested. Even if the irreparable cannot be completely repaired, love can always be reborn, making the hurt bearable”. [201] 這種修復精神的一部分是向我們的兄弟姐妹請求寬恕的習俗，這在我們人性的脆弱中展現了偉大的高貴。請求寬恕是修復關係的一種方式，因為它“重新開啟對話，表達了重建兄弟之愛的意願……它觸動了我們兄弟或姐妹的心，帶來安慰並激發對所請求寬恕的接受。即使無法完全修復不可挽回的傷害，愛總能重生，使痛苦變得可承受”。 [201]
A heart capable of compunction will grow in fraternity and solidarity. Otherwise, “we regress and grow old within”, whereas when “our prayer becomes simpler and deeper, grounded in adoration and wonder in the presence of God, we grow and mature. We become less attached to ourselves and more attached to Christ. Made poor in spirit, we draw closer to the poor, those who are dearest to God”. [202] This leads to a true spirit of reparation, for “those who feel compunction of heart increasingly feel themselves brothers and sisters to all the sinners of the world; renouncing their airs of superiority and harsh judgments, they are filled with a burning desire to show love and make reparation”. [203] The sense of solidarity born of compunction also enables 一顆能夠懺悔的心將在兄弟情誼和團結中成長。否則，“我們在內心中退步並變老”，而當“我們的祈禱變得更簡單、更深刻，根植於對上帝的崇拜和驚奇中，我們便成長和成熟。我們對自己變得不那麼依戀，對基督卻更加依戀。心靈貧窮的我們，與貧窮者更為接近，那些是上帝最親愛的”。[202] 這導致真正的補贖精神，因為“那些感受到心靈懺悔的人，越來越感覺自己是全世界罪人的兄弟姐妹；放棄他們的優越感和嚴厲的評判，他們充滿了表達愛和進行補贖的強烈渴望”。[203] 懺悔所產生的團結感也使得
reconciliation to take place. The person who is capable of compunction, “rather than feeling anger and scandal at the failings of our brothers and sisters, weeps for their sins. There occurs a sort of reversal, where the natural tendency to be indulgent with ourselves and inflexible with others is overturned and, by God’s grace, we become strict with ourselves and merciful towards others”. [204] 和解的發生。能夠懺悔的人，“與其對我們兄弟姐妹的過失感到憤怒和震驚，不如為他們的罪孽流淚。這裡發生了一種逆轉，對自己寬容而對他人嚴苛的自然傾向被顛覆，藉著上帝的恩典，我們對自己變得嚴格，對他人則變得仁慈”。 [204]
REPARATION: AN EXTENSION OF THE HEART OF CHRIST 修復：基督之心的延伸
There is another, complementary, approach to reparation, which allows us to set it in an even more direct relationship with the heart of Christ, without excluding the aspect of concrete commitment to our brothers and sisters. 還有另一種互補的補償方法，讓我們能夠將其與基督的心建立更直接的關係，同時不排除對我們兄弟姐妹的具體承諾。
Elsewhere I have suggested that, “God has in some way sought to limit himself in such a way that many of the things we think of as evils, dangers or sources of suffering, are in reality part of the pains of childbirth which he uses to draw us into the act of cooperation with the Creator”. [205] This cooperation on our part can allow the power and the love of God to expand in our lives and in the world, whereas our refusal or indifference can prevent it. Several passages of the Bible express this metaphorically, as when the Lord cries out, “If only you would return to me, O Israel!” (cf. Jer 4:1). Or when, confronted with rejection by his people, he says, “My heart recoils within me; my compassion grows warm and tender” ( Hos 11:8). 在其他地方我曾建議過，“上帝以某種方式試圖限制自己，使得我們認為的許多邪惡、危險或痛苦的來源，實際上是他用來引導我們與創造者合作的分娩之痛。”這種合作可以使上帝的力量和愛在我們的生活和世界中擴展，而我們的拒絕或冷漠則可能阻止這一點。聖經中的幾段經文以隱喻的方式表達了這一點，例如當主呼喊：“以色列啊，若你們肯回轉歸向我就好了！”（參見耶利米書 4:1）。或者當面對他人民的拒絕時，他說：“我的心在我裡面翻騰；我的憐憫變得溫暖而柔和。”（何西阿書 11:8）。
Even though it is not possible to speak of new suffering on the part of the glorified Lord, “the paschal mystery of Christ… and all that Christ is - all that he did and suffered for all men participates in the divine eternity, and so transcends all times while being made present in them all”. [206] We can say that he has allowed the expansive glory of his resurrection to be limited and the diffusion of his immense and burning love to be contained, in order to leave room for our free cooperation with his heart. Our rejection of his love erects a barrier to that gracious gift, whereas our trusting acceptance of it opens a space, a channel enabling it to pour into our hearts. Our rejection or indifference limits the effects of his power and the fruitfulness of his love in us. If he does not encounter openness and confidence in me, his love is deprived - because he himself has willed it - of its extension, unique and unrepeatable, in my life and in this world, where he calls me to make him present. Again, this does not stem from any weakness on his part but rather from his infinite freedom, his mysterious power and his perfect love for each of us. When God’s power is revealed in the weakness of our human freedom, “only faith can discern it”. [207] 即使無法談論榮耀的主所承受的新痛苦，「基督的逾越之謎……以及基督所是的一切——他為所有人所做和所受的一切，都參與於神聖的永恆，因此超越所有時代，同時在所有時代中現身」。我們可以說，他讓自己復活的廣大榮耀受到限制，讓他那無比而炙熱的愛的擴散受到約束，以便為我們自由地與他的心合作留出空間。我們對他愛的拒絕為這份恩典的禮物樹立了一道障礙，而我們信任的接受則打開了一個空間，一個通道，使這份愛能夠流入我們的心中。我們的拒絕或冷漠限制了他在我們心中力量的效果和愛的果效。如果他在我身上沒有遇到開放和信心，他的愛就會被剝奪——因為他自己願意如此——在我的生命和這個世界中，這是他呼召我使他現身的地方，這份愛的延伸是獨特且不可重複的。再一次，這並不是出於他的任何弱點，而是出於他對我們每一個人的無限自由、神秘的力量和完美的愛。 當神的力量在我們人類自由的軟弱中顯現時，「只有信仰能夠辨識它」。[207]
Saint Margaret Mary recounted that, in one of Christ’s appearances, he spoke of his heart’s passionate love for us, telling her that, “unable to contain the flames of his burning charity, he must spread them abroad”. [208] Since the Lord, who can do all things, desired in his divine freedom to require our cooperation, reparation can be understood as our removal of the obstacles we place before the expansion of Christ’s love in the world by our lack of trust, gratitude and self-sacrifice. 聖瑪格麗特·瑪麗回憶道，在基督的一次顯現中，他談到了他對我們的熱烈愛心，告訴她：“無法抑制他燃燒的慈愛之火，他必須將其擴散出去”。[208] 由於主，這位無所不能的神，渴望在他的神聖自由中要求我們的合作，贖罪可以理解為我們消除自己在缺乏信任、感恩和自我犧牲面前所設置的障礙，從而促進基督的愛在世界上的擴展。
