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1. By it we
give ourselves completely to God
135. This first
motive shows us the excellence of the consecration of ourselves to Jesus
through Mary.
We can conceive of no higher calling than that of being in the service of
God and we believe that the least of God's servants is richer, stronger,
and nobler than any earthly monarch who does not serve God. How rich and
strong and noble then must the good and faithful servant be, who serves God
as unreservedly and as completely as he possibly can! Just such a person
is the faithful and loving slave of Jesus in Mary. He has indeed surrendered
himself entirely to the service of the King of kings through Mary, his Mother,
keeping nothing for himself. All the gold of the world and the beauties of
the heavens could not recompense him for what he has done.
136. Other congregations, associations, and confraternities set up in honour
of our Lord and our Blessed Lady, which do so much good in the Church, do
not require their members to give up absolutely everything. They simply prescribe
for them the performance of certain acts and practices in fulfilment of their
obligations. They leave them free to dispose of the rest of their actions
as well as their time. But this devotion makes us give Jesus and Mary all
our thoughts, words, actions, and sufferings and every moment of our lives
without exception. Thus, whatever we do, whether we are awake or asleep,
whether we eat or drink, whether we do important or unimportant work, it
will always be true to say that everything is done for Jesus and Mary. Our
offering always holds good, whether we think of it or not, unless we explicitly
retract it. How consoling this is!
137. Moreover, as I have said before, no other act of devotion enables us
to rid ourselves so easily of the possessiveness which slips unnoticed even
into our best actions. This is a remarkable grace which our dear Lord grants
us in return for the heroic and selfless surrender to him through Mary of
the entire value of our good works. If even in this life he gives a hundredfold
reward to those who renounce all material, temporal and perishable things
out of love for him, how generously will he reward those who give up even
interior and spiritual goods for his sake!
138. Jesus, our dearest friend, gave himself to us without reserve, body
and soul, grace and merits. As St. Bernard says, "He won me over entirely
by giving himself entirely to me." Does not simple justice as well as gratitude
require that we give him all we possibly can? He was generous with us first,
so let us be generous to him in return and he will prove still more generous
during life, at the hour of death, and throughout eternity. "He will be generous
towards the generous."
2. It helps us to imitate Christ
139. Our good Master
stooped to enclose himself in the womb of the Blessed Virgin, a captive but
loving slave, and to make himself subject to her for thirty years. As I said
earlier, the human mind is bewildered when it reflects seriously upon this
conduct of Incarnate Wisdom. He did not choose to give himself in a direct
manner to the human race though he could easily have done so. He chose to
come through the Virgin Mary. Thus he did not come into the world independently
of others in the flower of his manhood, but he came as a frail little child
dependent on the care and attention of his Mother. Consumed with the desire
to give glory to God, his Father, and save the human race, he saw no better
or shorter way to do so than by submitting completely to Mary.
He did this not just for the first eight, ten or fifteen years of his life
like other children, but for thirty years. He gave more glory to God, his
Father, during all those years of submission and dependence than he would
have given by spending them working miracles, preaching far and wide, and
converting all mankind. Otherwise he would have done all these things.
What immeasurable glory then do we give to God when, following the example
of Jesus, we submit to Mary! With such a convincing and well-known example
before us, can we be so foolish as to believe that there is a better and
shorter way of giving God glory than by submitting ourselves to Mary, as
Jesus did?
140. Let me remind you again of the dependence shown by the three divine
Persons on our Blessed Lady. Theirs is the example which fully justifies
our dependence on her. The Father gave and still gives his Son only through
her. He raises children for himself only through her. He dispenses his graces
to us only through her. God the Son was prepared for mankind in general by
her alone. Mary, in union with the Holy Spirit, still conceives him and brings
him forth daily. It is through her alone that the Son distributes his merits
and virtues. The Holy Spirit formed Jesus only through her, and he forms
the members of the Mystical Body and dispenses his gifts and his favours
through her.
With such a compelling example of the three divine Persons before us, we
would be extremely perverse to ignore her and not consecrate ourselves to
her. Indeed we would be blind if we did not see the need for Mary in approaching
God and making our total offering to him.
141. Here are a few passages from the Fathers of the Church which I have
chosen to prove what I have just said: "Mary has two sons, the one a God-man,
the other, mere man. She is Mother of the first corporally and of the second
spiritually" (St. Bonaventure and Origen).
"This is the will of God who willed that we should have all things through
Mary. If then, we possess any hope or grace or gift of salvation, let us
acknowledge that it comes to us through her" (St. Bernard).
