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to pardon him always, if his son always takes him by his heart%u201d. [138]RESONANCES WITHIN THE SOCIETY OF JESUS143. We have seen how Saint Claude de La Colombi%u00e8re combined the spiritual experience ofSaint Margaret Mary with the aim of the Spiritual Exercises. I believe that the place of the SacredHeart in the history of the Society of Jesus merits a few brief words.144. The spirituality of the Society of Jesus has always proposed an %u201cinterior knowledge of theLord in order to love and follow him more fully%u201d. [139] Saint Ignatius invites us in his SpiritualExercises to place ourselves before the Gospel that tells us that, %u201c[Christ%u2019s] side was pierced bythe lance and blood and water flowed forth%u201d. [140] When retreatants contemplate the woundedside of the crucified Lord, Ignatius suggests that they enter into the heart of Christ. Thus we havea way to enlarge our own hearts, recommended by one who was a %u201cmaster of affections%u201d, to usethe words of Saint Peter Faber in one of his letters to Saint Ignatius. [141] Father Juan Alfonso dePolanco echoed that same expression in his biography of Saint Ignatius: %u201cHe [Cardinal GasparoContarini] realized that in Father Ignatius he had encountered a master of affections%u201d. [142] Thecolloquies that Saint Ignatius proposed are an essential part of this training of the heart, for inthem 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. Anyonewho follows the Exercises can readily see that they involve a dialogue, heart to heart.145. Saint Ignatius brings his contemplations to a crescendo at the foot of the cross and invites theretreatant to ask the crucified Lord with great affection, %u201cas one friend to another, as a servant tohis master%u201d, what he or she must do for him. [143] The progression of the Exercises culminates inthe %u201cContemplation to Attain Love%u201d, which gives rise to thanksgiving and the offering of one%u2019s%u201cmemory, understanding and will%u201d 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 beimplored as a gift.146. This same experience inspired the great succession of Jesuit priests who spoke explicitly ofthe heart of Jesus: Saint Francis Borgia, Saint Peter Faber, Saint Alphonsus Rodriguez, Father%u00c1lvarez de Paz, Father Vincent Carafa, Father Kasper Dru%u017cbicki and countless others. In 1883,the Jesuits declared that, %u201cthe Society of Jesus accepts and receives with an overflowing spirit ofjoy and gratitude the most agreeable duty entrusted to it by our Lord Jesus Christ to practise,promote and propagate devotion to his divine heart%u201d. [145] In September 1871, Father Pieter JanBeckx consecrated the Society to the Sacred Heart of Jesus and, as a sign that it remains anoutstanding element in the life of the Society, Father Pedro Arrupe renewed that consecration in1972, with a conviction that he explained in these words: %u201cI therefore wish to say to the Societysomething about which I feel I cannot remain silent. From my novitiate on, I have always beenconvinced that what we call devotion to the Sacred Heart contains a symbolic expression of what33