To help us reflect more deeply on this mystery, we can turn once more to the luminous spirituality of Saint Therese of the Child Jesus. Therese was aware that in certain quarters an extreme form of reparation had developed, based on a willingness to offer oneself in sacrifice for others, and to become in some sense a “lightning rod” for the chastisements of divine justice. In her words, “I thought about the souls who offer themselves as victims of God’s justice in order to turn away the punishments reserved to sinners, drawing them upon themselves”. [209] However, as great and generous as such an offering might appear, she did not find it overly appealing: “I was far from feeling attracted to making it”. [210] So great an emphasis on God’s justice might eventually lead to the notion that Christ’s sacrifice was somehow incomplete or only partly efficacious, or that his mercy was not sufficiently powerful. 為了幫助我們更深入地反思這個神秘，我們可以再次轉向聖女小德肋撒的光輝靈性。德肋撒意識到，在某些圈子裡，出現了一種極端的贖罪形式，基於願意為他人獻身犧牲，並在某種意義上成為神聖公義懲罰的“避雷針”。她說：“我想到那些自願成為上帝公義受害者的靈魂，以轉移留給罪人的懲罰，將其吸引到自己身上。”然而，儘管這樣的奉獻看起來偉大而慷慨，她並不覺得特別吸引：“我遠未感到想要這樣做的吸引力。”如此強調上帝的公義，最終可能導致一種觀念，即基督的犧牲在某種程度上是不完整的或僅部分有效，或者他的慈悲並不夠強大。
With her great spiritual insight, Saint Therese discovered that we can offer ourselves in another way, without the need to satisfy divine justice but by allowing the Lord’s infinite love to spread freely: “O my God! Is your disdained love going to remain closed up within your heart? It seems to me that if you were to find souls offering themselves as victims of holocaust to your love, you would consume them rapidly; it seems to me, too, that you would be happy not to hold back the waves of infinite tenderness within you”. [211] 憑藉她卓越的靈性洞察，聖女特蕾莎發現我們可以以另一種方式奉獻自己，不必滿足神聖的公義，而是讓主的無限愛自由地流傳：“哦，我的上帝！您被輕視的愛會一直封閉在您的心中嗎？在我看來，如果您找到靈魂自願成為您愛的燔祭，您會迅速消耗它們；在我看來，您也會樂於不再抑制您內心無限的柔情。” [211]
While nothing need be added to the one redemptive sacrifice of Christ, it remains true that our free refusal can prevent the heart of Christ from spreading the “waves of his infinite tenderness” in this world. Again, this is because the Lord wishes to respect our freedom. More than divine justice, it was the fact that Christ’s love might be refused that troubled the heart of Saint Therese, because for her, God’s justice is understood only in the light of his love. As we have seen, she contemplated all God’s perfections through his mercy, and thus saw them transfigured and resplendent with love. In her words, “even his justice (and perhaps this even more so than the others) seems to me clothed in love”. [212] 雖然基督的唯一救贖犧牲不需要任何補充，但我們自由的拒絕仍然可以阻止基督的心在這個世界上傳播“他無限柔情的波浪”。這是因為主希望尊重我們的自由。對聖女特蕾莎來說，困擾她心靈的不是神聖的公義，而是基督的愛可能被拒絕，因為對她而言，神的公義只有在他的愛的光輝下才能理解。正如我們所見，她透過神的慈悲來思考所有神的完美，因此看到了它們被愛所改變和閃耀。她說：“甚至他的公義（也許這比其他的更明顯）在我看來似乎是披上了愛的外衣。”
This was the origin of her Act of Oblation, not to God’s justice but to his merciful love. “I offer myself as a victim of holocaust to your merciful love, asking you to consume me incessantly, allowing the waves of infinite tenderness shut up within you to overflow into my soul, and that thus I may become a martyr of your love”. [213] It is important to realize that, for Therese, this was not only about allowing the heart of Christ to fill her heart, through her complete trust, with the beauty of his love, but also about letting that love, through her life, spread to others and thus transform the world. Again, in her words, “In the heart of the Church, my Mother, I shall be love… and thus my dream will be realized”. [214] The two aspects were inseparably united. 這是她奉獻行為的起源，不是對上帝公義的奉獻，而是對他慈愛的奉獻。“我將自己獻為燔祭，獻給您的慈愛，懇求您不斷地消耗我，讓您內心深處無限的柔情湧流進我的靈魂，讓我因此成為您愛的殉道者。”[213] 重要的是要意識到，對於特蕾莎來說，這不僅是讓基督的心通過她的完全信任充滿她的心，並以他的愛的美麗來充實她，還是讓這份愛通過她的生活傳播給他人，從而改變世界。再次引用她的話：“在教會的心中，我的母親，我將成為愛……因此我的夢想將得以實現。”[214] 這兩個方面是不可分割地結合在一起的。
The Lord accepted her oblation. We see that shortly thereafter she stated that she felt an intense love for others and maintained that it came from the heart of Christ, prolonged through her. So she told her sister Léonie: “I love you a thousand times more tenderly than ordinary sisters love 主接受了她的奉獻。我們看到不久之後，她表示自己對他人感到強烈的愛，並堅持這是來自基督的心，透過她延續下來。因此她告訴她的姐妹萊昂妮：“我比普通姐妹更千倍地愛你。”
Sisters and brothers, I propose that we develop this means of reparation, which is, in a word, to offer the heart of Christ a new possibility of spreading in this world the flames of his ardent and gracious love. While it remains true that reparation entails the desire to “render compensation for the injuries inflicted on uncreated Love, whether by negligence or grave offense”, [217] the most fitting way to do this is for our love to offer the Lord a possibility of spreading, in amends for all those occasions when his love has been rejected or refused. This involves more than simply the “consolation” of Christ of which we spoke in the previous chapter; it finds expression in acts of fraternal love by which we heal the wounds of the Church and of the world. In this way, we offer the healing power of the heart of Christ new ways of expressing itself. 姐妹們和兄弟們，我提議我們發展這種補償的方式，簡而言之，就是為基督的心提供一個新的可能性，使其在這個世界上傳播他熱烈而恩典的愛的火焰。雖然補償確實包含了“對未被創造的愛所造成的傷害，無論是因疏忽還是重大冒犯，渴望作出補償”的願望，但最合適的方式是讓我們的愛為主提供一個可能性，以彌補所有他愛被拒絕或拒絕的場合。這不僅僅是我們在前一章中提到的基督的“安慰”；它通過兄弟之愛的行為表達出來，藉此我們治癒教會和世界的創傷。這樣，我們為基督的心提供了新的表達治癒力量的方式。
The sacrifices and sufferings required by these acts of love of neighbour unite us to the passion of Christ. In this way, “by that mystic crucifixion of which the Apostle speaks, we shall receive the abundant fruits of its propitiation and expiation, for ourselves and for others”. [218] Christ alone saves us by his offering on the cross; he alone redeems us, for “there is one God; there is also one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all” (1 Tim 2:5-6). The reparation that we offer is a freely accepted participation in his redeeming love and his one sacrifice. We thus complete in our flesh “what is lacking in Christ’s afflictions for the sake of his body, that is, the Church” ( Col 1:24); and Christ himself prolongs through us the effects of his complete and loving self-oblation. 這些愛鄰的行為所需的犧牲和痛苦使我們與基督的受難相連。這樣，“藉著使徒所說的那神秘的十字架，我們將為自己和他人獲得其贖罪和補贖的豐富果實”。基督獨自通過他在十字架上的獻祭拯救我們；他獨自贖回我們，因為“只有一位神；在神和人之間也只有一位中保，就是那位為所有人獻身的基督耶穌”（提摩太前書 2:5-6）。我們所提供的補償是自由接受參與他救贖之愛和他唯一的犧牲。因此，我們在肉身中完成“基督為他的身體，即教會所受的苦難中所缺乏的”（歌羅西書 1:24）；而基督自己通過我們延續他完全而充滿愛的自我奉獻的效果。