"All the gifts, graces, virtues of the Holy Spirit are distributed by the
hands of Mary, to whom she wills, when she wills, as she wills, and in the
measure she wills" (St. Bernardine).
"As you were not worthy that anything divine should be given to you, all
graces were given to Mary so that you might receive through her all graces
you would not otherwise receive" (St. Bernard).
142. St. Bernard tells us that God, seeing that we are unworthy to receive
his graces directly from him, gives them to Mary so that we might receive
from her all that he decides to give us. His glory is achieved when he receives
through Mary the gratitude, respect and love we owe him in return for his
gifts to us. It is only right then that we should imitate his conduct, "in
order", as St. Bernard again says, "that grace might return to its author
by the same channel through which it came to us".
This is what we do by this devotion. We offer and consecrate all we are and
all we possess to the Blessed Virgin in order that our Lord may receive through
her as intermediary the glory and gratitude that we owe to him. We deem ourselves
unworthy and unfit to approach his infinite majesty on our own, and so we
avail ourselves of Mary's intercession.
143. Moreover, this devotion is an expression of great humility, a virtue
which God loves above all others. A person who exalts himself debases God,
and a person who humbles himself exalts God. "God opposes the proud, but
gives his graces to the humble." If you humble yourself, convinced that you
are unworthy to appear before him, or even to approach him, he condescends
to come down to you. He is pleased to be with you and exalts you in spite
of yourself. But, on the other hand, if you venture to go towards God blindly
without a mediator, he vanishes and is nowhere to be found. How dearly he
loves the humble of heart! It is to such humility that this devotion leads
us, for it teaches us never to go alone directly to our Lord, however gentle
and merciful though he may be, but always to use Mary's power of intercession,
whether we want to enter his presence, speak to him, be near him, offer him
something, seek union with him or consecrate ourselves to him.
3. It obtains many blessings from our Lady
144. The Blessed
Virgin, mother of gentleness and mercy, never allows herself to be surpassed
in love and generosity. When she sees someone giving himself entirely to
her in order to honour and serve her, and depriving himself of what he prizes
most in order to adorn her, she gives herself completely in a wondrous manner
to him. She engulfs him in the ocean of her graces, adorns him with her merits,
supports him with her power, enlightens him with her light, and fills him
with her love. She shares her virtues with him - her humility, faith, purity,
etc. She makes up for his failings and becomes his representative with Jesus.
Just as one who is consecrated belongs entirely to Mary, so Mary belongs
entirely to him. We can truthfully say of this perfect servant and child
of Mary what St. John in his gospel says of himself, "He took her for his
own."
145. This produces in his soul, if he is persevering, a great distrust, contempt,
and hatred of self, and a great confidence in Mary with complete self-abandonment
to her. He no longer relies on his own dispositions, intentions, merits,
virtues and good works, since he has sacrificed them completely to Jesus
through his loving Mother. He has now only one treasury, where all his wealth
is stored. That treasury is not within himself: it is Mary. That is why he
can now go to our Lord without any servile or scrupulous fear and pray to
him with great confidence. He can also share the sentiments of the devout
and learned Abbot Rupert, who, referring to the victory which Jacob won over
an angel, addressed our Lady in these words, "O Mary, my Queen, Immaculate
Mother of the God-man, Jesus Christ, I desire to wrestle with this man, the
Divine Word, armed with your merits and not my own."
How much stronger and more powerful are we in approaching our Lord when we
are armed with the merits and prayers of the worthy Mother of God, who, as
St. Augustine says, has conquered the Almighty by her love!
146. Since by this devotion we give to our Lord, through the hands of his
holy Mother, all our good works, she purifies them, making them beautiful
and acceptable to her Son.
(1) She purifies them of every taint of self-love and of that unconscious
attachment to creatures which slips unnoticed into our best actions. Her
hands have never been known to be idle or uncreative. They purify everything
they touch. As soon as the Blessed Virgin receives our good works, she removes
any blemish or imperfection she may find in them.
147. (2) She enriches our good works by adorning them with her own merits
and virtues. It is as if a poor peasant, wishing to win the friendship and
favour of the king, were to go the queen and give her an apple - his only
possession - for her to offer it to the king. The queen, accepting the peasant's
humble gift, puts it on a beautiful golden dish and presents it to the king
on behalf of the peasant. The apple in itself would not be a gift worthy
of a king, but presented by the queen in person on a dish of gold, it becomes
fit for any king.
148. (3) Mary presents our good works to Jesus. She does not keep anything
we offer for herself, as if she were our last end, but unfailingly gives
everything to Jesus. So by the very fact we give anything to her, we are
giving it to Jesus. Whenever we praise and glorify her, she sings today as
she did on the day Elizabeth praised her, "My soul glorifies the Lord."
