LIFEOFUNIONWITHMARY

byEMILENEUBERT,S.M.,S.T.D.

TranslatedfromtheThirdFrenchEditionLaVied’UnionàMarie,Paris:EditionsAlsatia,1954

bySylvesterP.Juergens,S.M.,S.T.D.

NIHILOBSTAT:J.WILLISLANGLINAIS,S.M.,S.T.D.

CensordeputatusIMPRIMIPOTEST:

J.GLENNONMcCARTY,S.M.

ProvincialisNIHILOBSTAT:

JOANNESA.SCHULIEN,S.T.D.

CensorlibrorumIMPRIMATUR:

+ROMANUSR.ATKIELSKI

AdministratorMilwauchiensisJanuary16,1959

AcknowledgmentIwishtothankRev.WillisLanglinais,S.M.,BrotherFrankKlapp,S.M.,and

Sister Anna Marie, C.S.J., for reading the translation and for valuablesuggestions.

THETRANSLATOR

Firstpublishedin1959byTheBrucePublishingCompany,Milwaukee.Resetandpublishedin2013byAcademyoftheImmaculate.

PrintISBN:978-1-60114-066-1ePubISBN:978-1-60114-566-6KindleISBN:978-1-60114-366-2

ThisebookissuppliedwithoutDRM.Youmayfreelysharethisfilewithothers,butmaynotchangeitinanyway.Printbooksareavailableat

www.academyoftheimmaculate.com.Ifyouhaveprofitedfromthisebook,pleaseprayerfullyconsiderdonatingatour

website.

ACADEMYOFTHEIMMACULATE

INTRODUCTORYLETTER

Liege,September12,1954ReverendFather,Your books, your articles, and the counsels you have lavished upon many

souls have made you a great apostle of Mary, a worthy disciple of FatherChaminade.

Inthiswork,whichIhavethepleasureofpresentingtotheCatholicpublic,you summarize substantiallyyourpreviouswritings andpermitus toprofit byyourwideexperience.

Yougiveussoliddoctrine.Perhaps not all theologians will agree with certain of your assertions. But

thereisplaceintheologyforahealthyliberty.Without reserve I praise and admire themanner in which you present and

explainthedelicatequestionsofmysticaltheology.Icongratulateyouuponthepracticalandprofitablecharacterofyourbook.Allcandrawabundantlyfromitfortheenlightenment,thenourishment,and

thedevelopmentoftheirMariandevotion.Eachonewillfindthereexactlywhatheneeds.More thanonceyou remarkveryappropriately that “the reader should take

onlywhatisforhim,”thatheshouldaimatsimplifying,notatencumbering,hisspirituallife.

YoushowverywellthatloveoftheBlessedVirginisnotacomplicationnoran aside inChristianity, for, as doctrine and experience prove,Mary naturallyturnsustowardJesus,andbyHim,towardtheFather,intheHolySpirit.

IhavebeenstruckbythewordswhichyouquotefromagreatservantoftheBlessedVirgin,BrotherMarie-Leonard:“DevotiontoMaryisnotthewholeofour religion.Thewholeofour religion is Jesus.Butwhoevergiveshimself toMaryisledbyhertoherSon.”

ReverendFather,IwishthatmanysoulswouldplacethemselvesunderyourguidanceintheschoolofMary,becomemoreandmoreconsciousofhergentleandsalutaryinfluence,andthusadvancerapidlyintheinteriorlifeoutofwhicharisestrueapostolicfruitfulness.

MaytheImmaculateMary,Virginofthepoor,blessyoureffortsandrewardthelaborswhichyouconsecratetoher.

LOUISJOSEPHKERKHOFS

BishopofLiege,Belgium

AUTHOR’SFOREWORD

INSEVERALofmybooks1IhadoccasiontotouchuponlifeofunionwithMary.Itreated the subject specifically in a series of articles published in La Voix deNotre-DamedeChartres2andinLaVieSpirituelle.3HereIwishtopresentitascompletelyandpracticallyaspossible.

Accordingtoanumberofconfidencesreceived,Iknowthatmanyreadersofmy other works eagerly await the present study. I hope they will not bedisappointedwithit.

My sources are, first of all, the Marian doctrine, the “spirit and life,”presented inmyworks,Marie dans deDogma4 andLaDévotion àMarie.5 Ihavedrawnalsofrommyexperiencewithpersonswhohave lived in intimacywith the Blessed Virgin, from great servants ofMary whose biographies andwritings allow us to perceive something of their intimate relations with ourheavenlyMother, and fromChristians, still pilgrims on this earth, who applythemselvesinaspecialwaytofindingJesuswithMary.

Duringfiftyyears,GodhasplacedmeasapriestincontactwithanumberofpersonsdevotedtoMaryindifferentcountries.ThesewerenotonlymembersoftheSocietyofMaryandDaughtersofMaryImmaculate,whoareconsecratedtothe Blessed Virgin by a special vow, but also religious men and women ofvariousordersandinstitutions,andspiritualpersonslivingindiverseconditionsin theworld. It goeswithout saying that I shallmakeuseof their confidencesonly within the limits of the strictest discretion and that their individualtestimonieswillnotbecitedwithoutthepermissionoftheauthors.

Thebookwill treatof anordinaryandof amysticalunionwithMary.Thelatter term may frighten some readers, suggesting all kinds of strangephenomena found in the lives of the saints, such as revelations, visions,apparitions,ecstasies,andraptures.“That’snotforme,”theywillsay.Theyarerightinthinkingthatsuchunusualthingswillprobablyneveroccurintheirownlives.ButthatisnotwhatwehaveinmindinspeakingofmysticalunionwithMary.ThereisquestionhereofaninterioractionoftheBlessedVirgin,beyondcomplete human comprehension, which permits the person to act like anyoneelseexcept thathisunionwithMary ismuchmore intimate,more loving,andmore fruitful. This will be explained in the second part of the book. Evenpersons who will never arrive at such a more intimate union will profit byreadingthesectionwhichtreatsofit,becauseitwillmakethemunderstandmore

clearlythesuggestionsandpracticesconnectedwithordinaryunionwithMary.Thesepracticeswerediscoveredbypersonswhohadarrivedatamysticalunionwithheralthoughthepracticesinthemselvesdonotnecessarilypresupposesucha mystical union. Finding them repeated in the second part of this work, thereaderwillbetterunderstandtheirscope.1Particularly inMon Idéal, Jésus Fils deMarie, Editions XavierMappus, le Puy, France;MyIdeal,JesusSonofMary(Englishversion)(Kirkwood,Mo.:MaryhurstPress,1952);LaDévotionàMarie,EditionsXavierMappus;LaDoctrineMarialedeMonsieurChaminade,EditionsduCerf,inCahiersdelaVierge,20;MarieetnotreSacerdoce,EditionsSpes.2From1936to1939.3January1,1937.4Thirdedition,EditionsSpas,1954;Mary inDoctrine (Englishversion) (Milwaukee,Wis.:TheBrucePublishingCompany,1954).5EditionsXavierMappus,LePuy.

Contents

IntroductoryLetter

Author’sForeword

PreliminaryConsiderations

ONE ImportanceofThisLifeofUnionTWO TakeOnlyWhatAppliestoYou

THREE DoNotSeparateWhatGodHasUnitedFOUR ConsecrateYourselftoMary

PARTIORDINARYUNIONWITHMARY

ONE Jesus:OurModel

UNIONOFTHOUGHT

TWO UnionWithMaryinPrayersAddressedtoHerTHREE InvocationoftheNamesofJesusandMaryFOUR LovingMaryWith theHeart of Jesus and JesusWith the

HeartofMaryFIVE RecallingMarySIX ThePresenceofMary

SEVEN CommunionWiththeSoulofMary

UNIONOFWILL

EIGHT ImportanceofThisUnionNINE ThePracticeofUnionofWillTEN ConsultationWithMary

ELEVEN UnionWithMaryandTemptations

UNIONOFSENTIMENTS

TWELVE ImportanceofThisUnionTHIRTEEN Union With Mary in Order to Cause Jesus All the Joy

PossibleFOURTEEN UnionWithMaryandPeace

FIFTEEN UnionWithMaryandConfidenceSIXTEEN UnionWithMaryandJoy

SEVENTEEN UnionWithMaryinSufferingEIGHTEEN UnionWithMaryandLoveNINETEEN ConfidingOurReflectionsandImpressionstoMary

UNIONWITHMARYINGENERALACTIVITY

TWENTY GeneralMethodTWENTY-ONE Haste,theGreatObstacleTWENTY-TWO AnotherObstacle,Distractions

TWENTY-THREE Meals,RecreationandRest

UNIONWITHMARYDURINGSPIRITUALEXERCISES

TWENTY-FOUR DuringPrayersNotAddressedtotheBlessedVirginTWENTY-FIVE UnionWithMaryandDevotiontotheEucharist:MotivesTWENTY-SIX UnionWithMaryandParticipationinHolyMass

TWENTY-SEVEN MaryandHolyCommunionTWENTY-EIGHT Mary and Visits to the Blessed Sacrament and Spiritual

CommunionTWENTY-NINE MaryandDevotiontotheSacredHeart

SPIRITUALWORKINUNIONWITHMARY

THIRTY OurPrincipalEndandPrincipalMeans:Jesus,SonofMaryTHIRTY-ONE ChristocentricandMarianMentalPrayerTHIRTY-TWO UnionWithMaryDuringSpiritual

ReadingandConferences

UNIONWITHMARYANDTHEPRACTICEOFTHEVIRTUES

THIRTY-THREE UnionWithMaryandthePracticeofFaith

THIRTY-FOUR UnionWithMaryandtheVirtueofHope

UNIONWITHMARYANDTHEVIRTUEOFCHARITY

THIRTY-FIVE UnionWithMaryandtheLoveofGodTHIRTY-SIX UnionWithMaryandDevotiontotheMostHolyTrinity

THIRTY-SEVEN UnionWithMaryandLoveofNeighborTHIRTY-EIGHT MaryandtheApostolateTHIRTY-NINE OurCo-operationintheApostolicMissionofMary

FORTY WeaponsoftheMarianApostolateFORTY-ONE AbsoluteConfidenceinMaryinOurApostolate

PARTIIMYSTICALUNIONWITHMARY

ONE ExplanationofTermsTWO NatureofOrdinaryMysticalUnionWithMary

THREE Dispositions Favoring the Reception of the Gift of thePresenceofMary

FOUR BirthandGrowthofMysticalUnionWithMaryFIVE General Effects of Mystical Union With Mary in the

SpiritualLifeSIX MysticalUnionWithMaryandTrials

SEVEN MysticalUnionWithMaryandTransformationIntoJesusEIGHT MysticalUnionWithMaryandtheMostBlessedTrinityNINE EternalUnionWithMaryTEN FrequencyoftheGiftofthePresenceofMary

CONCLUSION LifeofUnionWithMary—LifeofUnionWithJesus

Index

AbouttheAcademy

PreliminaryConsiderations

CHAPTERONEImportanceofThisLifeofUnion

ALLdeeply religious persons aspire to union withMary. Perhaps they cannotanalyze the motives which prompt them to seek this union, but they areconvinced that in constant intimacy with the Mother of Jesus they willexperienceadistinctjoyandwillgaingreatadvantagefortheirspirituallife.

Thisconvictiondevelopsordinarilybydegrees,byreasonofexperience.Hereishowonereligiousdescribestheprocess:

In the beginning of my religious life, strict obedience to my spiritualdirector rather than conviction led me gradually to live intimately withMary;graduallyalsotheprofoundcertaintyoftheimportanceofunionwithMaryintheinterior life tookdeeproot inmysoul.Thiscertitudewastheresultofmeditation,ofstudyontheroleofMaryinthespirituallife,andofalmostdailyexperienceinapplyingthetruthsmeditatedupon....

By living intimately with my Mother I am gaining a new kind ofknowledgeofheractionwhichIshallcall“experimental,”andIfeelagreatdesire to contemplate the realities of her spiritualmotherhood in order tounderstandthemstillbetter....

I have become so convinced that I cannot arrive at perfectionwithoutlivingunitedtoMarythatithasbecomeimpossibleformetoconsideranyspiritualworkotherwisethanasatotal“surrender”ofmyselftomyMother,so that she may transform me into Jesus. In what does this surrenderconsist? In a passive abandonment? Quite the contrary; it is a constanteffort to divert the natural current of my life as much as possible fromhabitualprocedureinordertoperformallmyactionsonlyundertheeyeofmy Mother. I have often found the expression, “under the eye of myMother,” in the spiritual writings of interior persons, notably in those ofDomChautardandofFatherRatisbonne.ItcatchesthesweetrealityoftheintimacyestablishedbetweenthesoulandtheBlessedVirgin.

At other times, this conviction seizes the soul almost suddenly, ordinarilyafteranactoraseriesofactsofgreatgenerosity.Hereisanexperienceofthat

kind:

Untilneartheageoffifteen,IdidnotapplymyselftodevotiontoMaryanymore than to pious practices in general, that is,without great fervor,althoughIlivedinahouseofaspirantstothereligiouslife.Ioftenannoyedmy teachers and prefects bymy light-headedness during class and studyperiods.Onedayaprefectreprimandedmeformyconductandimposedapunishment, adding that it would not be the last. To prove himwrong, Itooktheresolution tokeepstrictsilence,deprivingmyselfofdesserteachtime I failed. After a while I was surprised to find myself much moredevoutandIrememberthatfromthenonIexperiencedgreathappinessinthinkingofMaryandinprayingandsingingtoher.FinallyIbecamefullyconvincedthatbyunionwithherIcouldarriveatadegreeofperfection.

There are privileged persons who have felt themselves called to sanctityalmost before the age of reason, forwhom the necessity of an intimate unionwithMaryhas alwaysbeen like an article of faith.For them the call to unionwithJesushasbeenequivalenttothecalltounionwiththeBlessedVirgin.Such,forexample,wasthecaseofSt.JohnBerchmansorofSt.ThérèseoftheChildJesus.

Itmustbeadmitted,however,thatnotallsincereCatholicsaspiretoalifeofunionwithMary.

Somedonotconsideritseriouslybecausetheyimagineitisnotforthem,butforprivilegedsoulsonly.

Some are not interested because they think it will require sacrifices andeffortswhichtheyarenotdisposedtomake.

Somefinditpuzzlingandshrugitoffastoocomplicated.Acertainnumbercondemn it in thenameofdogma,as though theBlessed

VirginweremadetousurptheplacereservedonlyforChrist.Here,forinstance,aretheexperiencesofatheologian:

TheconvictionthattobecomeasaintonehadtoliveunitedwithMarycametomeveryslowly.

For a long time I believed that this unionwas something exaggeratedand thatonehad first to liveasmuchaspossible in thepresenceofGod.Becauseofpersonaldifficulties,Ifellintoakindoflukewarmness,sayingtomyselfthat,afterall,everyonecouldnotbeasaint.

ThroughspiritualdirectionIwasledtoputtheBlessedVirginmoreand

more into my life. My generosity returned. But theological scruples—Ifeared to give too much to the Blessed Virgin—prevented me fromacceptingthislifeofunionwithMarywholeheartedly.InthisstateofmindIdidnotdareconsider a totalgivingofmyself realistically.My return toMary,however,didleadmeatthetimetomakeanalmostimpossibleeffort.The steadily increasing invocationofMarygainedothervictories forme.WhydidInotusethismeansmorefrequently?

Then,inthecourseofaretreat,IunderstoodthatIwasdoingthingsbyhalves, that itwouldbenecessary toabandoneverything tomyMother inheaven.

Shortlyafter,thankstoafellowreligiousandtospiritualdirection,Isawevenmoreclearlythatitwasnecessary,nottoputtheBlessedVirgininmyspiritual life, but to find her there, to realize her maternal role. Anotherconfrerehelpedmeinproving,byhisownexample,thatrecoursetoMaryin the smallest things, particularly in the apostolate,was always crownedwithsuccess....

Now I find that this union is of prime importance, for it assures totalsuccess.

For some, the life of unionwithMary is only amatter of attractionwhichdependsonpersonalvocationorontemperament.OnesoulfeelsitselfdrawntoalifeofunionwithJesusintheEucharist;another,toamarkeddevotiontotheSacredHeartofJesus;athird,tothecontemplationofJesussuffering;afourth,to a life of union with Mary. Souls of a sanguine or nervous temperamentexperiencethislastattractionmoreeasily.WhynotleteachonefollowthewaythatGodseemstohavemarkedoutforhimbyinstinctivepreferenceorspecialcall?

ItistruethataccordingtothedoctrineofSt.Paul,“eachonehashisowngiftfromGod,oneinthisway,andanotherinthat.”1Whatistrueforeachmaninparticularisespeciallytrueofeachreligioussociety.IngeneralitcanbesaidthatGod has confided to each of them the special mission of reproducing, fromamongall thedispositionsofChrist,aparticulardispositionwithanaltogetherspecialperfection;theone,Hisloveofpoverty;another,Hisspiritofobedience;another,Hislifeofrecollection,Hislifeasavictim,HiszealforthegloryoftheFather,Hiscompassionforthesick,Hisloveforsinners,etc.Ifnoneofthem,bythis kind of division of work, can reproduce in all their perfection all thedispositionsofJesus, theensembleof religiousandsaintscan reproduceallof

thesedispositionswithalltheperfectionpossibletobeingsborninsin.Whateverbetheproperspiritofeachsaintandofeachreligiousorder,itisafactthatallthose who arrive at perfection are distinguished by a close union with theBlessed Virgin: Bernard, Ignatius, Vincent Ferrer, Leonard of Port Maurice,AlphonseLiguori,Berulle,Olier, theCuré ofArs,Vincent de Paul,CatherineLabouré,BernadetteSoubirous,Chaminade, and somanyothers—eachoneofthemhadhispropergiftandspecialtemperament,butalllivedalifeofintimacywithMary.Theydidnotallhaveasanguineornervous temperament: Ignatiuswasbilious;Chaminadewaswhatwasformerlycalledlymphatic.

Thesecitationsandexamplesshoulddemonstrate that itwouldbewrong tobeuninterestedaprioriinthelifeofunionwithMary.Thedirectdescriptionofthe lifeof intimacywith theMotherof Jesuswillprovepositively its extremeimportancebyshowingitsmarvelousresults.

Butbeforeundertakingthisdescription,itwillbewelltomakesomegeneralremarksonthemannerofstudyingthelifeofunionwithMary.11Cor.7:7.

CHAPTERTWOTakeOnlyWhatAppliestoYou

THEreaderwillfindinthesepagesagoodnumberofsuggestionsandpracticessuppliedbyallkindsofclientsofMary,someofwhomhavebeencanonizedbytheChurch.IfhisintentionistoacquireonlyatheoreticalknowledgeofthelifeofunionwithMary,hemayreadthechapterswhichfollow,makeasummaryortakenotesforhisfiles, ifhejudgesfit, thenclosethebookandplaceitontheshelf of religiouspsychology.Butprobably thegreater numberof readerswilllookforsomethingwithwhichtonourishtheirpietytowardtheMotherofGod.Fortheselatter,somecounselsontheuseofthisstudyseemnecessary.

First of all, as in the acquisition of every science or art, advancemust begradual. There can be no skipping of steps in the process. No matter whataptitudeayoungmanpossesses,hewillnotbeavirtuosoassoonashehasreadamethodof violin or piano and even learned it byheart.Hemust beginwithwhatiselementary,understanditwell,practiceuntilhecanplaywithacertainfacility,andthenonlypassontoanotherstep.

It will not be necessary, however, to try to reproduce all the practicesmentioned in a given chapter before passing on to the following chapter. Theexperiences reported here have been lived by faithful clients, some of whomwerebeginners;others, soulsdevoted to intense spiritualwork for ten, twenty,thirtyyearsandmore.Takeforthepresentonlywhatsuitsyouforthepresent.Later, if you reread the same chapter, you will undoubtedly find suggestionssuitableforyouthenwhichmaynotbesuitableatallnow.

There is another reason for choosing onlywhat fits you.The practices andwords reported come from persons of different temperaments, characters, sex,tendencies, social conditions, nationalities, professions, etc.What is useful foronepersoncouldbetroublesomeforanother;whatischarminginayoungsaintrisksbeingartificialinanoldmonk.St.TeresaofAvila,St.ThérèseofLisieux,and St.Catherine of Siena all loved ourLordwith theirwhole heart; but oneloved Him as a Spaniard, the other as a French woman, and the third as anItalian.WemustlovetheBlessedVirginaccordingtoourownnature;thisisthewillofGodwhohasgivenusournature.WemustnotbelieveourselvesobligedtousethemeansortorepeattheaffectionatewordsofvariousservantsofMary

simplybecause theyweresaints. It is relatedofSt. JohnEudes that frequentlyduringconversationasasignofbelongingtotheBlessedVirginhewouldkissthemedalof the rosarywhichhehabituallyworeonhiscincture.Whenaskedthereason,hereplied:“Idoitoutoflove.Ardentloversdonottirecaressingafrailbeautywhichisonly imaginaryorborrowed.WhatshouldInotdoforsogood and beautiful a lady asmy own?”1 Other servants ofMarymight havemanifested their love justas trulyduringconversationwithouthavingrecourseto such a practice. St. Gabriel of the Sorrowful Mother, a young ItalianPassionist,alwaysaddressedtheBlessedVirginas“Mamamia.”ThevenerablecanonofBordeaux,WilliamJosephChaminade,founderoftheSocietyofMaryandoftheInstituteoftheDaughtersofMary,whilemanifestingthemosttenderfilialpietyfortheMotherofJesus,waspleasedhabituallytocallher“theaugustMary.” Each of these men expressed in his language what fitted his age andcharacter,andtheydidverywell.Butnooneisobligedtocopyanyoneofthem.

AsweadvanceinunionwithMary,wenaturallyadoptnewpractices.BysomultiplyingthesepracticesweruntheriskofhinderingthespontaneityofsoulsonecessaryinourrelationswithourheavenlyMother.Omittingsomeofthemmightappearadiminutionofdevotiontoher.Itisafactofexperience,however,thatthemoreperfecttheinteriorlifebecomes,themoresimpleitbecomes.Wemustnot scruple to sacrificepracticeswhichwereoncenecessarybutnowareburdensome. The baby needs his mother’s hand to walk. But later, when hewantstorompandstillhastoholdherhand,whatatormentforthelittlerascal!Dispositions of heart and will must always go on perfecting themselves; butpracticesnotprescribedbyaruleorobedienceshouldbeabandonedassoonastheybecomearealhindrance.

Thepreface to the lifeofBrotherLeonardof theChristianBrothers,aholyreligiouswhoreachedanextremelycloseunionwiththeBlessedVirginbeforehis death in 1946, relates how, on the occasion of a retreat, this venerableBrother went to submit his spiritual program to the retreat master. ThemultiplicityandcomplexityofpracticesinhonoroftheBlessedVirginsurprisedthepriest.HetoldthegoodBrotherthatthesepracticesweretoofatiguing,thathecouldreplacethembyfrequentsilentglancesattheBlessedVirginandthusrenewanattitudeofcontemplationandjoyinherpresence.

The troubled countenance of the Brother relaxed into a smile ofagreement. “Father,” he exclaimed, “you are giving me my liberty! Iimposed these practices because I thought them necessary. But they are

againstmyinclinationsanddomeviolence.Iasknothingbetterthantodowhatyousay.Oh,howIthankyou!”2

Before dropping a practice, however, it would be well to ask the BlessedVirginaboutit,forfearofabandoningitoutofinconstancyorlackofgenerosity.

It should be observed that if vows which a person is tempted to make inmomentsof fervormaintaingenerosity theyareuseful; if theymerelypromisetheregularperformanceofaparticularpracticetheyarerathertobediscouraged.

Perhaps all of these observationsmaybe reduced to the following counsel:beforereadinganewchapter,saytoMary:“MyMother,teachmetounderstandwhatisgoodformeinthischapter.”1SaintJohnEudes,E.Georges,p.401.2DeMarieàlaTrinité,FrèreLéonard,1877-1946,VieetDoctrine,byAldaMarcel,124,CoursGambetta,Talence(Gironde)France,p.10.