Often, our sufferings have to do with our own wounded ego. The humility of the heart of Christ points us towards the path of abasement. God chose to come to us in condescension and littleness. The Old Testament had already shown us, with a variety of metaphors, a God who enters into the heart of history and allows himself to be rejected by his people. Christ’s love was shown amid the daily life of his people, begging, as it were, for a response, as if asking permission to manifest his glory. Yet “perhaps only once did the Lord Jesus refer to his own heart, in his own words. And he stresses this sole feature: ‘gentleness and lowliness’, as if to say that only in this way does he wish to win us to himself”. [219] When he said, “Learn from me, for I am gentle and humble in heart” ( Mt 11:29), he showed us that “to make himself known, he needs our littleness, our self-abasement”. [220] 我們的痛苦往往與我們受傷的自我有關。基督心中的謙卑引導我們走向卑微的道路。上帝選擇以屈尊和渺小的方式來到我們中間。舊約已經用各種隱喻向我們展示了一位進入歷史心臟並允許自己被他的人民拒絕的上帝。基督的愛在他人民的日常生活中顯現，彷彿在乞求回應，似乎在請求允許顯示他的榮耀。然而，“或許主耶穌只在一次中提到自己的心，並用自己的話語強調這一特徵：‘溫柔和謙卑’，彷彿在說，只有這樣他才希望贏得我們”。當他說：“你們當學習我的樣式，因為我是溫柔謙卑的心”（馬太福音 11:29）時，他向我們展示了“要讓自己被認識，他需要我們的渺小，我們的自我卑微”。
In what we have said, it is important to note several inseparable aspects. Acts of love of neighbour, with the renunciation, self-denial, suffering and effort that they entail, can only be such when they are nourished by Christ’s own love. He enables us to love as he loved, and in this way he loves and serves others through us. He humbles himself to show his love through our actions, 在我們所說的中，有幾個不可分割的方面是重要的。對鄰人的愛的行為，伴隨著放棄、自我否定、痛苦和努力，只有在基督的愛滋養下才能成為這樣的行為。他使我們能夠像他一樣去愛，藉此他通過我們愛和服務他人。他謙卑自己，通過我們的行動來顯示他的愛。
Finally, in order to appreciate this devotion in all of its richness, it is necessary to add, in the light of what we have said about its Trinitarian dimension, that the reparation made by Christ in his humanity is offered to the Father through the working of the Holy Spirit in each of us. Consequently, the reparation we offer to the heart of Christ is directed ultimately to the Father, who is pleased to see us united to Christ whenever we offer ourselves through him, with him and in him. 最後，為了充分理解這種奉獻的豐富性，有必要在我們所說的三位一體維度的背景下補充說，基督在其人性中所作的贖罪是通過聖靈在我們每個人身上的運作，獻給父。因而，我們向基督的心所獻上的贖罪，最終是指向父，當我們通過他、與他和在他裡面獻上自己時，父會喜悅地看到我們與基督合而為一。
將愛帶給世界
The Christian message is attractive when experienced and expressed in its totality: not simply as a refuge for pious thoughts or an occasion for impressive ceremonies. What kind of worship would we give to Christ if we were to rest content with an individual relationship with him and show no interest in relieving the sufferings of others or helping them to live a better life? Would it please the heart that so loved us, if we were to bask in a private religious experience while ignoring its implications for the society in which we live? Let us be honest and accept the word of God in its fullness. On the other hand, our work as Christians for the betterment of society should not obscure its religious inspiration, for that, in the end, would be to seek less for our brothers and sisters than what God desires to give them. For this reason, we should conclude this chapter by recalling the missionary dimension of our love for the heart of Christ. 基督教的信息在其整體性中體驗和表達時是有吸引力的：不僅僅是作為虔誠思想的避難所或令人印象深刻的儀式的場合。如果我們滿足於與基督的個人關係，而對減輕他人的痛苦或幫助他們過上更好的生活毫不關心，我們會給基督什麼樣的崇拜？如果我們沉浸在私人宗教體驗中，而忽視了對我們所生活的社會的影響，這會讓那顆如此愛我們的心感到高興嗎？讓我們誠實地接受上帝的話語，並全然接受。另一方面，作為基督徒，我們為改善社會所做的工作不應該掩蓋其宗教靈感，因為這最終會使我們對兄弟姐妹的關懷少於上帝希望賜予他們的。基於這個原因，我們應該以回顧我們對基督心靈的愛的宣教維度來結束這一章。
The flames of love of the Sacred Heart of Jesus also expand through the Church’s missionary outreach, which proclaims the message of God’s love revealed in Christ. Saint Vincent de Paul put this nicely when he invited his disciples to pray to the Lord for “this spirit, this heart that causes us to go everywhere, this heart of the Son of God, the heart of our Lord, that disposes us to go as he went… he sends us, like [the apostles], to bring fire everywhere”. [224]
Saint Paul VI, addressing religious Congregations dedicated to the spread of devotion to the
209. 使命，作為基督心中愛的輻射，需要那些自己也在愛中的傳教士，他們被基督所吸引，感到有責任分享這份改變了他們生命的愛。他們對於浪費時間討論次要問題或專注於真理和規則感到不耐煩，因為他們最關心的是分享他們所經歷的。他們希望他人能通過他們的努力，無論多麼不足，感受到所愛之人的善良和美好。這不正是任何戀人所追求的嗎？我們可以以但丁·阿利基耶里的話作為例子，來表達這種愛的邏輯：
“lo dico che, pensando al suo valore
amor si dolce si mi si fa sentire,
che s’io allora non perdessi ardire
We should not think of this mission of sharing Christ as something only between Jesus and
me. Mission is experienced in fellowship with our communities and with the whole Church. If we turn aside from the community, we will be turning aside from Jesus. If we turn our back on the community, our friendship with Jesus will grow cold. This is a fact, and we must never forget it. Love for the brothers and sisters of our communities - religious, parochial, diocesan and others is a kind of fuel that feeds our friendship with Jesus. Our acts of love for our brothers and sisters in community may well be the best and, at times, the only way that we can witness to others our love for Jesus Christ. He himself said, “By this everyone will know that you are my disciples, if you have love for one another” (Jn 13:35).
This love then becomes service within the community. I never tire of repeating that Jesus told us this in the clearest terms possible: “Just as you did it to one of the least of these my brethren, you did it to me” (Mt 25:40). He now asks you to meet him there, in every one of our brothers and sisters, and especially in the poor, the despised and the abandoned members of society. What a beautiful encounter that can be!
If we are concerned with helping others, this in no way means that we are turning away from Jesus. Rather, we are encountering him in another way. Whenever we try to help and care for another person, Jesus is at our side. We should never forget that, when he sent his disciples on mission, “the Lord worked with them” (Mk 16:20). He is always there, always at work, sharing our efforts to do good. In a mysterious way, his love becomes present through our service. He speaks to the world in a language that at times has no need of words.