149. At Mary's request, Jesus accepts the gift of our good works, no matter
how poor and insignificant they may be for one who is the King of kings,
the Holiest of the holy. When we present anything to Jesus by ourselves,
relying on our own dispositions and efforts, he examines our gift and often
rejects it because it is stained with self-love, just as he once rejected
the sacrifices of the Jews because they were imbued with selfish motives.
But when we present something to him by the pure, virginal hands of his beloved
Mother, we take him by his weak side, in a manner of speaking. He does not
consider so much the present itself as the person who offers it. Thus Mary,
who is never slighted by her Son but is always well received, prevails upon
him to accept with pleasure everything she offers him, regardless of its
value. Mary has only to present the gift for Jesus graciously to accept it.
This is what St. Bernard strongly recommended to all those he was guiding
along the pathway to perfection. "When you want to offer something to God,
to be welcomed by him be sure to offer it through the worthy Mother of God,
if you do not wish to see it rejected."
150. Does not human nature itself, as we have seen, suggest this mode of
procedure to the less important people of this world with regard to the great?
Why should grace not inspire us to do likewise with regard to God? He is
infinitely exalted above us. We are less than atoms in his sight. But we
have an advocate so powerful that she is never refused anything. She is so
resourceful that she knows every secret way to win the heart of God. She
is so good and kind that she never passes over anyone no matter how lonely
and sinful.
Further on, I shall relate the story of Jacob and Rebecca which exemplifies
the truths I have been setting before you.
4. It is an excellent means of giving glory to God
151. This devotion,
when faithfully undertaken, is a perfect means of ensuring that the value
of all our good works is being used for the greater glory of God. Scarcely
anyone works for that noble end, in spite of the obligation to do so, either
because men do not know where God's greatest glory is to be found or because
they do not desire it. Now Mary, to whom we surrender the value and merit
of our good actions, knows perfectly well where God's greatest glory lies
and she works only to promote that glory. The devout servant of our Lady,
having entirely consecrated himself to her as I have described above, can
boldly claim that the value of all his actions, words and thoughts is used
for the greatest glory of God, unless he has explicitly retracted his offering.
For one who loves God with a pure and unselfish love and prizes God's glory
and interests far above his own, could anything be more consoling?
5. It leads to union with our Lord
152. This devotion
is a smooth, short, perfect and sure way of attaining union with our Lord,
in which Christian perfection consists.
(a) This devotion is a smooth way. It is the path which Jesus Christ opened
up in coming to us and in which there is no obstruction to prevent us reaching
him. It is quite true that we can attain to divine union by other roads,
but these involve many more crosses and exceptional setbacks and many
difficulties that we cannot easily overcome. We would have to pass through
spiritual darkness, engage in struggles for which we are not prepared, endure
bitter agonies, scale precipitous mountains, tread upon painful thorns, and
cross frightful deserts. But when we take the path of Mary, we walk smoothly
and calmly.
It is true that on our way we have hard battles to fight and serious obstacles
to overcome, but Mary, our Mother and Queen, stays close to her faithful
servants. She is always at hand to brighten their darkness, clear away their
doubts, strengthen them in their fears, sustain them in their combats and
trials. Truly, in comparison with other ways, this virgin road to Jesus is
a path of roses and sweet delights. There have been some saints, not very
many, such as St. Ephrem, St. John Damascene, St. Bernard, St. Bernardine,
St. Bonaventure, and St. Francis de Sales, who have taken this smooth path
to Jesus Christ, because the Holy Spirit, the faithful Spouse of Mary, made
it known to them by a special grace. The other saints, who are the greater
number, while having a devotion to Mary, either did not enter or did not
go very far along this path. That is why they had to undergo harder and more
dangerous trials.
153. Why is it then, a servant of Mary might ask, that devoted servants of
this good Mother are called upon to suffer much more than those who serve
her less generously? They are opposed, persecuted, slandered, and treated
with intolerance. They may also have to walk in interior darkness and through
spiritual deserts without being given from heaven a single drop of the dew
of consolation. If this devotion to the Blessed Virgin makes the path to
Jesus smoother, how can we explain why Mary's loyal servants are so ill-treated?