CHAPTERTHREEDoNotSeparateWhatGodHasUnited

UNION with Mary does not constitute an autonomous province in Christianspirituality.ThesaintswhomwecitedintheprecedingchapterasremarkablefortheirunionwiththeBlessedVirginarestillmoreremarkablefortheirunionwithJesus.This is trueofall thesaintsandofall thegreatservantsofMarywhoseinterior lifewe know, at least of thosewho have appeared since the eleventhcentury.

Anumberofthemhavenotonlylivedthisdoubleunion,buthaveinsistedonitsnecessity.CardinaldeBerulle,forexample,madethisstatement:

TospeakofMaryistospeakofJesus;tohonorMaryistohonorJesus;itis even honoring Jesus in his greatest work. . . . Jesus andMary are sointimatelyboundtogetherthatwemustnotseparatetheminourdevotions.

St.JohnEudesemployedpracticallythesamewords:

Wemustnot separatewhatGodhas joined together soperfectly. Jesusand Mary are so intimately united that whoever sees Jesus sees Mary,whoever loves Jesus loves Mary, whoever has devotion to Jesus hasdevotiontoMary.1

Only with reluctance would he allow the Blessed Virgin to be paintedotherwisethanwiththeInfantJesusinherarms.Onthispointheoftenrepeatedtheverses:

PingentisolamsineNato,Materajebat:Mesinemepotiuspinge!2FatherChaminadegenerallymentionsunionwithJesusandunionwithMary

together.Tohis sodalists livingas religious in theworldhe recommended thisdouble union. “Theywill raise their heart and theirmind toMary,” hewrote,“and,throughher,toJesusChrist.”3Tohisprofessedreligioushegavethesamecounsel:“TheBlessedVirginandOurLord,withwhomyouwillalwayskeepyourselves united, will make up for your weakness. . . .” And again: “UniteyourselvesmoreandmorewithOurLordandwiththeBlessedVirgin.”4

ItispossibletofinddevotionstoMarythataresomewhatselfish,undertakentoassurematerialhelpandsensibleconsolations,inwhichJesushashardlyanypart.Thesefallfarshortof trueunionwithMary.Areal lifeofunionwith theBlessedVirginwithoutatthesametimeanincreasingunionwithChristdoesnotexist,atleastnotforverylong.

St.MargaretMaryrelatesinherautobiography:

ThemostBlessedVirginhasalwaystakenwonderfulcareofme.Ihavealwayshadrecoursetoherinallmyneeds,andshehassavedmefromverygreatdangers.IdidnotdareaddressmyselftoherdivineSon,butalwaystoher in the Rosary, kneeling with bare knees on the ground or at leastgenuflectingandkissingtheearthateachAve.5

WeknowwellthattheBlessedVirgindidnotkeepMargaretMaryforherselfbutpreparedherforalifeofexceptionalunionwithherSon.ButherunionwithMarydidnotdiminishon that account—far from it.The saint relates thatonedayourLordsaidtoher:“IhaveplacedyouinthecareofmyholyMother,asadepositintrust,sothatshemayfashionyouaccordingtomypattern.”6

IfintimateunionwithMarydoesnotexistwithoutintimateunionwithJesus,thereisneverthelessacertainevolutionintherelationbetweenthesetwounions.

In thebeginning, it isalmostan instinctivemovement that impels thepioussoultodrawclosertoMary.Thechildfindsgreathappinessinremainingaslongaspossiblewithitsmother.WillitnotfindevengreaterhappinessifthismotherisitsheavenlyMother?ThesoulsoonbecomesawarethatitcausespleasuretoJesusinliving,asformerlyHedidonearthandnowlivesinheaven,closetoherwhoisdearertoHimthanalltherestofcreation.

AfterashorttimethesoulnoticesthattheMotherunitesitmorecloselytotheSon,andthisrealizationstrengthensitsunionwithbothofthem.

ThesoulwillmakeadistinctadvanceinthisdoubleunionwhenitdiscoversfromitsunionwithMarythatimitationoftheMothermustconsistnotsomuchin reproducing her actions and virtues as in copying her interior dispositions.Then the soulwill penetrate into the soul ofMary and therewill see and feelvividlythatitsMotherlived,worked,andsufferedonlyforJesus,thatsheneverhad interests other than the interests of Jesus, that Jesus has alwaysbeen, andcontinuestobe,thesolereasonofherbeing,thatHeisherall.And,endeavoringtomakethedispositionsofMaryitsown,itwillwish,likeMaryandwithMary,to live,work,act,andsufferonlyforJesus. ItsunionwithJesuswillsuddenlyincrease ina remarkablemanner, for itwillbeasharingofMary’sunionwith

Him.Atthesametime,unionwithMarywillalsoincreasebecausethesoulwillseeitselfindebtedtoMaryforthismarvelousclosenesstoJesus.

Anotherdiscoverywillstrengthenthesoul’sunionwithJesusandMarystillmore.Thiswillbetherealizationofthetruththatif“itisnownolongerIthatlive, but Christ lives inme,”7 then by a necessary consequence, it is now nolongerIthatloveMary;itisChristwholovesherinme.

InthemeasurethatthesouladvancesinunionwithMary,andthroughMaryin union with Jesus, it always perceives more clearly the intimate bonds thatexistbetweenthe twounionsuntil—especially if thesoulmerits toreceive the“gift of the presenceofMary,”whichwill be discussed in the secondpart—amomentarriveswhenitwillnotbepossibletothinkofMarywithoutthinkingofJesus,nortothinkofJesuswithoutthinkingofMary.

Therecanbenoquestionofwantingimmediatelytointroduceallthesepointsofviewintothesoul’slifeofunionwithMary.“Takeatpresentonlywhatfitsyou at present.” But it is good at least to know that, in order to understandclearlythislifeofunionwiththeMotherandtomakeprogressinit,itmustbeviewedasmuchaspossibleinthelightofJesus.1Op.cit.,p.4002Op.cit.,p.402.“ToapainterwhorepresentedherwithoutherSon,theMothersaid:Representmeratherwithoutmyself;Iwouldsufferlessfromit.”3EspritdenotreFondation;inEnglish,TheSpiritofOurFoundation(unpublisheddocumentsofFatherChaminade,inthreetomes;abbreviationS.F.),t.I,paragraph131.4Op.cit.,I,321.5VieatoeuvresdelabienheureuseMargueriteMarieAlacoque,byMgr.Gauthey,t.I,p.30.6Ibid.,p.46.7Gal.2:20

CHAPTERFOURConsecrateYourselftoMary

ANEXPLICIT consecration toMary is not indispensable for a life of unionwithher.WiththerealizationthatoneisachildofMarycomesthenaturalimpulsetolive in unionwith her, just as any child desires to be close to hismother. St.Thérèse of the Child Jesus, who passed her life in such intimacy with theBlessedVirgin,seemsnevertohavemadeanyspecialactofconsecrationtoher.

Experience teaches, however, that a soul particularly devoted to Marygenerallyfeelsthathisconsecrationwillimpelhimwithgreatergenerositytoanevendeeperlifeofunionwithherwhoissodeartohim.

ConsecrationtoMaryissomewhatakintothebaptismalvows.EvenwithoutrenewingthesevowsthebaptizedpersonbelongstoGodforlife.ButinordertolivethisbelongingtoGodineverycircumstanceoflife,itishelpfulatasolemnmoment of his life to renew his baptismal vows and even, according to arecommendationoftheCouncilofTrent,tomakethisrenewaloften.Especiallyin certain critical moments will this renewal aid him in emphasizing theconvictionthathehasalreadyrenouncedSatanandchosenJesusChristforhissoleMaster. Similarly, a solemn consecration to theBlessedVirgin recalls forthe son of Mary his obligations to his Mother in heaven, and, if the act isfrequently renewed, it is a powerful help to living that consecrationwith everincreasingperfection.

BrotherLeonardoftheChristianBrothers,whodiedinl946,hadachievedanextremely close union with the Blessed Virgin. He explained it by hisconsecration to her. “The life of union,” he wrote, “is a consequence of thisconsecration. Indeed, having become the property of Mary by a solemn andirrevocable donation of self, I could no longer live outside of her with mythoughtscenteredonmyself.Myfirstduty,then,istorenounceselfinordertohonorMary.HowshallIattainthisend?ByactinginsuchawaythatIshallbeinperpetualdependenceuponhergoodpleasure.”1

Inherautobiography,MotherSorazu,thegreatMarianmysticofSpainatthebeginning of the present century, relates that on returning to her cell after herreligious profession, she knelt before the image of Mary Immaculate and“consecratedherselftoOurLadywithgreatfaith,enthusiasm,andfervor,inthe

qualityofslave,subordinate,disciple,andchild.”It isnoteworthythatshehadnever heard of De Montfort’s Treatise on True Devotion. Concerning herconsecrationshewrote:

IchosetheBlessedVirginasmyQueen,mySuperioress,myMistress,myDirectressandMother.. . .IfeltatrustintheBlessedVirginthatwasabsolute and filial, an extraordinary enthusiasm for La Señora, and aninvinciblelove—aloveandenthusiasmthatwentonincreasingdaybyday....

From the hour ofmy consecration I did everything in union with theBlessedVirgin.On her feasts I enjoyed unspeakable happiness.On thesedays, aswell asduring themonthofMay, theworld seemed transformedintoheavenandIexperiencedanindescribablespiritualrenewal. . . .Thiswasthebeginningofmyspirituallife,thefoundationstoneofthemysticaltemplewhich theLorderected inmysoul.Tomyperfect consecration toMary, and to the prompt response of La Señora and her fidelity to herpromises, I owemy happiness and the numerous and exceptional graceswhichGodhaslavisheduponmeinthecourseofmyreligiouslife....2

ConsecrationtoMaryhasbeenpracticedsincethelateMiddleAges.Alreadyinthemid-seventhcentury,St.Ildephonsus,ArchbishopofToledo,spokeofitinglowingterms.3Since then ithas takenonvariousforms.Twoprincipal formswhichexisttodayaretheHolySlaveryofSt.LouisMariedeMontfortandtheApostolicFilialPietyofFatherChaminade.

TheformerconsistsingivingourselvesentirelytotheBlessedVirgininordertobelongentirelytoJesusthroughher.WegivetoMary:(a)ourbodywithallitssenses andmembers; (b) our soulwith all its powers; (c) our external goods,both those we have and those we shall acquire; (d) our internal and spiritualgoods.4 Inorder tomakethisconsecrationeffective,DeMontfort recommendsthatallactionsbeperformedthroughMary,withMary,inMary,andforMary.5

TheconsecrationaccordingtoFatherChaminadealsoconsistsingivingtotheBlessedVirginallthatwehave,allthatweare,andallthatwedo.“Thedieiscast,”heexclaims,“allthatweareisattheserviceofMarywithallourgoodsand all the faculties of our being; she may use them as she pleases for the‘greatergloryofherSon.”6

Father Chaminade did not know ofDeMontfort’s treatise on holy slavery.The consecration which he proposes to his disciples differs only slightly on

certainpoints.ChaminadeinsistsmuchonthedoctrineoftheMysticalBodyofChrist and on our identification with Jesus, as well as upon the spiritualmaternityofMaryandherapostolicmissionintheworld.SinceweareonewithJesus, we ought to reproduceHis filial love for HisMother; and sinceMary,associatedwiththeRedeemer,hasreceivedthemissionofdestroyingtheempireofSatan,wemustsecondheractioninthis task.Hencethefilialandapostoliccharacterofthisconsecration.7

Whateverbetheformofconsecrationadopted,theimportantthingistoliveitsincerely,butthis,accordingtoDeMontfort,8isnotgenerallythecase.Tolivethisconsecrationsincerelymeanstoimpregnateourwholelifewithit.Toattainthatend,wemustrecallitoftenandrenewitfrequently.Themomentsnaturallysuitedtothisrenewalare:atrisingoratmorningprayers,atHolyCommunion,in temptations and trials. Little by littlewe shall know how tomultiply thesemoments. But what is more important than multiplying the number of theserenewalsisthecaretoputourwholesoulintoeachoneofthem.

IntheresolutionsofFatherSchellhorn,aferventMarianistpriestwhomGodblessedwiththegiftofthepresenceofMary,weread:

General resolution. To try to live my entire consecration, my totalbelongingtoMary,asconsciouslyaspossibleinallthedetailsofeachday.Forthispurpose,kneelfrequentlybeforetheimageofMaryatthefootofthecrossandrenew,withallthefervorofmysoul,myentireconsecrationtoher,mytotalbelongingtoher,mydependenceonherateveryinstant,mydevotednessinherserviceuntodeath.Thenthroughher...withher...inher...

a. UnitemyselfandgivemyselfentirelytoJesus,mydivineLeader...

b. EnterintocommunionwithHimforthewelfareofsouls.

Insistonthisact,performingitasmuchaspossiblekneelingbeforetheimageofMary:

1. Inthemorning,uponrising,formallyforthewholeday.2. At the beginning of each spiritual exercise, each canonical hour,

eachvisit to theBlessedSacrament; formulateeach timea specialintention and entrust it, with all the general intentions of themorning,throughMaryandwithMary,totheHeartofJesus.

3. Atthebeginningofeachhourofstudy.

4. Beforeeachcourse,eachactoftheholyministry,etc.,placemyselfwithhumilityandconfidenceinthehandsofMaryastheinstrumentofJesusandofhisgrace.

5. Ingoingtotherefectory,inrecreation.6. Instartingandclosingaletterrecommendmyselftogetherwithmy

correspondent—byasimpleglanceofthesouloranAveMaria—toMaryandthroughhertotheHeartofJesus.

7. Whenever I enter my room, kneel each time before the image ofMary;entrusttohertheactionortheseriesofactionsjustperformedasalsothesoulsIhavejustcontactedsothat,asagoodMother,shemaycorrect,complete,bless,andfructifymyactionsbytheeffusionof thegracesofJesus.SayanAvefor that intention. Insiston thisespeciallyintheeveningbeforeretiringandincludethewholedayin my thought; say seven Hail Marys for this intention, forperseverance,andforaholydeath.9

Notice that, despite their frequency, these renewals do not interrupt theordinaryactionsof theday, as theywoulddo if theyhadbeenplacedat fixedintervals,forinstance,everyfive,ten,orfifteenminutes;theserenewalscomeatmomentswhen themind is not engaged in a definite occupation. It should beremarked,however,thatforabeginnersuchfrequencywouldbecomefatiguing.In the beginning itwould be good to remember the French proverb:Qui tropembrasse,malétreint;hewhoreachesfortoomuch,graspsnothing.1DeMarieà laTrinité,FrèreLéonard,1877-1946,VieetDoctrine,byAldaMarcel, l24,CoursGambetta,Talence(Gironde),France,p.3092VidadelaR.M.AngelesSorazu,AbadesadelasConceptionistasFranciscanasdelConventodelaPurisimaConcepcióndeValladolid.PrimeraparteoAutobiografía“MiHistoria,”revisadayanotataporelR.P.NazarioPérez,S.J.,tomoI,p.49f.3Minge,P.L.96,col.105-1084De la parfaite devotion à la T. S. Vierge, d’après le Bienheureux Louis Marie deMontfort,troisièmeèdition,No.121.5Ibid.,Nos.256-265.6EspritdenotreFondation(documentsinéditsduP.Chaminadeentroistomes),t.I,127.SpiritofOurFoundation(Englishversion),I,paragraph97.7SeeE.Neubert:LaDoctrinemarialedeM.Chaminade, in theCahiersde laVierge,No.20,Chaps.I,II,III;MyIdeal,JesusSonofMary(Kirkwood,Mo.:MaryhurstPress).8Op.cit.,No.119.9 E. Neubert, Un prêtre de Marie, le Père Joseph Schellhorn, Marianiste, Centre dedocumentationscolaire,Paris,p.157.

PARTIORDINARYUNIONWITHMARY

CHAPTERONEJesus:OurModel

“IHAVEgivenyouanexample,thatasIhavedone...soyoudoalso.”1Our whole work as Christians consists in reproducing Christ in ourselves.

“Forthosewhomhehasforeknown,”explainsSt.Paul,“hehasalsopredestinedtobecomeconformed to the imageofhisSon, thatheshouldbe the first-bornamongmanybrethren.”2ThemostperfectChristianishewhosucceedsbestinreproducing the thoughts, the sentiments, the dispositions of Jesus. “Have thismindinyouwhichwasalsoinChristJesus.”3

The duty of imitating Christ extends to all His dispositions. Certainly itextends in a very special way to His dispositions toward His Mother, HisdispositionsoffilialloveforthepersonwhoisdearertoHimthanalltherestofcreation.

Allfilialloveimpliessomedegreeofunionbetweenchildandmother.Filiallovespringsfromthatunion,isnourishedbyit,delightsinit.Andaslovegrows,itinturnstrengthensthebondsofunion.Isthereanythingmorecharming,evenmoreindispensableinthelifeofachildthanthisintimatekinshipwithherwhohas given him life?The union of a childwith itsmother begins as a physicalunion.Thechildliveswithinitsmother;itfeeds,breathes,andgrowsinherandthrough her; it is one with her. This mysterious union is for her a source ofindescribable happiness. Especially in her first pregnancy, howoften does shenot think of the baby she carries under her heart! How often she sees it inimagination,picturesitsfeaturestoherself,foreseesitscharacter!Howoftenshespeaks to it, repeats her love, assures it of her devotedness, recounts thewonderful dreams she entertains for its future! Meanwhile her little one issleeping;formonthsitiswrappedinsuchprofoundslumberthatithearsnothingof these words of love, understands nothing of the thousand infinitely sweetthingssherepeatstoit.

ButJesusdidnotsleepinthewombofHisMother;atleastHisintellectandHisaffectionsdidnotsleep.Hissensesweredormantasarethoseofeverychildbefore birth; but from the moment of His conception He enjoyed the use ofreasonandunderstoodallthatHisMothersaidtoHim:theprotestationsoflove

andofdevotednesswhich she lavisheduponHim, thevisionsof love, atoncejoyfulandterrifying,whichshehadconcerningHim.

AndHerespondedtoHisMother.Hedidnotreplybyaudiblewordsbutbycommunications a thousand timesmore comforting than all humanutterances.He told her of His love for her, His joy at being her child, His gratitude forreceiving His sacred humanity, from her, and from her alone, His specialsatisfactionatseeinghersoeagertoenterintoHisdispositionsandtoworkwithHimforthegloryofHisFatherandthesalvationoftheworld.Atthesametime,actingbyHisdivinepower,Hepenetratedmoreandmore,sotospeak,intothesoulofMaryandmadeitalwaysmorelikeHisown.Maryunderstoodthissilentcommunication. She felt herself becoming evermore andmore like Jesus; farmoreclearlythanPaul,sheexperiencedthatshenolongerlived,butthatChristlivedinher.Inreturn,whatcouldshedobutloveandthankHimmore,humbleherselfmoreprofoundly,andpromisetodevoteandsacrificeherselfentirelyforHim? “My soul glorifies the Lord and my spirit thrills with joy in God mySaviour. For he has regarded the lowliness of his handmaid. . . . Behold thyservant;beitdoneuntomeaccordingtothyword.”

The physical union between Jesus and Mary ended after nine months, orrather it was transformed. Henceforth, the young mother would nourish herChild,notwithherblood,butwithhermilk; shewouldcarryHim,not inherwombbutinherarms,uponherheart.WhocandescribetheineffablehappinessofthedivineChildwhenHefeltHismotherpressHimlovinglytohervirginalheart?HehadtosufferfromthefirstdaysofHisearthlyexistence:inthecoldstableofBethlehem, in the exile toEgypt, in thepoorhomeofNazareth.Butwhat did it matter? In the arms of Mary He felt neither cold, nor exile, norpoverty;Hewashappy,infinitelyhappy.

AnewlifehadbegunforHim;HissensesbegantofurnishHimwithacquiredknowledge to parallel the supernatural and infused knowledge which HepossessedsinceHisconception.NowHesawHismotherwhomHehadknownandlovedforninemonths.There,closetoHim,Hebeheldthepureandlovelyfaceof awomanbothvirgin andmother, her shining eyes contemplatingHimandtellingHimin theirownwayall thathermaternalheart felt forHim.Andtheeyesofthechildrespondedtotheeyesofthemother,tellingherallthatHisfilialheartfeltforher.

AdaydawnedonwhichMarythrilledwithanewjoy;forthefirsttimeJesusexclaimed: “Mother!”From that happyhour, howmany timeswould shehearHim repeat that name so charged with meaning and love in its childish

simplicity!Soon there were longer loving conversations between mother and Child.

Whatdidtheysaytoeachotherduringthosethirtyyearstogether?TheremusthavebeensecretsdestinedforMaryalone,andpartlyalsoforJoseph,secretstooprofound and toopersonal to be revealed to the rest ofmen.Undoubtedly theSontoldthemotherofHismissionandthepartshewouldhaveinit,inveiledtermsofcourse,forthehouroffullmanifestationhadnotyetcome.Aboveall,theymusthavespokenoftheFather,ofHislove,ofHisglory,andofHiswill.Andtogethertheyprayed.WhatajoyformotherandSontopray,onebesidetheother!TheyprayedtotheFatherinheaventhatHisnamebeglorified,thatHiskingdomcome, thatHiswill bedoneonearth as it is inheaven, thatHegivethemtheirdailybread....

BetweenJesusandMaryallthingswereincommon:thoughtsandreactions,joysandsorrows.Forallemotionsspringultimatelyfromlove,andloveinthesetwowas the same, love for theFatherand love formen.Evenphysiologicallytheywerepredisposedtohavethesametendenciesandthesamefeelings.WhenMary was sorrowful, Jesus was equally sorrowful, and for the same reasons.WhenJesusrejoiced,MaryrejoicedwithHim,andforthesamemotives.Justastwo harps of extreme sensitivity, constructed by the same craftsman from thesamewood,withthestringsinexactproportion,perfectlytuned,andplacedonebesidetheother,vibrateinunison,soalsotheirheartsvibratedalwaysinunison;the least emotion of the Son found its echo in the heart of His mother, andreciprocally.Divineharmony, infinitely rapturous, infinitelycharming,at timesinfinitelysad...

Jesus andMarywereunited inwill evenmore than in thought and feeling.TheSonhadonlyonewill,namelythatofHisFather.AtthefirstinstantofHisIncarnation in the womb ofMary He had declared to His Father: “Behold, Icometodothywill.”4AtthesamemomenttheBlessedVirginhadexpressedthesame dispositions: “Behold the handmaid of the Lord; be it done to meaccordingtothyword.”5

Whatpainfulsacrificesthisunionwouldentailforbothofthem—thisunionof two wills, of the Son and of the mother, in the unique will of the Father.Alreadyintheperiodofthehiddenlife,whenJesuswasonlytwelveyearsold,thiswillinterruptedtheirexternalunionforthespaceofthreedays,atthepriceofgreatanguishforthepoormother,andundoubtedlyalso,ofsufferingfortheheartoftheSon.ButitwasthewilloftheFather.HavingheardtheBoy’sreply,atonceobscureandclear,Marywassilent,satisfiedtokeepthosewordsinher

heart, in order to meditate on them to understand better the designs of aninfinitelylovingFather.

After this momentary separation their union of will appeared even moremanifest. St.Luke records—nodoubt he had the remark fromMaryherself—thataftertheepisodeofthefindingofJesusinthetemple,theBoywassubjecttoHisparents.ThedesiresofthemotherwerethedesiresofherSon.AsJesuswasabletosaylaterconcerningHisFather,Hecould,atthisperiod,havesaidconcerningHismother:“Mynourishmentistodothewillofmymother.”MarywasforHimtherepresentativeandtheinterpreteroftheFather’swill.WithwhatjoyHemusthavereceiveddirectionsfromHismotherandanticipatedhereverydesire!WhathappinessforhertoobserveHimsoeagerandsogladtoexecuteallherwishes!

ItwasprobablyduringthishiddenlifeofJesusthatSt.Josephdied.HisdeathdeprivedMaryoftheoneonwhomshehaddependedduringyearsforcounselandsupport.Nodoubt,JesusstrovetoconsoleHismother in thisbereavementand to replace His foster father in every way. It must have been a newgratificationforHimtoprovidedailybreadforherwhowassodeartoHim;thenew intimacy between the twowas even sweeter and closer than in the past,especiallyintheeveningafterwork,andonthesabbath.

