True Devotion to Mary: With Preparation for total Consecration. Illustrated E-Book
Saint Louis de Montfort
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- Herausgeber: Strelbytskyy Multimedia Publishing
- Kategorie: Religion und Spiritualität
- Sprache: Englisch
- Veröffentlichungsjahr: 2021
Saint Louis de Montfort is known as the founder of the cult of the Virgin Mary in the Catholic Church. He devoutly adhered to Mariology and expounded on the benefits of saying the Rosary. As a result of his spiritual meditations, he wrote his most famous work: True Devotion to the Blessed Virgin. In this work, de Montfort developed the concept of voluntary spiritual slavery to the Virgin Mary in order to worship Christ in her and become like Christ. St Loius de Montfort's beliefs led to the development of several Catholic groups, the Brothers of St. Gabriel being one of the most enduring. With the support of these brothers, Pope John Paul II signed a treatise that supported and synthesized de Montfort's teachings into a single document. That year, the brothers also opened the Montfort Center.
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Saint Louis De Montfort
TRUE DEVOTION TO MARY:
With Preparation for total Consecration
Illustrated
Saint Louis de Montfort is known as the founder of the cult of the Virgin Mary in the Catholic Church. He devoutly adhered to Mariology and expounded on the benefits of saying the Rosary. As a result of his spiritual meditations, he wrote his most famous work: True Devotion to the Blessed Virgin. In this work, de Montfort developed the concept of voluntary spiritual slavery to the Virgin Mary in order to worship Christ in her and become like Christ.
St Loius de Montfort’s beliefs led to the development of several Catholic groups, the Brothers of St. Gabriel being one of the most enduring. With the support of these brothers, Pope John Paul II signed a treatise that supported and synthesized de Montfort’s teachings into a single document. That year, the brothers also opened the Montfort Center.
TRANSLATED FROM THE ORIGINAL FRENCH BY
Reverend Frederick William Faber D.D.
COMMENDATIONS OF THE POPES
Blessed Pope Pius IX (1846–78): Declared that Saint Louis De Montfort’s devotion to Mary was the best and most acceptable form of devotion to Our Lady.
Pope Leo XIII (1878–1903): Granted a Plenary Indulgence to those who make Saint Louis De Montfort’s act of consecration to the Blessed Virgin. On his deathbed he renewed the act himself and invoked the heavenly aid of Saint Louis De Montfort, whom he had beatified in 1888.
Pope Saint Pius X (1903–14): “I heartily recommend True Devotion to The Blessed Virgin, so admirably written by [Saint] De Montfort, and to all who read it grant the Apostolic Benediction.” . . .”There is no surer or easier way than Mary in uniting all men with Christ.”
Pope Benedict XV (1914–22): “A book of high authority and unction.”
Pope Pius XI (1922–39): “I have practiced this devotion ever since my youth.”
Pope Pius XII (1939–58): “God Alone was everything to him. Remain faithful to the precious heritage, which this great saint left you. It is a glorious inheritance, worthy, that you continue to sacrifice your strength and your life, as you have done until today.”
Pope Paul VI (1963–78): “We are convinced without any doubt that devotion to Our Lady is essentially joined with devotion to Christ, that it assures a firmness of conviction to faith in Him and in His Church, a vital adherence to Him and to His Church which, without devotion to Mary, would be impoverished and compromised.”
Blessed Pope John Paul II (1978–2005): “The reading of this book was a decisive turning-point in my life. I say ‘turning-point,’ but in fact it was a long inner journey . . . This ‘perfect devotion’ is indispensable to anyone who means to give himself without reserve to Christ and to the work of redemption.” . . .”It is from Montfort that I have taken my motto: ‘Totus tuus’ (‘I am all thine’). Someday I’ll have to tell you Montfortians how I discovered De Montfort’s Treatise on True Devotion to Mary, and how often I had to reread it to understand it.”
Vatican Council II (1962–1965): ‘The maternal duty of Mary toward men in no way obscures or diminishes this unique mediation of Christ, but rather shows its power. All her saving influence on men originates not from some inner necessity, but from the divine pleasure. It flows forth from the superabundance of the merits of Christ, rests on His mediation, depends entirely on it and draws all its power from it.’ . . . ‘The practices and exercises of devotion to her recommended by the Church in the course of the centuries [are to] be treasured.’ (Lumen Gentium: 60, 67).