154. I reply that it is quite true that the most faithful servants of the
Blessed Virgin, being her greatest favourites, receive from her the best
graces and favours from heaven, which are crosses. But I maintain too that
these servants of Mary bear their crosses with greater ease and gain more
merit and glory. What could check another's progress a thousand times over,
or possibly bring about his downfall, does not balk them at all, but even
helps them on their way. For this good Mother, filled with the grace and
unction of the Holy Spirit, dips all the crosses she prepares for them in
the honey of her maternal sweetness and the unction of pure love. They then
readily swallow them as they would sugared almonds, though the crosses may
be very bitter. I believe that anyone who wishes to be devout and live piously
in Jesus will suffer persecution and will have a daily cross to carry. But
he will never manage to carry a heavy cross, or carry it joyfully and
perseveringly, without a trusting devotion to our Lady, who is the very sweetness
of the cross. It is obvious that a person could not keep on eating without
great effort unripe fruit which has not been sweetened.
155. (b) This devotion is a short way to discover Jesus, either because it
is a road we do not wander from, or because, as we have just said, we walk
along this road with greater ease and joy, and consequently with greater
speed. We advance more in a brief period of submission to Mary and dependence
on her than in whole years of self-will and self-reliance. A man who is obedient
and submissive to Mary will sing of glorious victories over his enemies It
is true, his enemies will try to impede his progress, force him to retreat
or try to make him fall. But with Mary's help, support and guidance, he will
go forward towards our Lord. Without falling, retreating and even without
being delayed, he will advance with giant strides towards Jesus along the
same road which, as it is written, Jesus took to come to us with giant strides
and in a short time.
156. Why do you think our Lord spent only a few years here on earth and nearly
all of them in submission and obedience to his Mother? The reason is that
"attaining perfection in a short time, he lived a long time", even longer
than Adam, whose losses he had come to make good. Yet Adam lived more than
nine hundred years!
Jesus lived a long time, because he lived in complete submission to his Mother
and in union with her, which obedience to his Father required. The Holy Spirit
tells us that the man who honours his mother is like a man who stores up
a treasure. In other words, the man who honours Mary, his Mother, to the
extent of subjecting himself to her and obeying her in all things will soon
become very rich, because he is amassing riches every day through Mary who
has become his secret philosopher's stone.
There is another quotation from Holy Scripture, "My old age will be found
in the mercy of the bosom". According to the mystical interpretation of these
words it is in the bosom of Mary that people who are young grow mature in
enlightenment, in holiness, in experience and in wisdom, and in a short time
reach the fullness of the age of Christ. For it was Mary's womb which encompassed
and produced a perfect man. That same womb held the one whom the whole universe
can neither encompass nor contain.
157. (c) This devotion is a perfect way to reach our Lord and be united to
him, for Mary is the most perfect and the most holy of all creatures, and
Jesus, who came to us in a perfect manner, chose no other road for his great
and wonderful journey. The Most High, the Incomprehensible One, the Inaccessible
One, He who is, deigned to come down to us poor earthly creatures who are
nothing at all. How was this done?
The Most High God came down to us in a perfect way through the humble Virgin
Mary, without losing anything of his divinity or holiness. It is likewise
through Mary that we poor creatures must ascend to almighty God in a perfect
manner without having anything to fear.
God the Incomprehensible, allowed himself to be perfectly comprehended and
contained by the humble Virgin Mary without losing anything of his immensity.
So we must let ourselves be perfectly contained and led by the humble Virgin
without any reserve on our part.
God, the Inaccessible, drew near to us and united himself closely, perfectly
and even personally to our humanity through Mary without losing anything
of his majesty. So it is also through Mary that we must draw near to God
and unite ourselves to him perfectly, intimately, and without fear of being
rejected.
Lastly, He who is deigned to come down to us who are not and turned our
nothingness into God, or He who is. He did this perfectly by giving and
submitting himself entirely to the young Virgin Mary, without ceasing to
be in time He who is from all eternity. Likewise it is through Mary that
we, who are nothing, may become like God by grace and glory. We accomplish
this by giving ourselves to her so perfectly and so completely as to remain
nothing, as far as self is concerned, and to be everything in her, without
any fear of illusion.
158. Show me a new road to our Lord, pave it with all the merits of the saints,
adorn it with their heroic virtues, illuminate and enhance it with the splendour
and beauty of the angels, have all the angels and saints there to guide and
protect those who wish to follow it. Give me such a road and truly, truly,
I boldly say - and I am telling the truth - that instead of this road, perfect
though it be, I would still choose the immaculate way of Mary. It is a way,
a road without stain or spot, without original sin or actual sin, without
shadow or darkness,. When our loving Jesus comes in glory once again to reign
upon earth - as he certainly will - he will choose no other way than the
Blessed Virgin, by whom he came so surely and so perfectly the first time.
The difference between his first and his second coming is that the first
was secret and hidden, but the second will be glorious and resplendent. Both
are perfect because both are through Mary. Alas, this is a mystery which
we cannot understand, "Here let every tongue be silent."