Thus passed thirty of the thirty-three years of a lifewhichwas planned tobringthemessageofsalvationtotheentireworld—thirtyyearsgiventoMary,asiftherestoftheworlddidnotcount.

Finally the hour camewhen they had to separate. It was the Father’swill;hence,moresacredtothemthanallpersonalconsolation.

Jesus appeared among men. He experienced other joys than those ofNazareth.CrowdspressedenthusiasticallyaboutHim;theybroughttheirsicktobecured,andtheirmiseries tobeconsoled;avidlytheydrankinHis teachingsand cried: “Blessed the womb that bore thee and the breasts that gave theenourishment!”TheyfollowedHimthroughthefields,alongtheseashore,onthemountain,inthedesert,forgettingintheirfervortotakefood,ready,despitetheprospect of terrible reprisals from their leaders, to proclaim Him king. Theexperiencesmoreconsolingthanthisexteriortriumph,whichHedidnotdesire,were those of publicans who renounced their injustices, public sinners whoreturned toa lifeofpurity,multitudesof simpleandgenerous soulswhogavethemselves to Him without reserve. . . . Taken all together, however, theconsolationsof these threeyearsofpublicministrywerenotequivalent toonehourspentclosetoHismother.

Actually during this period the separation of Jesus and Mary was onlyexternal:inthoughttheSonwasalwayswiththemother,andthemotherwiththeSon.Thoughtiswhereloveis,andtheylovedoneanotherimmeasurablymorethan they loved all thosewhom Jesuswas then evangelizing or all thosewhowould come afterHimuntil the endof time.Certain servants ofMary,whoselove forher isonlyavery faint imitationof thatof Jesus,attain thedegreeofunitycharacterizedbyconstantawarenessof thepresenceofMary;how, then,could her Son forget her for a single instant? And if some privileged soulsconstantlyenjoythegraceofthepresenceofJesus,howcouldMaryforgetHimforevenamoment?JesusthoughtofMarywhenHepreachedtothemultitudesandwhenHewroughtmiracles;HethoughtofherwhenHewasfacedwiththeignoranceofthecrowds,theobstinacyofsinners,theoppositionofenemies;atleastsheunderstood,shelovedHim.HeknewthatinhersolicitudeshethoughtunceasinglyofHim,rejoicedinHissuccess,grievedoverHisdisappointments,hadnofeelingsotherthanHisown.Heknewalsothattheprayersandsacrificeswhich Mary offered uninterruptedly to the Father mysteriously fructified Hisownwork:sinnerswereconvertedmoreeasily,generoussoulsgavethemselvesmorefully,becauseinthesmallroomofNazarethMaryprayedtotheFatherforthesuccessofherJesus.

When themomentof the supremesacrificearrived, JesusagainwantedHismother near Him. How many generations have contemplated with poignantcompassion the spectacleofChrist expiringon thecrossandof theMotherofSorrowsstandingatthefootofthecross!AndyetthatvisibleunionbetweentheCrucifiedandHismotherwasonly the imageofanothermore intimateunion,which associated Mary not only with the sufferings but also with the verymission of her Son. The Father had sent this Son into the world to redeemhumanity;HewouldaccomplishthisredemptioninconcertwithHismother;HewouldbetheRedeemer,shetheCoredemptrix.

Whythisunioninsorrowandsacrifice?TheredemptivevalueofthePassionoftheSonwasinfinite.WhatcouldthesufferingofMaryaddtoit?

Evenifshecouldaddnothing,itwouldalwaysbeagreatconsolationforthemothertobeabletosufferwithandforherSon.Asamatteroffact,however,theco-operationofMarycould, inaway,addsomethingto theefficacyof thePassion;forJesuswilledthatHisPassion,infinitelyefficaciousbyright,shouldbemoreefficaciousinfact,byvirtueoftheco-operationofMary;that,bythisco-operation,theapplicationofHisPassiontomenwouldbemorecomplete.

Then,too,HehaddecidedthatHismothershouldalsobeourmother.Tothat

end, it was necessary that she give birth to us supernaturally, and it is asCoredemptrixthatshehasbroughtusforth.

Further,He had decided that until the end of time she should fulfill in theworld a universal, apostolicmission, that no soul should come toHim exceptthroughher.Forthatreason,also,itwasnecessarythatshebeassociatedintheredemptionof all souls, since her apostolicmission in theChurchwouldbe adirectconsequenceofhermissionasCoredemptrix.

Inevitably,thetimecamewhentheCrucifiedemittedaloudcryandexpired.Would that fact, henceforth,mark the separation here below between the Sonandthemother?Notcompletely.Hewouldrisethethirddayand,accordingtoatraditional opinion, would appear first toMary.What joy in this new findingafterthreedays!NodoubtHemanifestedHimselfseveralmoretimestoherinHis glorified body. But forty days after His resurrection He returned to HisFather.

Even then therewasno total separation.Before leavingHisdisciples, JesushadinstitutedHissacramentoflove.ItwasanineffableconsolationforHimtothinkofall the souls thatuntil theendof time,by thisgiftofgifts,HewouldjoyfullystrengthenandtransformintoHimself;itwasanimmeasurablygreaterconsolationtothinkofherwhom,throughtheveryhumanityreceivedfromher,Hewouldgladdeninthemidstofherexile,strengtheninHislove,andtransformmoreandmoreintoHimself.

In thebeginning, theeucharisticbanquet tookplaceonlyon thefirstdayofthe week, which thus became the dies dominica, the day of the Lord.Nevertheless, we know through St. Luke that at Jerusalem the faithfulparticipatedeverydayinthebreakingofthebread.6WasnotthisaspecialfavorofJesustoHisMother,whoresidedatJerusaleminthehouseofSt.John?WhocandescribethejoyofthesedailyvisitsofJesustoMary?

Still another union caused great consolation toMary during this period ofwaiting. To certain souls Jesus makes His presence and His action felt evenduring sleep. InMary, life of unionwithGodwas, from the beginning of herexistence,superiortothatofanysaintevenatthelastmomentofHisexistenceon earth. What was her mystical union with Jesus during her last days? Aperfectly intimate and perfectly delightful communion, which neither exterioroccupationsnorconversationswithmenwereabletointerruptevenforasecond.

Yet the hour came when this ineffable eucharistic and mystical union nolongersufficedeitherforJesusorforMary.ConsumedwithdesiresthatherSonhadinflamedwithinher,MarywasdrawntowardHiseternalembrace.Eventhat

wasnotsufficient.Theirunionhadbeguninacorporalunion;itwasnecessary,therefore,thattoshareinHisbeatitudeeventhebodyofMaryshouldbewherethe body of Jesus was. Henceforth, the union was to be complete, absolute,indissoluble,everlasting....

Butitwasnotaunionofselfishinactivity.ThehumanactivityofChrist,asthat of Mary, changed only in their mode of action. Christ continues to actthroughHishumanity,evenmoreinacertainsensethanwhenHewasonearth.HisactionisnotlimitedtoaperiodofthreeyearsandtotheconfinesofJudea;itextendstoallmenandtoalltime.Nograceofanykindisgrantedtoahumanbeingexceptby the interventionof thehumanityofChrist.HeremainsalwaysouradvocatewiththeFather;HeisalwaysourHighPriest;Helivesalwaystointercedeinourbehalf.7

Now in this incessant heavenly activity Jesus againwillsHismother to beassociatedwithHim.Andisitnotnaturalthatthisbeso?WithHimshesuffered,withHimsheshallbehonored.HeassociatedMarywithHimselfintheworkofthe Redemption; He shall also associate her in His role of Advocate andMediator.

If every grace without exception comes from Him, every grace withoutexception comes through her. No soul is converted, is sanctified, is savedwithout the common intervention of Jesus andMary.Together theywill laboruntilChristarrivesatHisplenitude.Buteventhentheiractivitywillnotcease.Together theywill adore theFather, theWord, and theHolySpirit and, to thehappinessoftheimmensefamilyoftheredeemed,theywilladdaparticularnoteofjoybecausetheywillalwaysbe,inthemidstofthatfamily,theelderBrotherand the belovedmother,whomerited that the family should be forever in thecompanyoftheFather.

Vaguelyglimpsedandawkwardlysketchedwithpoorhumanwords,suchisthe unionwhich Jesuswilled to contractwithHismother.Amarvelous unionfrom the first instant of her conception, and destined to become, withoutinterruption,withoutmitigation,moremarvelousat every instant. It is aunionwithout parallel, ofwhich no union among creatures can give us an adequateidea,neither theunionofachildwith itsmother,nor thatofaspousewithhisbeloved,northatofafriendwithafriend.Itisaunionsurpassedonlybythatofthe Father, the Son, and the Holy Ghost. It is a union between two personshavingonly one thought, one love, onewill, onemission and, as itwere, onesoul.TheloveofJesussowilledit.

Now,JesushasgivenustheexamplethatwedoasHedid....

1Jn.13:15.2Rom.8:29.3Phil.2:5.4Hebr.10:9.5Lk.1:38.6Acts2:42.7Hebr.7:25

UN I O N O F THO UGH T

CHAPTERTWOUnionWithMaryinPrayersAddressedtoHer

THEfirstmeansofunitingourselveswithMaryisevidentlybyspeakingtoherinprayer.

CertainformulasofprayertotheBlessedVirginaredemandeddailyofeverydutifulCatholic;theHailMaryinthemorningandnightprayers;theAngelus,atthebeginning,middle,andendofeachday;theRosary,oratleastadecadeofthe beads; and, for all who understand apostolic filial piety, the Act ofConsecrationtoMaryandtheThreeO’ClockPrayer.1

The recitation of the Memorare is also a practice held in honor amongservantsofMary; and there is agrowingvogue for the recitationof theThreeHailMarys upon rising to obtain through the ImmaculateVirgin the grace ofpurityduringtheday,andagainatretiring,forthegraceofkeepingpureduringthenight.

AgreatnumberofMariansoulshavemadeitaruletosayaHailMary,oratleast the first two words of the prayer, each time the clock strikes.2 Somereligious have the custom of reciting a short prayer every time they enter orleave their cells. The Passionists, for example, say a Hail Mary; certainDominicanSisterssaytheSubTuum,WeFlytoThyPatronage.InthefirstruleoftheMarianists,FatherChaminadeincludedthefollowingarticle:“Everyhourduringthedayandwhenawakeningduringthenight,thereligiouswillsay:Maythe Father, Son, and Holy Ghost be glorified in all places through theImmaculateVirginMary.”3

OtherinvocationsserveequallywelltostrengthentheunionbetweenthesoulanditsheavenlyMother.Thisisparticularlytrueoftheejaculatoryprayersthateachonechoosesaccordingtohistastesandneedsandrepeatsfromtimetotimeduringthedayingoingtoandfro,beforeandafterandevenduringhisactions.

Totheserelativelyshortpractices,religiousofvariousordersandevendevoutChristiansintheworldaddtherecitationofsomeOfficeoftheBlessedVirgin:the“GreatOffice,”theLittleOfficedeBeata,theLittleOfficeoftheImmaculateConception,theOfficeoftheImmaculateHeartofMary,etc.

MentionmightalsobemadehereofthecustomofchantingtheSalveRegina

at the end of the day by the Cistercians, or beforemorning prayers and afternightprayersby theLittleBrothersofMary, the Inviolata by theDominicans,etc.

St. Alphonsus Liguori and Father Chaminade recommended Visits to theBlessedVirgininchurches,chapels,andbeforealtarsdedicatedtoherinordertooffer veneration, love, and petitions, and to expect confidently graces fromheavenatsuchplaces.4

ItisrelatedthatcertainservantsofMarypassedtheirdaysfingeringthebeadstothepointwheretheirfingersbecamecallous;othersmovedtheirlipstoformthewordsoftheAveevenduringsleep.

Remember,“takeonlywhatfitsyou”!Itisnot,however,thenumberofprayersaddressedtotheBlessedVirginthat

counts with her, but rather the fervor that we put into them. OneHail Maryrecitedwithloveunitesusmorecloselytoherthanfiftyrecitedmechanically.Itwould be useless to repeat this truism if a natural tendency to reduce actionswhicharemostsupernaturalintheirorigintoakindofroutinedidnotendangerourperspective.TherearesomepeoplewhohavethehabitofrecitingtheRosarydailywhowouldnotdarefallasleepinpeaceattheendofafatiguingdayiftheyhadnotfinishedtheirfivedecades;butthesesamepeoplewillsleepthesleepoftheblessedaftertheirrosaryeveniftheyweredistractedfromthefirsttothelastofthefiftyAves.

Itistruethatwemustnotneglectsuchpiouspracticesbecausetheyrequirealittleadditionaleffort. If theybecometooencumbering,however,wemustasktheBlessedVirginwhetherwe should say all, abridge, or suppress them.TheBlessedVirgin is a goodMother and if sometimes she is very exacting in thefaceofduty, she is alsohumanenoughnot todemandwhatwould, at agivenmoment,beanobstacletoourhealthortotheaccomplishmentofadutyofstate.The important thing is not to grant ourselves dispensations and exemptionswithoutaskingherwhatcoursetofollow.

There are several methods of saying these prayers which serve to uniteourselves to theBlessedVirgin.One suchmethod is to place ourselves in thepresenceofhertowhomwewishtospeak.AnotheristouniteourselvestoJesusin order to speak toHismother.Therewill be question of these twomethodslaterinspecialchapters.Itishelpfulalsotoreflectontheideasandsentimentswhichtheseprayerssuggestattimesotherthanwhenwearerecitingthem.

Another aid is to recall the end proposed in these prayers. Perhaps ourpurposeistopraiseMary,toexpressloveandgratitudetoher.Theveryformula

oftheprayergenerallyrecallsitspurpose;weneed,then,merelypayattentiontotheformula.

Wemayalsohavetheintentionofobtainingfavorsforourselvesorforothers.Undoubtedly,inthisvalleyoftears,mostofourprayersareprayersofpetition.Isthisnotthecaseevenwiththemajorityofprayersinthesacredliturgy?Nowoften,whenwereciteprayersofpetition,wedonotactuallyaskanything,andwedonotaskforanythingbecausewedonotfeeltheneedofasking.Withmostof us it is due probably to spiritual indifference or laziness; sometimes also itmaybesomeprejudiceagainsttheprayerofpetition,asifitimpliedsupernaturalselfishness.

Toovercomethislazinessortoremoveourfearsofselfishness,itsufficestoaskaccordingtotheintentionsofMary.OnceagirlwasaskedhowshespentthemonthofMay.Shereplied:“IprayedoftenfortheBlessedVirgin.”Weareapttosmileatsuchnaïveté.YetthereisaveryorthodoxmannerofprayingfortheBlessedVirgin;itconsistsinprayingaccordingtotheintentionsofMary.

Mary proposes a double end in our regard. First, she wishes to take oureducationinhandinordertoformustothelikenessofherSon.Prayingthatherintentions for our spiritual life be realized—thedestructionof obstacles to thelifeofJesusinusandthegracetothink,tofeel,towill,andtoactlikeHim—isnot selfishness. On the contrary, it is the desire to give Jesus and Mary thegreatest joywe can procure for them, namely, throughMary and forMary tobecomeanotherChrist.

Second,theBlessedVirginwishestomakeuseofustofurtherherapostolicmission.Wehelpherbyprayingforothers.Toinvokeherintheirfavorcausesher ineffable joy, for itpermitsher to saveherwaywardchildrenand tobringthembacktoherSon.

When we formulate our intentions for ourselves and for others at thebeginningof ourprayers, let us remindourMother that our intentions areherintentions.Thenweshallpraywithspecialfervorbecauseherintentionswillbedearer to us than our own. We shall pray also with more confidence andenthusiasm,certain that thedesiresofMarywillbe infallibly fulfilledbecausetheyarealwaysconformabletothedesiresofherSon.

Sinceallouractivityandallourmeritbelong toMary invirtueof the totaldonationwehavemadeofourselvestoherbyouractofconsecration,andsinceMaryknowsmuchbetter thanweourownneedsand thoseofothers, itmightseemthatweshouldbecontenttopraysimplyaccordingtotheintentionsofourMotherwithoutbotheringtoformulatepersonalintentions.

At times it is praiseworthy to act in thisway. Some priests have the pioushabit of offering theHoly Sacrifice according to the intentions ofMary. Thatshowsgreatconfidenceintheirmotherandabandonmenttoherwill.SometimesonSaturdays,onMarianfeasts,orwhenwehavenourgentpersonal intention,we can cause her happiness by offering Mass, Holy Communion, or prayersaccompaniedbysacrificesaccordingtoherintentions.Concernedassheiswiththeneedsofallherchildren,Marymostassuredlyhasintentionsthatarealwaysverypreciseandveryurgent.

Butisitalwaysmoreperfecttoactinthisway?Wearesafeinbelievingthatas a general rule Mary prefers that we formulate personal intentions in ourprayers. She wishes to use us not as machines but as persons endowed withintelligenceandinitiative.WemayjustifiablysupposethatshedesirestoseeusconcernedaboutourspiritualinterestsandabouttheinterestsofsoulsplacedinourpathbyProvidence,andthatourintentionsregardingtheseinterestscoincidewith hers. Would St. Monica have been more pleasing to God if, instead ofprayingfor theconversionofherson,shehadprayedaccording to thegeneralintentionsofGod?

Moreover,wepraywithmuchmorefervorforaneedimmediatelynoticedinourselves or in those around us than for the needs of mankind in general;consequently,weplacemoreefficaciousprayersatthedispositionoftheBlessedVirgin.

We must, however, always subordinate our personal intentions to those ofMary.Weshouldprayfortheacquisitionofagivenvirtue,foracertainvictory,for the sanctificationof aparticular soul, or “for thy intentions ifminedonotagreewiththine.”1SeethesupplementofMyIdeal,JesusSonofMary.2St.Gabrielof theSorrowfulMothersoughtpermissionfromhissuperiorstobeawakenedbyhisguardianangelforthispurposeeveryhourofthenight.3S.F.,I,165.4Ibid.,150.

CHAPTERTHREEInvocationoftheNamesofJesusandMary

THEmotherofSisterThérèseoftheChildJesusleftusthisglimpseoftheearlylifeofhersaintlydaughter:“Thelittledarlingdoesnotwanttoleaveme....Shewillnotgoupthestairsalonewithoutcallingateachstep,‘Mother,Mother!’Asmanytimes‘Mother’astherearesteps.”Isthisnottheway,moreorless,withall children?Ahundred timesaday theycall, “Mother,Mother!”Theydonottirerepeatingit,nordomothersgrowtiredofhearingthatsweetname.ShoulditnotbethesamewithusinregardtoourheavenlyMother?

Ofallprayers to theBlessedVirgin the shortest and, inacertain sense, themostperfectistheinvocationofthenameofMary—oritsequivalent,“Mother,”accordingtothepreferencesofeachone.Itsrepetitioniswonderfullyefficaciousforarrivingatunionwithher.

Inorder,however,nottoseparatewhatGodhasunitedandinordertogivetothenameofMaryitsfullmeaningandfecundity,weshouldaddthenameJesuswheneverweinvokethenameofMary.

Theseholynamesmaytakeonalonglitanyofmeanings,dependingonourstateofsoulandonourneedsofthemoment.“Mary!”sometimesmeans“Iloveyou,Mother!”Sometimesitmeans“Helpme,”or“Thanks,”or“Foryou,”or“Inyour name”; at other times, “I am sorrowful, consoleme,” or “I have sinned,obtainpardonofJesusforme,”andsoon.

“Jesus!” may mean “I love You,” or “Come to me,” or “Have pity,” or“Pardonme,”or“Ihaveconfidence inYou,”or“GivemeYour love forYourmother,”andsoforth.

Just as these invocations are wider than all others in the range of theirmeaning,soaretheyalsosuperiorintheirintensity.Wheninamomentofjoy,orespeciallyinamomentofdanger,thechildcries“Mother!”itputsintothatnameitswholesoulandevenitswholebody.Intothiscry,asitthrowsitselftowarditsmother,itswholebeingisconcentrated.

Besides, this practice is not exposed to the inconveniences of other piouspractices. The holiest formulas by their very repetition risk becomingmonotonous;theylosetheirmeaning.Thenames“Jesus”and“Mary,”however,never become monotonous or devoid of meaning, for they always express

somethingnew,namely,thestateofthesoulatthetimetheyareuttered,astatewhichvariesunceasingly.

Inmomentsofdarknessorofweakness,toreciteevenaHailMarybecomesdifficult.Would itbedifficult, though, tocry:“Jesus”or“MyMother”?Whenwefindourselvessoweary,somiserable,sodevoidofthoughtandfeelingthatany formula of prayer seems hypocritical and burdensome, have we not thenespeciallymostneedtocryout:“Mary,myMother,”or“Jesus,Jesus”?

Duringabsorbingoccupationswecannotinterruptourselvesfortherecitationof an Ave or even an ejaculatory prayer. What prevents us, however, fromuttering,atleastmentally,“Jesus”or“Mary”inthemidstofareading,astudycourse, a conversation, even a meal, or during the night in moments ofsleeplessness?

Theprolongedrecitationofvocalprayersbecomeswearisome,butthesetwonames, pronounced slowly andwith asmuch love as possible, will relax andsoothethesoul,eveninmomentsofexhaustionandofsickness.Somepersonshaveevenexperiencedthat thesoothingeffectofthesenamesandtherelaxingrhythmoftheirrepetitionswiftlyinduceswholesomesleep.

All this gives usmerely a glimpse of the advantages of invoking the holynames.Laterweshallhaveoccasiontoshowhowthislittlepracticeaidsthesoulto recollect itself and to establish itself in peace; how it helps to recite vocalprayers with attention and love, to assist at Holy Mass, to prepare for HolyCommunion,tooccupytoadvantagethetimeofthanksgiving,andtosanctifyalloccupations,eventhemostlowly.

The repetition of the names of Jesus and Mary can even replace certainspiritualexerciseswhenitisimpossibletoperformthemintheusualway.Thepurposeof theseexercises is toestablishconfidentand lovingcontactbetweenthesoulandGod;certainly repeating thenamesofJesusandMaryestablishesthiscontacteasilyandperfectly. Ifwearepressed for time,wewill saybettermorningornightprayersbyrepeating“Jesus,Mary”slowlyandlovinglyseveraltimes, than by reciting hastily all the formulas of our prayer book. Duringmeditation,inmomentsofdryness,wewillbeabletomakeanexcellentmentalprayerbyrepeatingwithhumilityandconfidencethenames“Jesus”and“Mary.”Certainsoulsdonothingelseduringmysticalprayer.

Thisisnottosuggestthatthesenamesshouldberepeatedintherhythmofalitany.Theymustbepronouncedslowly,sothatweareabletoputintothemourwholesoul—allthatwethink,allthatwefeel,allthatwedesireatthemomentofpronouncingthem.Therepetitionofthesenamesshouldhelpuspenetrateto

theverysoulofChristandofHisMother,andtofeeltheirembrace,sotospeak,orat least their intensely lovingregard.By thoughtfully repeating thesenamesseveraltimes,allowingashortintervalbetweeninvocations,thesoulmoreeasilyexperiencesalivingandvivifyingcontactwithJesusandMary.

Inorder toacquire thishabitof repeating thenamesofJesusandMary,wemustbegingradually,multiplyingoccasionsfromtimetotime.Weshouldtakecare, however, not to count the number of times we pronounce them in thecourseofaday.Ifwedo,weshallbe temptedtorepeat themrapidly,whereastheyproducetheirmarvelouseffectsonlywhenutteredslowly.

Perhaps thebest time tobegin thispracticewouldbeduringmentalprayer.Laterwemighttrytopronouncethesenameswhenrisingandretiringandduringoccupations which require little concentration. Other occasions for repeatingthem would be when we catch ourselves daydreaming, or when we wish torecollectourselves.

Then we should endeavor to pronounce these names before each spiritualexercise and even before each occupation. Eventually, we shall succeed inrepeatingthemfrequentlyduringthecourseofthesameoccupations,atanaturalbreakinourwork,orwhenwepausemomentarilytocatchourbreath.

Withperseveranceandloveweshallfinallysucceedinrepeatingthesenames,at leastmentally, very often during our work—at each pagewe read, at eachparagraphwewrite,atalmosteachmovementwemake.Forthesoulawarethatit isachildofMary,after theexampleof Jesus,will say“Mother,Mother”ateachstep,asmanytimes“Mother”astherearesteps.