Jesus is calling you and sending you forth to spread goodness in our world. His call is one of service, a summons to do good, perhaps as a physician, a mother, a teacher or a priest. Wherever you may be, you can hear his call and realize that he is sending you forth to carry out that mission. He himself told us, “I am sending you out” ( LkL k 10:3). It is part of our being friends with him. For this friendship to mature, however, it is up to you to let him send you forth on a mission in this world, and to carry it out confidently, generously, freely and fearlessly. If you stay trapped in your own comfort zone, you will never really find security; doubts and fears, sorrow and anxiety will always loom on the horizon. Those who do not carry out their mission on this earth will find not happiness, but disappointment. Never forget that Jesus is at your side at every step of the way. He will not cast you into the abyss, or leave you to your own devices. He will always be there to encourage and accompany you. He has promised, and he will do it: “For I am with you always, to the end of the age” (Mt 28:20).
In your own way, you too must be a missionary, like the apostles and the first disciples of Jesus, who went forth to proclaim the love of God, to tell others that Christ is alive and worth knowing. Saint Therese experienced this as an essential part of her oblation to merciful Love: “I wanted to give my Beloved to drink and I felt myself consumed with a thirst for souls”. [227] That is your mission as well. Each of us must carry it out in his or her own way; you will come to see how you can be a missionary. Jesus deserves no less. If you accept the challenge, he will enlighten
The present document can help us see that the teaching of the social Encyclicals Laudato Si’ and Fratelli Tutti is not unrelated to our encounter with the love of Jesus Christ. For it is by drinking of that same love that we become capable of forging bonds of fraternity, of recognizing the dignity of each human being, and of working together to care for our common home.
In a world where everything is bought and sold, people’s sense of their worth appears increasingly to depend on what they can accumulate with the power of money. We are constantly being pushed to keep buying, consuming and distracting ourselves, held captive to a demeaning system that prevents us from looking beyond our immediate and petty needs. The love of Christ has no place in this perverse mechanism, yet only that love can set us free from a mad pursuit that no longer has room for a gratuitous love. Christ’s love can give a heart to our world and revive love wherever we think that the ability to love has been definitively lost.
The Church also needs that love, lest the love of Christ be replaced with outdated structures and concerns, excessive attachment to our own ideas and opinions, and fanaticism in any number of forms, which end up taking the place of the gratuitous love of God that liberates, enlivens, brings joy to the heart and builds communities. The wounded side of Christ continues to pour forth that stream which is never exhausted, never passes away, but offers itself time and time again to all those who wish to love as he did. For his love alone can bring about a new humanity.
I ask our Lord Jesus Christ to grant that his Sacred Heart may continue to pour forth the streams of living water that can heal the hurt we have caused, strengthen our ability to love and serve others, and inspire us to journey together towards a just, solidary and fraternal world. Until that day when we will rejoice in celebrating together the banquet of the heavenly kingdom in the presence of the risen Lord, who harmonizes all our differences in the light that radiates perpetually from his open heart. May he be blessed forever.
於 2024 年 10 月 24 日，在羅馬聖彼得大教堂頒發，這是我教宗任期的第十二年。
本章中的許多反思靈感來自已故的迦爾默羅會教士迭戈·法雷斯（Father Diego Fares, S.J.）的未出版著作。願主賜他永恆的安息。
[2] Cf. HOMER, Iliad, XXI, 441.
[3] Cf. Iliad, X, 244.
[4] Cf. PLATO, Timaeus, 65 c-d; 70.
[5] Homily at Morning Mass in Domus Sanctae Marthae, 14 October 2016: L’Osservatore Romano, 15 October 2016, p. 8.
[6] SAINT JOHN PAUL II, Angelus, 2 July 2000: L’Osservatore Romano, 3-4 July 2000, p. 4.
[7] ID., Catechesis, 8 June 1994: L’Osservatore Romano, 9 June 1994, p. 5. [8] 魔鬼 (1873)。
[9] ROMANO GUARDINI, Religiöse Gestalten in Dostojewskijs Werk, Mainz/Paderborn, 1989, pp. 236 ff .
[10] KARL RAHNER, “Some Theses for a Theology of Devotion to the Sacred Heart”, in Theological Investigations, vol. III, Baltimore-London, 1967, p. 332. [11] 同上，頁 333。
[12] BYUNG-CHUL HAN, Heideggers Herz. Zum Begriff der Stimmung bei Martin Heidegger, München, 1996, p. 39.
[13] 同上，頁 60；參見頁 176。
[14] Cf. ID., Agonie des Eros, Berlin, 2012.
[15] Cf. MARTIN HEIDEGGER, Erläuterungen zu Hölderlins Dichtung, Frankfürt a. M., 1981, p. 120 .
[16] Cf. MICHEL DE CERTEAU, L’espace du désir ou le «fondement» des Exercises Spirituels: Christus 77 (1973), pp. 118-128.
[17] Itinerarium Mentis in Deum, VII, 6.
[18] ID., Proemium in I Sent., q. 3.
[19] SAINT JOHN HENRY NEWMAN, Meditations and Devotions, London, 1912, Part III [XVI], par. 3, pp. 573-574.
[20] Pastoral Constitution Gaudium et Spes, 82. [21] 同上，10。 [22] 同上，14。
[23] Cf. DICASTERY FOR THE DOCTRINE OF THE FAITH, Declaration Dignitas Infinita (2 April 2024), 8. Cf. L’Osservatore Romano, 8 April 2024.
[24] Pastoral Constitution Gaudium et Spes, 26.
[25] SAINT JOHN PAUL II, Angelus, 28 June 1998: L’Osservatore Romano, 30 June-1 July 1998, p. 7.
[26] Encyclical Letter Laudato Si’ (24 May 2015), 83: AAS 107 (2015), 880.
[27] Homily at Morning Mass in Domus Sanctae Marthae, 7 June 2013: L’Osservatore Romano, 8 June 2013, p. 8.
[28] PIUS XII, Encyclical Letter Haurietis Aquas (15 May 1956), I: AAS 48 (1956), 316.
[29] PIUS VI, Constitution Auctorem Fidei (28 August 1794), 63: DH 2663.
[30] LEO XIII, Encyclical Letter Annum Sacrum (25 May 1899): ASS 31 (1898-1899), 649.
[31] Ibid: “Inest in Sacro Corde symbolum et expressa imago infinitæ lesu Christi caritatis”.
[32] Angelus, 9 June 2013: L’Osservatore Romano, 10-11 June 2013, p. 8.
[33] We can thus understand why the Church has forbidden placing on the altar representations of the heart of Jesus or Mary alone (cf. Response of the Congregation of Sacred Rites to the Reverend Charles Lecoq, P.S.S., 5 April 1879: Decreta Authentica Congregationis Sacrorum Rituum ex Actis ejusdem Collecta, vol. III, 107-108, n. 3492). Outside the liturgy, “for private devotion” (ibid.), the symbolism of a heart can be used as a teaching aid, an aesthetic figure or an emblem that invites one to meditate on the love of Christ, but this risks taking the heart as an object of adoration or spiritual dialogue apart from the Person of Christ. On 31 March 1887, the Congregation gave another, similar response (ibid., 187, n. 3673).
December 1563): DH 1823.
[35] 拉丁美洲及加勒比海主教第五屆大會，阿帕雷西達文件（2007 年 6 月 29 日），第 259 條。
[36] Encyclical Letter Haurietis Aquas (15 May 1956), I: AAS 48 (1956), 323-324.
