Prayer to the Eucharistic Heart – Coeur eucharistique v2

Jesus-Hostia, I want to console you,

I unite myself to you, I immolate myself with you,

I annihilate myself before you,

I want to forget myself to think of you,

To be forgotten and despised for your sake,

To be understood, to be loved only by you;

I will be silent to hear you and will leave me to lose myself in you.

May I thus relieve your thirst for my salvation, your ardent thirst for my holiness, and may I, purified, give you a pure and true love.

I do not want to weary your expectation any more: take me, I give myself to you.

I hand over to you all my works, my mind to enlighten it, my heart to direct it, my will to fix it, my misery to help it, my soul and my body to nourish them.

Eucharistic Heart of my Jesus whose blood is the life of my soul, may I no longer live, but live alone in me.

Amen.

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Access the Elevations on the prayer to the Eucharistic Heart

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Commentary by Sophie Prouvier (1817-1891), messenger of the apparitions of the Eucharistic Heart:

This prayer contains all the doctrine, all the substance of the devotion to the Eucharistic Heart of Jesus.

First of all, it is the dogma: the faith in the mystery of the most holy Eucharist enclosing and giving us substantially the body, the blood and the divinity of Our Lord Jesus Christ; this mystery is the effect of his supreme love for us, it’s the

This mystery is the effect of his supreme love for us, it is the fruit of his Heart rightly called Eucharistic for this reason [1].

The prayer begins thus: Eucharistic Heart of Jesus, sweet companion of our exile… It is as if Jesus were saying to the soul that walks sadly alone here on earth in a foreign land: « populus tuus, populus meus; no, you are not alone, for I will be with you, if you wish; everywhere and always, I will make my very people out of this foreign people in whose midst you are walking, and you will be able to lean on a friendly heart; he will give you sacred food, the true bread of the traveler, and sweet viaticum, a living cordial, a mighty comfort, that will sustain you in the trials and fatigues of the road. «

The prayer continues with: I adore you. This is Christian morality in the exercise of the highest virtue, the love of God, expressed and manifested by a perfect act of religion [2]. Adoration, inspired by love, is one of the first duties in front of a God who is with us, and love, a love without limits, and the first need for gratitude in front of such a blessing [3]. We must therefore treat this divine King with honor and this divine Heart with love. The Master is here, he is calling you, » Martha tells us, as she once said to Mary.

But since this adorable visit is an effect of the Master’s love, it is to his Heart that we must address ourselves. Madeleine did so, because it is the part of homage that he prefers, since he himself said that it is the best, the only necessary one, even though the others are good; Martha would not have been taken back, if she had not disturbed her sister. Adoration, dominating the action by love, before the love of the Eucharistic Heart of Jesus, adoration, we say, is the essence of this devotion, that is why it is not necessary to repeat: I adore you, after each invocation as in a litany.

The first seven invocations: Lonely Heart, Humiliated Heart, Neglected Heart, Forgotten Heart, Despised Heart, Outraged Heart, Unrecognized Heart of Men, are like the heartbreaking echo of the complaints of Our Lord, in front of the unworthy treatments that his patient Heart endures in the Holy Eucharist. These tender

These tender reproaches seem like groans through the sacramental veils which hide from our eyes the cruel, though not bloody, flagellations of this other passion, that of the Eucharist, where everything is addressed to the Heart of Jesus because his body can no longer suffer. This Heart, it is true, is itself inaccessible to pain, but since it cannot cease to love, it cannot be insensitive to the love which is due to it and which is denied it [4]. Who can fail to understand the delicacy and intensity of the feelings of a God in the face of an outrage against his justice and his love? Here, » he repeats from the depths of his tabernacle, as he did to St. Margaret Mary, « here is this Heart that has loved men so much that, after having given all his blood for them once, he has found a way to give himself entirely, every day, and the ungrateful in great numbers, alas, forsake him, despise him, outrage him; he complains about it… For gratitude, I receive from most of them only ingratitude, through the contempt, the irreverence, the sacrilege and the coldness that they have for me in this sacrament of love. But what I find most sensitive is that it is hearts consecrated to me that treat me in this way.

They surround me, but they do not give themselves to me… they do not console me! They receive me, yes; but I remain solitary in their souls… forgotten… misunderstood… You at least, soul who loved me, is your heart today right with my Heart, as my Heart is with yours?

The ten invocations that follow refer to another order of feelings: Heart loving our hearts, – Heart begging to be loved, – Heart patient to wait for us, – Heart in a hurry to have our name granted, – Heart desiring to be prayed to, – Heart hearth of new graces, – Silent Heart wanting to speak to souls, – Sweet Heart refuge of the hidden life, – Heart master of the secrets of the divine union, – Heart of the One who sleeps, but who always watches.

The heart-rending complaints of Our Lord seem to have been understood, and the soul awakened from its slumber, seized, confounded, repeats with the deep accent of sorrow: What! solitary!… humiliated!… despised!… the Heart of my Lord and my God! …

And here is that repentance has disarmed justice. Jesus let us guess the ineffable cause of his complaints, that he loves our hearts! and, veiled God, he forgave us for having ignored him. From then on, seeming to forget his rights, and as if he was consoled, almost satisfied, the complaints ceased. His Heart mercifully inclined towards the repentant soul, letting only his desires be heard.