CHAPTERFOURLovingMaryWiththeHeartofJesusandJesusWith

theHeartofMary

INORDER togive truemeaning toourprayers toMary,wemustunderstand theexactnatureofourdevotion toher. Inanearlierbook,MyIdeal, JesusSonofMary,IattemptedtoshowthatperfectdevotiontoMaryisthereproductionofthefilial loveofJesusforHisMother.1 InChapterVofBookIof thatworkIpictureJesusspeakingthesewordstoafaithfulsoul:

Mybrother,sincemylifeisyourlife,andmyMotherisyourMother,itiseasyforyoutoimitatemyfilialloveforher.

Butyoushouldnotimitatemeonlyasadiscipleimitateshismaster,orasaChristianonearthimitateshiscelestialpatron.Iammorethanamodelplacedbeforeyou;Iam,foryou,aninteriorprincipleoflife.

Youlivebyme.Mydispositionsmustbecomeyourdispositions.Iamthevine,youareabranch.Thesamesapcirculatesinthestockof

thevineasinthebranches.I am the head, you are amember ofmyMystical Body; the selfsame

bloodflowsintheheadandinthemembers.Whenyouarepure,itisIwhoampureinyou;whenyouarepatient,itis

I who am patient in you; when you practice charity, it is I who practicecharityinyou.Youlive;itisnolongeryouwholive,itisIwholiveinyou.YoulovemyMother;no,itisnolongeryouwholoveher,itisIwholoveherinyou.

DoyouunderstandnowwhyyouaresohappyinlovingMary?ItisIinyouwhoamhappyinlovingher.

If this relationshipbetween Jesus and the soul is a reality, it becomes clearthatwhenweaddressMaryitisimportantthatweareconsciousofdoingsointhe name of Jesus—that we are aware that it is Jesus in us who loves, whopraises,whothanksHismother.

There are different means of intensifying this consciousness. One is tomeditateonthereasonswhyJesuslovesHismother.2Anotheristoprefacethe

recitation of rather long prayers addressed to the BlessedMother such as therosary, the litany, her office,with an invitation to Jesus, Son ofMary, to takepossessionofusinordertopraise, love,admire,andthankHismother.Beforeshortprayersitissufficienttosay“Jesus,”meaningbythisinvocation,“Come,speaktoYourmotherthroughme.”

Insteadofrecitingalone,inourownname,“Mothermostpure,Mothermostchaste,Mothermostamiable,Mothermostadmirable...Prayforus,”wemustbetwo,JesusandI,addressingtheseinvocationstoMary.InthisidentificationofourselveswithJesus,wewillexperiencemorefervor,love,confidence,evengreater satisfaction, and will give toMary—we, Jesus and I, will give her—immeasurablymorehappiness.AndatthesametimewewillbemostpleasingtoJesus.St.Paulmakes a statementwhich at first sight seems strange: “What islackinginthesufferingsofChrist,Ifillupinmyflesh.”3Nownothing,certainly,was lacking in the sufferingsofChriston thepartof thepersonofChrist,butsomethingwaslackingonthepartofPaul,memberoftheBodyofChrist.ItisourdutytofillourselvesasmuchaspossiblewithChristuntilHeiscompletelyformedinus.Weendeavortobecomehumble,patient,charitable;butisthisnotanefforttofillupinourselvesthatwhichwelackofthehumility,patience,andcharityofChrist?AndwhenwepracticedevotiontoMary,dowenotfillupinuswhatislackingofHisfiliallove?ByunitingourselvestoJesuswhenprayingto Mary, we help Him love His Mother; we are for Him a “supplementaryhumanity”intheexerciseofHisfilialloveforherwhoissomuchmoredeartoHimthanallothercreatures.WhatgreatjoywemaythusgiveHim!

IfitisJesusinuswholovesMary,isitalsopossiblethatitisMaryinuswholovesJesus?ObviouslyMarydoesnotliveinusasJesusdoes,forJesuslivesinusbyHisdivinity.Still,ifMarydoesnotactuallyliveinus,shedoesactinus.Certainlysheactsinusbythegraceswhichsheobtainsforus,thegracesoflightandstrengthwhichmakeuslivethelifeofChrist.Mostprobablyshealsoactsinusbydirectoperation—asweshallseeinthesecondpartofthisbook.

Ifwehaveconsecratedourselvesentirelytoher,itispreciselytoallowhertoactfreelyinusaccordingtoherdesigns.NowthedesignsofMaryareentirelyconcernedwith Jesus—Jesus inHimself, Jesus living in each one of us, Jesusdesirous of living in all men. She wishes to use the activity which we haveconsecratedtoherinordertolove,thank,andglorifyherSonmoreandmore;tomakeHimlivemorefullyineachofus; tohaveHimbornandliveinallmenwhosemother she became onCalvary. Laterwewill consider the last two ofthesepoints.As for the first, it isevident thatMary iseager to seeeachofus

unitedtoherinorderthatthroughusshemaylove,thank,andglorifyherSon.JustasourawarenessoflovingMaryinthenameofJesusobtainsanincrease

of joy for Jesus, forMary, and for us, so alsoour awareness thatMaryunitesherself tous inorder to loveJesus increasesher joy, the joyof Jesus,andourown.

Maryrejoicesbecausewearea“supplementaryhumanity”withwhichtoloveandthankherSon.JesusrejoicesbecauseinourvoiceHehearsthevoiceofHismother.Werejoice, for it iswithanaltogetherdifferentsentiment thatwesay:“Jesus,ourGod;Jesus,ourrefuge;Jesus,meekandhumbleofheart,havemercyonus,”accordingaswepray inourownnameorwith thecertitude thatMaryprayswithusandthroughus.

ForveryinteriorMariansouls,forthoseespeciallywhoenjoythegiftofthepresenceofMary,thehabitofunitingwithJesustospeaktoher,andofunitingwithMary to speak toHim, has become almost a necessity. Theywould feelstrangetospeaktoonewithoutdoingsointhenameoftheother.St.JohnEudesusedtheexpression:“toloveJesuswiththeheartofMaryandtoloveMarywiththeheartofJesus.”Thisexpressionisreadilyfound,undersomeotherform,onthelipsofotherMariansouls.AlreadyfivecenturiesbeforeSt.JohnEudes,St.Anselm had composed the following prayer: “O good Jesus, by the lovewithwhichThoulovestThyMothergrantme,IprayThee,thatImaylovehertruly,justasThoulovesthertrulyanddesiresthertobeloved.OgoodMother,bythelovewithwhichthoulovestthySonanddesirestHimtobeloved,obtainformethegrace, Ipray thee, to loveHim trulyas thou truly lovestHimanddesirestHimtobeloved.”4

ThedoctrineofthepresentchapterhelpsusappreciatemoretheexcellenceofthepracticeexplainedintheprecedingchapterontheinvocationofthenamesofJesusandMary.Whenwesay“Mary”weputintothiscrynotonlyallthatoursoulfeelsforher,butalsoandmoreespeciallyallthatthesoulofJesusfeelsforHismother.Whenwesay“Jesus” it isMarywho, throughus,praysand lovesherSon; andwe then experience somethingof the confidence and lovewhichsheputsintothisnameutteredbyourlips.1MyIdeal,JesusSonofMary,PartI,theIdeal,ChapterIII.2SeeMyIdeal,PartII,ChapterII;PartIII,ChapterI.3Col.1:24.4P.L.,CLIX,col.959.

CHAPTERFIVERecallingMary

INADDITIONtoprayers,manydevoteesoftheBlessedVirginusematerialobjectstorecallthethoughtofher.WehaveseenhowSt.JohnEudeswouldoftenkissthemedalofMary.St.LeonardofPortMauriceworeamedaloftheMadonnaonhisbreast,onoccasionpressingittohisheartorplacingitbeforehim.Asasmallboy,thefutureCuréofArsalwayscarriedwithhim,eventobed,alittlestatueofMary.St.GabrieloftheSorrowfulMothernourishedhispietybyfixinghis attention on pictures and statues of his heavenly “Mamma.” Father Poppemade a daily pilgrimage to a Lourdes grotto and left a flower which shouldreplace him when he had gone. The Carmelite, Michael of St. Augustine,spiritualdirectoroftheMarianmystic,MaryofSt.Theresa,alwayscarrieduponhis person the picture of the Virgin by St. Luke and placed it before himeverywhere,hardlyevertakinghiseyesfromit.Hepresseditbetweenhishandswhenhepreparedforconfessionorwhensomeonesoughthiscounsel.HeoftenbowedhisheadtowardthepicturetoconversewiththeBlessedVirgin,andheplaced it near himduring sleep.As soon as hewas namedprovincial, hewasinfluentialinhavingthechapterpassastatuterequiringhisreligioustobeginalltheirwritingswith thenameofMaryandprescribing that thisnamebeplacedabove the doors of all the sleeping rooms and elsewhere in the convent.1 TheRuleoftheMercedarianscontainsthefollowingprescription:“TheBrotherswillalwayshaveintheircellsandintheirroomsanimageoftheBlessedVirgin.Onenteringandonleavingtheywillgreetitwithheartandlipsasbecomesservantsandsons.”BrotherLeonardlovedtohaveapictureofMarybeforehimduringprayersandmeditation;duringhisotheremploymentshemadeitaruletoglanceat her picture every fiveminutes, an obligation ofwhich his spiritual directorlaterrelievedhim.WhenopeningadoorhewouldstepasideamomenttolettheBlessedVirginpass.2Hekeptanemptychairnearhimforher.Intherefectoryheimaginedherseatedoppositehimremindinghimfromtimetotimeofsomemortification.3 For some, the striking of the hour serves as a reminder torecollectthemselvesforamomentinthepresenceoftheirMother;forothers,themelodyoftheAveMarisStella,playedhourlybytheclock,recallsthethought

oftheBlessedVirgin.These methods of recalling Mary may easily become mere mechanical

movements unless we are careful to make our renewals deliberately, andoccasionallytostopamomentbeforemakingthem,inorderreallytoenterintolivingandlovingcontactwiththeBlessedVirgin.FatherPoppeoftencounseledthosehedirectedtoaskMary’sblessingbyusingthewell-knownformula:NoscumprolepiabenedicatVirgoMaria(MaytheBlessedVirginwithherdearSonblessus!).“Waitaninstant,”hewouldadd,“Marywillblessyou.Thenmakethesignofthecross.”

BrotherLeonardhadcertainlylearnedtorealize thepresenceofMarywhenhelookedatherpictures.Apriest,speakingofavisittohim,wrote:

When I entered his cell, half-darkenedby the drawn shades, I had theimpressionIwasenteringasanctuary.ThedignityofthesickBrother,hismodesty,hisaffabilitytoldmeatoncethatIwasinthepresenceofasaint.

ItdidnottakemelongtonoticethatthiswasaMariansaint.On the wall was a picture of Our Lady of Grace. Brother frequently

turnedhishead slightly and cast at thedivineMother aglance that I canonlydescribeaspassionateandburningwithlove.

IneversawapersonlookattheBlessedVirginwithsucheyes.4

ThenameofMary,pronouncedinathoughtfulmannerthatbespeaksloveandconfidence, whether it be said orally or mentally, is a powerful aid inmaintainingandincreasingvirtue.

Aboveall,weshouldaimatmakinguseofthenaturaltiesthatexistbetweenourdailyworkand thepresenceofMary inorder to recallhernearness tous.Thismethodissuperiortoanyartificialmeanswemightusetohelpusrecallherpresence.Inafuturechapterweshallseewhatthesenaturaltiesare.1 Introducción a la Vida Interna y Práctica Frutiva de la Vida Mística, by P. Miguel de SanAugustín,pp.26-282Op.cit.,275,315.3Ibid.,317.4Op.cit.,9.

CHAPTERSIXThePresenceofMary

IN ORDER to speak to the Blessed Virgin and to live in union with her, it isnecessarytofeelthatinsomewayweareinherpresence.

Physical presence requires nearness in space. In themoral order, however,presenceinvolvesratherthepossibilityofdirectinteractionbetweenpersons.Wefeelthatweareinthepresenceofapersonwhenweareawarethatheseesus,hears us, notices our condition, is able to reply to us and to act upon us.Themoreperfectlytheseconditionsarerealized,themorecompletelyistherearealmoral presence.Whoever lovesMarywill certainly desire her presence in themostrealandcompletemannerpossible.

Weknowthroughfaiththattheblessedinheaven,incontemplatingGod,seeuswithourneedsandourprayers,andthattheycanassistusbyintercedingwithGod in our behalf. This is the foundation of the Catholic doctrine of thecommunionofsaints.Indirectly,then,inthebeatificvision,thesaintsseeusandknowusinsofarasGodjudgesitpropertoenlightenthem.Inlikemanner,itisindirectlythroughthebeatificvisionthattheBlessedVirginispresenttous,seesus,andsendsusunceasinglythegracesthatwereceive.Althoughthispresenceis indirect, it is nevertheless incomparablymoreperfect than thatwhich existsbetween the closest friends in the warmest and most personal, heart-to-heartexchangeofconfidences.

Probably Mary is present to us in still another way by a direct, physicalpresence.Theopinionofmosttheologians,ofThomistsinparticular,isthattheglorifiedhumanityofJesusexercisesaphysicalactionuponus.NowaccordingtotheprincipleofanalogybetweentheprivilegesofJesusandthoseofMary,alltheactivitiesexercisedbythehumanityofJesuswhicharenotrequiredbythehypostatic union are shared withMary, in as far as they are befitting a purecreature and a woman.1 We may expect, then, that the glorified humanity ofMaryexercisesananalogousphysicalactionuponus.Moreover,thereasonforthisactionisthesameinbothcases:JesusactsonustoapplythegracewhichHehasmeritedforusbytheRedemption;Maryco-operatedwithJesus,andindependenceuponHim,intheacquisitionofthissamegrace.Since,byreasonofthisco-operationwithChrist theRedeemer,shehasbecometheDistributrixof

all graces, it is quite natural that she, like Him, exercises upon us a physicalactionaswellasthemoralactionofimpetration.

InhisencyclicalletterAdCaeliReginam,October11,1954,ontheroyaltyofMary,PopePiusXIIconfirmedthisdoctrine.Hewrote:

The BlessedVirgin has not only received the grace of excellence andperfection which is supreme after that of Christ Himself, but has alsoreceivedsomesharingofthatefficacybywhichherSonandourRedeemerisrightlyandproperlysaidtoreignoverthemindsandwillsofmen.ForiftheWordofGodperformsmiraclesandgivesgracethroughtheHumanityHe has assumed, if He employs the sacraments and His saints asinstrumentsforthesalvationofsouls,whyshouldHenotuseHisMother’sOfficeandeffortstobringusthefruitsoftheRedemption?2

AnanalysisofMary’s condition inheaven seemsalso to support thebeliefthatsheisabletoexerciseaphysicalactionuponus.

Inourearthlycondition,withourmortalbodies,wecanperceivepersonsandobjectsplacedatacertaindistance,andwecanactuponthem.Bythreeofoursenses—sight,hearing,andsmell—wecanperceivethem;byourlooksandourvoicewecanactuponthem.Besidesthisnormalactionthereareothers,suchastelepathy,radiesthesia,andhypnotism—actionsstillsurroundedbymystery,yetnaturalandcertain.Anditispossiblethatstillothersmaybediscovered.

Spirits not bound to bodies do not have their field of action limited by thelawsofspace.Scriptureandtraditionshowusevilspiritsexercisingtheiractiononthevariousfacultiesandactivitiesofthesoulandevenonthebodyofman.Withallthemorereasonitbefitsgoodspiritstoactinthisway.

Departedsouls,however,cannotexerciseasimilaractionexceptwithspecialassistancefromGod,forthesouldoesnotnaturallyexercisephysicalorspiritualactionoutsideofitselfexceptthroughtheintermediaryofitsbody.Butthesoulof Mary is united to her body, and her body enjoys, certainly in the highestdegree, the qualities of risen bodies. Such bodies are perfect instruments fordirectactionuponthechildrenofearth.AndasthisactioninMaryisamaternalaction, it is inconceivably superior to thatwhich themost perfect spirit couldexercise.Theactionofamotherisundoubtedlytheactionofaverylovingsoul;anditisbytheactionofherbodyaswellasofhersoulthatsheexpresseshermaternal tenderness for her child, sympathizingwith him, laughingwith him,consolinghim,encouraginghim,helpinghiminhistrialsandhisdifficulties,inaword,beingtohimthemosttenderofmothers.3

Wehaveseen that in thebeatificvisionand through thenatural facultiesofher glorified bodyMary knowsus, sees our needs, and hears our prayers.Wehave seen also that in virtue of her intercession and even by direct physicalactionssheassistsus.Surelywecansay,then,thattheeventsofourlifehappenas if she were quite near to us. We are certainly closer to the reality if werepresentourheavenlymotherbeforeusoratourside,thoughhiddenfromoureyes, than ifwe imagineher inaheaven infinitely farbeyond thestars.Thosewho love to remember her by glancing at her picture or statue are right inaddressingherasifshewereattheplacewherethepicturehangsorthestatuestands.Inveneratingandkissingtheseobjectstheyareconsciousofperformingan act of love, not of superstition, just as the child who happily beholds andkissesapictureofhismotherknowsthatheishonoringandlovingnotapieceofpaper,butthepersonwhoisdearesttohimintheworld.ClientsoftheBlessedVirginhaveevenmorereasontoactinthiswaybecauseMaryseesthem,hearsthem, helps them as if she actually stands very close to them, whereas theportraitofamothercannotbringthemothertothechildnomatterhowmuchitmanifestsitsaffectionforher.

ThemanneroflivinginthepresenceofMarymustnecessarilyvarywiththecharacter and the experience of each individual. Let us consider two differentcases.

Apersonwitharathervividimaginationwrites:

ForsometimeIhaveexperiencedgreatjoyinlivinginthepresenceofMary.WhetherIpray,play,orwork,Iseeherimagebeforemealmostallthetime.Sheisallbeautiful,allpure.Shelooksatme,shesmiles.Ispeakto her and feel immensely happy. Do not all persons who live in thepresenceofMaryseeher,asIdo,veryclosetothem,lookingatthem?

Apersonoflittleimaginationwrites:

FormerlyIwouldplaceabeautifulpictureoftheBlessedVirginonmydeskandfromtimetotimeIwouldlookatittorenewmyselfinthethoughtofmyMotherinheaven.Thishelpedmeforawhile,butsoonleftmerathercold.Then Iwould replace thispicturewithanother,but after a time thisone, too, lost its power of recall. After all, these pictures, even themostartistic of them,were sopoor in comparisonwith thebeautywhichmusthaveadornedtherealVirgin.

Atpresent,IthinkperiodicallyofMarybypronouncinghername.Iam

likeachildwhoundertheeyesofitsmotheraccomplishestheworkshehasaskedofme.Oftenthechildraisesitseyestowardhertotestifytothejoythereisinbeingabletoserveher;thenitcontinuesitsworkunderthespellof that joy and of the presence of itsmother.Between that child andmethereis,however,adifference.TolookatMaryIdonothavetodetachmyeyesfrommywork;byaninteriorglancethatsays“Mary,”Iencounterthelovingglanceofmymother. Insteadofhaltingmywork, thishelpsme toaccomplishitwiththegreatestperfectionpossiblebecauseIputmywholesoulintoit.

Sometimes,inmomentsofdryness,Iamlikeapoor,blindanddeafchildwhoknowsthatitsmotherisveryclose,foritfeelsthetouchofherhand.From time to time I say to her, “Mother!”Even if I do not hear her, shehearsme.

Beforeprayersandactionsofsomeduration,itisgoodtostopforamomenttomakeanactoffaithinthepresenceofMary,sayingtoher,forinstance:“MyMother, I believe that you seeme, you hearme, you loveme, you aidme. Ibelongentirelytoyou.”Inthecourseoftheactiontheword“Mary”willsufficetoreplaceusinthatinitialdisposition.Beforeactionsofshortdurationitwillbeenoughtosay“MyMother!”Weunderstand;sheunderstands.1MaryinDoctrine,p.332QuotedfromEcclesiasticalReview,Dec.,1954,Vol.CXXXI,No.6,p.414.3OnthephysicalactionoftheBlessedVirgininthesoul,interestingexplanationsmaybefoundinTheMotheroftheSaviourandOurInteriorLife,byGarrigou-Lagrange,O.P.,234-248,Herder,1941.Furtheronweshall see that theexperienceofmystical soulsconfirms this theoryof thephysicalactionofMaryonsouls.

CHAPTERSEVENCommunionWiththeSoulofMary

ST. LOUIS MARIE DE MONTFORT, while explaining the marvelous effects whichperfect devotion to Mary produces in souls, cites as fifth effect thecommunicationofthesoulandspiritofMary.“ThesouloftheBlessedVirgin,”hewrites, “is communicated toyou toglorify theLord; her spiritwill replaceyourstoenjoyGod.”HealsoquotesSt.Ambrose:“MaythesoulofMarybeineachoneofyoutoglorifytheLord;maythespiritofMarybeineachoneofyoutoexultinGod.”1

In the biography of Father Nazario Perez (l877-1952), who was the mostimportant director of Mother Angela Sorazu, the great Marian mystic of thetwentiethcentury,andwhowashimselfveryadvancedinthelifeofunionwithMary,apracticeofdevotioncalled“MarianCommunion”ismentionedwhichhelearned from his spiritual daughter.2 This was evidently, as his biographerexplains, an act of intimate unionwith theBlessedVirgin,which consisted inaskinghertocometotakepossessionofhiswholebeing,bodyandsoul,alreadyconsecratedtoher,andtoreplacehisownlifebyherlife.

FatherPoppedoubtlesslymeansthesamethingwhenhespeaksof“absorbingMary.”Heexplains:

Absorbing Mary means to draw all her thoughts into our mind, hersentiments into our heart, her strength into our will, her spirit into ourwholebeing.3

TheseMariansoulscertainlyhavenotbeen the first to follow thispractice.Othershavedonesowithouteverhavingheardofit.

To communicatewithMary is evidently not the same as receiving Jesus inHolyCommunion.InHolyCommunionwecommunicatedirectlywiththebodyof Christ, and through the bodywithHis soul andHis divinity.Here there isquestionof communicatingwith the soul ofMary,with her soul in general orwithaspecialdispositionofhersoul,asherhumility,purity,confidence,etc.Butthere is no question here of a simple invocation ofMary as, “Grantme yourhumility,yourpurity....”ThereisacontactofMary’ssoulwithourowntopass

on one of her dispositions. We are expected to look interiorly at Mary’sdisposition, if needbe, recalling some sceneof theGospels, and to askher tomake thatmood enter into our soul. Besides, especially if you live intimatelywith Mary, you immediately understand her way of thinking, feeling, andwilling. Intimate friendshipwithapersonwhomweesteemand lovebegets inus, even unconsciously, by a certain sympathy, his thoughts, feelings, desires,andsometimesevenhisgestures.InclosefriendshipwithMary,inadditiontoaspiritualizedsympathy,thereisagracewhichhelpsbringaboutthattransfusionofdispositionsfromMary’ssoultoours.Inmysticalsoulsthereisevenanotherfactor.

Thusaccordingtotheneedsofoursoulsweprayhertocometouswithherpurity if we are tempted; with her courage if we are low in spirits; with herconfidencewhenwepray;withherpatienceinourtrials;withherjoywhenweareelated;withher strengthwhenweareweak.Aboveall,whenwespeak toJesus,wewanthertocometouswithherloveforHim.

If this practice becomes habitual, it gradually transforms our soul into acompletelyMariansoulwhichwillliveinunisonwiththesoulofourheavenlyMother.Sheestablishes it in ahabitual conditionof freshvigor,harmony, andpeace;aboveall,inadispositionofloveandintimacyinourrelationswithJesus.

Weshallhave tocomeback to thismatter repeatedly in thechaptersahead.Forthepresent,“Takeonlywhatappliestoyou.”1TrueDevotiontotheBlessedVirgin,No.217.2LaVidasobrenatural,1953,p.145.3Une âme d’apôtre,M. Edouard Poppe, Prêtre, byO. D. Jacobs and Ed. Ned, p. 176. Theexpression “Marian aspiration,” though rather vague, is less ambiguous than “MarianCommunion.”

