‘In giving ourselves in this way to Jesus by the hand of Mary we imitate the Holy Ghost, Who does not impart His graces and gifts to us except through Mary.’
Mary is the Spouse of the Holy Ghost, Who in order to form in her a God-Man and through her all the predestinate, enriched her with all His graces and all His gifts of nature and of grace on earth, and of glory in Heaven. And let us note that this statement is not a valueless exaggeration. It has its motive in the definite part which Mary plays in the scheme of Redemption, and in her divine affinity to the Most Holy Trinity. This statement is founded on the realities of dogma, the foundation of our Catholic belief.
Let us remember God’s plan to save the world by the intervention of His Son. Let us recall the Incarnation of the Word, the birth of Jesus, the Legacy on Calvary, the descent of the Holy Spirit at Pentecost. All these things required of her, whom God chose to assist His Redeemer Son, a special qualification, an unparalleled dignity, a supreme perfection.
Because Mary was to be the Mother of the Son of God and of Christians, she had to receive an abundance of graces and gifts in proportion to her dignity and her office. This was the work of the Holy Spirit. And as the Angel of the Annunciation said: ‘The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee.’
Three times Mary was filled with the Holy Spirit and overshadowed by the power of the Most High.
The first time was at Nazareth, in the house of S. Anne, her mother, on the day of her Immaculate Conception, and it was for herself and her own development.
The second time was still at Nazareth in the same house on the day of the Annunciation, and it was for the reception and the formation of the Son of God in her.
The third time was in the ‘one place,’ on the day of Pentecost, and it was for the foundation of the Church and the formation of Christians.
We see the ascending scale, and how Mary rose successively to her various functions, in the power of the Spirit within her, urging her and filling her.
We have here, it seems to me, a formal indication of the part which she played in the carrying out the divine plan, in the acquiring of graces and in their distribution to souls.
Mary received for herself, but she received for us too, and to beg her to let us share in her favors is to honor her. And this is what her faithful and pious slaves do. Let us therefore send up our supplications and acts of grace through her, to the very Heart of her Son, to the throne itself of the Blessed Trinity, for ‘is it not fitting,’ says S. Bernard, ‘that grace should rise to its fount through the same channel which brought it to us?’
(To be continued.)