159. (d) This devotion to our Lady is a sure way to go to Jesus and to acquire
holiness through union with him.
(1) The devotion which I teach is not new. Its history goes back so far that
the time of its origin cannot be ascertained with any precision, as Fr. Boudon,
who died a holy death a short time ago, states in a book which he wrote on
this devotion. It is however certain that for more than seven hundred years
we find traces of it in the Church.
St. Odilo, abbot of Cluny, who lived about the year 1040, was one of the
first to practise it publicly in France as is told in his life.
Cardinal Peter Damian relates that in the year 1076 his brother, Blessed
Marino, made himself the slave of the Blessed Virgin in the presence of his
spiritual director in a most edifying manner. He placed a rope around his
neck, scourged himself and placed on the altar a sum of money as a token
of his devotion and consecration to our Lady. He remained so faithful to
this consecration all his life that me merited to be visited and consoled
on his death-bed by his dear Queen and hear from her lips the promise of
paradise in reward for his service.
Caesarius Bollandus mentions a famous knight, Vautier de Birback, a close
relative of the Dukes of Louvain, who about the year 1300 consecrated himself
to the Blessed Virgin.
This devotion was also practised privately by many people up to the seventeenth
century, when it became publicly known.
160. Father Simon de Rojas of the Order of the Holy Trinity for the Redemption
of Captives, court preacher to Philip III, made this devotion popular throughout
Spain and Germany. Through the intervention of Philip III, he obtained from
Gregory XV valuable indulgences for those who practised it.
Father de los Rios, of the Order of St. Augustine, together with his intimate
friend, Father de Roias, worked hard, propagating it throughout Spain and
Germany by preaching and writing. He composed a large volume entitled "Hierarchia
Mariana", where he treats of the antiquity, the excellence and the soundness
of this devotion, with as much devotion as learning.
The Theatine Fathers in the seventeenth century established this devotion
in Italy and Savoy.
161. Father Stanislaus Phalacius of the Society of Jesus spread this devotion
widely in Poland.
Father de los Rios in the book quoted above mentions the names of princes
and princesses, bishops and cardinals of different countries who embraced
this devotion.
Father Cornelius a Lapide, noted both for holiness and profound learning,
was commissioned by several bishops and theologians to examine it. The praise
he gave it after mature examination, is a worthy tribute to his own holiness.
Many other eminent men followed his example.
The Jesuit Fathers, ever zealous in the service of our Blessed Lady, presented
on behalf of the sodalities of Cologne to Duke Ferdinand of Bavaria, the
then archbishop of Cologne, a little treatise on the devotion, and he gave
it his approval and granted permission to have it printed. He exhorted all
priests and religious of his diocese to do their utmost to spread this solid
devotion.
162. Cardinal de Bérulle, whose memory is venerated throughout France,
was outstandingly zealous in furthering the devotion in France, despite the
calumnies and persecutions he suffered at the hands of critics and evil men.
They accused him of introducing novelty and superstition. They composed and
published a libellous tract against him and they - rather the devil in them
- used a thousand stratagems to prevent him from spreading the devotion in
France. But this eminent and saintly man responded to their calumnies with
calm patience. He wrote a little book in reply and forcefully refuted the
objections contained in it. He pointed out that this devotion is founded
on the example given by Jesus Christ, on the obligations we have towards
him and on the promises we made in holy baptism. It was mainly this last
reason which silenced his enemies. He made clear to them that this consecration
to the Blessed Virgin, and through her to Jesus, is nothing less than a perfect
renewal of the promises and vows of baptism. He said many beautiful things
concerning this devotion which can be read in his works.
163. In Fr. Boudon's book we read of different popes who gave their approval
to this devotion, the theologians who examined it, the hostility it encountered
and overcame, the thousands who made it their own without censure from any
pope. Indeed it could not be condemned without overthrowing the foundations
of Christianity. It is obvious then that this devotion is not new. If it
is not commonly practised, the reason is that it is too sublime to be appreciated
and undertaken by everyone.
164. (2) This devotion is a safe means of going to Jesus Christ, because
it is Mary's role to lead us safely to her Son; just as it is the role of
our Lord to lead us to the eternal Father. Those who are spiritually-minded
should not fall into the error of thinking that Mary hinders our union with
God. How could this possibly happen? How could Mary, who found grace with
God for everyone in general and each one in particular, prevent a soul from
obtaining the supreme grace of union with him? Is it possible that she who
was so completely filled with grace to overflowing, so united to Christ and
transformed in God that it became necessary for him to be made flesh in her,
should prevent a soul from being perfectly united to him?