INFORMATION
ABOUT TRUE DEVOTION TO MARY
This unique version includes two books in one. The original and best ‘True Devotion to Mary,’ has been translated from French by Father Faber, and a 33-Day ‘Preparation for Total Consecration’ along with Scripture Readings and Prayers. This version of True Devotion to Mary has the original Latin along with the English, and uses the numbered paragraph format. It also includes paintings by a famous 16th century artist, Bartolome Esteban Murillo.
A Treatise on the True Devotion to the Blessed Virgin or True Devotion to Mary is considered the greatest book on the Blessed Virgin Mary ever written and has been recommended and practiced by eight Popes. This is the original ‘scrupulously faithful’ translation by Father Frederick William Faber. The great Marian Pope, Blessed Pope John Paul II practised this Devotion to Mary, in his Letter to the Montfort Fathers he says:
“A work destined to become a classic of Marian spirituality was published 160 years ago. St. Louis Marie Grignion de Montfort wrote the Treatise on True Devotion to the Blessed Virgin at the beginning of the 1700s, but the manuscript remained practically unknown for more than a century. When, almost by chance, it was at last discovered in 1842 and published in 1843, the work was an instant success, proving extraordinarily effective in spreading the “true devotion” to the Most Holy Virgin. I myself, in the years of my youth, found reading this book a great help. There I found the answers to my questions, for at one point I had feared that if my devotion to Mary became too great, it might end up compromising the supremacy of the worship owed to Christ. Under the wise guidance of St. Louis Marie, I realized that if one lives the mystery of Mary in Christ this risk does not exist. In fact, this Saint’s Mariological thought is rooted in the mystery of the Trinity and in the truth of the Incarnation of the Word of God.”
“My motto; ‘Totus Tuus’ is inspired by the teaching of St. Louis Marie Grignion de Montfort. These two words express total belonging to Jesus through Mary: ‘Tuus totus ego sum, et omnia mea tua sunt,’ St Louis Marie wrote, and he translates his words: ‘I am all yours, and all that I have is yours, O most loving Jesus, through Mary, your most holy Mother’ (Treatise on True Devotion, n. 233). This Saint’s teaching has had a profound influence on the Marian devotion of many of the faithful and on my own life. It is a lived teaching of outstanding ascetic and mystical depth, expressed in a lively and passionate style that makes frequent use of images and symbols.”
“All our perfection,” St. Louis Marie Grignion de Montfort writes, “consists in being conformed, united and consecrated to Jesus Christ; and therefore, the most perfect of all devotions is, without any doubt, that which most perfectly conforms, unites and consecrates us to Jesus Christ. Now, Mary being the most conformed of all creatures to Jesus Christ, it follows that, of all devotions, that which most consecrates and conforms the soul to Our Lord is devotion to his holy Mother, and that the more a soul is consecrated to Mary, the more it is consecrated to Jesus (Treatise on True Devotion, n. 120).”
“When we praise her, love her, honour her or give anything to her, it is God who is praised, God who is loved, God who is glorified, and it is to God that we give, through Mary and in Mary (Treatise on True Devotion, n. 225).”
ABOUT SAINT LOUIS DE MONTFORT
Saint Louis-Marie Grignon De Montfort was a Catholic Priest and a Missionary. He ministered in the regions of Brittany and Vendee, France. He was born in Montfort-sur-Meu in 1673 and died in 1716. He was canonized by Pius XII in 1947. His feast day is on April 28th. He is considered one of the early proponents of the field of Mariology as it is known today, and a candidate to become a Doctor of the Church.
From his childhood, he was indefatigably devoted to prayer before the Blessed Sacrament, and, at the age of twelve, he was sent to Jesuit College in Rennes, as a day pupil. He never failed to visit the church before and after class. He joined a society of young men, who during their holidays ministered to the poor, and to the incurables in the hospitals, and read for them edifying books during their meals. At the age of nineteen, he went on foot to Paris to follow a theology course. On the way to Paris, he gave away all his money to the poor, exchanged clothing with them, and made a vow to subsist, thenceforth only on alms. He was ordained priest at the age of twenty-seven, and for some time fulfilled the duties of chaplain in a hospital. In 1705, when he was thirty-two, he found his true vocation, and thereafter devoted himself to preaching to the people. Over seventeen years he preached the Gospel in countless towns and villages. As an orator he was highly gifted, his language being simple was replete with fire and divine love. His whole life was conspicuous for virtues difficult for modern degeneracy to comprehend: constant prayer, love of the poor, poverty carried to an unheard-of degree, joy in humiliations and persecutions.
