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some solace from our reparation, likewise foreseen, at the moment when %u2018there appeared to himan angel from heaven%u2019 ( Lk 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 toconsole that Most Sacred Heart, which is continually wounded by the sins of thankless men%u201d. [156]Reasons of the heart154. It might appear to some that this aspect of devotion to the Sacred Heart lacks a firmtheological basis, yet the heart has its reasons. Here the sensus fidelium perceives somethingmysterious, beyond our human logic, and realizes that the passion of Christ is not merely an eventof the past, but one in which we can share through faith. Meditation on Christ%u2019s self-offering on thecross involves, for Christian piety, something much more than mere remembrance. This convictionhas a solid theological grounding. [157] We can also add the recognition of our own sins, whichJesus took upon his bruised shoulders, and our inadequacy in the face of that timeless love, whichis always infinitely greater.155. We may also question how we can pray to the Lord of life, risen from the dead and reigning inglory, while at the same time comforting him in the midst of his sufferings. Here we need to realizethat his risen heart preserves its wound as a constant memory, and that the working of gracemakes possible an experience that is not restricted to a single moment of the past. In ponderingthis, we find ourselves invited to take a mystical path that transcends our mental limitations yetremains firmly grounded in the word of God. Pope Pius XI makes this clear: %u201cHow can these actsof reparation offer solace now, when Christ is already reigning in the beatitude of heaven? To thisquestion, we may answer in the words of Saint Augustine, which are very apposite here %u2013 %u2018Giveme the one who loves, and he will understand what I say%u2019. Anyone possessed of great love forGod, and who looks back to the past, can dwell in meditation on Christ, and see him labouring forman, sorrowing, suffering the greatest hardships, %u2018for us men and for our salvation%u2019, well-nigh wornout with sadness, with anguish, nay %u2018bruised for our sins%u2019 ( Is 53:5), and bringing us healing bythose very bruises. The more the faithful ponder all these things the more clearly they see that thesins of mankind, whenever they were committed, were the reason why Christ was delivered up todeath%u201d. [158]156. Those words of Pius XI merit serious consideration. When Scripture states that believers whofail to live in accordance with their faith %u201care crucifying again the Son of God%u201d (Heb 6:6), or whenPaul, offering his sufferings for the sake of others, says that, %u201cin my flesh I am completing what islacking in Christ%u2019s afflictions%u201d (Col 1:24), or again, when Christ in his passion prays not only for hisdisciples at that time, but also for %u201cthose who will believe in me through their word%u201d (Jn 17:20), allthese statements challenge our usual way of thinking. They show us that it is not possible to severthe past completely from the present, however difficult our minds find this to grasp. The Gospel, inall its richness, was written not only for our prayerful meditation, but also to enable us toexperience its reality in our works of love and in our interior life. This is certainly the case with36