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encounter his divine love: we discover %u201cthe infinite in the finite%u201d.[46][6]68. It is the constant and unequivocal teaching of the Church that our worship of Christ%u2019s person isundivided, inseparably embracing both his divine and his human natures. From ancient times, theChurch has taught that we are to %u201cadore one and the same Christ, the Son of God and of man,consisting of and in two inseparable and undivided natures%u201d.[47][7] And we do so %u201cwith one act ofadoration%u2026 inasmuch as the Word became flesh%u201d.[48][8] Christ is in no way %u201cworshipped in twonatures, whereby two acts of worship are introduced%u201d; instead, we venerate %u201cby one act of worshipGod the Word made flesh, together with his own flesh%u201d.[49][9]69. Saint John of the Cross sought to explain that in mystical experience the infinite love of therisen Christ is not perceived as alien to our lives. The infinite in some way %u201ccondescends%u201d toenable us, through the open heart of Christ, to experience an encounter of truly reciprocal love, for%u201cit is indeed credible that a bird of lowly flight can capture the royal eagle of the heights, if thiseagle descends with the desire of being captured%u201d.[50][0] He also explains that the Bridegroom,%u201cbeholding that the bride is wounded with love for him, because of her moan he too is woundedwith love for her. Among lovers, the wound of one is the wound of both%u201d.[51][1] John of the Crossregards the image of Christ%u2019s pierced side as an invitation to full union with the Lord. Christ is thewounded stag, wounded when we fail to let ourselves be touched by his love, who descends to thestreams of water to quench his thirst and is comforted whenever we turn to him:%u00a0%u00a0%u00a0%u00a0%u00a0%u00a0%u00a0%u00a0%u201cReturn, dove!%u00a0%u00a0%u00a0%u00a0%u00a0%u00a0%u00a0%u00a0 The wounded stag%u00a0%u00a0%u00a0%u00a0%u00a0%u00a0%u00a0%u00a0 is in sight on the hill,%u00a0%u00a0%u00a0%u00a0%u00a0%u00a0%u00a0%u00a0 cooled by the breeze of your flight%u201d.[52][2]TRINITARIAN PERSPECTIVES70. Devotion to the heart of Jesus, as a direct contemplation of the Lord that draws us into unionwith him, is clearly Christological in nature. We see this in the Letter to the Hebrews, which urgesus to %u201crun with perseverance the race that is set before us, looking to Jesus%u201d (12:2). At the sametime, we need to realize that Jesus speaks of himself as the way to the Father: %u201cI am the way%u2026 Noone comes to the Father except through me%u201d (Jn 14:6). Jesus wants to bring us to the Father. Thatis why, from the very beginning, the Church%u2019s preaching does not end with Jesus, but with theFather. As source and fullness, the Father is ultimately the one to be glorified.[53][3]71. If we turn, for example, to the Letter to the Ephesians, we can see clearly how our worship isdirected to the Father: %u201cI bow my knees before the Father%u201d (3:14). There is %u201cone God and Father of16