[37] Ep. 261, 3: PG 32, 972.
[38] In lo. homil. 63, 2: PG 59, 350.
[39] De fide ad Gratianum, II, 7, 56: PL 16, 594 (ed. 1880).
[40] Enarr. in Ps. 87, 3: PL 37, 1111.
[41] Cf. De fide orth. 3, 6, 20: PG 94, 1006, 1081.
[42] OLEGARIO GONZÁLEZ DE CARDEDAL, La entraña del cristianismo, Salamanca, 2010, 7071 .
[43] Angelus, 1 June 2008: L’Osservatore Romano, 2-3 June 2008, p. 1.
[44] PIUS XII, Encyclical Letter Haurietis Aquas (15 May 1956), II: AAS 48 (1956), 327-328.
[45] 同上：AAS 48 (1956)，343-344。
[46] BENEDICT XVI, Angelus, 1 June 2008: L’Osservatore Romano, 2-3 June 2008, p. 1.
[47] VIGILIUS, Constitution Inter Innumeras Sollicitudines (14 May 553): DH 420.
[48] ECUMENICAL COUNCIL OF EPHESUS, Anathemas of Cyril of Alexandria, 8: DH 259.
[49] 第二次君士坦丁堡大公會議，第八次會議（公元 553 年 6 月 2 日），法典第 9 條：DH 431。
[50] SAINT JOHN OF THE CROSS, Spiritual Canticle, red. A, Stanza 22, 4.
[51] 同上，第 12 節，8。
[52] 同上，第 12 節，1。
[53] “There is one God, the Father, from whom are all things and for whom we exist” ( 1 Cor 8:6).
“To our God and Father be glory forever and ever. Amen” ( Phil 4:20). “Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and the God of all consolation” ( 2 Cor 1:3).
[54] Apostolic Letter Tertio Millennio Adveniente (10 November 1994), 49: AAS 87 (1995), 35.
[55] Ad Rom., 7: PG 5, 694.
[56] “That the world may know that I love the Father” ( Jn 14:31); “The Father and I are one” ( Jn 10:30); “I am in the Father and the Father is in me” ( Jn 14:10).
[57] “I am going to the Father” ( pros ton Patéra: Jn 16:28). “I am coming to you” ( pros se: Jn 17:1117: 11 ).
[58] “在父親的懷抱中”。
[59] Adv. Haer., III, 18, 1: PG 7, 932.
[60] In Joh. II, 2: PG 14, 110.
[61] Angelus, 23 June 2002: L’Osservatore Romano, 24-25 June 2002, p. 1.
[62] SAINT JOHN PAUL II, Message on the Hundredth Anniversary of the Consecration of the Human Race to the Divine Heart of Jesus, Warsaw, 11 June 1999, Solemnity of the Sacred Heart of Jesus, 3: L’Osservatore Romano, 12 June 1999, p. 5.
[63] ID., Angelus, 8 June 1986: L’Osservatore Romano, 9-10 June 1986, p. 5
[64] Homily, Visit to the Gemelli Hospital and to the Faculty of Medicine of the Catholic University of the Sacred Heart, 27 June 2014: L’Osservatore Romano, 29 June 2014, p. 7.
[65] Eph 1:5, 7; 2:18; 3:12.
[66] Eph 2:5, 6; 4:15.
[67] Eph 1:3, 4, 6, 7, 11, 13, 15; 2:10, 13, 21, 22; 3:6, 11, 21.
[68] Message on the Hundredth Anniversary of the Consecration of the Human Race to the Divine Heart of Jesus, Warsaw, 11 June 1999, Solemnity of the Sacred Heart of Jesus, 2: L’Osservatore Romano, 12 June 1999, p. 5.
[69] “既然在聖心中有耶穌基督無限愛的象徵和明確形象，促使我們彼此相愛，因此我們應當奉獻自己。”
ourselves to his most Sacred Heart - an act that is nothing else than an offering and a binding of oneself to Jesus Christ, for whatever honour, veneration and love is given to this divine Heart is really and truly given to Christ himself…And now, today, behold another blessed and heavenly token is offered to our sight - the most Sacred Heart of Jesus, with a cross rising from it and shining forth with dazzling splendour amidst flames of love. In that Sacred Heart all our hopes should be placed, and from it the salvation of men is to be confidently besought” (Encyclical Letter Annum Sacrum [25 May 1899]: ASS 31 [1898-1899], 649, 651).
「因為所有宗教的總和，難道不是包含在那個最吉祥的標誌中，並且以隨之而來的虔誠形式展現出來，因為它更容易引導人們的心靈親密地認識我們的主基督，並更有效地激勵他們的心去更熱烈地愛他，並更緊密地模仿他嗎？」（通諭《最仁慈的救主》[1928 年 5 月 8 日]：AAS 20 [1928]，167）。
[71] “For it is perfectly clear that this devotion, if we examine its proper nature, is a most excellent act of religion, inasmuch as it demands the full and absolute determination of surrendering and consecrating oneself to the love of the divine Redeemer whose wounded heart is the living sign and symbol of that love… In it, we can contemplate not only the symbol, but also, as it were, the synthesis of the whole mystery of our redemption… Christ expressly and repeatedly pointed to his heart as the symbol by which men are drawn to recognize and acknowledge his love, and at the same time constituted it as the sign and pledge of his mercy and his grace for the needs of the Church in our time” (Encyclical Letter Haurietis Aquas [15 May 1956], Proemium, III, IV: AAS 48 [1956], 311, 336, 340).
[72] Catechesis, 8 June 1994, 2: L’Osservatore Romano, 9 June 1994, p. 5.
[73] Angelus, 1 June 2008: L’Osservatore Romano, 2-3 June 2008, p. 1.
[74] Encyclical Letter Haurietis Aquas (15 May 1956), IV: AAS 48 (1956), 344.
[75] 參見同上：AAS 48 (1956)，336。
[76] “The value of private revelations is essentially different from that of the one public revelation: the latter demands faith… A private revelation… is a help which is proffered, but its use is not obligatory” (BENEDICT XVI, Apostolic Exhortation Verbum Domini [30 September 2010], 14: AAS 102 [2010]), 696).
[77] Encyclical Letter Haurietis Aquas (15 May 1956), IV: AAS 48 (1956), 340.
