Blessed de Montfort, in continuing the description of the fruits of this devotion, repeats again and again, with slight variations, the same idea which is the life, the indwelling, the work of Mary in the faithful soul.
(3) ‘As Mary is ever the fruitful Virgin,’ he says, ‘she carries into every soul in which she is,’ that is in the soul, for its exterior conduct and interior life, ‘a purity of heart,’ by the rejection of every guilty thought of the intelligence, of every wrong desire of the will, of every evil recollection of the memory, of every straying aside of the imagination, of every unruly passion of the heart: ‘and of body,’ by flight from every occasion of danger, by watchful abstinence from every sinful gesture of the senses; ‘purity of intention and of purpose,’ by sincere and single-hearted direction of our will towards God, a frank seeking after the divine glory and the definite elimination of any personal interest and all vain satisfactions of self-love: ‘fruitfulness in good works,’ through perfection in exterior virtues, in acts performed, and through success in physical or supernatural undertakings: works of charity, of sanctification, apostleship.
‘Do not think, dear Soul, that Mary, the most fruitful of Pure Creatures, whose fecundity has gone so far as to bring forth a God-Man, could remain idle in a faithful soul.’
No, she does not remain idle. She is a Mother whose function it is to form divine men: Our Lord Jesus Christ and the predestinate who are the members of His Mystical Body.
‘She will make our soul live for Jesus Christ and Jesus Christ live in us,’ and she can with yet more reason than the great Apostle say these words: ‘Filioli mei, quos iterum parturio, donec formetur Christus in nobis: My little children, of whom I am in labour again until Christ be formed in you.’
‘If Jesus Christ is the fruit of Mary in each particular soul as He in in the world in general, He is in a more especial sense her fruit and Masterpiece in a soul in which she dwells.’ For indeed, what is the work pursued by Our Lord in the work of Redemption? Is it not besides the glory of God, Who is the first and final reason, the restoration of the image and the life of God in the human soul? Now this can only be accomplished through the Christian’s becoming another Christ. Was not the First-Born of the living, Jesus Christ, formed in Mary? In Mary then, these other Christs, the predestinate, must be formed. And it is in the womb of Mary, that is, in dependence on her and beneath her influence, that this gallery of masterpieces will be completed. And so in His members, Jesus Christ becomes once more the renewed fruit of Mary, and Mary, as she forms them, feels once more the happy travail of bringing forth souls to the True Life, in a supernatural manner.
(To be continued.)