Page 53 - Demo

[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] Ibid., 10.[22] Ibid., 14.[23] Cf. DICASTERY FOR THE DOCTRINE OF THE FAITH, Declaration Dignitas Infinita (2 April2024), 8. Cf. L%u2019Osservatore Romano, 8 April 2024.[24] Pastoral Constitution Gaudium et Spes, 26.[25] SAINT JOHN PAUL II, Angelus, 28 June 1998: L%u2019Osservatore Romano, 30 June-1 July 1998,p. 7.[26] Encyclical Letter Laudato Si%u2019 (24 May 2015), 83: AAS 107 (2015), 880.[27] Homily at Morning Mass in Domus Sanctae Marthae, 7 June 2013: L%u2019Osservatore Romano, 8June 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: %u201cInest in Sacro Corde symbolum et expressa imago infinit%u00e6 Iesu Christi caritatis%u201d.[32] Angelus, 9 June 2013: L%u2019Osservatore Romano, 10-11 June 2013, p. 8.[33] We can thus understand why the Church has forbidden placing on the altar representations ofthe heart of Jesus or Mary alone (cf. Response of the Congregation of Sacred Rites to theReverend Charles Lecoq, P.S.S., 5 April 1879: Decreta Authentica Congregationis SacrorumRituum ex Actis ejusdem Collecta, vol. III, 107-108, n. 3492). Outside the liturgy, %u201cfor privatedevotion%u201d (ibid.), the symbolism of a heart can be used as a teaching aid, an aesthetic figure or anemblem that invites one to meditate on the love of Christ, but this risks taking the heart as anobject of adoration or spiritual dialogue apart from the Person of Christ. On 31 March 1887, theCongregation gave another, similar response (ibid., 187, n. 3673).[34] ECUMENICAL COUNCIL OF TRENT, Session XXV, Decree Mandat Sancta Synodus (353