The following two situations will illustrate his success. He once ministered to the soldiers from the garrison at La Rochelle, moved by his words, the men wept, and cried aloud for the forgiveness of their sins. In the procession, which ended the sermon, an officer at the front, walked barefooted and carrying a banner, and the soldiers, also barefooted, followed, carrying in one hand a crucifix, in the other a rosary, and singing hymns.
Saint Louis De Montfort’s extraordinary influence was especially apparent in the matter of the Calvary at Pont château. When he announced his determination of building a monumental Calvary on a neighbouring hill, the idea was enthusiastically received by the inhabitants. For fifteen months, between two and four hundred peasants worked daily without recompense, and the task had just been completed, when the king commanded that the whole should be demolished, and the land restored to its former condition. The Jansenists, a heretical sect had convinced the Governor of Brittany that a fortress capable of affording aid to persons in revolt was being erected, and for several months’ five hundred peasants, watched by a company of soldiers, were compelled to carry out the work of destruction. Father de Montfort was not disturbed on receiving this humiliating news, exclaiming only: “Blessed be God!”
This was by no means the only trial to which Grignon was subjected to. It often happened that the Jansenists, irritated by his success, secure their intrigues, by banishing him from the district, in which he was giving a mission. At La Rochelle some wretches put poison into his cup of broth, and, despite the antidote which he swallowed, his health was always impaired. On another occasion, some malefactors hid in a narrow street with the intention of assassinating him, but he had a presentiment of danger and escaped by going down another street. A year before his death, Father de Montfort founded two congregations—the Sisters of Wisdom, who were to devote themselves to hospital work and the instruction of poor girls, and the Company of Mary, composed of missionaries. He had long cherished these projects, but circumstances had hindered their execution, and, humanly speaking, the work appeared to have failed at his death, since these congregations numbered respectively only four sisters and two priests with a few brothers. But the blessed founder, who had on several occasions shown he had possessed the gift of prophecy, knew that the tree would grow. At the beginning of the twentieth century the Sisters of Wisdom numbered five thousand, and were spread throughout every country; they possessed forty-four houses, and gave instruction to 60,000 children. After the death of its founder, the Company of Mary was governed for 39 years by Father Mulot. He had at first refused to join de Montfort in his missionary labours. “I cannot become a missionary,” he said, “for I have been paralysed on one side for years; I have an affection of the lungs which scarcely allows me to breathe, and am indeed so ill that I have no rest day or night.” But the holy man, impelled by a sudden inspiration, replied, “As soon as you begin to preach you will be completely cured.” And the event justified the prediction. Saint Louis-Marie Grignon De Montfort was canonized by Pius XII in 1947.
SAINT LOUIS-MARIE GRIGNON DE MONTFORT
PREFACE
TRANSLATOR’S PREFACE
It was in the year 1846 or 1847, at St. Wilfrid’s, that I first studied the life and spirit of the Venerable Grignon de Montfort; and now, after more than fifteen years, it may be allowable to say, that those who take him for their master will hardly be able to name a saint or ascetical writer to whose grace and spirit their mind will be more subject than to his. We may not yet call him Saint; but the process of his beatification is so far and so favourably advanced, that we may not have long to wait before he will be raised upon the altars of the Church.
There are few men in the eighteenth century who have more strongly upon them the marks of the Man of Providence than this Elias-like Missionary of the Holy Ghost and of Mary. His entire life was such an exhibition of the holy folly of the Cross, that his biographers unite in always classing him with St. Simon Salo and St. Philip Neri. Clement XI. made him a missionary-apostolic in France, in order that he might spend his life in fighting against Jansenism, so far as it affected the salvation of souls. Since the apostolical epistles it would be hard to find words that burn so marvellously as the twelve pages of his prayer for the Missionaries of the Holy Ghost, to which I earnestly refer all those who find it hard to keep up, under their numberless trials, the first fires of the love of souls. He was at once persecuted and venerated every where. His amount of work, like that of St. Antony of Padua, is incredible and, indeed, inexplicable. He wrote some spiritual treatises, which have already had a remarkable influence on the Church during the few years they have been known, and bid fair to have a much wider influence in years to come. His preaching, his writing, and his conversation were all impregnated with prophecy, and with anticipations of the latter ages of the Church. He comes forward, like another St. Vincent Ferrer, as if on the days bordering on the Last Judgment, and proclaims that he brings an authentic message from God about the greater honour and wider knowledge and more prominent love of His Blessed Mother, and her connexion with the second advent of her Son. He founded two religious congregations,—one of men, and one of women,—which have been quite extraordinarily successful; and yet he died at the age of forty-three, in 1716, after only sixteen years of priesthood.