It is quite true that the example of other people, no matter how holy, can
sometimes impair union with God, but not so our Blessed Lady, as I have said
and shall never weary of repeating. One reason why so few souls come to the
fullness of the age of Jesus is that Mary who is still as much as ever his
Mother and the fruitful spouse of the Holy Spirit is not formed well enough
in their hearts. If we desire a ripe and perfectly formed fruit, we must
possess the tree that bears it. If we desire the fruit of life, Jesus Christ,
we must possess the tree of life which is Mary. If we desire to have the
Holy Spirit working within us, we must possess his faithful and inseparable
spouse, Mary the divinely-favoured one whom, as I have said elsewhere, he
can make fruitful.
165. Rest assured that the more you turn to Mary in your prayers, meditations,
actions and sufferings, seeing her if not perhaps clearly and distinctly,
at least in a general and indistinct way, the more surely you will discover
Jesus. For he is always greater, more powerful, more active, and more mysterious
when acting through Mary than he is in any other creature in the universe,
or even in heaven. Thus Mary, so divinely-favoured and so lost in God, is
far from being an obstacle to good people who are striving for union with
him. There has never been and there never will be a creature so ready to
help us in achieving that union more effectively, for she will dispense to
us all the graces to attain that end. As a saint once remarked, "Only Mary
knows how to fill our minds with the thought of God." Moreover, Mary will
safeguard us against the deception and cunning of the evil one.
166. Where Mary is present, the evil one is absent. One of the unmistakable
signs that a person is led by the Spirit of God is the devotion he has to
Mary, and his habit of thinking and speaking of her. This is the opinion
of a saint, who goes on to say that just as breathing is a proof that the
body is not dead, so the habitual thought of Mary and loving converse with
her is a proof that the soul is not spiritually dead in sin.
167. Since Mary alone has crushed all heresies, as we are told by the Church
under the guidance of the Holy Spirit (Office of B.V.M.), a devoted servant
of hers will never fall into formal heresy or error, though critics may contest
this. He may very well err materially, mistaking lies for truth or an evil
spirit for a good one, but he will be less likely to do this than others.
Sooner or later he will discover his error and will not go on stubbornly
believing and maintaining what he mistakenly thought was the truth.
168. Whoever then wishes to advance along the road to holiness and be sure
of encountering the true Christ, without fear of the illusions which afflict
many devout people, should take up with valiant heart and willing spirit
this devotion to Mary which perhaps he had not previously heard about. Even
if it is new to him, let him enter upon this excellent way which I am now
revealing to him. "I will show you a more excellent way."
It was opened up by Jesus Christ, the Incarnate Wisdom. He is our one and
only Head, and we, his members, cannot go wrong in following him. It is a
smooth way made easy by the fullness of grace, the unction of the Holy Spirit.
In our progress along this road, we do not weaken or turn back. It is a quick
way and leads us to Jesus in a short time. It is a perfect way without mud
or dust or any vileness of sin. Finally, it is a reliable way, for it is
direct and sure, having no turnings to right or left but leading us straight
to Jesus and to life eternal.
Let us then take this road and travel along it night and day until we arrive
at the fullness of the age of Jesus Christ.
6. It gives great liberty of spirit
169. It gives great
liberty of spirit - the freedom of the children of God - to those who faithfully
practise it. Through this devotion we make ourselves slaves of Jesus by
consecrating ourselves entirely to him. To reward us for this enslavement
of love, our Lord frees us from every scruple and servile fear which might
restrict, imprison or confuse us; he opens our hearts and fills them with
holy confidence in God, helping us to regard God as our Father; he inspires
us with a generous and filial love.
170. Without stopping to prove this truth, I shall simply relate an incident
which I read in the life of Mother Agnes of Jesus, a Dominican nun of the
convent of Langeac in Auvergne, who died a holy death there in 1634.
When she was only seven years old and was suffering great spiritual anguish,
she heard a voice telling her that if she wished to be delivered from her
anguish and protected against all her enemies, she should make herself the
slave of our Lord and his Blessed Mother as soon as possible. No sooner had
she returned home than she gave herself completely to Jesus and Mary as their
slave, although she had never known anything about this devotion before.
She found an iron chain, put it round her waist and wore it till the day
she died. After this, all her sufferings and scruples disappeared and she
found great peace of soul.
This led her to teach this devotion to many others who made rapid progress
in it - among them, Father Olier, the founder of the Seminary of Saint-Sulpice,
and several other priests and students from the same seminary. One day the
Blessed Virgin appeared to Mother Agnes and put a gold chain around her neck
to show her how happy she was that Mother Agnes had become the slave of both
her and her Son. And St. Cecilia, who accompanied our Lady, said to her,
"Happy are the faithful slaves of the Queen of heaven, for they will enjoy
true freedom." Tibi servire libertas.