[105] 致珍·法蘭西斯·德·尚塔爾的信，升天節，1612 年。
[106] Letter to Marie Aimée de Blonay, 18 February 1618. [106] 致瑪麗·艾梅·德·布洛奈的信，1618 年 2 月 18 日。
[107] Letter to Jane Frances de Chantal, late November 1609. [107] 致珍·法蘭西斯·德·尚塔爾的信，1609 年 11 月底。
[108] Letter to Jane Frances de Chantal, ca. 25 February 1610. [108] 致珍·法蘭西斯·德·尚塔爾的信，約 1610 年 2 月 25 日。
[109] Entretien XIV, on religious simplicity and prudence. [109] 第十四次談話，關於宗教的簡單與謹慎。
[110] Letter to Jane Frances de Chantal, 10 June 1611. [110] 致珍·法蘭西斯·德·尚塔爾的信，1611 年 6 月 10 日。
[111] SAINT MARGARET MARY ALACOQUE, Autobiography, n. 53. [111] 聖瑪格麗特·瑪麗·阿拉科克，自傳，第 53 條。 [112] 同上。 [113] 同上，註 55。
[114] Cf. DICASTERY FOR THE DOCTRINE OF THE FAITH, Norms for Proceeding in the Discernment of Alleged Supernatural Phenomena, 17 May 2024, I, A, 12. [114] 參見 信仰教義部，關於辨識所謂超自然現象的程序準則，2024 年 5 月 17 日，I，A，12。
[115] SAINT MARGARET MARY ALACOQUE, Autobiography, n. 92. [115] 聖瑪格麗特·瑪麗·阿拉科克，自傳，第 92 條。
[116] Letter to Sœur de la Barge, 22 October 1689. [116] 致拉巴爾姐妹的信，1689 年 10 月 22 日。
[117] Autobiography, n. 53. [117] 自傳，名詞 53。 [118] 同上，註 55。
[119] Sermon on Trust in God, in CEuvres du R.P de La Colombière, t. 5, Perisse, Lyon, 1854, p. 100 . [119] 信靠上帝的講道，見於 R.P. de La Colombière 作品集，第 5 卷，Perisse，里昂，1854 年，頁 100。
[120] Spiritual Exercises in London, 1-8 February 1677, in CEuvres du R.P de La Colombière, t. 7, Seguin, Avignon, 1832, p. 93. [120] 1677 年 2 月 1 日至 8 日在倫敦的靈修，見於《拉科隆比耶神父著作》，第 7 卷，塞根，阿維尼翁，1832 年，頁 93。
[121] Spiritual Exercises in Lyon, October-November 1674, ibid., p. 45. [121] 1674 年十月-十一月在里昂的靈修，前引書，第 45 頁。
[122] SAINT CHARLES DE FOUCAULD, Letter to Madame de Bondy, 27 April 1897. [122] 聖查理·德·福考爾，致邦迪夫人的信，1897 年 4 月 27 日。
[123] Letter to Madame de Bondy, 28 April 1901. Cf. Letter to Madame de Bondy, 5 April 1909: “Through you I came to know the adoration of the Blessed Sacrament, the benedictions and the Sacred Heart”. [123] 致邦迪夫人的信，1901 年 4 月 28 日。參見致邦迪夫人的信，1909 年 4 月 5 日：“透過您，我認識了對聖體的崇敬、祝福和聖心。”
[124] Letter to Madame de Bondy, 7 April 1890. [124] 致邦迪夫人的信，1890 年 4 月 7 日。
[125] Letter to l’Abbé Huvelin, 27 June 1892. [125] 致烏維蘭神父的信，1892 年 6 月 27 日。
[126] SAINT CHARLES DE FOUCAULD, Méditations sur l’Ancien Testament (1896-1897), XXX, 1-211-21. [126] 聖查理·德·福考，舊約冥想（1896-1897），XXX， 1-211-21 。
[127] ID., Letter to l’Abbé Huvelin,16 May 1900. [127] 同上，致於阿貝·烏維蘭的信，1900 年 5 月 16 日。
[128] ID., Diary, 17 May 1906. [128] 同上，日記，1906 年 5 月 17 日。
[129] Letter 67 to Mme. Guérin, 18 November 1888. [129] 第 67 封信致居里夫人，1888 年 11 月 18 日。
[130] Letter 122 to Céline, 14 October 1890. [130] 信件 122 致塞琳，1890 年 10 月 14 日。
[131] Poem 23, “To the Sacred Heart of Jesus”, June or October 1895. [131] 詩篇 23，“致耶穌聖心”，1895 年 6 月或 10 月。
[132] Letter 247 to l’Abbé Maurice Bellière, 21 June 1897. [132] 信件 247 致馬里斯·貝利耶神父，1897 年 6 月 21 日。
[133] Last Conversations. Yellow Notebook, 11 July 1897, 6. [133] 最後的對話。黃色筆記本，1897 年 7 月 11 日，6。
[134] Letter 197 to Sister Marie of the Sacred Heart, 17 September 1896. This does not mean that Therese did not offer sacrifices, sorrows and troubles as a way of associating herself with the suffering of Christ, but that, in the end, she was concerned not to give these offerings an [134] 1896 年 9 月 17 日致聖心瑪麗修女的信件 197。這並不意味著特蕾莎沒有以犧牲、悲傷和困難來與基督的苦難聯繫起來，而是最終她關心的是不將這些奉獻給予一個
importance they did not have. 他們沒有的重要性。
[135] Letter 142 to Céline, 6 July 1893. [135] 信件 142 致塞琳，1893 年 7 月 6 日。
[136] Letter 191 to Léonie, 12 July 1896. [136] 信件 191 給萊奧妮，1896 年 7 月 12 日。
[137] Letter 226 to Father Roulland, 9 May 1897. [137] 信件 226 致魯朗神父，1897 年 5 月 9 日。
[138] Letter 258 to l’Abbé Maurice Bellière, 18 July 1897. [138] 信件 258 致馬里斯·貝利耶神父，1897 年 7 月 18 日。
[139] Cf. SAINT IGNATIUS LOYOLA, Spiritual Exercises, 104. [139] 參見 聖依納爵·羅耀拉，《靈修操練》，104。 [140] 同上，297。
[141] Cf. Letter to Ignatius Loyola, 23 January 1541. [141] 參見致伊納爵·羅耀拉的信，1541 年 1 月 23 日。
[142] De Vita P. Ignatii et Societatis lesu initiis, ch. 8. 96. [142] 聖依納爵及耶穌會的生活，章節 8. 96.