It was on the 12th of May 1853, that the decree was pronounced at Rome, declaring his writings to be exempt from all error which could be a bar to his canonisation. In this very treatise on the veritable devotion to our Blessed Lady, he has recorded this prophecy. “I clearly foresee that raging brutes will come in fury to tear with their diabolical teeth this little writing, and him whom the Holy Ghost has made use of to write it; or at least to envelop it in the silence of a coffer, in order that it may not appear.” Nevertheless, he prophesies both its appearance and its success. All this was fulfilled to the letter. The author died in 1716, and the treatise was found by accident by one of the priests of his congregation at St. Laurent-sur-Sèvre, in 1842. The existing superior was able to attest the handwriting as being that of the venerable founder; and the autograph was sent to Rome, to be examined in the process of canonisation.
All those who are likely to read this book love God, and lament that they do not love Him more; all desire something for His glory,—the spread of some good work, the success of some devotion, the coming of some good time. One man has been striving for years to overcome a particular fault, and has not succeeded. Another mourns, and almost wonders while he mourns, that so few of his relations and friends have been converted to the faith. One grieves that he has not devotion enough; another that he has a cross to carry, which is a peculiarly impossible cross to him; while a third has domestic troubles and family unhappinesses, which feel almost incompatible with his salvation; and for all these things prayer appears to bring so little remedy. But what is the remedy that is wanted? what is the remedy indicated by God Himself? If we may rely on the disclosures of the Saints, it is an immense increase of devotion to our Blessed Lady; but, remember, nothing short of an immense one. Here, in England, Mary is not half enough preached. Devotion to her is low and thin and poor. It is frightened out of its wits by the sneers of heresy. It is always invoking human respect and carnal prudence, wishing to make Mary so little of a Mary that Protestants may feel at ease about her. Its ignorance of theology makes it unsubstantial and unworthy. It is not the prominent characteristic of our religion which it ought to be. It has no faith in itself. Hence it is that Jesus is not loved, that heretics are not converted, that the Church is not exalted; that souls, which might be saints, wither and dwindle; that the Sacraments are not rightly frequented, or souls enthusiastically evangelised. Jesus is obscured because Mary is kept in the background. Thousands of souls perish because Mary is withheld from them. It is the miserable unworthy shadow which we call our devotion to the Blessed Virgin that is the cause of all these wants and blights, these evils and omissions and declines. Yet, if we are to believe the revelations of the Saints, God is pressing for a greater, a wider, a stronger, quite another devotion to His Blessed Mother. I cannot think of a higher work or a broader vocation for any one than the simple spreading of this peculiar devotion of the Venerable Grignon de Montfort. Let a man but try it for himself, and his surprise at the graces it brings with it, and the transformations it causes in his soul, will soon convince him of its otherwise almost incredible efficacy as a means for the salvation of men, and for the coming of the kingdom of Christ. Oh, if Mary were but known, there would be no coldness to Jesus then! Oh, if Mary were but known, how much more wonderful would be our faith, and how different would our Communions be! Oh, if Mary were but known, how much happier, how much holier, how much less worldly should we be, and how much more should we be living images of our sole Lord and Saviour, her dearest and most blessed Son!
I have translated the whole treatise myself, and have taken great pains with it, and have been scrupulously faithful. At the same time, I would venture to warn the reader that one perusal will be very far from making him master of it. If I may dare to say so, there is a growing feeling of something inspired and supernatural about it, as we go on studying it; and with that we cannot help experiencing, after repeated readings of it, that its novelty never seems to wear off, nor its fulness to be diminished, nor the fresh fragrance and sensible fire of its unction ever to abate. May the Holy Ghost, the Divine Zealot of Jesus and Mary, deign to give a new blessing to this work in England; and may He please to console us quickly with the canonisation of this new apostle and fiery missionary of His most dear and most immaculate Spouse; and still more with the speedy coming of that great age of the Church, which is to be the Age of Mary![1]
F. W. Faber,
Priest of the Oratory.
Presentation of our Blessed Lady,
1862.