7. It is of great benefit to our neighbour
171. It is of great
benefit to our neighbour, for by it we show love for our neighbour in an
outstanding way since we give him through Mary's hands all that we prize
most highly - that is, the satisfactory and prayer value of all our good
works, down to the least good thought and the least little suffering. We
give our consent that all we have already acquired or will acquire until
death should be used in accordance with our Lady's will for the conversion
of sinners or the deliverance of souls from Purgatory.
Is this not perfect love of our neighbour? Is this not being a true disciple
of our Lord, one who should always be recognised by his love? Is this not
the way to convert sinners without any danger of vainglory, and deliver souls
from Purgatory by doing hardly anything more than what we are obliged to
do by our state of life?
172. To appreciate the excellence of this motive we must understand what
a wonderful thing it is to convert a sinner or to deliver a soul from Purgatory.
It is an infinite good, greater than the creation of heaven and earth, since
it gives a soul the possession of God. If by this devotion we secured the
release of only soul from Purgatory or converted only one sinner in our whole
lifetime, would that not be enough to induce any person who really loves
his neighbour to practise this devotion?
It must be noted that our good works, passing through Mary's hands, are
progressively purified. Consequently, their merit and their satisfactory
and prayer value are also increased. That is why they become much more effective
in relieving the souls in Purgatory and in converting sinners than if they
did not pass through the virginal and liberal hands of Mary. Stripped of
self-will and clothed with disinterested love, the little that we give to
the Blessed Virgin is truly powerful enough to appease the anger of God and
draw down his mercy. It may well be that at the hour of death a person who
has been faithful to this devotion will find that he has freed many souls
from Purgatory and converted many sinners, even though he performed only
the ordinary actions of his state of life. Great will be his joy at the
judgement. Great will be his glory throughout eternity.
8. It is a wonderful means of perseverance
173. Finally, what
draws us in a sense more compellingly to take up this devotion to the most
Blessed Virgin is the fact that it is a wonderful means of persevering in
the practice of virtue and of remaining steadfast.
Why is it that most conversions of sinners are not lasting? Why do they relapse
so easily into sin? Why is it that most of the faithful, instead of making
progress in one virtue after another and so acquiring new graces, often lose
the little grace and virtue they have? This misfortune arises, as I have
already shown, from the fact that man, so prone to evil, so weak and changeable,
trusts himself too much, relies on his own strength, and wrongly presumes
he is able to safeguard his precious graces, virtues and merits.
By this devotion we entrust all we possess to Mary, the faithful Virgin.
We choose her as the guardian of all our possessions in the natural and
supernatural sphere. We trust her because she is faithful, we rely on her
strength, we count on her mercy and charity to preserve and increase our
virtues and merits in spite of the efforts of the devil, the world, and the
flesh to rob us of them. We say to her as a good child would say to its mother
or a faithful servant to the mistress of the house, "My dear Mother and Mistress,
I realise that up to now I have received from God through your intercession
more graces than I deserve. But bitter experience has taught me that I carry
these riches in a very fragile vessel and that I am too weak and sinful to
guard them by myself. Please accept in trust everything I possess, and in
your faithfulness and power keep it for me. If you watch over me, I shall
lose nothing. If you support me, I shall not fail. If you protect me, I shall
be safe from my enemies."
174. This is exactly what St. Bernard clearly pointed out to encourage us
to take up this devotion, "When Mary supports you, you will not fail. With
her as your protector, you will have nothing to fear. With her as your guide,
you will not grow weary. When you win her favour, you will reach the port
of heaven." St. Bonaventure seems to say the same thing in even more explicit
terms, "The Blessed Virgin," he says, "not only preserves the fullness enjoyed
by the saints, but she maintains the saints in their fullness so that it
does not diminish. She prevents their virtues from fading away, their merits
from being wasted and their graces from being lost. She prevents the devils
from doing them harm and she so influences them that her divine Son has no
need to punish them when they sin."
175. Mary is the Virgin most faithful who by her fidelity to God makes good
the losses caused by Eve's unfaithfulness. She obtains fidelity to God and
final perseverance for those who commit themselves to her. For this reason
St. John Damascene compared her to a firm anchor which holds them fast and
saves them from shipwreck in the raging seas of the world where so many people
perish through lack of such a firm anchor. "We fasten souls," he said, "to
Mary, our hope, as to a firm anchor." It was to Mary that the saints who
attained salvation most firmly anchored themselves as did others who wanted
to ensure their perseverance in holiness.