UN I O N O F W I L L

CHAPTEREIGHTImportanceofThisUnion

THEREaremanysouls,piousbutstilllittleadvancedinthespirituallife,whoareinstinctivelydrawntoseekperfectionofunionwithMaryincontinuousthoughtof her. Without doubt, continuous thought of Mary would contribute to theperfectionofourunionwithher: themorewe thinkof theBlessedVirgin, themoreweshallloveherandthebetterweshallworkforher.Inheavenweshallcontemplateourwell-belovedmotherwithoutceasing,andevenonearthcertaingreatMarian servants have reached a state in which they have never lost thethoughtofher.

PerfectionofunionwithMary,however,isnotsomuchamatterofintellectas of will. “Not everyone who says to me, ‘Lord, Lord,’ shall enter into thekingdomofheaven,”declaresChrist,“buthewhodoesthewillofmyFatherinheaven shall enter the kingdom of heaven.”1 And it is not they who say,“Mother,Mother,”whocausethegreatestjoytoMary,buttheywhodoherwill.Loveconsistsnot in thinkingalwaysofsomeone,but rather inwillingandnotwillingthesamethingsasthelovedone.ChristprovedHisloveforHisFatherlessbykeepingHismindturnedalwaystowardHimthanbytellingHim,atHisentrance into the world: “Behold, I come to do thy will, O God,”2 and byprotestingbeforeleavingtheworld:“Notmywillbutthinebedone.”3ThusHepreparedthegloryoftheFatherandthesalvationoftheworld.ItwasbyherfiatatGabriel’svisitthatMarygavetheSonofGodtohumanity,andbyherfiatatthefootofthecrossthatshecontributedtoourredemption.

A certain self-seeking easily insinuates itself into our desire for union ofthought, that is, theconsolationwefindinthinkingofourheavenlymother.Intheunionofourwillwithhers, however, there is consolation forMary.TheremaybemorepleasureforasontoremainathomebesideHismotherthantogointothefieldsorthefactorytoworkforher.Andyet,whichofthetwoloveshismotherbetter,thesonwhoseekshisownpersonalpleasureathismother’sside,ortheonewhogoesawaytocauseherpleasure?

Unionofourwillwith thatofMary, themostperfectofunions, isalso theone which is always possible. There are periods in which constancy in the

thoughtofMaryisimpossible—timesofgreatfatigue,ofnervousheadache,ofsickness, temptation, tension, and confusion—butwhat prevents the soul fromunitingitswillwiththatofMaryinthesemoments?Isitnotpreciselyinthesemoments, when union of thought is practically impossible, that union of willcausesmostjoytoMary?Moreover,asweshallseelater,alovingwillproducesunionofthoughtspontaneously,andtheconstancyofthatwillassuresconstancyofthoughtmuchbetterthanalldirectefforttothinkcontinuouslyofMary.1Mt.7:21.2Hebr.10:7.3Lk.22:42.

CHAPTERNINEThePracticeofUnionofWill

UNIONofwillwithMaryrequiresconformityofourwillwithhersinallthings.Buthowdoweknowherwillinourregard?Weknowit,aboveall,throughourduties of state.Duties of state are for eachof us the expressionof thewill ofGod;theyare,therefore,alsoanexpressionofthewillofMary.Therecanbenosuppressionofobligatorytasksinordertoworkatthoseofourownchoice,eventhoughtheybetherecitationofprayersortheperformanceofworksofzeal.Norcan there be any thought of doing first what pleases us and postponing theaccomplishmentofdailyduties.BeforeattemptingtopleasetheBlessedVirginbyextraworks,wemustpleaseherbyfidelitytoourobligatoryactions.

Nor should we do our daily tasks merely as an obligation of conscience,reserving enthusiasm forworks of personal initiative.Wemust put ourwholesoul into theperformanceofdailydutiesbecausewemustputourwhole soulinto the accomplishment of God’s will. Can we imagine the Blessed Virginacquitting herself negligently of any of her humble tasks? She characterizesherselfandallherconductinherresponsetoGabriel:“Beholdthehandmaidofthe Lord, be it done unto me according to thy word.” The will of God isinfinitely lovable anywhere and everywhere, whether it leads us to prostrateourselvesbeforetheBlessedSacramentortosweepastairway.

Noteverymomentofourday is takenupbydutiesofstate.Formostmen,strictlyobligatorydutiesrequireonlyapartoftheirtime.Eveninthemostactivelivestherearefreemomentsinwhichnodutyofstateimposesaprecisetask.

Would a person entirely consecrated to Mary be free to undertake anyoccupation hemightwish during these freemoments? From the viewpoint ofstrictobligation,yes.FromtheviewpointoftotaldonationtotheBlessedVirgin,no.Atthemomentoftotalconsecrationhedidnotsay:“Igiveyoumybodyandmysoul;allthatIam,allthatIhave,allthatIdo,all—exceptmyfreetime.”Yetcertainpioussoulsbecomesulkyandevenprotest,assoonastheyareaskedtosacrificeapartofthetimewhichtheyhadcounteduponforsomeoccupationoftheir choice. Nature takes such subtle revenge. It seems to submit humbly insolemnmomentswhenweprofesstoimmolateitentirelytothecauseofJesusandMary,but later it is ingenious in findingcompensations towhich it firmly

attachesitselfastosacredrights.Withmostofus,donationofselfisnotreallycomplete;thatiswhytherearemanyferventsoulsbutfewsaints.

Evenintheemploymentofleisuretime,wemustremainunitedinwillwiththewill ofMary. How shall we know this will? Ordinarily the answer is notdifficult. Everywhere and always Mary wills that we give ourselves over tolovingJesusandtohavingHimloved.Circumstancesgenerallyindicatebywhatoccupationswecanbestattainthisend.Inordertodiscernwhatshedesiresofus, it suffices to ask: “Mother, what must I do to love Jesus and make Himloved?”

TherearecircumstancesinwhichitismoredifficulttouniteourwilltothatofMary, that is,during trialswhichharassus. It iseasyenough tounderstandsickness;withalittlefaith,wereadilydiscernthehandofGodinit.Butaridity,disgust, failure in prayer, coldness at Holy Communion; reverses in fortune,unpleasant accidents, disappointments, contradictions; especiallymisunderstandings, oppositions, jealousies, hypocritical or open persecutionfrommenwhoought toaidus—howarewetoseethewillofGodandofourheavenlymother in these circumstances when all of them seem to hinder theworkofGodortospringmanifestlyfromhumanstupidityandmeanness?

Undoubtedly, God does not will all this; He permits it. But God does notpermit as we permit things—we who permit and tolerate what we cannotprevent. He could have prevented these trials had He so willed; He permitsbecauseHewillstopermit,andHewillstopermitforourgreatergood.St.Paultellsus: “Nowweknow that for thosewho loveGodall thingswork togetheruntogood,”1andallthingsincludethefoolishnessandthemaliceofmen.Thesethingsdonot,ofcourse,“work togetheruntogood” forallmen,butonly“forthosewholoveGod,”thatis,forthosewhodowhatGodwillsfortheminthecircumstances in which they are. Now, if these circumstances “work togetheruntogood”forus,itmeansthattheycontainsomegrace,andifitisagrace,itcertainlycomesfromtheDispensatrixofallgraces.Shehashadherwordtosay,andcertainlyshehassaiditoutoflove.Thusshewillsthatweacceptthetrialwith complete resignation to thewill ofGod, believing inGod’s andher ownwisdomandgoodness.Butresignationwillnotbeenough.Arewesatisfiedtoberesigned to the favors which our heavenlyMother obtains for us?We shouldsubmitratherwithjoyandthankfulnessbecauseitislovethathassentusatrialforourgreaterspiritualprofit.Nomatterwhatthetrial,wewillturntoherandsay:“IamthechildoftheLord’shandmaid,beitdoneuntomeaccordingtothyword.”Wewill smile at the test, perhaps even asweweep bitterly, but smile

nevertheless, believing in the love of her who, through ways mysterious andsupremelywise,leadsustounionwithherSon.

MaryherselfwillserveasmodelinthislovingsubmissiontothewillofGod.What disconcerting trials she had to endure in life: the obligation to contractmarriagedespitehervowofvirginity;hermiraculousconception, thecauseofunspeakableanguishforJoseph;therefusaloftheBethlehemitestoreceiveherwith her Son; the flight into Egypt; the obscurity of the hidden life; theoppositions,contradictions,andpersecutionsduringthepubliclifeofJesus;thepassion and death of her Son! Everywhere and always she submitted in fullsimplicitytothewilloftheFather,whichsheadoredandloved,foreverywhereand always she remained the handmaid of the Lord, eager that all be doneaccordingtoHisword.

Withregardtoourdutiesofstateandouracceptanceoftrials,Marygenerallyspeaks to us from the outside, throughmen and events.At times, though, sheallowshervoice tobeheardfromwithin, fromthedepthsof thesoul, throughtheinspirationsofgrace.

Everythoughtthatcomestourgesomeapparentlygoodactionuponusisnotin itself an inspiration of grace. It may only be the inspiration of a poorlyregulated imagination, of a disordered sensibility, of a secret vanity, of atendency to scruples,of anexaggerated ideaofperfection. “Beloved,” saidSt.John to his disciples, “do not believe every spirit but test the spirits to seewhether they are of God.”2 Therefore spiritual writers have established whattheycall“rulesforthediscernmentofspirits.”

Inmostcases it issufficient tosee, in thegivencircumstances,whether theinspirationisconformabletoreasonandfaithand,ifneedbe,totheadviceofasuperior or a man of experience. Recourse to Mary, under the form of“consultationwiththeBlessedVirgin,”ofwhichtherewillbequestionlater,willalsobefounduseful.

Generally the difficulty does not consist in recognizing the inspirations ofgrace, but in obeying them.The interior voice suggests somethingwhichGodexpectsofus,oftenasacrifice.Wefeelurgedtomakeanactofrenouncement,toperform awork of charity or zeal, to spend leisure time in prayer, perhaps toenteruponalifeofperfection.Wearenotobligedtorespondtotheappeal.Aninspiration invites, it does not command—at least it does not command in thenameofastrictlaw.Itdoescommand,however,inthenameoflove,theloveofJesus and Mary. Every grace comes to us through Mary; hence, also, thisinspiration.ItisourMotherwhoinvitesustoloveJesusbetterortomakeHim

betterloved.Letuslearntorecognizehervoiceandtoanswer,“Yes!”Sometimeswedohavethecouragetopronouncethatword,andthenweare

happy.SometimeswelettheoccasionpassandwithittheopportunityofcausingpleasuretoourMother.Oftenthereisalongstruggleandwedonotknowwhowillbe thevictor.Gracespeaks;wedonotwish to recognize it. It returnsandspeaksagain;wetrytoprovethatwhatitasksisunreasonableorimpossible.Weareunhappybecauseweresist;at thesame timewefearbecomingunhappy ifweyield.If,finally,weacknowledgethatthisvoicepursuingussopersistentlyisthe voice of ourmother, and ifwe recall the total and unconditional donationwhich formerlywewished tomake,we shall say, “Yes.” Perhapswe consentwith apprehension, but hardly have we pronounced the word than we feelineffablyhappy,strongenoughtoundertakeandsufferallthings.Nevershallweregretthatconfidencewehaveinher.

ManyservantsofMary,outofdevotiontotheirheavenlymotherandinordertobindtheirwillsascloselyaspossibletohers,makethevow“todoalwaysthemoreperfectthing.”Others,tomarkmorecertainlytheMariancharacteroftheirengagement,makethevowofneverrefusingtheBlessedVirginanything,orofdoingalwayswhat theBlessedVirginwishes.Nomatterhow it isdesignated,thesubstanceofthevowisthesame—thatofdoingalwayswhatismoreperfect.Though,theoretically, it ismoreperfect tofast thantoeat, topraythantotakepartinentertainingconversation,toaidourneighborthantoengageinpersonalwork, in a given situation it may be more perfect to eat, to amuse ourcompanions, towork forourselves, if thecircumstancesprove that such is thewillofGod—fortheaccomplishmentofthewillofGodisabsolutelythemostperfect thing. Now, the will of Mary coincides always with that of God.Therefore,always todowhatMarydesires,ornever to refuseheranything, isdoingthewillofGod,and,consequently,thatwhichismostperfect.

Generally,itiswisetobeginbymakingatemporaryvowtotestourstrength.Itiswellalsotoconsultfirstwithourspiritualdirector.Thevowmightbinduson feasts of the Blessed Virgin, during a novena, during a month or severalmonths,or foroneormoreyears.Whenweare sure that suchanengagementwillnotcausetroublesofconscience,wemaymakethevowperpetual.

There may, however, be very generous souls who would be fearful of theobligationsofsuchavow.Forthem,itwouldbebetternottomakeitbuttobesatisfiedwith theconstantwillnever torefuse theirheavenlymotheranything.Wemust serveGod andMarywith true liberty, the liberty of the children ofGod,andnotinanatmosphereofservilefear.

Moreover, it is understood that the vow mentioned above obliges us onlywhenthereiscertaintythatsuchanact,hereandnow,ismoreperfectthananyotheract.Incaseofdoubt,thesoulretainsitslibertyofaction.

Ontheotherhand,whenthereisnofearofatroubledconscience,suchavowis often the beginning of rapid progress in union with Mary. Here is thetestimonyofayoungreligiouspriest:

MoreandmoreIamconvincedofthenecessityofunionwithMaryforattaining perfection. The more I unite myself to the Blessed Virgin, themoreIfeeltheurgentnecessityofperfectunionwithherinordertoattainperfect love of Jesus. The more I unite myself with Mary, the more Irecognize my faults, my defects, my weaknesses. In the depths of mymisery,IquietlycalluponthenameofmyheavenlyMother.Sheanswersme.ImmediatelyIfeelpeace,confidence,andcouragesurgeagainthroughmyheart.InteriorlyIhearthewords:“Havenofear;Iamwiththee,Iwillbe thy strength.”Anddespitemymisery, I entertain the constant hopeofreachingtheperfectloveofourLordJesusChrist.

WhenIinvoketheBlessedVirgin,IfeelthatJesusiswithme,orrather,withus;andwhenIsayJesus,theBlessedVirginiswithme,thatis,withus.

Inthewayofperfection,toliveinunionwiththeBlessedVirginislikebeingon an escalator; onegoesup continually.Withher, I havenogreatdifficultiesonthewaytoperfection.Sheconductsmeherself,takingmebythehand.

SincethedayImadethevowofrefusingtheBlessedVirginnothing,Ifeltevermorestronglythisnecessityofalifeofunionwithher.Iamveryhappyoverit.

1Rom.8:28.21Jn.4:1.

CHAPTERTENConsultationWithMary

DUTIESofstate,exteriorevents,andinspirationsofgracerevealtousthewillandthedesiresofourheavenlyMother.Toconform to all these indicationsofherwishesmeansevidentlytoliveinverycloseunionofwillwithher.Someofherchildrengoevenfurther;theyarenotsatisfiedwithlisteningwhenshespeakstothem;whensheissilent,theyconsultherinordertoknowineverycircumstancewhatsheexpectsofthem.Allusionstothispracticearefoundinthebiographiesorinthewritingsofanumberofsaintlypersons,especiallyinthoseofthepastcenturies.

“TheaugustMaryisanexcellentcounselorandyouwilldowelltofollowheradvice everywhere,” remarked Father Chaminade to one of his ferventdisciples.1TosodalistsoftheBlessedVirginherecommendedthatthey“consulther tastes.”2 TheVenerableCestac, a contemporary of FatherChaminade and,likehim,agreatservantofMary,hadthehabitofconsultingMaryineventheleastofhisactions. “It is she,”heacknowledged,“thatdirectseverything; sheinspiresmetowriteortodeferwriting.”Onanotheroccasionhestated:“Forme,accustomedasIamtobeledbythehelpinghandoftheBlessedVirgin,Ialwaysfear to deviate in the least from the true path onwhich Imust advance.”3 “Iwould notwish even to hammer a nail into the house,” he declared, “withoutfirsthavingaskedpermissionofthemostBlessedVirgin.”4

We consult theBlessedVirgin aswewould any other person inwhomwehavefullconfidence.Wetellherwhatweproposetodo;weaskifsheapproves,orifshehasothersuggestionstooffer.SometimeswefeelthatMaryissatisfiedwithwhatwehavesubmittedandwegoahead.Atothertimeswefeelthatshedoesnotapprove;perhapsweareactingundertheinfluenceofanaturalstimuluslike egotism, haste, impatience; perhaps the means we propose would beineffectual.Whenthishappens,wemustreflectinherpresenceonmeansbetteradaptedtotheendinviewandtowinherapproval.

ToconsultMaryisnot,therefore,toaskforready-madesolutions,whichwemerely have to apply. She does not favor intellectual laziness; she wishes toteachustoact,nottoremainpassive.Whenweconsulther,shewishesthatwith

thehelpof thegracesheobtains forus,we reflect inherpresenceon thebestmeanstoadopt.Thedurationofthereflectioncanbeverybrief.ClosetoMarywe discern quickly what she desires, just as a child who looks to hismotherbefore performing an act discerns quickly whether he should act or not. Nomatterhowbriefitbe,consultationwithMaryisapositiveact,notthepassiveexpectationofsomesortofrevelation.

NorcanwebesaidtoconsultMaryifwesubmitprojectstoher,askinghertoblessthem,andthenimmediatelyconsiderthemapproved.Therearethosewhodesiretheirspiritualdirectortomakeasweepingsignofthecrossoveralltheirplans to invest themwith his authority. The function of a guide is not to say“Amen”toall that isproposedtohim,but toexamineandifnecessarytogivegreaterprecisionor tomodifybeforeapproving.Toconsult theBlessedVirginwemust not only submit to herwhatwepropose to do;wemust alsowait toascertainwhether she approves or disapproves.Unfortunately,many souls aretoohasty toknowhow towait.Oftenour ideasaboutwhatwewant todoarealreadyformedandourconsultationisameremumblingofwords.Inimportantmatterswemust assume an indifferent attitude toward the decision to take, inordertobereadytodowhatMaryprefers,andthenonlytoseeinherpresencewhatshewishes.

Generally, consultingMary is donemore rapidly than themethod analyzedmight suggest. Often a mere glance at the Blessed Virgin suffices. Both therapidityandefficacyofthispracticebenefitfromthememoryofthesuccessorthefailurewehaveexperiencedinsimilarsituationsinthepast.

Isthisfeeling,bywhichMaryapprovesordisapprovesaproposedcourseofaction,arevelation?No,itisnot,exceptperhapsinthecaseofsoulsfavoredbyextraordinarymystical graces.Toexpect revelationsnormallywouldbe to fallinto the error of illuminism. Is it anemotional impression or a creation of theimagination?Theansweragainisno;emotionsandimaginationhavenothingtodowiththisresponsefromtheBlessedVirgin.

What is it then? We can best define it as a quasi certitude to which theintellect,theheart,thewill,andgracecontribute.

Let us first examine the role of the intellect. Sometimes it is what thephilosopherscallthe“reasoningintellect”thatacts.Suchisthecasewhenthereis question of finding, weighing, and comparing motives pro and con in thepresence of the Blessed Virgin in order to see clearly which motives mustpredominate.

Generally it is the intuitive intellect which discerns, as by an infallible

instinct,thepreferencesofMary.Thereareanalogouscasesinthepurelynaturalorder.Inagivensituationareligious,forexample,doesnotknowwhatdecisiontotake.Oftenhehasonlytoask:“Whatwouldmysuperiorsay?”Immediatelyhewillhavetherequiredlight.Aladatschoolistemptedtofollowtheexampleofabadcompanion.Hehesitates;inhisconsciencethereisastrugglebetweenmotives for and against. The image of his mother arises in his mind. “Whatwouldmothersay?”Immediatelyhisdoubtvanishes;hisresolutionistaken.Inthesamewaythehabitualpreoccupationofconformingtoall the intentionsofhisheavenlyMotherpermitstheMariansoultodivinealmostinfalliblywhatsheexpects.

Moreover,reasonishereassistedveryefficaciouslybytheheart.Theheartiscapableofintuitionsthatsurpassthelimitsofcoldreason.Afriendunderstandsthingsabouthisfriendwhichthecleverestpsychologistcouldnotdivine.ButarethebondsoffriendshipeverstrongerthanwhenweareinthepresenceofMaryandwhenweendeavortodiscoverwhatwillcausehergreatestpleasure?

Thewillintervenesatthesametimeasthemindandheart.Weknowwhatanimportant role the will plays in the acceptance of truths in the moral order,especially those that require us to hold our nature in check. The will mustimposesilenceonthepassionsandonegotism;itmustwelcometruthsincerelysuchasitis,withitsmostformidableconsequences.Howmanymendonotseebecausetheyareafraidtolook!

Close toMarywe do not fear to look; close to her the passions are calm,egotismisashamedofitself;closetoherwearesincere.“Everymanisaliar,”saystheHolySpirit.5Wedeceiveourneighbor;evenmoreoften,wedeceiveourownconscience.ButwecannotdeceiveourheavenlyMother.Toher,weconfessall:egotism,hypocrisy,cowardice;beforeher,werecognizetherightsoftruth,nomatterhowexacting.For,evenifweloveourselvesverymuch,welovehermore. Hence, we never see our duty so clearly and so quickly as when weexamineitinthepresenceofMary.

Until now the elements of this sense of certaintywhichwe have analyzedhave been of the natural order. These same elements may be found in otherfeelings of moral certitude where the thought of the Blessed Virgin does notenter, where, for that matter, there is even no supernatural activity. It is rare,however, that these elements operate with the same quasi infallibility as inconsultingMary.Evenfromournaturalmotherwemayconcealthetruth;fromMary,though,wecannotandwillnothideanything.Herglancepenetratestothedepthsof the soul and forces it tobe sincere.Aboveall,wewouldnot at any

pricewishtodeceiveher.There is another,more efficacious cause of the quasi certainty gained from

consultingMary.Thisfourthandfinalelementisofthesupernaturalorder;itisgrace. Every Christian knows that God grants special lights to the soul thatinvokes Him in time of doubt. That is why, from the first centuries ofChristianity, the faithful have had the habit of consulting God in theirundertakings,ofbeggingtheHolySpirittoenlightenthemwithHisdivinelight:accendelumensensibus.

Now,whoeverconsults theBlessedVirgin inorder to learnherwillhas therighttoexpectsomegraceofenlightenmentfromher.IsMarynottheSpouseoftheSpiritofWisdom,theMotherofGoodCounsel,theMediatrixofallgraces?Wecannotconsultherwithoutreceivingenlightenment,forthegracewesolicitisnotafavorwhichmaynotbeconformable to the intentionsofGod,suchascuresorspiritualconsolations.ItisalwaysconformabletotheintentionsofGodthatweaccomplishHiswillasperfectlyaspossible,andtherefore,thatwehavespeciallightsthebettertocarryoutthatholywill.

Thus,byacombinationofnaturalandsupernaturalelements,weareabletoexplainthecertaintythatwehaveofknowingthewillofMarywhenweconsulther.

Istherequestioninthismatterofanabsolutecertitude?No,onlyofaquasicertitude.

First, it may be that, for reasons which we shall see later, we make thisconsultation badly. Then, the elements of the solutionmay escape us throughlackofexperienceorofpertinentinformation;onlyarevelation,uponwhichwecannotcount,couldbridgethegaphere.However,insituationswherewehavesincerely tried toknowthewillofMary, thesolutionweadopt, ifnot thebesttheoretically, is certainly the best practically. For if, after having prayed andreflected beforeMary it seems to us that she desires us to follow a particularcourse of action, then in following itwe act according to our conscience, andthat isall thatGodrequiresofus.IfHehadwantedsomethingelse,Hewouldhave made it known to us because we had done all that depended on us todiscernHiswill.

Moreover, even if afterhavingconsultedMarywedonotattain thepreciseresultwehad countedupon,we can still be sure that she is satisfiedwith ourgoodwill and thatwhatever the result, she has helpedus to advance a step—providedofcourse thatwecontinue tobeguidedbyher. Inorder to teachherchild towalk, amother does not always hold its hand; she lets itmake some

stepsalone,totteringandsometimesevenstumbling,butsheisalwaysreadytocatchitatthecriticalmoment.TheBlessedVirginisamarvelouseducator.Ifwetellherofourfailure,shewillhelpusseethecausesandunderstandhowtodobetterthenexttime.

