The field devoted to our zeal and our desire of surrender to Mary is wide indeed. And Montfort is always referring to it. We keep our merits for ourselves alone, ‘but we give her all our prayers and good works in so far as they are impetratory and satisfactory, that she may distribute and apply them to whom she will. And if after having consecrated ourselves to the Blessed Virgin, we would fain console some soul in Purgatory, save some sinner, help some friend by our prayers, our alms, our mortifications, our sacrifices, we must humbly ask it of her, and abide by what she determines, though we know not what it is; for we are persuaded that the value of our actions cannot fail to be applied to the greater glory of God, distributed as it will be by that same hand which God has chosen to dispense His grace and His gifts.’
There is nothing to add to words so clear and so consolatory. Let us then beware of taking from our life its beautiful simplicity. After our surrender, let us live as before, but through Mary and in Mary. We must not think that our Consecration insists on extraordinary acts, on countless exercises, on an impossible degree of devotion which would often be incompatible with the daily round. Mary wants our hearts, our loves, our wills, and what we have to do is simply to live without heart-searchings, united to her and her designs, feelings and wishes as a child is to its mother’s.
It is not a devotion which requires us to deny ourselves pleasure and lawful recreation or to break with legitimate intimacies. No, but with all that it contains, let us live our life, whatever our rank, vocation, habits, occupations, supernaturally, as Mary would have us live it. This doctrine, taught by Montfort, is as wide as it is elastic. It includes all special devotions and adapts itself wonderfully, as we shall explain later on, to every manner of life whether in the world or the cloister. In a word, it is for all a Secret of Holiness.
(To be continued.)