PREFACE TO THE FRENCH EDITION
“God wishes that His holy Mother should now be more known, more loved, more honoured, than ever she has been; and this will no doubt come to pass, if the predestinate will enter, by the grace and light of the Holy Ghost, into the interior and perfect practice which I will discover to them.” These words of the venerable servant of God, Louis Marie Grignon de Montfort, cannot fail to interest our piety, and to inspire us with a lively desire of learning from him so excellent a practice of honouring the most holy Virgin.
He had been drawn from his earliest infancy, in quite a particular fashion, to the love of this Queen of Angels; and in a conversation which he had with his intimate friend Monsieur Blain, two years before his death, the pious missionary confessed to him that God had favoured him with an extraordinary grace, which was the continued presence of Jesus and Mary in the bottom of his soul. This word was a mystery to Monsieur Blain; but we shall see the explanation of it in this little treatise. We shall see revealed to us there the heart of him who knew no fairer name than the slave of Jesus in Mary. We do not, however, pretend to say that this explanation will be equally understood by all. We must remember here that word of the Eternal Wisdom, “Thou hast hidden these things from the wise and prudent, and revealed them to the little ones.” It has been said in the Life of the venerable servant of God, that his history will never be understood except by a Christian. It has this in common with the lives of a great number of the servants of God. We may say also that this little work will never be understood by a Christian who is too much a stranger to the maxims of humility and evangelical simplicity, and that the wise of this world will find themselves shocked at the lessons of true wisdom which they will read without penetrating their sense. Animalis homo non percipịt ea, quæ sunt Spiritus Dei. Stultitia enim est illi, et non potest intelligere, quia spiritualiter examinatur. The man who guides himself only by natural light does not comprehend the things of the Spirit of God. They seem to him follies, because they can only be judged by a supernatural light which he has not got. But let us hasten to add, that sincere and simple souls will relish the manna hidden in the pious and touching instructions of the virtuous priest who consumed his life in evangelising the poor. They will bless Divine Providence for the treasure. They will feel themselves penetrated with love for Jesus and Mary, in reading these burning pages, which the man of God wrote in the fervour of his prayer, without ever losing sight of the presence of our Divine Saviour and His holy Mother. . . . In conclusion, let us say a few words on the discovery of this treatise.
At the time of the French revolution in 1793, the manuscripts which the house of the Missionaries of St. Laurent-sur-Sèvre possessed were hidden in the neighbouring farms, where they remained buried in dust for many years. Later on, those which were found were put into the library of the missionaries. But this little treatise was not at that time recognised, as was the case with some others also composed by the venerable founder of the Company. It was not till 1842 that one of the priests of the house of St. Laurent found it by chance in the library, where it had been put without being recognised, after having been mixed up with a great number of imperfect books. “After I had read a few pages,” says the priest, “I took it, hoping to find it useful for making a sermon on our Lady. I read by chance the place where he speaks of his Company of Mary. I recognised the style and thoughts of our venerable founder, and his way of addressing his missionaries; and after that, I had no doubt the manuscript was his. I took it to our superior, who identified the handwriting.”[2]
INTRODUCTION
1. It is by the most holy Virgin Mary that Jesus has come into the world, and it is also by her that He has to reign in the world.
2. Mary has been singularly hidden during her life. It is on this account that the Holy Ghost and the Church call her alma Mater,—Mother secret and hidden. Her humility was so profound that she had no propensity on earth more powerful or more unintermitting than that of hiding herself, even from herself, as well as from every other creature, so as to be known to God only.
3. He heard her prayers to Him, when she begged to be hidden, to be humbled, and to be treated as in all respects poor and of no account. He took pleasure in hiding her from all human creatures in her conception, in her birth, in her life, and in her resurrection and assumption. Her parents even did not know her, and the Angels often asked of each other: Quæ est ista? Who is that? Because the Most High either hid her from them, or if He revealed any thing of her to them, it was nothing compared to what He kept undisclosed.
4. God the Father consented that she should do no miracle, at least no public one, during her life, although He had given her the power. God the Son consented that she should hardly ever speak, though He had communicated His wisdom to her. God the Holy Ghost, though she was His faithful Spouse, consented that His Apostles and Evangelists should speak but very little of her, and no more than was necessary to make Jesus Christ known.
