Category Archives: Theotokos

Feast of the Nativity of Mary

Happy Feast of the Nativity of Mary!

http://www.fisheaters.com/customstimeafterpentecost6a.html

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Dedicazione di Santa Maria Maggiore

Today, August 5, is the Feast of the Dedication of the Patriarchal Basilica Santa Maria Maggiore.  Read all about it here:

http://www.vatican.va/various/basiliche/sm_maggiore/index_en.html

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Secret Way of the Enclosed Garden – XLI

And this is how the mediation of Mary in its work of restoration, of grace, and of salvation, restores and repairs the part of Eve in the matter of the Fall, of death and of loss.

Blessed de Montfort has concisely condensed into a few words this consoling doctrine when he says, ‘Our Lord is our Mediator with God the Father, but we need a Mediator with the Mediator Himself, and this Mediator is Mary.  To go to God the Father we must go to Jesus, for He is our Mediator of Redemption; to go to Jesus we must go to Mary; she is our Mediatrix of intercession.’ (True Devotion)

Let us then conclude with S. Ephraim’s beautiful invocation: “Most gracious Lady, Mother of God, full of grace, thou the common glory of our nature, the channel of all blessings, Queen of all things after the Trinity,…the Mediatrix of the world after the Mediator; thou the mysterious bridge which unites Heaven to earth, the key which opens to us the gates of Paradise, our advocate, our mediatrix, behold my faith, behold my devout longings, and remember thy mercy and thy power.  Mother of Him Who alone is merciful and kind, receive my poor soul, and by thy mediation make it worthy to be one day at the right hand of thine only Son.’

(To be continued.)

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Secret Way of the Enclosed Garden – XL

Our Lord is the meritorious source, the first indispensable and final means of obtaining every grace necessary to salvation.  Therefore we always ask God to grant us His grace ‘through Jesus Christ our Lord.’

But in the Divine plan of the acquiring and the dispensing of graces Mary has always her place at the side of Jesus.

And it is God’s will that this place should be necessary and that this co-operation should be real, effective, continual and universal.

When God gives a grace, He looks at the group which stand for redemption, the acquiring of merit, intercession, mediation and the dispensing of graces.

In the foreground Jesus Christ: His intervention is necessary.  It would be sufficient, but He has not so willed it.

Behind Him, Mary: Her intervention is not necessary.  But God has willed it; we must have it.

Then Mary comes forward.  Her intercession draws all its efficacy from that of her Son.  She offers her own merits united with those of Jesus.  Far more – when she offers the merits  of the Saviour, she asks God to accept them.

And it is in this way, by continuing in Heaven the oblation made by her at Nazareth, at Bethlehem, in the Temple, on Calvary, uniting her prayers and her personal merits to the intercession of Jesus, that she admirably fulfills her function of Dispenser of graces.

(To be continued.)

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Secret Way of the Enclosed Garden – XXXIX

In order to illustrate this doctrine by examples, we need only open the Gospel and see how Jesus associated Mary in the performance of His two first miracles, the one of grace, the other of nature.  Blessed de Montfort is very particular upon this point.

The first sanctification made by Jesus, that of John the Baptist, was performed by the means and at the prayer of Mary.

The first natural miracle, that of the wedding at Cana, which led the apostles to believe in Him, was obtained by the tactful and discreet intervention of Mary.

Now that which God resolved to do once, He ever does, for ‘the gifts of God are without repentance.’

Bossuet in famous passage has magnificently sketched this truth.  Blessed de Montfort has explained this same doctrine in almost identical terms.  And both are only the echo of the whole Catholic tradition, whether of the Fathers or the Doctors, of the official and constant teaching of the Catholic Church.  Nor need we hesitate any longer since the liturgical institution of a festival, fixed for May 31, in honor of and under the patronage of ‘B.M.V. Omnium Gratiarum Mediatricis‘ (Benedict XV, 1920).

(To be continued.)

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Secret Way of the Enclosed Garden – XXXV

And Blessed Louis concludes with growing insistence:

God the Father, from Whom as from their fountain-head proceed every perfect gift and evrey grace, in giving His Son to Mary has given her all His graces, so that, as S. Bernard says, the Will of God has been given to her in Him and with Him.’

Jesus completely gives Himself and is subject to Mary, not only as a man for thirty-three years, but also as God for ever, in Heaven as on earth.  As God and as a gift of happy exaltation, He places in her hands all His divine treasures for her and for men, brought back by Him and born by her to the supernatural life.  And by a unique and infinite act of confidence, He makes her the Depository and Dispenser of all His graces; He carries His surrender so far as to subject His will to that of Mary, to conform Himseld to it in everything.

(To be continued.)

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Secret Way of the Enclosed Garden – XXXI

Original sin destroyed for ever that particular state of justice in which God had created and placed Adam and Eve.  Henceforth we are born in a state of original sin from which Baptism delivers us by establishing us in a state of grace.

But Mary was created as in an order apart, outside the state of original justice of Adam and Eve, and outside the state of original sin, transmitted to all men by birth.  She was formed in exemption and exception: in exemption from original sin and its consequences, so that all the gifts that she received in the privilege of her Immaculate Conception are gratuitous gifts, whose final cause was her divine Maternity; in exception, because only she was, from the beginnings, withdrawn from Adam’s sin and its consequences.

Mary was to be the Mother of the Son of God.  So the first grace that she received at the moment of her conception in the womb of S. Anne, was a gratuitous grace of preservation.  Original sin marks with its malice every human soul and the body itself partakes of it.  The God of all holiness could not be born of a woman who was not blameless.

And this is why He made an exception to the common law in favor of His Chosen One.  He turned aside from her, at the very moment of her birth, the muddy stream of our primal fault.  Her Conception was immaculate.  This immaculate conception is then the primal, essential and preliminary condition of her Maternity.  This final reason would suffice to establish the privilege.

(To be continued.)

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