[143] Spiritual Exercises, 54. [143] 靈修練習，54。 [144] 同上，230 頁及以下。
[145] THIRTY-THIRD GENERAL CONGREGATION OF THE SOCIETY OF JESUS, Decree 46, 1: Institutum Societatis lesu, 2, Florence, 1893, 511. [145] 耶穌會第三十三屆總會，法令 46，1：耶穌會章程，2，佛羅倫斯，1893，511。
[146] In Him Alone is Our Hope. Texts on the Heart of Christ, St. Louis, 1984. [146] 只有在祂裡面我們才有希望。基督之心的文獻，聖路易，1984 年。
[147] Letter to the Superior General of the Society of Jesus, Paray-le-Monial, 5 October 1986: L’Osservatore Romano, 6 October 1986, p. 7. [147] 致耶穌會總會長的信，帕雷-勒-莫尼亞爾，1986 年 10 月 5 日：羅馬觀察家，1986 年 10 月 6 日，第 7 頁。
[148] 會議對神父的講話，「貧窮」，1655 年 8 月 13 日。
[149] Conference to the Daughters of Charity, "Mortification, Correspondence, Meals and Journeys (Common Rules , art. 24-27), 9 December 1657. [149] 會議致慈善女兒，"克己、通信、餐飲與旅行（共同規則，藝術第 24-27 條），1657 年 12 月 9 日。
[150] SAINT DANIELE COMBONI, Gli scritti, Bologna, 1991, 998 (n. 3324). [150] 聖丹尼爾·孔博尼，著作，博洛尼亞，1991，998（編號 3324）。
[151] Homily at the Mass of Canonization, 18 May 2003: L’Osservatore Romano, 19-20 May 2003, p. 6. [151] 聖品封聖彌撒講道，2003 年 5 月 18 日：羅馬觀察報，2003 年 5 月 19-20 日，第 6 頁。
[152] SAINT JOHN PAUL II, Encyclical Letter Dives in Misericordia (30 November 1980), 1: AAS 72 (1980), 1219. [152] 聖約翰保祿二世，《慈悲的豐富》通諭（1980 年 11 月 30 日），1：AAS 72（1980），1219。
[153] ID., Catechesis, 20 June 1979: L’Osservatore Romano, 22 June 1979, 1. [153] 同上，教理講授，1979 年 6 月 20 日：《羅馬觀察報》，1979 年 6 月 22 日，第 1 頁。
[154] COMBONIAN MISSIONARIES OF THE HEART OF JESUS, Rule of Life, 3. [154] 耶穌心的康邦傳教士，生活規則，3。
[155] SOCIETY OF THE SACRED HEART, Constitutions of 1982, 7. [155] 聖心會，1982 年憲章，7。
[156] Encyclical Letter Miserentissimus Redemptor (8 May 1928): AAS 20 (1928), 174. [156] 教宗通諭《最仁慈的救贖者》（1928 年 5 月 8 日）：AAS 20（1928），174。
[157] The believer’s act of faith has as its object not simply the doctrine proposed, but also union with Christ himself in the reality of his divine life (cf. SAINT THOMAS AQUINAS, Summa Theologiae, II-II, q. 1, a. 2, ad 2; q. 4, a. 1). 信徒的信仰行為的對象不僅僅是所提出的教義，還包括與基督本身在其神聖生命的現實中聯合（參見聖托馬斯·阿奎那，《神學大全》，第二部分第二卷，第 1 問，第 2 條，答 2；第 4 問，第 1 條）。
[158] PIUS XI, Encyclical Letter Miserentissimus Redemptor (8 May 1928): AAS 20 (1928), 174. [159] Homily at the Chrism Mass, 28 March 2024: L’Osservatore Romano, 28 March 2024, p. 2. [160] SAINT IGNATIUS LOYOLA, Spiritual Exercises, 203. [158] 教宗庇護十一世，《慈悲的救贖者通諭》（1928 年 5 月 8 日）：AAS 20（1928），174 頁。 [159] 2024 年 3 月 28 日的聖油彌撒講道：羅馬觀察報，2024 年 3 月 28 日，第 2 頁。 [160] 聖伊納爵·羅耀拉，《靈修操練》，203 頁。
[161] Homily at the Chrism Mass, 28 March 2024: L’Osservatore Romano, 28 March 2024, p. 2. [161] 在聖油彌撒的講道，2024 年 3 月 28 日：羅馬觀察家，2024 年 3 月 28 日，第 2 頁。
[162] SAINT MARGARET MARY ALACOQUE, Autobiography, n. 55. [162] 聖瑪格麗特·瑪麗·阿拉科克，自傳，第 55 條。
[163] Letter 133 to Father Croiset. [163] 第 133 封信致克羅伊塞父親。
[164] Autobiography, n. 92. [164] 自傳，名詞。92。
[165] Encyclical Letter Annum Sacrum (25 May 1899): ASS 31 (1898-1899), 649. [165] 通諭《神聖之年》（1899 年 5 月 25 日）：ASS 31（1898-1899），649。
[166] IULIANUS IMP., Ep. XLIX ad Arsacium Pontificem Galatiae, Mainz, 1828, 90-91. [166] 尤利安皇帝，致加拉太大祭司阿薩基烏斯的信，邁恩茨，1828 年，90-91。 [167] 同上。
[168] DICASTERY FOR THE DOCTRINE OF THE FAITH, Declaration Dignitas Infinita (2 April 2024), 19: L’Osservatore Romano, 8 April 2024. [168] 信仰教義部，聲明《無限尊嚴》（2024 年 4 月 2 日），第 19 條：羅馬觀察家，2024 年 4 月 8 日。
[169] Cf. BENEDICT XVI, Letter to the Superior General of the Society of Jesus on the Fiftieth Anniversary of the Encyclical “Haurietis Aquas” (15 May 2006): AAS 98 (2006), 461. [169] 參見本篤十六世，致耶穌會總會長的信，慶祝《汲水之恩》通諭五十週年（2006 年 5 月 15 日）：AAS 98（2006），461。
[170] In Num. homil. 12, 1: PG 12, 657. [170] 在《民數記講道》12, 1: PG 12, 657。
[171] Epist. 29, 24: PL 16, 1060.
[172] Adv. Arium 1, 8: PL 8, 1044.
[173] Tract. in Joannem 32, 4: PL 35, 1643. [173] 約翰註釋 32, 4: PL 35, 1643.
[174] Expos. in Ev. S. Joannis, cap. VII, lectio 5. [174] 在《聖約翰福音》中的解釋，第七章，第五節。
[175] PIUS XII, Encyclical Letter Haurietis Aquas, 15 May 1956: AAS 48 (1956), 321. [175] 教宗庇護十二世，《湧流的水》通諭，1956 年 5 月 15 日：AAS 48 (1956)，321。
[176] SAINT JOHN PAUL II, Encyclical Letter Redemptoris Mater (25 March 1987), 38: AAS 79 (1987), 411. [176] 聖約翰保祿二世，《救贖之母通諭》（1987 年 3 月 25 日），第 38 段：AAS 79（1987），第 411 頁。
[177] SECOND VATICAN ECUMENICAL COUNCIL, Dogmatic Constitution Lumen Gentium, 62. [177] 第二梵蒂岡大公會議，教義憲章《光明之民》，62。
[178] lbid., 60. [178] 同上，60。
[179] Sermones super Cant., XX, 4: PL 183, 869. [179] 聖言集，對於雅歌，XX, 4: PL 183, 869.