5. Mary is the excellent masterpiece of the Most High, of which He has reserved to Himself both the knowledge and the possession. Mary is the admirable Mother of the Son, who took pleasure in humbling and concealing her during her life, in order to favour her humility, calling her by the name of woman (mulier), as if she was a stranger, although in His heart He esteemed and loved her above all angels and all men. Mary is the sealed fountain and the faithful Spouse of the Holy Ghost, to whom He alone has entrance. Mary is the sanctuary and the repose of the Holy Trinity, where God dwells more magnificently and more divinely than in any other place in the universe, without excepting His dwelling between the Cherubim and Seraphim. Neither is it allowed to any creature, no matter how pure, to enter into that sanctuary without a great and special privilege.
6. I say with the Saints, The divine Mary is the terrestrial Paradise of the New Adam, where He is incarnate by the operation of the Holy Ghost, in order to work there incomprehensible marvels. She is the grand and divine World of God, where there are beauties and treasures unspeakable. She is the magnificence of the Most High, where He has hidden, as in her bosom, His only Son, and in Him all that is most excellent and most precious. Oh, what grand and hidden things that mighty God has wrought in this admirable creature! How has she herself been compelled to say it, in spite of her profound humility: Fecit mihi magna, qui potens est! “He that is mighty hath done great things to me!”The world knows them not, because it is at once incapable and unworthy of such knowledge.
7. The Saints have said admirable things of this Holy City of God; and, as they themselves avow, they have never been more eloquent and more content than when they have spoken of her. Yet, after all they have said, they cry out that the height of her merits, which she has raised up to the throne of the Divinity, cannot be fully seen; that the breadth of her charity, which is broader than the earth, is in truth immeasurable; that the grandeur of her power, which she exercises even over God Himself, incomprehensible; and finally, that the depth of her humility, and of all her virtues and graces, is an abyss which never can be sounded.
O height incomprehensible! O breadth unspeakable! O grandeur immeasurable! O abyss impenetrable!
8. Every day, from one end of the earth to the other, in the highest heights of the heavens and in the profoundest depths of the abysses, every thing preaches, every thing publishes, the admirable Mary! The nine choirs of Angels, men of all ages, sexes, conditions, and religions, good or bad, nay even the devils themselves, willingly or unwillingly, are compelled, by the force of truth, to call her Blessed.
St. Bonaventure tells us that all the Angels in heaven cry out incessantly to her, Sancta, sancta, sancta Maria, Dei Genitrix et Virgo “Holy, holy, holy Mary, Mother of God and Virgin’ and that they offer to her millions and millions of times a day the Angelical Salutation, Ave Maria, “Hail Mary”; prostrating themselves before her, and begging of her, in her graciousness, to honour them with some of her commands.
St. Michael, as St. Augustine says, although the prince of all the heavenly court, is the most zealous in honouring her and causing her to be honoured, while he waits always in expectation that he may have the honour to go, at her bidding, to render service to some one of her servants.
9. The whole earth is full of her glory, especially among Christians, amongst whom she is taken as the protectress of many kingdoms, provinces, dioceses, and cities. Numbers of cathedrals are consecrated to God under her name. There is not a church without an altar in her honour, not a country or a canton where there are not some miraculous images, where all sorts of evils are cured, and all sorts of good gifts obtained. Who can count the confraternities and congregations in her honour? How many religious orders have been founded in her name and under her protection! What numbers there are of Brothers and Sisters of all these confraternities, and of religious men and women of all these orders, who publish her praises and confess her mercies! There is not a little child, who, as it lisps the Ave Maria, does not praise her. There is scarcely a sinner who, even in his obduracy, has not some spark of confidence in her. Nay the very devils in hell respect her while they fear her.
10. After that we must surely say with the Saints, De Maria nunquam satis, “Of Mary there is never enough”; we have not yet praised, exalted, honoured, loved, and served Mary as we ought to do. She has deserved still more praise, still more respect, still more love, and far more service.
11. After that we must say with the Holy Ghost, Omnis gloria filiæ Regis ab intus,—“All the glory of the King’s daughter is within.” It is as if all the outward glory, which heaven and earth rival each other in laying at her feet, is nothing in comparison with that which she receives within from the Creator, and which is not known by creatures, who in their littleness are unable to penetrate the secret of the secrets of the King.
12. After that we must cry out with the Apostle, Nec oculus vidit, nec auris audivit, nec in cor hominis ascendit,—“Eye has not seen, nor ear heard, nor man’s heart comprehended,” the beauties, the grandeurs, the excellences, of Mary,—the miracle of the miracles of grace, of nature, and of glory.