Perhapsweshallneedanumberofconsultationsandtrials;butif,insteadofbeingdiscouraged,weconsult herbefore each trial,we shall havemademoreprogressattheendofafewmonths,sometimesweeks,thanwemadeformerlyinyears.

DoesMaryrespondtoallourconsultations?No,atleastnotdirectly.First of all, she will not answer, at least not definitively, the questions we

shouldsubmittooursuperiors.TheMotherofJesuscertainlydoesnotwanttodisturbtheorderestablishedbyherSon.Sheregardsthe“hierarchicalway”toohighlytowishtosubstituteforit.Yet,eveninthiscase,itisusefultoconsultherinordertoknowhowtopresentourproblemstocompetentauthority.

Inquestions,too,forwhichwecanandshouldnormallyconsultprudentandexperiencedmen,Marywillnotgiveusadefinitiveresponsebeforeleadingustoseektheiradvice.

Attimesinproblemsthatdonotrequireanimmediatesolution,shewillleaveuswithoutareply.Shewantsustopray,reflect,andconsultmore.Atthepropermoment,thereplywillcome.FatherChaminade,whocounseledhisdisciples“toseek the advice of theBlessedVirgin in all things,” sometimes hesitated longbefore taking a decision. But when the hour for action came, there was lightfrom above and he made decisions that, in their precise and irrevocablecharacter,astonishedthosewhohadfirstbeenimpatientoverthedelay.

Sometimes,however,whenwecanneitherconsultprudentmennordelay,sheleavesuswithoutresponse.Perhapsitisbecausewearenotrecollected.PerhapsGodwantsustopassthroughaspiritualtrial.Inthelattereventwemaychoosethesolutionwhichseemsbest.TheBlessedVirginissatisfiedbecausewehavedonewhatdependedonus.Asageneralrule,interior,simple,andlovingsouls,lookingamomentattheirMother,knowwhatsheexpectsofthem.

AboutwhatshouldweconsulttheBlessedVirgin?Aboutouractionsandthemannerofperformingthem.Mostofouractionsareindicatedbyourdutiesofstate.Thoseofreligiousarealmostallpromptedbytheirruleandtheirsuperiors.Itisuseless,therefore,toaskMaryifweshouldperformsuchactions.

AsIhavealreadyremarked,however,thereisineveryliferoomforinitiative.Theuseofthisinitiativemaybeofsupremeimportancefromtheviewpointbothoftheeffectuponusandoftheeffectuponothers.FrancisXavier’sreplyfreely

given to Ignatiusdetermined that the formerbecameasaintand theapostle toinnumerablemultitudes of pagans. The decision ofMartin Luther, a powerfulpreacher,torefusesubmissiontothepope,causedthelossofmillionsofsoulstothe Catholic Church. No one knows how much good or evil he effects bydecidingtodoaparticulargoodorevilact.

If we do not have to askMary whether or not we should do most of ouractions,westillcanaskherhow todothem.Thisproblemisnevercompletelyresolved becausewe can always do them better.What is significant is not somuch the importance of the action as the intensity of the lovewithwhichweperformit.Itisacommonplacethattobecomesaintswedonothavetodootherthings,butotherwise.Whatisnotcommonplaceistoknowhowtodootherwise,howtoputintoourordinaryactionsasmuchloveasthesaintsdid.Howcanweknowthis?ByMaryandthroughMary.Thosewhoconsultherknowoffhandthebestmanner of loving Jesus.And thosewho consult her and actwith her arecertaintoactwithasmuchloveaspossible.

It is evident that at the beginning of this practice we shall not succeed inconsultingtheBlessedVirgininallouractions.Wemuststartwithwhatismostimportant.Whatismostimportantinspiritualworkistheresolution,foroneachresolutionawholeseriesofactionsdepends.Mentalprayer,particularexamen,spiritualrenewals,reviewsintheevening,attheendoftheweek,atmonthlyorannual retreats—all these exercises should end in practical resolutions. Butresolutions aremuchmoreprecise,muchmore energetic, and especiallymuchmoreefficacious,iftheyhavebeensubmittedtoMaryandhavebeenapprovedbyher.

AfterthisweshouldendeavortosubmitotheractionstoMary;first,themostimportant,andthen,littlebylittle,allofthem.

SometimestherewillbeoccasiontoconsultMarynotonlyatthebeginningbutalsoattheendofanaction,especiallyafterfailure.Supposeithasbeenthefailure of some spiritual or apostolic project. We must not remain under thedepressing influenceofdefeat.For thechildofMary therearenorealdefeats.Thisbattlemayindeedbelost,butthereisalwaystimetowinanother.Wemusttell our Mother what has taken place, what means we have employed, whatseemstohavecausedthefailure;wemustseewithherhowwewillactthenexttimeandbecareful towork inhername.Couragewill returnandsuccesswillfollow.

FinallyitisimportanttoasktheadviceofMaryinmakingreparationforourfaults.Ithappenstoallofus,ithappenseventothesaints,thatwecommitfaults

and imperfections. There are souls who have raised themselves to perfectionafterhavingcommittedsinsthatweremoreseriousorafterhavingbeenenslavedbypassionsthatweremoredangerousthanthesinsandpassionsofotherswhostill remain inmediocrity.Why is this?Perhaps therehasbeenadifference inliberality on the part of God; perhaps also there has been a difference ingenerosityonthepartofthesesouls.TheformerhavemadegenerousreparationfortheirfaultsandhavetriedtoloveJesusall themoreinthedegreethattheyhavesaddenedHim.Theothershaveaccumulatednegligenceuponnegligencewithoutmakingreparation.Fortheformer,faultshaveevenbeentheoccasionofgreater love; theywere“happyfaults”becauseof theresultsproduced.For theothers,eachnegligencecausedarelaxationintheforwardmarch,acoldnessinrelationswithJesus.InthelifeofcertainservantsofGod,somefaultfollowedby a particularly generous reparation seems to have been the starting point oftheir sanctity. Such, for example, was the case with Francis of Assisi, whobrushedofftheleperwhohadbeggedanalms;andwithJohnGualbert,whowasabouttostabthemurdererofhisbrother.Ineveryone’slifereparationforfaultshascertainlybeenoneofthemostdecisivefactorsonthewaytoperfection.

How should we make reparation? It is related that St. Aloysius Gonzagaremadehisspiritualexerciseswhenevertheyweretornbydistractions,untilhecouldpraytwohourscontinuouslywithoutanydistraction.Letus,however,passovertheexampleofthissaint,whoseemstohavehadspecialgracesofprayer.Ifwe attempted to do the same, were it only to remain five minutes withoutdistraction, some of us would have to remain kneeling until the moment ofdeath.Shouldwe,however, imitate thosewho inmomentsof fervordecide toremakeasmanyminutesofspiritualexercisesastheyspoilbytheirnegligence,ordecidetoremakeatleastpartoftheseexercises?Ingeneral,bookkeepinginourrelationswithGodisnottobecounseled.WeruntheriskofbargainingwithHimandofcomplicatingourlives.InunionwiththeBlessedVirgin,thingsareeasier; in eachcase,we seewithherhowwecan love Jesusafterour fault asmuch as before it, howwe can loveHim evenmore than ifwe had not beennegligent. This is, after all, the principal thing. We must adjust ourselves tocircumstances, and with Mary we understand immediately how to make thisadjustment.

IfconsultationwithMaryisoneofthemostfruitfulpractices,itisalsooneofthemosteasilyneglected, evenby thosewhoareconvincedof its importance.The reason for this is the number of powerful obstacles we encounter inourselves.

Thereis,firstofall,acertainspiritualsluggishnesswhichhasahorrorofallpersonal work requiring effort. Consultation with Mary requires the effort ofreflection;therefore,weconsentmoreeasilytoreciteadecadeofthebeadsthantosubmitouractivitytotheBlessedVirginforaninstant.

Atother times thesoul is toobusyand tooexteriorized torecollect itself inthepresenceofMaryinordertohearhervoice.

Again, it is attachment to some disordered tendency that is opposed toconsultationwiththeBlessedVirgin.InsteadofputtingourselvesintoastateofholyindifferenceregardingthedecisionofMary,weimaginethatsheapproveswhatpleasesus,andwedonotconsulther,orweconsultheronlyasamatterofform.

But themostfrequentobstacleundoubtedlyishaste.Oftenthishasterushesus intoactionsbya sortof automatic forcebeforewehave submitted them toMary.EvensoulsadvancedinunionwithMarywillbecontentmerelytooffertheiraction toherwithoutstoppingforasecond toaskheradvice.They thinktheyknowwhattheyhavetodo.But,evengrantingthattheydo,theywouldactwithmorecalm,morefacility,morelove,andalsowithmoreexpedition,iftheybegan with the approving smile of theirMother. At other times, we do stop,indeed,tosubmitideastoMary;buthardlyhaveweproposedtheideathanweputitintoexecutionwithoutwaitingforherreply.Aspecialchapterwilltreatofhasteandthewaytocombatit.

It is, once more, close to Mary that we find the remedies for all theseobstacles.Soulsgenerousenoughtousetheseremediescometothepointwherethey permit themselves to be guided by her in all things; they also realizeperfectly themotto,Mariaduce,WithMary asLeader!Theyno longer act intheirownname.Maryactsthroughthem.

We cannot overestimate the importance of the practice of consultingMary.Whathasbeensaidsofar leads inevitably to thatconclusion,but theevidencecannot be truly understood except by those that have made a habit of thepractice.

The biographer of Olympia d’Hoogvorst, daughter and disciple of thefoundressof theSocietyofMaryReparatrix,Emiliad’Oultremont,baronessofHoogvorst, writes this: “Shewalks carrying her cross ‘as close as possible toMary,gluedtoher,’touseherownexpression,constantlyawareofherpresence,consulting her on everything, guided, sustained, raised, and even corrected bytheBlessedMother,particularlyinmattersofcharity....Sheconfesses,‘Idealwithherinallmyaffairs....Asforme,Icouldnotlivewithouther,becauseit

isthroughherthatIlive.’”6By this consultation,Mary becomes, so to speak, the constant guide of the

soul.Certainlyshedoesnotwishtotaketheplaceofanearthlyspiritualdirector,and when necessary she sends the soul to him. But the latter can attend to aclient only from time to time; he can enlighten and exhort; he cannot directlyhelpustowillandact.Maryisatthedispositionofthesoulforallitsactions,allitsresolutions,allitsuncertainties,ateachhourofthedayandnight.Sheisnotsatisfied with enlightening and exhorting; she also strengthens the will withinundationsofgrace.

Thispracticeallowsthesoultocarryoutactionswiththegreatestperfection,forthesoulthatconsultsMaryaboutwhatithastodoandthewayofdoingit,alwaysdoesthewillofGodanddoesitmostperfectly.

Consequently, its progress is rapid. The repetition of an action adds to thefacilityofperformance,butnotnecessarilytoitsperfection.Whatallowsasoultoprogresswithoutceasingis thecare takentoperformitsactionswell.Thereare religious whomake their meditations daily for many years but always asbadly as in the beginning, perhaps even worse. In contrast, those who applythemselvestomentalprayerunderthedirectionofMarymakeconstantprogress.

This practice assures great purity of conscience, since instead of seekingitself,thesoulendeavorsinallthingstodoonlythewillofMary,whichisthatofGod.Itestablishesthesoulindeeppeace,therewardofself-renunciationandofconstantfulfillmentofthedivinewill.Oftenitproducesjoyaswellaspeace,forMary directs the soul to cause Jesus asmuch happiness as possible in allthings,and theknowledgeofhavinggiven joy toHimfills thesoul itselfwithjoy. In addition, an altogether new confidence sustains the soul that acts onlyafterconsultingMary,becauseitfeelsstrongwiththestrengthofherwhosewillitexecutes.

Eveninactionsofthetemporalorder,consultationwithMaryprovesameansof success. Souls that have the habit of consultingMary soon notice that shedirects them even in their natural activities. A certain businessman, burdenedwiththedelicateadministrationoffamilyaffairs,isoftenaskedbyhisneighbors:“Whatdoyoudotosucceedsowell?Youseemtohaveless troublewithyouraffairsthanwewithours.”Whatdoeshedo?HeundertakesnothingwithoutfirstaskingtheadviceoftheBlessedVirginandthenactinginhername.1ToM.Chevaux,August8,1838.LettresdeM.Chaminade,tomeIII,p.313.2NotesofInstructionsontheBlessedVirgin,p.16.3LeVénérableL.E.Cestac,byBoudarrampe,pp.455,458.

4Ibid.,p.4595Ps.115.6Maria,III,501.

CHAPTERELEVENUnionWithMaryandTemptations

SINCEthefallofourfirstparents,thewillofeveryhumanbeing,exceptthatofMaryImmaculate,hasbeenweakandinclinedtoevilbothbyoriginalsinandbythedevil.NowintheentireCatholicworldrecoursetoMaryisacknowledgedasoneofthemostpowerfulmeans,almostaninfalliblemeans,toresisttemptation.Clients of the Blessed Virgin also succeed in living habitually in the state ofgrace, in observing the law of purity which to others seems beyond humanstrength.

Thereasonsforthisareeasilyunderstood.Marycertainlywishestheloyaltyofatemptedsoul,moreeventhanthetemptedpersonhimself.Mortalsinwouldrobherofachildforwhomshesufferedsomuch,forwhomshesacrificedherSon; it would nullify the Passion and death of Jesus; it would give Satan thevictory.Even if therewerequestionofvenial sinonly, itwouldbe anoffenseagainstGod, a causeof suffering toChrist, a lackofdelicacy tohermotherlyheart.

On the other hand, her function asDistributrix of all graces permits her tofulfillthisdesireandtogivetoeverypersonwhoinvokeshersincerely,whethersaintorsinner,thestrengthtoresistalltemptationsofthefleshorofthedevil.

Soulshabituallyunited toMary find it easier to resist temptations forotherspecialreasons.First,intimacywithapersonwhomweloveandadmirecreatesbetween us an identity of soul which leads us, even unconsciously, to think,judge, love, hate,wish, or refuse the samewayashe ingiven cases.HabitualcontactwithourImmaculateMotherpracticallydestroysalltheattractionofthegreat temptations which cause the fall of most men, namely, impurity, pride,cruelty, hate, and avarice. In our ordinary relations with her who is all pure,miraculously pure, how couldwe escape being enamored of purity and beingdisgustedwitheverythingvile?Closetoherwhoisgreaterthantheangelsandwhowasdestined tobecomemother of theAlmighty, close toherwho calledherself simply thehandmaidof theLordand recognized that allherprivilegeswereagratuitousgiftofGod,howcanapersonvaunthisexcellenceordespiseothers?Nearher,whowaswilling to suffer somuchand to sacrificeevenherSon for the salvationofmankind, nearherwho is still constantlypreoccupied

with obtaining graces to render us happy on earth and in heaven, how cananybody not be carried away by love for men, who are her children, otherChrists?Insuchconstantandfamiliarrelationswithonewho,thoughrichtodaywithall thewealthofheaven,wasoncehappytoliveonearthwithherSoninpovertyandprivation,howcanweattachourhearts totheperishablegoodsofthis world? Must we not rejoice to be able to share her poverty when theoccasionpresentsitself?Thesamereasoningholdsforothertemptations.

InstillanotherwayMaryimmunizesthosewholiveinherpresenceagainsteverytemptation.Wehaveseen,andweshallseeagainlater,howMaryalwaysorientatesustowardJesusinallthatistobedoneoravoided,andinducesustogivegreatestjoytoJesus;alsohowtheconstantpreoccupationofcausingHimpleasure will make it impossible for us to sadden Him by yielding to atemptationevenwhenthematterislight.

Thereare,however,camouflagedtemptationswhichunderbeautifulguisecanpresent themselves even to a soul generally united toMary. The chapters onunion with Mary in our feelings and in distractions will furnish us with themeanstoside-tracksuchtemptationsandtoimmolatetoJesusallself-seeking.

UN I O N O F SE N T IM E N T S

CHAPTERTWELVEImportanceofThisUnion

INTIMATEfriendsfeeltheneedofcommunicatingtheirsentimentstoeachother.Friends,infact,donotreallyloveeachotheriftheydonotspontaneouslysharejoysandsorrows,hopesandfears.Thechildespeciallyfeelstheurgentneedoftellinghismotherallthatstirshisemotions.Whatmusthavebeentherelationsof Jesus and Mary in this respect! Joys and pains, trials and consolations,everythingwasincommon.ThechildofMary,inlikemanner,islednaturallytotell his heavenlyMother all the sentiments of his heart.AsSt.Thérèse of theChildJesussaid:“OnedoesnothideanythingfromMary.”

Our sentiments are a significant and intimate part of our personality. Themanifestationsofourego involveagreatnumberof images, ideas, judgments,anddecisions.But that isnotall; they involvealsoour impressions,emotions,feelings, aspirations, and tendencies, for each act of intellect or of will isordinarilyaccompaniedbyawholeseriesof feelingsandsentiments.HavewenotgivenourselvesentirelytoourBlessedMother?Wouldwewishtowithdrawfromherinfluencethisveryimportantandintimatepartofourpersonality?

For the most part our images, our ideas, our judgments originate on theoutside;evenourresolutionsaremostoftenimposedbyexteriorconditions.Butoursentimentsareentirelyours.Ouremotions,ourfeelings,ouraspirationsarethemostpersonalpartofourselves.IfwedesiretoMarianizeourthoughts,ourresolves, our actions, that is, those things which ordinarily constitute oursuperficial selves,willwe not alsowish to impress aMarian stampupon thatwhich constitutes our deepest, most intimate selves, our real selves properlyspeaking?

There are,moreover, great advantages in communicating our sentiments toMary.Thegreatestisthatsheperfectsthemall.

Attimessheintensifiesthem.Wefeeldoublyhappyifwecantellourgoodfortunetoafriendlyheart.WhenthechildofMaryhasrecounteditsjoystoitsheavenlyMother,itfeelsthatthesejoysaredoublysweetandintense.

Sometimes she softens them.A sorrow shared is a sorrow eased.Who cancountthenumberofsoulsinsorrowthathavefoundpeaceandconsolationclose

totheMotherofSorrows?TheyunderstandwhysheiscalledtheComforteroftheafflicted.

Shepurifiesoursentiments.Howeasilyself-seekinginsinuatesitselfintoourfeelings!But,whenwesharethemwithourheavenlyMother,shemakesusseeourhiddenegotismandhelpsustorootitout.

ShetransformsoursentimentsiftheyarenotinconformitytothewillofGod.MariePetyt—thefutureFlemishmystic,MaryofSt.Theresa—inheryouthwaswaveringbetweentheattractionsofalifeofholinessandtheblandishmentsoftheworld. Shemade a pilgrimage to the celebrated Shrine ofHall to ask thegoodVirgintomakeherprettyso thatshemightattractattention.TheBlessedVirgin heard the prayer in her ownmotherlyway.Theyoung lady came fromHallwith the resolution toattractnoattentionbut thatof Jesus.Shebecameacloisterednun.

There is another reason, and an important one, for endeavoring to subjecteverything in thedomainofoursensibility to the influenceofMary.Fromoursentiments we gain knowledge of our real selves, knowledge that can be aprelude to reformation and to the transformation of ourselves into Jesus. Thisinner self, hidden under our superficial self, is made up of tendencies,aspirations, and energies of which we have only a vague idea. In newsurroundings, at a moment of crisis, or before unforeseen obstacles, weexperiencesentiments,wediscoverdesires,wefeelurges,andperhapswesayordothingsthatastonishandshock,notonlythosewhothoughttheyknewus,butevenourselves.Aslongasthesurfaceofthelakeiscalm,thesunisreflectedinit,thetreesaremirroredthere,thebirdsofheavencometodrink,silveryfishesswimaboutpeacefully.Butletasquallblowup.Wavesformandslimyanimalmatter or decayedvegetation rises from the bottom. “Was all that inme?”weexclaiminastonishment.Andweareforcedtoanswer,“Yes,withoutdoubt,andprobablythereisstillmore!”

But how arewe to seewhat is hidden in these depths before it is too late,beforetheirrevocablewordhasbeenpronounced,beforethefatalacthasbeenperformed? When in moments of recollection, after the reception of HolyCommunion,orinaretreat,weattempttoexamineourselvesaspenetratinglyaspossible,weseeonlythosetendencieswhicharegenerallyunderthecontrolofintelligenceandwill,ofanintelligenceandawillconformedtoGod’swill.Ifwetrytopenetratefurther,wefindourselvesfacedwithablackwhirlpool.Beforeweknowwhatthiswhirlpoolconcealsshallwehavetowaitforanewstormtobreak?No,thereisawaytodiscernwhattakesplaceinthedepthsofourbeing

by taking note of certain indications, namely, our emotions and sentiments. Ithappens invariably that when one of our tendencies has been satisfied, weexperience pleasure; when one of them has been opposed, we are unhappy.Everytime,therefore,thatweareaffectedagreeablyordisagreeably,wecanbeabsolutely sure that one of our tendencies, acknowledged or hidden, has beensatisfied or contradicted.We tell ourselves, for example, andwe tell it to theLord,thatwepardonsomeonefromthebottomofourheartsforhavingoffendedus.HenceforthweshalllovehimwiththeverylovewithwhichweloveJesus.Thenwelearnthathehasjusthadahumiliatingexperience,andweimmediatelyfeelquitepleasedaboutit.IsthisthewayweloveJesus?Undoubtedlywestillkeepsometraceofrancorforthepersoninourhearts.Again,wehavemeditatedlongonournothingness andour sins.From thathour,wewill behiddenwithChristinGodandparticipateinHisopprobrium.Vanityisfoolishness;humilityisgain.Theseareoursincereconvictions.Notanhourlater,inconversationonanordinarytopic,someonedeclaresourargumentsridiculous.Webecomeupset.Ah,ourwonderfulhumility!OurbeautifuldreamsofsharingintheopprobriumofChrist!...Inthiswayourfeelingsofjoyandsadnessbetraytherealdepthsofourbeing;theyareamarvelouspsychoanalysis.Itsufficestoaskwhywefeelhappyordiscontentedtodiscoverthetendenciesthatliedormantwithinus.ItisnecessarytoknowourselvesinordertoemptyourselvesofselfsothatwemaysubstitutethelifeofourLordforthelifeofcorruptnature,andwemaybeabletosaytruly,“ItisnolongerIthatlive,butChristlivesinme.”

Because people generally neglect to pay attention to impressions andemotionswhichtheythemselvesdonotvoluntarilyarouse,fewsouls,evenpioussouls, know themselves thoroughly and convert completely. ForMarian soulsthereisanaturalmeansofknowingself;itconsistsintellingtheseexperiencestotheirheavenlyMother.Byconfidingtoherourvariousfeelings,wenotethemmoreclearly,andquitenaturallyweseewhether the tendency thathasevokedthemisgoodorbad.“Mother,wouldyou,inmyplace,behappyorsad?”Closetoherwearesincere,weacknowledgemoreeasilywhetheritisbecauseofJesusorbecauseofourselvesthatwearehappyorsad,anditcostsuslesstoreform.

CHAPTERTHIRTEENUnionWithMaryinOrdertoCauseJesusAlltheJoy

Possible

WHATisthepurposeoftheunionofourwillwithMary’s?ItistodothewillofJesusalways.Marydoesnotexist,breathe,oractexceptforJesus,andherwillinour regard is thatwe, too, liveonly for Jesus, that ineverythingwedoHiswill. Insteadof theformula,“todothewillofJesus,”St.Thérèseof theChildJesuspreferredanother,“tocauseJesuspleasure.”Thoseformulasarepracticalequivalents,inasmuchaswealwayspleaseJesusindoingHiswill,andwithoutit we cannot cause Him pleasure. The formula, “to cause Jesus pleasure,” isperhapsmore catchy because it adds to the idea of obedience to Jesus that ofbringing Him joy. He showed us so much human affection, He worked andsuffered somuch for us, that the prospect of givingHim a bit of pleasure inreturnpowerfullystimulatesourwilltoobey.