Blessed, indeed, are those Christians who bind themselves faithfully and
completely to her as to a secure anchor! The violent storms of the world
will not make them founder or carry away their heavenly riches. Blessed are
those who enter into her as into another Noah's ark! The flood waters of
sin which engulf so many will not harm them because, as the Church makes
Mary say in the words of divine Wisdom, "Those who work with my help - for
their salvation - shall not sin." Blessed are the unfaithful children of
unhappy Eve who commit themselves to Mary, the ever-faithful Virgin and Mother
who never wavers in her fidelity and never goes back on her trust. She always
loves those who love her, not only with deep affection, but with a love that
is active and generous. By an abundant outpouring of grace she keeps them
from relaxing their effort in the practice of virtue or falling by the wayside
through loss of divine grace.
176. Moved by pure love, this good Mother always accepts whatever is given
her in trust, and, once she accepts something, she binds herself in justice
by a contract of trusteeship to keep it safe. Is not someone to whom I entrust
the sum of a thousand francs obliged to keep it safe for me so that if it
were lost through his negligence he would be responsible for it in strict
justice? But nothing we entrust to the faithful Virgin will ever be lost
through her negligence. Heaven and earth would pass away sooner than Mary
would neglect or betray those who trusted in her.
177. Poor children of Mary, you are extremely weak and changeable. Your human
nature is deeply impaired. It is sadly true that you have been fashioned
from the same corrupted nature as the other children of Adam and Eve. But
do not let that discourage you. Rejoice and be glad! Here is a secret which
I am revealing to you, a secret unknown to most Christians, even the most
devout.
Do not leave your gold and silver in your own safes which have already been
broken into and rifled many times by the evil one. They are too small, too
flimsy and too old to contain such great and priceless possessions. Do not
put pure and clear water from the spring into vessels fouled and infected
by sin. Even if sin is no longer there, its odour persists and the water
would be contaminated. You do not put choice wine into old casks that have
contained sour wine. You would spoil the good wine and run the risk of losing
it.
178. Chosen souls, although you may already understand me, I shall express
myself still more clearly. Do not commit the gold of your charity, the silver
of your purity to a threadbare sack or a battered old chest, or the waters
of heavenly grace or the wines of your merits and virtues to a tainted and
fetid cask, such as you are. Otherwise you will be robbed by thieving devils
who are on the look-out day and night waiting for a favourable opportunity
to plunder. If you do so all those pure gifts from God will be spoiled by
the unwholesome presence of self-love, inordinate self-reliance, and self-will.
Pour into the bosom and heart of Mary all your precious possessions, all
your graces and virtues. She is a spiritual vessel, a vessel of honour, a
singular vessel of devotion. Ever since God personally hid himself with all
his perfections in this vessel, it has become completely spiritual, and the
spiritual abode of all spiritual souls. It has become honourable and has
been the throne of honour for the greatest saints in heaven. It has become
outstanding in devotion and the home of those renowned for gentleness, grace
and virtue. Moreover, it has become as rich as a house of gold, as strong
as a tower of David and as pure as a tower of ivory.
179. Blessed is the man who has given everything to Mary, who at all times
and in all things trusts in her, and loses himself in her. He belongs to
Mary and Mary belongs to him. With David he can boldly say, "She was created
for me", or with the beloved disciple, "I have taken her for my own", or
with our Lord himself, "All that is mine is yours and all that is yours is
mine."
180. If any critic reading this should imagine that I am exaggerating or
speaking from an excess of devotion, he has not, alas, understood what I
have said. Either he is a carnal man who has no taste for the spiritual;
or he is a worldly man who has cut himself off from the Holy Spirit; or he
is a proud and critical man who ridicules and condemns anything he does not
understand. But those who are born not of blood, nor of flesh, nor of the
will of man, but of God and Mary, understand and appreciate what I have to
say. It is for them that I am writing.
181. Nevertheless, after this digression, I say to both the critics and the
devout that the Blessed Virgin, the most reliable and generous of all God's
creatures, never lets herself be surpassed by anyone in love and generosity.
For the little that is given to her, she gives generously of what she has
received from God. Consequently, if a person gives himself to her without
reserve, she gives herself also without reserve to that person provided his
confidence in her is not presumptuous and he does his best to practise virtue
and curb his passions.
182. So the faithful servants of the Blessed Virgin may confidently say with
St. John Damascene, "If I confide in you, Mother of God, I shall be saved.
Under your protection I shall fear nothing. With your help I shall rout all
my enemies. For devotion to you is a weapon of salvation which God gives
to those he wishes to save." |
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