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85. While no one should feel obliged to spend an hour in adoration each Thursday, the practiceought surely to be recommended. When we carry it out with devotion, in union with many of ourbrothers and sisters and discover in the Eucharist the immense love of the heart of Christ, we%u201cadore, together with the Church, the sign and manifestation of the divine love that went so far asto love, through the heart of the incarnate Word, the human race%u201d.[78][8]86. Many Jansenists found this difficult to comprehend, for they looked askance on all that washuman, affective and corporeal, and so viewed this devotion as distancing us from pure worship ofthe Most High God. Pius XII described as %u201cfalse mysticism%u201d[79][9] the elitist attitude of thosegroups that saw God as so sublime, separate and distant that they regarded affective expressionsof popular piety as dangerous and in need of ecclesiastical oversight.87. It could be argued that today, in place of Jansenism, we find ourselves before a powerful waveof secularization that seeks to build a world free of God. In our societies, we are also seeing aproliferation of varied forms of religiosity that have nothing to do with a personal relationship withthe God of love, but are new manifestations of a disembodied spirituality. I must warn that withinthe Church too, a baneful Jansenist dualism has re-emerged in new forms. This has gainedrenewed strength in recent decades, but it is a recrudescence of that Gnosticism which proved sogreat a spiritual threat in the early centuries of Christianity because it refused to acknowledge thereality of %u201cthe salvation of the flesh%u201d. For this reason, I turn my gaze to the heart of Christ and Iinvite all of us to renew our devotion to it. I hope this will also appeal to today%u2019s sensitivities andthus help us to confront the dualisms, old and new, to which this devotion offers an effectiveresponse.88. I would add that the heart of Christ also frees us from another kind of dualism found incommunities and pastors excessively caught up in external activities, structural reforms that havelittle to do with the Gospel, obsessive reorganization plans, worldly projects, secular ways ofthinking and mandatory programmes. The result is often a Christianity stripped of the tenderconsolations of faith, the joy of serving others, the fervour of personal commitment to mission, thebeauty of knowing Christ and the profound gratitude born of the friendship he offers and theultimate meaning he gives to our lives. This too is the expression of an illusory and disembodiedotherworldliness.89. Once we succumb to these attitudes, so widespread in our day, we tend to lose all desire to becured of them. This leads me to propose to the whole Church renewed reflection on the love ofChrist represented in his Sacred Heart. For there we find the whole Gospel, a synthesis of thetruths of our faith, all that we adore and seek in faith, all that responds to our deepest needs.90. As we contemplate the heart of Christ, the incarnate synthesis of the Gospel, we can, followingthe example of Saint Therese of the Child Jesus, %u201cplace heartfelt trust not in ourselves but in theinfinite mercy of a God who loves us unconditionally and has already given us everything in the20