Thisperfect practice is at the same time extremely simple.WithMary it iseasytosurmisewhatwillprocuremostjoytoJesus.Whetherthereisquestionofdoing something, of fulfilling a duty, of rendering a service, of imposing asacrifice upon oneself, of reciting an extra prayer, or question of avoidingsomething, a vain word, a petty revenge, certain company—if we demand ofMary what will cause Jesus greater pleasure, she will make us understand atonce.IfIamsorelytried,sheinvitesmetounitemysufferingtothesufferingsofJesustoconsoleHim.Iaminbadhumor,orperfectlylistless,orImayevenhavecommittedafault.“Mother,whatamItodo?”—“CometoJesuswithyourmother, with your misery and your confidence, and you will bring Him athreefoldjoy.”

Perhaps these efforts and renunciationswill cost our nature plenty. If I askmyself,“ShouldIdosuchanactofvirtue,performsuchasacrifice?”mygoodold human naturewill find a dozen pretexts to excuseme.But if I askMary,whatcanIrefuseher?Besides,thepleasurethatIamsureofgivingtoJesusandtoherbecauseofJesusrendersmysacrificeeasy.St.Augustinesaid longago:“Hewholoves,suffersnot;orifhesuffers,heloveswhathesuffers.”

We sense that this preoccupation of always pleasing Jesus in the name of

Maryshouldgreatlyaidoursoulstolivecontinuallyinjoy,ingenerosity,andinintimacywithJesusandMary.

CHAPTERFOURTEENUnionWithMaryandPeace

ALL themasters of the spiritual life insist on the importance of peace of soul.Godmaywillthatwepassthroughdistressingtrials;Heneverwillsthatweloseourinteriorpeace.Peaceisoneofthesurest testsinwhatasceticalwriterscall“the discernment of spirits,” that is, the ability to recognize whether we areactingatthepromptingofgrace,ofnature,orofanevilspirit.Everyinterioract,everyactofpiety,everyworkofzealwhich troublesourpeaceof soulcomesfrom an evil spirit or fromour vitiated nature.All that establishes the soul inserene peace comes from God. God is a God of peace; He does not act indisorder.Hisvisitationssometimesfrighten,theyneverdisturb.

Howcanwemaintainthesoulinastateofdivinepeace?BydesiringalwaysthewillofGod.Peaceisthetranquilityoforder;andorder,forthesoul, isthefulfillmentofthewillofGod.Webecomerestlesswhenwerefusetoobeythewillof theMostHigh.“Whohathresistedhim,andhathhadpeace?”asks theholymanJob.1Weexperiencepeaceassoonasweconsenttoconformourselvestothedivinewill,nomatterwhatitrequiresofus.

Ifweact inunionwithMary, thisconformity isparticularlyeasy.Withher,first of all, we quickly drive out all self-seeking, as we have seen in theprecedingpages.Withher,wearebetterdisposedtofollowthedesiresofGod.Atthesideofherwhosaidsosimplyandsogenerously,“BeholdthehandmaidoftheLord,beitdoneuntomeaccordingtothyword,”itiseasytoacquiescetothedivinewill. In themidstof themost terrible trials, itsuffices tobehold theVirgin all peaceful in order to share her peace.Her example teaches us to bestrong,andherall-powerfulintercessionsupportsourstrength.Thereforepeace,that peace “which surpasseth all understanding,”2 is the natural climate ofMariansouls.

Of course it happens that our peace is exposed to disturbance.We remainchildren ofAdam and therefore subject to the disorders of self-seeking. If, assoon as we are disquieted, we reveal our uneasiness toMary, we receive thewordthatrestoresourpeace.

Sometimesitisphysicalormoralsufferingthatthreatensourpeace.AglanceattheMotherofSorrowsandatJesuscrucifiedbringsimmediateresignationto

oursoulsand,withit,divineserenity.Attimesitistheanticipationofasacrificewhichterrifiesthesoul:whatGod

isaskingistoodifficult;weshallneverbeabletogiveittoHim.Wetrytoturnaway, we endeavor to forget; but the divine urgency pursues us. We castourselvesatthefeetofMary.“Mother,Icannot,”wecry,andgentlyMarymakesusunderstandthatJesusisseekingonlyourhappinessandthatshewillhelpusyield to His desires. Hardly have we responded with a timid “yes” than webecome entirely transformed and completely happy in the peace we haveregained.

Sometimes it is the prospect of a delicate task to accomplish that mayundermine our calm. The remembrance of our total belonging toMary givescourage and peace. The superioress of a religious community makes thefollowingstatement:

Formerly the prospect of certain difficult situations disquieted andfrightenedme,especiallywhentherewasquestionofrefusingpermissionsor of reproving faults. Now, in similar conditions I simply say: “O myMother,Iamall thine,andIwilldoall that thoudesirestofme,”andmysoulremainsinpeace.

There are somewho are disturbed by the ideas of others. They attempt tobringthesepeoplearoundtotheirownwayofthinking.Andwhentheseeffortsareinvain,theyareannoyedandgrieved.Orperhapsitistheconductofothersthatdisturbs them.Howcanpeople act like that?What a scandal!Theymakeremarksaboutsuchconduct,directlyorobliquely,orhaveothersmakeremarks.Whenthatprovesuseless,theyarecompletelyupset.LetthemtaketheirchagrintoMary. Shewill help themunderstand that their agitation comes frombeingmorepreoccupiedwithselfthanwithGod;that,iftheyhavenochargeovertheoffendingperson, theyshouldsimplyprayforhim,edifyhim,andperhaps,onoccasion,givehimgoodcounsel, butnot forcehim to changehis ideasorhisconduct; that, if they are responsible for him, they must remember that Godwantstheireffortsandnottheirsuccess.LetthemprayandimitateHispatiencewhich waits years for the hour of repentance. As long as they exercise theirapostolate in the name of Mary, they are certain of doing good to souls. Itmatterslittleiftheyseethisgoodonearthorlearnofitonlyinheaven.

Thenewsofpersonalorpublicmisfortunescanthrowasoulintoconfusion.Hereagain,peaceisrecoveredclosetoMary.Thefollowingisanextractfromadiary:

November2,1943.Onedefeatafteranother,thedebacle,thearmistice,itsviolationbyHitler,and the increasinglybrutalexactionsof theFührer,cameday after day to upsetme and deprivemeof peace ofmind until IdeterminedtotelleverythingtoMary.Shemademeunderstandthatintheend“allwill turn to the advantageof thosewho loveGod,” that shewillneverabandonacountrywhichtakesprideinbeingherkingdomandwhereshehassomanylovingchildren.Sincethattime,badnewsstillafflictsmebutwithouttakingpeaceorconfidencefromme;iturgesmetopraybetterandtolivemorefervently.

Temptationdoesnot,atleastnotforlong,robasoulunitedtoMaryofpeace,forwithMaryvictoryisassured.Ayoungmanwrites:

My soul is sometimes disturbed by temptations. I say: “Mother, Iabandoneverythingtoyou.TellmewhatamItodo.”Andpeacereturns.

Ithappens thatweyield to temptationandcommitvenial sin,perhapsevenmortal sin, or there is at least an infidelity to grace. This is a disorder, anddisordermakesuslosepeaceofsoul.Whenthishappenswemustnotwaitforthedayofconfessiontorecoverourserenityofsoul;wemustnotevenwaituntilwe have made reparation. Let us go at once to Jesus in the company of ourMother,withcontritionandwithconfidence,andweshallconferuponJesusatriplejoythatwillre-establishourpeace.WhenwegotoHimwithher,wegiveHimthejoyofseeingusclosetoherwholovesHimsomuchandwhomHehasmadetheRefugeofsinners.WhenwegotoHimwithcontrition,wecauseHimjoyby thehumbleavowalofour fault.Recall the joywhich thesinfulwomancaused Him, weeping at His feet; recall the prodigal son confessing hisunworthiness;thegoodthiefonthecross.AndbecauseweexpressoursorrowinthecompanyofMary,itismoresincereandmorehumbleandwillgivegreaterjoytoJesus.WhenwegotoHimwithconfidence,itprovesthatwebelieveinHis love, thatweknowHismercy is infinitelygreater thanourmisery.RecallHisenthusiasmwhenconfrontedbythefaithofthecenturion,oftheCanaanitewoman,ofthepublicsinner.AndbecausewecometoHimwithourmother,ourconfidence also is greater and we cause our Saviour a particularly sweet joy.Thus,ifwehavesaddenedHim,wemustcometocauseHimthistriplejoy,andHewillpardonandforgetall.Jesusissatisfied;weshouldalsobesatisfiedandre-established in peace. Only then should we consult with Mary whether weoughtnotmakesomereparationsothatourunfortunatefaultwillbetransformed

into a “happy fault.” But we must not seek our peace in the thought of thatreparation;weseekitratherinthethoughtoftheloveofJesusandMary.

St.Thérèseof theChildJesusunderstoodthisdoctrinewelland taught it tothose about her. Once, while in a fever, she hesitated a moment to render aservice.Thateveningshewrotetoher“LittleMother”:“DearMother,Iconfessthat I am much happier for having been imperfect for an instant than if,supportedbygrace,Ihadbeenamodelofpatience.ItdoesmesomuchgoodtoseethatJesusisalwayssosweetandsotendertowardme.Really,itisenoughtomakeonedieofgratitude.”3

Thispracticeofgoing toJesus in thecompanyofMarywithcontritionandconfidence succeeds every time we have lost our peace, no matter what theprovocation.

There are soulsperpetuallydisturbedbecause they constantly fear that theyhave offended God. Unfortunate souls, perhaps they are very pure, verygenerous,veryzealous.Willthereeverbeanypeaceforthem?LetthemalsogotoMary, and insteadof tiring their confessorswith theirperpetual anguish, letthem confess to theirMother in heaven.Mary will teach them to judge theirconscience, not before the frightening specter of sin which their foolishimagination has invented, but before a Saviour who is infinitely loving andmerciful.“Jesus,ifIhaveoffendedYou,pardonme.IfIhavenotoffendedYou,thankYou. Ineithercase, I remainYourfriend.WithYourMother Ibelieve; Ibelieve thatYour love forme is greater thanmymalice. I abandonmyself toYou.” Experiencewith souls no doubt caused St. LouisMarie deMontfort towriteinseveralpassagesofhisTreatiseonTrueDevotiontoMarythat“apersongenuinelydevout to theBlessedVirgin isnot at all scrupulousor fearful,” forevenifhehasbeenscrupulous,“thisMotherofholylovewilltakeeveryscrupleandeveryservilefearfromhisheart.”4

Considertheexperienceofapriesttormentedforalongtimebyascrupulousconscience:

Forapersoninclinedtoscrupulosity,thegreatestadvantagesofalifeofunionwithMaryaregreaterconfidence,lessmentalanguish,andaconstantspurtolivebyconvictionsoffaith.

In themidst of theoccupations andpreoccupationsof life, theMarian soulenjoys peace. Here is the testimony of a mother busy with the cares andresponsibilitiesofalargefamily:

WhatagracetohaveknowntheBlessedVirgininconstantunion!Andwhatstrength!Youfeelyourself ledonbyAlmightyGodandtheBlessedVirgin; everyanxiety isdispelled. It is theHolyTrinity thatdoesall.MyGod,helpmenottoplaceanyobstaclesintheway.

In all of our troubles let us turn to Mary immediately. This counsel is ofcapital importance.We are tempted first to reason out the trouble alone or todiscusswithothersthecausesoftheseinterioranxieties.Thisispoortechnique,apurewasteoftime,oftencausinganaggravationofthedisorder.BeforeGodalonecanwefindtruepeace,andMaryisthedirectpaththatleadstoHim.

ThemorethesoulisunitedtoMary,themoreitenjoysdivinepeace,apeacethat is almost uninterrupted. When Herod was seeking the newborn King toslaughterHim,Jesussleptpeacefully in thearmsofHisMotheron thewaytoEgypt.ThisisaperfectsymbolofeveryMariansoul.Suchasoulalwaysreposespeacefullyinthearmsofitsmother.1Job9:4.2Phil.4:7.3M.Philipon,O.P.,SainteTheresedeLisieux,p.75f.4Nos.109,215,264.

CHAPTERFIFTEENUnionWithMaryandConfidence

THE motives that induce all Christian souls to have confidence in Mary areespeciallycompellingforMariansouls.ForthemparticularlyMarycanandwillobtainallthings.

Forthem,moreover,thereisaverydistinctmotiveforconfidence:JesusandMary love theminaspecialway.Howcan thisbe true?Thesesouls,afterall,havecommittedsinsandhavebeenguiltyofcowardice in theserviceofGod.What exceptional good do Jesus and Mary see in them to love them with aspeciallove?

Such an objection is based on a false idea of the love of God and of HisMother.GodandMarydonotloveinthewaythatmenloveeachother,withanaturallove.Welovethoseinwhomwesee,orinwhomwebelievethatwesee,qualities which please us or possibilities fromwhich wemay profit; in otherwords,becauseof thegoodwhichwesee,orbelieve thatwesee, in them,welike them.GodandMary loveus,notbecauseof thegood they see inus,butbecause of the goodwhich they have placed andwill continue to place in us.Godgivesgratuitously,toonemore,toanotherless,fivetalentsortwotalentsorone talent, according to His free will. We have not merited our supernaturalvocation.MaryherselfdidnotmerittobecometheMotherofGod.Toraisehersohigh,GodregardedthelowlinessofHishandmaid.InsteadofthedaughterofAnne,He could have chosen any other daughter of Israel.ButGod loved hergratuitously,withanaltogetheruniquelove,andthatiswhyHebestowedsuchauniquevocationuponher. Inorder to judgethemeasureofGod’s loveforanyindividual we must consider the vocation to special graces which God hasdestined for him. To feel drawn to a special devotion toMary and a specialconfidenceinher isachoicevocation; it is, therefore, thesignofa loveapart,and,inconsequence,amostdistinctivemotiveforconfidence.

HabitualunionwithMarynotonlyaddsthismotivetotheordinarymotivesfor confidence,1 it gives to our very sentiment of confidence a character ofparticularfirmness.

Firstofall,thisunionisadevotiontoMarythatisalwaysinaction.Itisnotan on-again, off-again devotion and therefore not an on-again, off-again

confidence, sometimes strong, sometimes weak. It is a vigorous andsimultaneouscurrentofdevotionandconfidence.

Furthermore,constantandintimatecontactwiththeBlessedVirgingivesthesoulavividawarenessofMary’sunmatchedgoodnessandpower.Thefactthatsaintsactuallyobtainmiracles fromourLorddoesnotastonishus.ButpeoplewhosurroundedChristduringHislifeonearthwerefarfrombeingsaints.Stillthey had enough confidence to obtain the most astonishing cures from theMaster.ThereasonisthattheircloseassociationwithHimmadeHismercyandHispowerperceptibletothem.WhoeverlivesinconstantunionwiththeBlessedVirginperceives,inlikemanner,theinexhaustibletendernessandpowerofhertowhomherSonrefusesnothing.

Simplesouls,thosewholivethelifeofevangelicalchildhoodmoreperfectly,find confidence easy. “He who advances with simplicity advances withconfidence,”declarestheHolySpirit.2AreweastonishedtoseeJesusgrantthelittleCarmeliteofLisieuxafavorwhichmightseemtobemerelythewhimofayoung girl: a fresh snowfall for the day of her investiture?3 The life of unionwithMary,especiallywhenit includes thecommunicationofour thoughtsandfeelingstoher,developsnaturallyintoalifeofevangelicalchildhood.FromthisunionflowsaconfidenceinJesusandMarythatisalsofearless.

Even from a purely natural point of view we can see the reason for theremarkable confidence of those who live in union with the Blessed Virgin.Becauseoftheirunion,theyarehabituallyjoyousandgenerous.Andjustasthegloomyandselfishmangrowspessimistic,sothejoyfulandgenerousbecomesever more optimistic and confident. The selfish man understands onlyselfishness;thegenerousheartunderstandsgenerosity.

Moreover, souls that have arrived at the state of habitual unionwithMarynotice their constant success, and nothing increases confidence like victory.Everything becomes possible to them when they act in the name of Mary.Advancingfromvictorytovictory,howcouldtheylackconfidence?

Without doubt, they also are exposed to depressed feelings, such as resultfromsickness,vexations,persecutions,calumnies,apparentfailures....Butbyspeakingof them toMary, these souls are able to transformsuch feelings intosentiments of confidence. A glance at Mary makes these souls quicklyunderstandthatanaturalobstacleisoftenasupernaturalaid,thatthecrossisaconditionofsuccess,andespeciallyoflove.Andtowhataretheyaspiringifnottolove,andtoaneverincreasinglove?

Temptationsassail them, too,sometimeswitha terrifyingviolence.Andyet

these souls areno longer frightened.Formerly theywere seizedby fear at thefirstmoment, as thediscipleswhoawakened Jesusduring the storm.Now theMasterdoesnothavetoscoldthemanymorefortheirlackoffaith.Instinctively,attheapproachofthetempter,theytakerefugeinthearmsoftheirmother,whoshelters them near her immaculate heart. There they feel perfectly secure; theserpentmaystrikeattheheeloftheWoman,hewillnotreachherheart.

AsunionwithMarybecomescloserandmoreconstant,confidencebecomesfirmerandmoreuniversal.Inconstantcontactwithherwhoisallpure,thesoulpurifiesitselfofallself-seeking;infilialfamiliaritywiththeall-lovingmother,itfeels its capacity to love ever increasing. The thoughts, the aspirations, thedesiresofMaryhavebecomeitsown.LikeMary,whatcoulditdesiremorethanto love Jesus and tomakeHim loved?And this sole desire it feels certain ofrealizing:itisenoughtostrivewithMarytoloveJesusandtomakeHimloved.Whatconsumingambition,boundlessconfidence,supremehappiness!1MyIdeal,E.Neubert,PartII,Chap.VII;LaDévotionàMarie,E.Neubert,PartIII,Chap.VII2Prov.11:3.3HistoryofaSoul,Chap.VII.

CHAPTERSIXTEENUnionWithMaryandJoy

EVERYtrueChristianlivesinanatmosphereofjoy.AlreadytothefaithfulJews,bythemouthofthepsalmist,Godhadmadetherecommendation:“ServeyetheLord with gladness!”1 With even greater reason is joy a prescription for thedisciples of Christ. Emphatically St. Paul repeats to the faithful of Philippi:“RejoiceintheLordalways;againIsayrejoice.”2CanwebechildrenofGod,sharersinHisnature,brothersofJesusChrist,templesoftheHolyGhost,futurepartakersoftheeternalbeatitudeofthemostHolyTrinity,withoutfeelingjoyinoursouls?

The thought ofMary adds the nuance of filial spontaneity to this ordinaryChristian joy. Even mature Christians reveal their childlike hearts when theyhonor their heavenly Mother. On occasion, young and old are happy to singMarian hymns, to celebrate Mary’s feasts, to visit her shrines, to swell thecrowds at Marian congresses, to take part in processions and in otherdemonstrationsinherhonor.Recallinthisconnectiontheenthusiasmarousedbythetriumphal tourof thePilgrimVirgin,orofOurLadyofFatima.It isnot invain thatwe invoke her in the litany as theCause of our joy. Is a child everhappierthaninthepresenceofitsmother?

Mariansouls,livingconstantlyinthepresenceoftheirMother,morethananyothers breathe and move habitually in an atmosphere of serenity andcontentment. The Constitutions of the Society ofMary contain the followingarticle:

Whohasmore reason to be and to appear happy and content than themanconsecratedtoGodundertheauspicesofMary?3

Andagain:

Bearing inmind thewords addressedby Jesus tohisbeloveddisciple:Eccematertua,“Beholdthymother,”theprofessedof theSocietypreferstoanyotherhappinessthatofbeingcalledandofbeinginrealitythechildof Mary. He knows that all good things come to him together with his

Mother. . .hedoesnotwearythinkingofherandhavingrecoursetoher,speakingofhergoodness,explaininghowshe is, inall truth,ourMother,ourlife,thecauseofourjoy,andthegroundofourhope.4

All thevillagersandpilgrimsatArsnoticed thespecial joy that illuminatedthe ascetic countenance of the holy Curé on the feast days of Mary. In theprocessofcanonization,afarmerofArsdeclared:“Hisfacewouldlightupwithasmileofhappiness....FromhisplaceinthepulpithewouldturntowardthestatueofMarywiththejoyofachildwhospeakstohiswell-belovedMother.”On the evening of December 8, 1854, the day on which the dogma of theImmaculateConceptionwasproclaimed,

...thevillagewasbrightwithlights.TheCuré,beforeleavingthechurch,wishedwithhisownhandstosetthebiggestofthebellstoringing.Itwas...ajoyouscelebration.Thesaintwalkedthroughthestreets,surroundedbythe visiting priests and the Brothers of the Holy Family. His featuresradiated happiness. Never was a child more happy to see his motherhonored.5

ThejoysoftheMariansoularemany.ThereisthejoyofpleasingourLordandofbeinganotherJesusforMary;thejoyoffeelingconstantlyatpeaceandofsensing confidence; the joy of experiencing constant success in the name ofMary; the joyofalwaysworkingforher; the joyofmakingherknown, loved,andserved;thejoyofseeingherhonored;thejoyofmakingprogressintheloveof Jesus in union withMary; the joy of bringing happiness to Jesus throughMary,andtoMarythroughJesus.BrotherLeonardoncewrote:

TolivemyMarianlifewithJesus,togivehimthedelightfuljoyofbeingabletoloveMaryonearththroughmeandinme,togiveMarythejoyofseeingherSonliveagaininme—whatagloriousthought!6

Thereisjoyalsoinsorrow,anditisaverypurejoy.ThereisinfinitelymorehappinessinweepingwithMaryatthefootofthecross,inunitingoursufferingswith those of Jesus and of the Mater Dolorosa, than in rejoicing with thefortunateonesofthisworld.WithPaul,wewhoareunitedtoMarywillbeabletosaythatwe“exceedinglyaboundwithjoyinallourtribulation.”7Weshallseethismoreclearlyinthenextchapter.1Ps.94:12.2Phil.4:4.

3Article230.4Article294,295.5L’AmeduCuréd’Ars,byFatherTrochu,pp.160,161.6Op.cit.,p.326.72Cor.7:4.

CHAPTERSEVENTEENUnionWithMaryinSuffering

SINCEthesinofourfirstparents,sufferingistheheritageofallmen.Itaffectsthejustaswellassinners.Butifthejusthavesufficientfaith,theywillfindreliefinthemidst of their suffering.WhatCatholic doesnot know thatGodhasgivenMaryveryspecialchargeofbringingrelieftothosewhosufferandthatforthisreasonsheisinvokedunderthetitleof“Comforteroftheafflicted”?

Whenachildsuffers,doesitnotruntoitsmotherforcomfort?AndisMarynotforall—princeandpauper,saintandsinneralike—thetenderestandthemostcompassionate ofmothers? Howwell she understands suffering, she who hassufferedimmenselymorethanallothermothersintheworld!Itdoesusgoodtoweep at her side. We cannot leave her without feeling more peaceful, moreresigned,stronger,andevenhappier.

At timeswemay rebel becausewe are, or believewe are, the victim of acryinginjustice;butifweconfideourindignationtoMary,wefeelthetempestgradually subside. TheBlessedVirgin shows our burdened heart the farmorecryinginjusticeswhichshe,togetherwithherSon,haswillinglyborneinsilenceforloveofus.

Souls habitually united to Mary find, close to her, a special strength andconsolationintheirtrials.MarieConsummataacknowledges:

Alone,Icanacceptnothing,Icanwillnothing,Icannotevenlove.Butstay with me, O Jesus, my Jesus, in union of reparation. With thee, OMothercrucified,Iwishtoallowmyselftobecrucified,tobeimmolated,by the crucifyingwill ofmy Jesus. . . . Iwish to letmyself be purified,sanctified,remadeeven,andaboveallwhenIdonotunderstandwhy.1

Written in the same vein are these extracts from the biography of a youngpriest,adecidedMariansoul.HeofferedhimselfasvictimfortheJ.O.C.,andourLordagaintookhimathisword.Duringhisretreatof1943hewrote:

I have been afraid that Mary would ask of me a special sacrifice.Ordinary crosses, I said to myself, are quite sufficient for my strength.However,itseemstomethatnowIunderstandbetterthatIhaveamission

tofulfill.

