Monthly Archives: March 2012

Secret Way of the Enclosed Garden – CLIV

(dTo act for Mary.

Lastly we must do everything for Mary.’  This is a point of the Montfortian teaching which must be well explained and well understood, if we would avoid errors of interpretation, misleading of conscience, and the deflection of our acts.  Blessed de Montfort defines it forthwith and clearly, ‘as we are the slaves of this august Princess, we must work no more but for her, for her profit and for her glory as our immediate end, and for the glory of God as our last end.’

A necessary scale of values, essential and definite.  This indispensable distinction is part of the infinite difference between the Creator and the creature, between God and Mary.  On the first page of his Treatise of the True Devotion, Blessed de Montfort clearly lays down this principle in order to avoid any misunderstanding.  We will quote it.

‘I avow with all the Church, that Mary, being but a mere creature that has come from the hands of the Most High, in, in comparison with His infinite Majesty, less than an atom, or rather, she is nothing at all, because He only is.  “He Who is,” and thus by consequence that great Lord, always independent and sufficient to Himself, never had, and has not now, any absolute need of the Holy Virgin for the accomplishment of His will and for the manifestation of His glory.  He has but to will in order to do everything.’

We with Montfort do not write these words to depreciate Mary; far from it.  But it is rather to show to what almost infinite height God raised her in the plan of Redemption and in her office of Mediatrix.

God alone is the necessary being and must alone be the only supreme and final end of every creature without exception.  And He Himself, God as He is, cannot escape this necessity.  He is obliged, having created us, to possess us and to draw us to Himself.

God then attracts everything to Himself by the essential power of attraction which is part of His Being, and nothing can escape this centre of gravity.

Jesus, inasmuch as He, like His Father, is God, partakes of this irresistible attraction.  He is, equally with the Father and the Spirit, our only supreme and final end.

Once this indispensable principle of the primacy of God and of His Christ has been laid down, we know where we are with regard to the Montfortian teaching and our duties toward Mary.

God is the final end of our actions; Mary must be considered and used as the mediate end, as an intermediary and as a means.

(To be continued.)

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Secret Way of the Enclosed Garden – CLIII

There are evidently sacraments in which Mary intervenes without our personal and voluntary concurrence: such as the baptism of infants.  But in all, she acts without our knowledge.  And when we are grown up and receive a sacrament, over and above her official and ever active intervention, we can pray to her personally to intercede then and there in our favor.  And this is to unite our individual concurrence with that of our divine Mother.

 

This is why we, slaves of love of Jesus in Mary, know that we have to do in receiving the sacraments which are our right: to receive them through Mary.

 

And thus it is that this wide devotion brings even the sacraments within the scope of our life in Mary.

 

The adult who received Baptism, Confirmation, Absolution, the Eucharist, Marriage, the young deacon who receives the sacrament of Orders, the sick man who receives Extreme Unction, all these have only to entrust themselves to Mary.  Whilst the priest and the bishop give life with their words of office to the signs with which they work, they need only pray to the Ever Blessed Virgin to take part herself in the sacramental act and to communicate to them the grace ensuig.

 

Then Mary will have her full place as Mother and Mediatrix between God and their souls through the sacrament administered by the priest or the bishop.

 

Blessed de Montfort specially points out to us how to communicate in union with Mary.  We can apply the same method to all the sacraments, for each is capable of this application.  Why should not one teach the adult baptized by the missionary, the little child making his first private Communion or receiving Confirmation, to receive these sacraments through Mary?  The young levite, in the various orders, must find in his piety a very special charm and sweetness in receiving them through his tender and Heavenly Mother.  The faithful soul who confesses and communicates, will surely obtain a surplus of strength, light, consolation, of every grace, in short, if he does so through Mary.  Young Christians, united in true marriage, will do well dutifully to confide to that loving Virgin the life, so new, unknown, mysterious, which is opening before them.  And the sick man, receiving the Holy Viaticum and Extreme Unction, will feel the growth of his supernatural strength, of his faith and his confidence in God, will find death more gentle and his Judge more clement, if he receives them through Mary.  Thus it is that through this Devotion the Blessed Virgin enters our lives for good and all, to supernaturalize them, and as de Montfort sings:

‘Je fais tout en Elle et par Elle;

            C’est un secret de sainteté

Pour être à Dieu toujours fidèle

            Et faire en tout sa volonté.

(To be continued.)

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Secret Way of the Enclosed Garden – CLII

This is not all.  Our Lord founded a Church.  And in this Church, that it may reach and bring about the purposes of each of its members, He instituted seven sacraments, the ordinary and official channels of grace, that is, of sacramental grace, the precious and fruitful source of many other special graces.

The sacraments are the instrumental and physical cause of grace.  Does the Ever Blessed Virgin act in them for the awarding of grace?  It would seem so, for when the saints tell us that all graces come through Mary, they make no exception.  And the Church by establishing a special Feast with the title of ‘B.M.V. Omnium Gratiarum Mediatricis,’ seems to have thoroughly authorized the lawfulness of this teaching.

Now grace is in all the sacraments which are its cause.  This grace, then, passes through Mary; that is only law.

(To be continued.)

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Secret Way of the Enclosed Garden – CLI

There are other means of obtaining grace: alms, sacrifices, all good works.  Clearly of themselves these acts have a real and special efficacy, productive of grace.  But how much their productive power increases, if we pass them through the hands of Mary, who purifies them, adorns them, multiplies them and makes them acceptable to Jesus.

And so it is with all the acts of our lives which, if they are subjected to the necessary conditions, are always productive of grace, merit and glory.  But as we have said, if the hand of Our Heavenly Mother purifies them, vivifies them, sanctifies them, what a sum of spiritual good may they not bring forth in the interests of God and of souls, in favor of the living and of the dead and of ourselves?

(To be continued.)

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