[180] Introduction to the Devout Life, Part III, xxxv. [180] 虔誠生活導論，第三部分，第三十五章。
[181] Sermon for the XVII Sunday after Pentecost. [181] 五旬節後第十七主日的講道。
[182] Écrits spirituels, Paris 1947, 67. [182] 精神著作，巴黎 1947，67。
[183] After 19 March 1902, all his letters begin with the words Jesus Caritas separated by a heart surmounted by the cross. [183] 在 1902 年 3 月 19 日之後，他的所有信件都以「耶穌慈愛」這幾個字開頭，並以一顆上面有十字架的心形圖案分隔。
[184] Letter to l’Abbé Huvelin, 15 July 1904. [184] 致烏維蘭神父的信，1904 年 7 月 15 日。
[185] Letter to Dom Martin, 25 January 1903. [185] 致多姆·馬丁的信，1903 年 1 月 25 日。
[186] Cited in RENÉ VOILLAUME , Les fraternités du Père de Foucauld, Paris, 1946, 173. [186] 引自 RENÉ VOILLAUME，《福科爾神父的兄弟會》，巴黎，1946 年，173 頁。
[187] Méditations des saints Évangiles sur les passages relatifs à quinze vertus, Nazareth, 18971898, Charité ( Mt 13:3), 60. [187] 聖福音的默想，關於十五種美德的段落，拿撒勒，1897-1898，仁愛（馬太福音 13:3），60。
[188] Ibid., Charité ( Mt 22:1), 90. [188] 同上，查理大學（馬太福音 22:1），90。
[189] H. HUVELIN, Quelques directeurs d’âmes au XVII siècle, Paris, 1911, 97. [189] H. HUVELIN, 十七世紀的一些靈魂導師，巴黎，1911，97。
[190] 會議，「病人的服務與自身健康的照顧」，1657 年 11 月 11 日。
[191] Common Rules of the Congregation of the Mission, 17 May 1658, c. 2, 6. [191] 使命會共同規則，1658 年 5 月 17 日，第二條，第六項。
[192] Letter to the Superior General of the Society of Jesus, Paray-le-Monial, 5 October 1986: L’Osservatore Romano, 6 October 1986, p. 7. [192] 致耶穌會總會長的信，帕雷-勒-莫尼亞爾，1986 年 10 月 5 日：羅馬觀察家，1986 年 10 月 6 日，第 7 頁。
[193] SAINT JOHN PAUL II, Post-Synodal Apostolic Exhortation Reconciliatio et Paenitentia (2 December 1984), 16: AAS 77 (1985), 215. [193] 聖若望保祿二世，後會議宗座勸諭《和解與懺悔》（1984 年 12 月 2 日），第 16 段：AAS 77（1985），215。
[194] Cf. Encyclical Letter Sollicitudo Rei Socialis (30 December 1987), 36: AAS 80 (1988), 561562 . [194] 參見《社會關懷通諭》（1987 年 12 月 30 日），第 36 段：AAS 80（1988），561562。
[195] Encyclical Letter Centesimus Annus (1 May 1991), 41: AAS 83 (1991), 844-845. [195] 教宗通諭《百年紀》（1991 年 5 月 1 日），41：AAS 83（1991），844-845。
[196] 天主教教理，1888。
[197] Catechesis, 8 June 1994, 2: L’Osservatore Romano, 4 May 1994, p. 5. [197] 教理講授，1994 年 6 月 8 日，2：羅馬觀察家，1994 年 5 月 4 日，第 5 頁。
[198] Address to the Participants in the International Colloquium “Réparer L’Irréparable”, on the 350 th Anniversary of the Apparitions of Jesus in Paray-le-Monial, 4 May 2024: L’Osservatore Romano, 4 May 2024, p. 12. [198] 致參加國際研討會「修復不可修復之事」的與會者，紀念耶穌在帕雷-勒-莫尼亞爾顯現 350 周年，2024 年 5 月 4 日：羅馬觀察家，2024 年 5 月 4 日，第 12 頁。 [199] 同上。
[200] Homily at Morning Mass in Domus Sanctae Marthae, 6 March 2018: L’Osservatore Romano, 5-6 March 2018, p. 8. [200] 在聖瑪爾大之家早晨彌撒的講道，2018 年 3 月 6 日：羅馬觀察報，2018 年 3 月 5-6 日，第 8 頁。
[201] Address to the Participants in the International Colloquium “Réparer L’Irréparable”, on the 350 th Anniversary of the Apparitions of Jesus in Paray-le-Monial, 4 May 2024: L’Osservatore Romano, 4 May 2024, p. 12. [201] 致參加國際座談會「修復不可修復之事」的與會者，紀念耶穌在帕雷-勒-莫尼亞爾顯現 350 周年，2024 年 5 月 4 日：羅馬觀察報，2024 年 5 月 4 日，第 12 頁。
[202] Homily at the Chrism Mass, 28 March 2024: L’Osservatore Romano, 28 March 2024, p. 2. [203] Ibid. [202] 在聖油彌撒的講道，2024 年 3 月 28 日：羅馬觀察家，2024 年 3 月 28 日，第 2 頁。[203] 同上。 [204] 同上。
[205] Encyclical Letter Laudato Si’ (24 May 2015), 80: AAS 107 (2015), 879. [205] 教宗通諭《願榮耀歸於你》（2015 年 5 月 24 日），80：AAS 107（2015），879。
[206] 天主教教理，編號 1085。 [207] 同上，第 268 號。
[208] Autobiography, n. 53. [208] 自傳，名詞。53。 [209] A 女士，84r。 [210] 同上。 [211] 同上。
[212] Ms A, 83v.; cf. Letter 226 to Father Roulland, 9 May 1897. [212] A 女士，83v.; 參見 1897 年 5 月 9 日致魯朗神父的信件 226。
[213] Act of Oblation to Merciful Love, 9 June 1895, 2r-2v. [213] 奉獻於仁慈之愛的行動，1895 年 6 月 9 日，2r-2v。 [214] B 小姐，3v。
[215] Letter 186 to Léonie, 11 April 1896. [215] 信件 186 致萊奧妮，1896 年 4 月 11 日。
[216] Letter 258 to l’Abbé Bellière, 18 July 1897. [216] 信件 258 致貝利耶神父，1897 年 7 月 18 日。
[217] Cf. PIUS XI, Encyclical Letter Miserentissimus Redemptor, 8 May 1928: AAS 20 (1928), 169. [217] 參見教宗庇護十一世，通諭《最仁慈的救贖者》，1928 年 5 月 8 日：AAS 20 (1928)，169。
[218] 同上：AAS 20 (1928)，172。
[219] SAINT JOHN PAUL II , Catechesis, 20 June 1979: L’Osservatore Romano, 22 June 1979, p. 1 . [219] 聖若望保祿二世，教理講授，1979 年 6 月 20 日：羅馬觀察報，1979 年 6 月 22 日，第 1 頁。
[220] Homily at Mass in Domus Sanctae Marthae, 27 June 2014: L’Osservatore Romano, 28 June 2014, p. 8. [220] 在聖瑪爾大之家彌撒的講道，2014 年 6 月 27 日：羅馬觀察報，2014 年 6 月 28 日，第 8 頁。
[221] Message for the Centenary of the Consecration of the Human Race to the Divine Heart of Jesus, Warsaw, 11 June 1999, Solemnity of the Sacred Heart of Jesus. L’Osservatore Romano, 12 June 1999, p. 5. [221] 人類奉獻於耶穌神聖心的百年紀念信息，華沙，1999 年 6 月 11 日，耶穌神聖心的莊嚴節。羅馬觀察報，1999 年 6 月 12 日，第 5 頁。 [222] 同上。
[223] Letter to the Archbishop of Lyon on the occasion of the Pilgrimage of Paray-le-Monial for the Centenary of the Consecration of the Human Race to the Divine Heart of Jesus, 4 June 1999: [223] 致里昂大主教的信，慶祝人類奉獻於耶穌神聖之心百年朝聖活動，1999 年 6 月 4 日：
L’Osservatore Romano, 12 June 1999, p. 4. 《羅馬觀察報》，1999 年 6 月 12 日，第 4 頁。
[224] 會議，「祈禱的重複」，1655 年 8 月 22 日。
[225] Letter Diserti interpretes (25 May 1965), 4: Enchiridion della Vita Consacrata, BolognaMilano, 2001, n. 3809. [225] 信函 Diserti 翻譯者（1965 年 5 月 25 日），4：聖職生活手冊，博洛尼亞米蘭，2001 年，編號 3809。
[226] Vita Nuova XIX, 5-6: “I declare that, in thinking of its worth, love so sweet makes me feel [226] 新生命 XIX, 5-6: “我宣告，當想到它的價值時，這樣甜美的愛讓我感到
that, if my courage did not fail me, I would speak out and make everyone else fall in love”. 那麼，如果我的勇氣不會讓我失敗，我會大聲說出來，讓其他人都愛上。 [227] A 女士，45v。