With an expression of sweet sadness, Jesus, seeming to abdicate his justice, almost his dignity, looks at us and begs us to love him; he is the sacred fire of charity; now, the nature of fire is to communicate itself and thus to feed itself; that is why he asks for love with the urgency of a poor man who asks for bread! he is hungry, he thirsts for us… Sitio! He reminds us of his long-suffering patience in waiting for us, but he warns us that it is time and that this time is urgent, that he is in a hurry to answer us.

As in his agony in the Garden of Olives, he wants us to pray to him, staying beside him, since he suffers beside us. We have long abused his graces, it is true; but in the inexhaustible hearth of his charity, he has new ones, he assures us, which we have not yet withered, which we do not know and which are destined for us. In his waiting silence, he has secrets to reveal to us, secrets of merciful goodness for sinners and the unfortunate, intimate joys for the holy Church, for its sacred Pontiff and for the souls united to his Eucharistic Heart, sweet refuge of life and still watching over us in his apparent sleep.

In front of this unbelievable tenderness of the Heart of Jesus, the Christian soul, subjugated by gratitude, has recognized the immense love of its God; his will has been given up, Jesus has received it, and now it is he who listens. Eucharistic Heart of Jesus, cries the soul, have mercy on us! Eucharistic Heart… you so long deprived of homage! St. John the Baptist saw the present and the future when he said: « There is one among you whom you do not know.

O you whom I know now have mercy on me! I have wounded your Heart in its threefold love: the love that redeemed me, the love that awaits me in glory, and the love that chains you to the altar until the end of time! Have mercy on me, so that, returned to you and purified, I may one day offer you true love, for I want to console you, to make you forget the insults, ingratitude and indifference of which you are so often the object. I want to respond to your call: « I am waiting in vain for comforters, and I find none. To sanctify and save us, You, the strong God, wished to know anguish, overwhelm, and be helped by an angel in Gethsemane; You, the God of all consolation[8], want to receive it from us! Give us to respond generously to this call.

It is supplication joined to thanksgiving which, together with reparation, will begin the consoling adoration around the tabernacles of the Eucharist and the supreme love which instituted it, a love which is signified to us by this word: Eucharistic Heart. In finem dilexit eos [9].

This cult is intended to honor Jesus, his Heart who gave us the Eucharist, the Eucharist itself; we must honor him as he desires, at least as best we can, to quench his burning thirst to be honored in the Blessed Sacrament.

The last aspirations present the practice of this devotion: Jesus-Hostia, to unite myself to you… to immolate myself with you… to annihilate myself before you… etc. Union is the first vow of love; to remove the obstacles to union is its invincible tendency; now, as it is in our heart that the principal obstacles to the purity required by union with God are to be found, the soul finally promises to forget

As it is in our heart that the main obstacles to the purity required by union with God are to be found, the soul finally promises to forget creatures and to forget itself, to renounce itself, to be generous, to be unselfish and to give itself completely, so that one day it will be able to say with the Apostle: Vivo ego, jam non ego, vivit vero in me Christus.

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Access the Elevations on the prayer to the Eucharistic Heart

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[1] As pure air is said to be healthy, because it maintains health, so the Sacred Heart of Jesus, inasmuch as it gives us the Eucharist, is called Eucharistic. The generous heart of the giver is manifested in the gift he gives us, and thus receives a new name.

[2] Adoration, says St. Thomas (Ila Ilae, q. 84, a. 1 and 2), is an act of prayer, due to God alone, because of his sovereign excellence… and as prayer is first of all an interior act of the soul and is then expressed externally by words, so adoration consists principally in the interior act by which we bow with profound respect before the infinite majesty of God, and secondarily it is expressed by the humble attitude of our body. Thus genuflection expresses our weakness and indigence before God, and we prostrate ourselves in his presence to acknowledge that by ourselves we are nothing.

[3. Charity, whose first act is love of God, must inspire and animate all the other virtues which are subordinate to it, especially the virtue of religion, which renders to God the worship due to him. The love we should have for our Lord should thus animate and inspire our adoration and gratitude; the sight of the benefit makes us love the giver for himself, even more than the gifts he gives us.

[4] On these complaints of Our Lord and on the meaning in which we must understand the expression « to console his Eucharistic Heart », see the preface of this work.

[5] Marguerite-Marie by Bishop Languet.

[6] Cf. John I, 26: « Medius autem vestrum stetit, qem vos nescitis.

[7] Cf. Ps. LXVIII, 1: « Et sustinui qui simul contristaretur et non fuit, et qui consolaretur et non inveni ».

[8] Cf. II Cor. 1:3: « Deus totius consolationis ».

[9] Cf. John XIII, 1.

[10] Cf. St. Margaret Mary, Life and Works, ed. Gauthey, 1920, vol. II, p. 580.

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Access the Elevations on the prayer to the Eucharistic Heart

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