If you wish to comprehend the Mother, says a Saint, comprehend the Son; for she is the worthy Mother of God. Hic taceat omnis lingua,—“Here let every tongue be mute.”
13. It is with a particular joy that my heart has dictated what I have just written, in order to show that the divine Mary has been up to this time unknown, and that this is one of the reasons that Jesus Christ is not known as He ought to be. If, then, as is certain, the kingdom of Jesus Christ is to come into the world, it will be but a necessary consequence of the knowledge of the kingdom of the most holy Virgin Mary, who brought Him into the world the first time, and will make His second advent full of splendour.
PART I
ON DEVOTION TO OUR BLESSED LADY IN GENERAL
I. EXCELLENCE AND NECESSITY OF DEVOTION TO OUR BLESSED LADY
14. I avow, with all the Church, that Mary, being but a mere creature that has come from the hands of the Most High, is, 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 grand 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.
15. Nevertheless I say that, things being supposed as they are now, God having willed to commence and to complete His greatest works by the most holy Virgin, since He created her, we may well think He will not change His conduct in the eternal ages; for He is God, and He changes not either in His sentiments or in His conduct.
16. God the Father has not given His Only-begotten to the world except by Mary. Whatever sighs the patriarchs may have sent forth,—whatever prayers the prophets and the saints of the ancient law may have offered up to obtain that treasure for full four thousand years,—it was but Mary that merited it; it was but Mary who found grace before God by the force of her prayers and the eminence of her virtues. The world was unworthy, says St. Augustine, to receive the Son of God immediately from the Father’s hands. He has given Him to Mary in order that the world might receive Him through her. The Son of God has made Himself Man; but it was in Mary and by Mary. God the Holy Ghost has formed Jesus Christ in Mary; but it was only after having asked her consent by one of the first ministers of His court.
17. God the Father has communicated to Mary His fruitfulness, as far as a mere creature was capable of it, in order that He might give her the power to produce His Son, and all the members of His mystical Body.
18. God the Son has descended into her virginal womb, as the new Adam into the terrestrial paradise, to take His pleasure there, and to work in secret the marvels of His grace.
God made Man has found His liberty in seeing Himself imprisoned in her womb. He has made His Omnipotence shine forth in letting Himself be carried by that blessed Virgin. He has found His glory and His Father’s in hiding His splendours from all creatures here below, and revealing them to Mary only. He has glorified His Independence and His Majesty, in depending on that sweet Virgin, in His Conception, in His Birth, in His Presentation in the Temple, in His Hidden Life of thirty years, and even in His Death, where she was to be present, in order that He might make with her but one same sacrifice, and be immolated to the Eternal Father by her consent; just as Isaac of old was offered by Abraham’s consent to the Will of God. It is she who has suckled Him, nourished Him, supported Him, brought Him up, and then sacrificed Him for us.
O admirable and incomprehensible dependence of a God, which the Holy Ghost could not pass in silence in the Gospel, although He has hidden from us nearly all the admirable things which that Incarnate Wisdom did in His Hidden Life, as if He would enable us, by His revelation of that at least, to understand something of its price! Jesus Christ gave more glory to God the Father by submission to His Mother during those thirty years than He would have given Him in converting the whole world by the working of the most stupendous miracles. Oh, how highly we glorify God, when, to please Him, we submit ourselves to Mary, after the example of Jesus Christ, our Sole Exemplar!
19. If we examine narrowly the rest of our Blessed Lord’s Life, we shall see that it was His Will to begin His miracles by Mary. He sanctified St. John in the womb of St. Elizabeth his mother; but it was by Mary’s word. No sooner had she spoken than John was sanctified; and this was His first and greatest miracle of grace. At the marriage at Cana He changed the water into wine; but it was at Mary’s humble prayer; and this was His first miracle of nature. He has begun and continued His miracles by Mary, and He will continue them to the end of ages by Mary also.
20. God the Holy Ghost being barren in God—that is to say, not producing another Divine Person—is become fruitful by Mary, whom He has espoused. It is with her, in her, and of her, that He has produced His Masterpiece, which is a God made Man, and whom He goes on producing in the persons of His members daily to the end of the world. The predestinate are the members of that Adorable Head. This is the reason why He, the Holy Ghost, the more He finds Mary, His dear and indissoluble Spouse, in any soul, becomes the more active and mighty in producing Jesus Christ in that soul, and that soul in Jesus Christ.