Hetookthefollowingresolution:

Onrising,Iwillsaythisprayer:Allthatthouwillest,OMother.Sendmetodayasmanycrossesasthouwilt.Helpmetobearthem!OJesus,helpmealwaystodothewilloftheFather.2

In his spiritual work he applied himself to penetrating the mystery ofsuffering.Herecordshisprogressandmakesthisremark:

It seems that I amnowbeginning to see how suffering and obediencemakemegrow,howtheyfreemefromsin,divinizeme,whereasbeforeIhadbeentemptedtoseeinthemonlyacrushingofself.ContemplatingtheattitudesofChristandofMaryhashelpedmemuch....3

Notlongafterthis,ananalysisofhisbloodshowedthathewasstrickenwithfatalleukemia.Hissuperior,awareofhisperfectsubmissiontothewillofGod,wasnothesitantaboutacquaintinghimwiththesituation.Theyoungpriestwasnotshockedbythenews.Oneofhisintimatefriendsrelates:

When I learned the nature of René’s sickness, I avoided making anyallusiontohiscondition.Butonedayhehimself toldmethatheknewhewascondemned.ThenIaskedhimwhatheexperiencedwhentheytoldhimhewoulddie,perhaps in theverynear future.Withhishabitual smile,hereplied:“George,Iwasoverwhelmedwithhappiness.”4

AnotherconsolationwhichMariansouls find insuffering is theprospectofbeing able to aid the BlessedVirgin in her coredemptivemission. It was thisprospect which sustained the courage of M. l’Abbé Mougel. He noted hisprogressinunderstandingtherelationshipbetweensufferingandthesalvationofsoulsand,asaconsequence,madethisresolution:

At themomentofrisingin themorningandat thebeginningofallmyprincipalactionsIwillsay:“OJesus,OMary,allthatyouwill,andasyouwill it. Ioffer it toyoufor thesalvationof theworld.”Iwilldothesamewhenever Mary invites me to make a particular sacrifice. First of all,though,Iwillsay:“Thankyou.”5

Thefollowinglineswerewrittenbyapersonlivingintheworld:

Imustconstantlyremember tosay:“Iamall thine,OMary,obtainformethegracetobeentirelythine.”WheneverIthinkofsayingthis,itbringsme happiness and givesme courage.When I am sad and burdenedwithcares,thethoughtoftheRedemptionimmediatelyconferslightandjoy.TobelongentirelytoMaryistobecoredemptrixwithherandlikeher,andthisthought immediately changes the whole aspect of suffering. Sickly,dejected,draggingmyselfalongwithdifficulty,andsadasIam,toreflectthatIhelpJesusinhisRedemption,consolesmeandgivesmestrengthtolove.

Commontoall thecitationsabove is thefact thatMariansouls thinkrathernaturally of uniting their sufferings with those of Jesus. This is only logical,seeingthatthemissionofMaryistoleadustoherSon.

ApersoncloselyunitedtoMaryconfidedtoherspiritualdirectorthatshewasapprehensive at theprospect of crosses thatmight overwhelmher, for she feltherselfsoweak.Thepriestrecommendedthepracticeunderdiscussionhere.Shereplied:

Ihaveadoptedyourprinciple:“Whenthetrialcomes,askMarytouniteyoursufferingstoananalogoussufferingofJesusorofherown,andthenyouwillbehappytosufferbecauseyouwillbehappytolove.”Thatmustbemyprogram,andIacknowledgethatitisamarkofpredilectiontohaveacrosstobearlikethatofJesus,andIamhappytoknowthatHeispleasedto seemecarry it. . . .Mycross isnot soheavyas thatofothers, but torealize that I am carrying it like Jesus andMarymakes a difference, andthatisagraceforwhichIpray.

Sometimesthesufferingsurpassesthepowersofenduranceinhumannature.Oncemore,recoursetoMarywillmakethissufferingendurable.St.ThérèseoftheChildJesusacknowledgedtohersisterjustbeforeherdeath:

Oh, if they knewwhat I suffer! Last night, I could not endure it anymore; I asked theBlessedVirgin to takemy head in her hands so that Icouldsupportit.6

1 Consummata (Pseudonym of Marie Antoinette de Gueser), Lettres et Notes Spirituelles.IntroductionbyP.Plus,S.J.,p.51.2ApôtredelaViergeetlaJ.O.C.,l’AbbéRenéMougel,Marianiste,E.Neubert,p.144.3Ibid.,p.145

4ApôtredelaViergeetlaJ.O.C.,l’AbbéRenéMougel,Marianiste,E.Neubert,p.147.5Ibid.,p.145.6Novissimaverba,p.144.

CHAPTEREIGHTEENUnionWithMaryandLove

UNIONintensifieslove.Itistrue,ofcourse,thatwelovesomepeoplebetterfromafar thanfromcloseup,forabsenceidealizesqualitieswhereascontactrevealsdefects.Butwithpersonsreallyworthyofouresteemandaffection,themoreweare united to them, themore we love them.What, then, will be the effect ofunionwiththecreaturewhomGodhasmadesoveryworthyofouresteemandlove?AsweliveincloserunionwithMary,weunderstandbetterwhatsheisinherself,whatsheisinrelationtoJesusandinrelationtous,and,asaresult,wefeelanincreasinglypurerandmoreardentloveforhergrowthinoursoul.ItistheloveofJesusthatlovesHisMotherthroughus.

TheloveofMariansoulsfortheirheavenlyMotherisnottheonlylovethatfindsamarvelousincreaseinthisunionwithher;theirloveforJesusincreasesevenmore.All thatwe do for theBlessedVirgin brings us closer to Jesus, atleastinanindirectway.IsitnotbecauseofHimthatweloveher,thatwerevereher,thatwepraytoher?Oftener,however,unionwithMaryputsusdirectlyincontactwithJesus.ThroughoutallthechaptersofthisstudywehaveseenhowconstantlywehavehadtospeakofHiminspeakingofher,andweshallseewitheven greater clarity inwhat follows that, thanks to her, we knowHim better,serveHimbetter,andaboveallloveHimbetter.

ButthatdoesnotsufficeforMary.ShewishestodomorethanleadustoherSonwithout,asitwere,ourknowingit;shedesiresadeterminationonourpartthatisdeliberate,freelyconsentedto,andfullyconscious.

AswehaveseeninChapterThree,MarywascreatedandexistsonlyforherSon.Asformerlyonearth,sonowinheavenshethinksonlyofgivingJesustotheworld.TohelpherotherchildrengrowmoreandmoreintheloveofJesusandspread this loveabout themishersupremedesire in their regard.And thesupremedesireofherearthlychildrenmustbetoloveandtohaveJesuslovedundertheleadershipofMary,Mariaduce.

Butthisobjectivemustnotbeplacedonadistanthorizon,towardwhichweraiseoureyesonlyrarely.Wemust,onthecontrary,keepitconstantlyinsight.All those who have produced some great work—reformers, conquerors,geniuses,orsaints—havekeptconstantlybeforethemtheidealwhichinflamed

them,and itwas this that enabled them to triumphoverallobstacles.Hewhopaystoomuchattentiontothemeansdestinedtoleadtoperfection—exercisesofpiety,thestruggleagainstvariousdefects,thepracticesofdifferentvirtues—runsthe risk of being surprised by death before reaching the halfwaymark in theascentoftheholymountain.HewhokeepshiseyesconstantlyfixeduponJesusadvancesbyaroutethatisdirect,short,infallible,steepperhapsinappearance,butwheretheattractionoftheidealliftshimasonwings.Oneofthereasonsforthe marvelous efficacy of devotion to Mary, especially of union with her, isprecisely itspower tokeep Jesus constantlybeforeour eyes.According to theword of St. LouisMarie deMontfort, “Mary hasmeaning only in relation toJesus.”WecannotserveherwithoutservingHim.

As a result of living inunionwithMary,webegin to think, to feel, and todesireasshedoes.ThespiritofMary,accordingtothethoughtofSt.Ambrose,passes into those that live with her. But the thoughts, the sentiments, theresolutionsofMary are all orientated toward Jesus.To love Jesuswith all thepurityandardorofMarybecomesthegreatpreoccupationoftheMariansoul.

FatherChaminadewrotetooneofhismostferventdisciples:“UnionwithourLordorwiththeBlessedVirginshouldspringfromtheheartratherthanfromthemind.”1 This is a profound truth from the theological as well as from thepsychological point of view.Theologically, perfection consists not in knowingGodbutinlovingHim,andtolovesomeonemeanstowishhimwell.Thegoodthatwe canwish forMary is the union of ourwillwith hers, a union that isalwayspossibleevenwhenunionofthoughtisnot.

But thanks to love, even a certain continuity of thought becomespsychologicallypossible.Thoughtheessenceofloveconsistsinwishinggoodtothe person loved, love does not reside solely in the element of volition;moreoften, it informs other elements. It acts upon the emotions, creating a deepsatisfaction and joy that is ready to sacrifice every other joy. It expands thewholesoul,fillsitwithenthusiasmandstimulatesallitsactivities.Itgoessofarastoinfluencethewholeorganismand, ifneedbe, itaugmentsthestrengthofthebody.Weneedbutrecall theardentpagesof theImitationofChriston the“Marvelous effects of divine love”: “The loving heart takes wings, soars,hastens,thrillswithjoy;itisfreeandnothingrestrainsit.Itgivesallinordertohaveall,itpossessesallineverything....Lovedoesnotfeeltheburden,laborcosts it nothing, it attempts more than it can do, and never allegesimpossibility.”2

Certainlywecanlovewithoutalwaysfeelingthese“marvelouseffects.”For

ChristintheGardenofOlivesandforMaryatthefootofthecross,lovedidnottake wings, hasten, and thrill with joy. In trials of natural or of supernaturaloriginwesometimesmustbesatisfiedwithloving“atthefinepointofthewill.”Butnormally,intenselovereactsontheentireman.If,accordingtoPlato,“wemuststriveforthetruthwithalloursoul,”thenwemuststrivefortheobjectwelovenotonlywithalloursoul,butwithourwholebeing,bodyandsoul.

Weturnourattention tomanyactivitiesduring thecourseofaday. Itoftenhappens,then,thatwhilewearenotconcentratingonsomeobjectofourlove,itstillmanagestomakeitselffelt.Wehave,forinstance,receivednewswhichfillsuswithjoy.Wethengoaboutourusualwork,perhapsevenabsorbingwork.Butduringthewholeoccupation,evenwhenwethinknomoreof thehappynews,wefeelelated,andassoonastheworkallowsourmindamomentofrelaxation,thethoughtofthegoodnewsreturnsimmediately.Inlikemanner,ifbeforeanyaction,evenonewhichinitselfmaybetiresome,weseewithMaryhowwecangivepleasuretoJesusandtoher,theprospectfillsuswithjoy.Whileweapplyourmindtoourtask,thatjoycontinuestoactonourfacultiesandevenonournervoussystem,allthewhileleavinguswithasenseofthepresenceofthoseforwhomwearesohappytospendourenergies.Andattheslightestpauseinthework,ourthoughtsreverttothosefriendstorefreshusintheirlove.

Thispsychologicalcauseofconstancyinunioncanbejoinedtoacauseofthesupernaturalorder:whenIloveMaryinthenameofJesus,itistrulyJesuswholoves her inme.Andwhen I love Jesus in the nameofMary it is truly, by aspecial grace, Mary who helps me love Him. And although generally thisintensification and transformation of my love for Him or for her will not beconscious, they will be very real and will increase the power of my love toproducecloserunion.

Thus,inturn,unionincreasesloveandloveincreasesunion;andaspurityoflifeandfervorcontinuetogrow,unionfinallybecomesalmostconstantandloveattainsahighdegreeofperfection.1M.ClaudeMouchet,Nov.9,1836,Lettres,IV,p.51.2III,5.

CHAPTERNINETEENConfidingOurReflectionsandImpressionstoMary

INADDITION to thedeepemotions thatstir thesoul fromtime to time, therearemanyotherimpressionsofwhichwearelessvividlyawarebutwhichaffectusthroughoutthecourseoftheday.Theworkthatwedo,thepersonswhomweseeorofwhomwethink,thememoriesthatreturn,thedistractionsthatpassthroughour minds, the state of our health, or any of a multitude of other reactionsimpress themselves upon us, some vaguely, others acutely. Often theseimpressionsevokereflectionsthatwemaketoourselvesorthatwecommunicatetoothers.ShouldwealsoconfidetheseimpressionsandreflectionstoMary?

Whynot?Thesaintsdid.Theyspoke toourLord, to theBlessedVirgin, totheangels,andtotheblessedinheavenwiththesamefreedom,wemightalmostsaywiththesamefamiliarity,astothemembersoftheirfamilyortheirclosestfriends.“Tohavefaith,”saidtheCuréofArs,“meanstospeaktoGodasifwesawHim.”Forthesaints,notonlyspiritualexercisesorimportantoccupations,but every action, nomatter how insignificant, and every sentiment, nomatterhowcommonplace,wasorientedtowardGodandimpregnatedwithHislove.ItispreciselyMary’smissiontoteachustoorientateourlivesinthesameway.

Besides,theruleofourlifeisourLord.CanweimaginethatJesusaddressedHis Mother only to invite her to pray to the Father or to discuss His futuremission?DidHenot speak toherof all that interestedHim?AndwasHenotinterested in a multitude of things, or rather in all things, because all thingsinterested the Father? There are saintswho, in a spirit of penance andwith aviewtoseekingGodalone,trytobelongnomoretothisworld;onlythatwhichisbeyondthisworldhasanyvaluefor them.OurLord,however, tooka livelyinterestinallthatHemetwithinthisworld,becausethisworldwastheworkoftheFather,andtheobjectofHissolicitude,andbecauseHehadcometorenewthe bond between God and this world. While St. John the Baptist in hisdiscourseschoseonlyaustereandfrighteningfigures—vipers,rocks,theaxlaidto the root of the tree, Jesus was pleased to adorn His speech with gracefulimages—flowers,birds, sheep, the shepherd, the sower,childrenwhosinganddance.Thespiritofthegreatsaintofnature,FrancisofAssisi,isonlyacopyofthespiritofhisMaster.

The imageswhichadultsuse in their languageare thosewhichhave struckthemintheiryouth,intheagewhenimpressionsarestrongest.JohntheBaptistgrewupinthedesert;thereheencounteredvipers,rocks,anddeadtrees.Jesuswas reared byMary; itwas in her company thatHe observed those charmingobjects towhichHealluded inHisparables.Undoubtedly,after themannerofchildren,HewouldtellHisMothertheimpressionsthesethingsmadeonHim,forHewas“triedasweareinallthingsexceptsin,”1andthecommunicationofimpressionsandreflectionsofachildtoitsmotherwasforHimanaturalneed.What a delightful exchange of thoughts and sentiments theremust have beenbetween Christ and Mary on all they saw, heard, and did: the householdmanagedbytheBlessedVirgin,thewheatshegroundbetweentwolargestones,thedoughshekneadedandmixedwithalittleyeasttoraisethewholemass,thegamesofthechild,theservicessherenderedtoHim,thelaborsandfatiguesofSt.Joseph.Onoccasiontheytalkedofaneighbor’shappinessuponfindingherlost drachma; of the sparrows sittingon the roof of their little house andhownoneofthemwouldfallfromitsperchwithoutthepermissionoftheFather;oftheflowersinthefields,moremagnificentintheirsimplicitythanallthegloryofSolomon,theirillustriousancestor.Atothertimestheyspokeofthesheepthatmeeklyfollowedtheshepherdorofthelostsheepcarriedbackonhisshoulders;of the wolves that came to attack the sheepfold and were driven off by theshepherdat the riskofhis life. . . .Theseconversationswerenotprayers,buttheywere excellent occasions for Jesus andMary to showmutual confidenceandlove,andtomaketheirunionevercloser.

After the example of Jesuswe ought to talk overwith ourMother all thatinterestsusandhappenstousinthecourseofaday.Wecantellheraboutourwork, the satisfaction we get from it, the fatigue that we feel; the ideas weencounter inreadingorstudyandourreactions to them; thepeoplearoundus,theirhabits,virtues,shortcomings,theirattitudetowardus.Oftenwewouldnotcaretotellthesepeoplewhatwearethinking,butwecaneasilytellourheavenlyMother.Shewill thenhelpus realize thateveryone isherchild,ourbrother inJesus,andwillinclineustobeunderstandingandcharitableeventowardthosewhomwearetemptedtoregardaseccentricorill-willed.Wecantalkwithherofour aches and pains or of our vigorous, good health; of our feelings ofcontentmentordepression;ofour enthusiasmor indifference,ouroptimismorpessimism. Even the haphazard ideas and images that flash through ourconsciousnesswhenwe arenot concentratingon anything inparticular canbeprofitablysharedwithMary.

Obviously this talking toMary about our impressions should be done in arapid and natural manner. Fine phrases, unless they come spontaneously, andlengthyprayersarenotnecessary.Afewwords,oftenthesinglewordMaryorMother, or even a silent, interior glance will suffice.What is important is tothinkofMarynotasinaninfinitelydistantheaven,butasveryclosetous.Ofcoursesheseesus,hearsus,andisreadytohelpus.

TheadvantagesofcommunicatingourpassingreflectionsandimpressionstoMaryarenumerous.Thishabitcontributestotheintimacyandthecontinuityofour union with Mary; it makes it easier for us to communicate to her ourstrongestfeelingsandmostdifficulttemptations;ithelpsuspracticethespiritoffaithbyinducingustodoeverythingfromtheviewpointofMary,whichisnoneotherthantheviewpointofGod;itengendersthespiritofevangelicalchildhoodwhichismadeupofhumility,simplicity,andabandonment;itpurifiesthesoul,fillsitwithgenerosity,sometimesleadingitontomysticalunionwithMary.1Hebr.4:15.

UN I O N W I T H MA RY I N GE N E R A L AC T I V I T Y

CHAPTERTWENTYGeneralMethod

UNIONwithMaryinthought,will,andsentimentwouldbemerelyadelusionifitdidnotculminateinunionwithherinact.ThechildofMarywishestogivehereverything,aboveall,hisactivity.Thisisquitenatural;wethinkmorereadilyofinvoking the Blessed Virgin in our actions than of submitting to her ourthoughts,emotions,anddecisions.

Many practices can help us unite ourselves toMary in our actions. In thechapteronthepresenceofMarysomeofthesehavealreadybeenmentioned.1ArathercommonpracticenotalreadysuggestedistoplacethewordsAveMariaortheabbreviationA.M.atthetopofeachpagethatwewrite.Somereligioushavetheir pupilswrite the sentence: “OMary, I offer you this page ofmy lesson.”These practices are good, but caremust be taken that routine does not emptythemoftheirMarianintention.

It is well known that St. Louis Marie de Montfort recommends that hisdisciplesperformall theiractionsthroughMary,withMary,andforMary.2Ofcourse,bythesewordstheSaintindicatesthehabitualdispositionswhichshouldanimatetrueservantsofMaryratherthanpracticestorecallbeforeeachaction.Thewaytoattainthesedispositionsisthefrequentrepetitionoftheformula:“Iamallthine,OMother,andallthatIhaveisthine.”TheSaintalsorecommendscastingaglancefromtimetotimeattheBlessedVirgin.

ThedesiretokeepourunionwithMaryasconstantaspossiblemaytemptustodivideourattentionbetweentheworkwearedoingandthethoughtofMary.Theresult,ofcourse,isfailuretodoeitherthingwell.Wearelikeastudentwhoattemptstolistentotheteacherandatthesametimetoreadabook;hedrawsnoprofitfromeither.Marycertainlydoesnotwishtoserveasapretextforneglectofadutyofstate.

It is by an altogether different way that we approach constant union withMary during our work. This waywas indicated in a preceding chapter in thewordsofFatherChaminade:unionwithourLordandwith theBlessedVirginshouldproceedfromtheheartratherthanfromthemind.WemustconsidereachactioninitsrelationtothewillofJesusandMary,howthrougheachactionwe

canpromotetheirinterestsandshowthemourlove.Asaresult,ourinterestintheactivitywillbesharpened,eventothepointofenthusiasm,becausewewillsee it as an opportunity to please Jesus andMary.When actions are directlyconcernedwiththegloryofGod,thecauseofreligion,thesalvationofsouls,itwillbeeasy toaccomplish themjoyously,outof loveforJesusandMary.Buteven when an action is mundane, or when it is some meaningless drudgeryimposedonus,wecanstillmakeanactofloveofit,byconsideringitasacrosstobear inunionwith Jesus for the redemptionof soulsand the successofourapostolate.ThemoreclearlyweseetherelationbetweenouractandtheloveofJesus and Mary, the more facility will we acquire in accomplishing it withenthusiasmandlove.

To that end we must, in our meditations, examens, retreats, and spiritualdirection, learn todiscover this relationshipbetweenourdaily actions andourloveforJesusandMary.

Practically,beforeeachactionweshouldaskMaryhowtopleaseJesusmost.Shewillmakeussensethisatonce.Weshallalsoaskhertoenterintouswithher love, her confidence, her availability, or her accessibility, according to thedispositionneededtogivethegreatestpleasuretoJesus.Thenthetwoofus,sheandI,willdotheworkforHim.

Iftheactionistolastforsometime,weshouldtrytoforeseemomentswhenweshallrenewourinitialdispositions.Somemaketheserenewalseachtimetheclockstrikes.Suchremindersmaybeusefulduringmanuallabor,butasarule,to stop at regularly spaced intervals seems impractical. There is the risk ofdistraction at a moment when attention is particularly necessary. We shouldrather look for natural pauses in the course of the action. Any deed of somedurationhasnaturaldivisions;uponthecompletionofsomeportionofthework,wecaneasilyrelaxamomentandreuniteourselveswithJesusandMary.

Gradually we shall succeed in making these renewals more frequent andattainevenaprolongedunionbypronouncinglovinglythenamesofJesusandMary:Jesus,inthenameofMary;Mary,inthenameofJesus.3Thusinsteadofmerely labeling our actions with a Marian intention we Marianize andsupernaturalizethemcompletely.

AnIntellectual’sTestimony:

I have the habit of saying “Mother!” duringmy reading at every newidea.Itisnotaheadache,notafoolishattempttothinkatthesametimeofMaryandoftotallydifferentideas,butamethod,bothenergeticandrestful,

ofprofitingbywhatIreadinmaintaininginterestandinappraisingcontent,muchasifIreadabookinthepresenceofafriendmorecompetentthanIin the particular field covered. In this way I understand things better, Igaugethemmoreaccurately,Iammoreclearlyawareofthetruthorfalsityof the ideas or feelings expressed. With Mary as confidante I have adifferentinterestinmyreadingsthanwhenIreadalone.Infact,ifIfailtohavehersharethereading,Ireadmoreorlesspassivelyandsuperficially,andIamless interested in the topic.There isevenanaturaladvantage inconfidingeverythingtoher:IamnotconfusedandIdonotlosetime.IdothesamewhenIwrite.Ideasandphrasescomemorespontaneouslywhentwoofusarewriting.Besides, Idelete less, I ammore satisfiedwithmycopy,andInoticethatIproceedtwiceasfast.

If the work is more physical, or if I want to rest mymind, the slow,loving repetition of the names Jesus andMary—when I amMary lovingJesus,andJesus lovingMary—permitsmeeasily to remain in touchwithHimandher.SometimesforvarietyIsingahymntoJesusorMary.

FromtheSpiritualNotesofaReligious:

Over the years I have taken the resolution to unitemyself withMarybeforeandduringeveryaction.Imadesomeprogressbutnotmuch.Ifailedespeciallyduringordinarywork,orduringmomentswhenIwasnotmyself,whenIfelttired,thirsty,hot,cold,orindisposed.Ialmostdespairedofeveradvancing further toward a union which nevertheless seemed to me soadvantageous.

LastDecember8,theideastruckme,thatreallymywayofactingboileddowntothinkingofMaryandtoinvokinghertohelpmeperformmyworkwell,whereas,havinggivenmyselfentirelytoher,myworkwasorshouldhavebeenherwork:therewasquestionofherinterestsnotofmine.

ButtheinterestsofMaryaretheinterestsofJesus.MarylivedonearthandlivesinheavenonlyforherSon.TheintentionsofMaryabouteachofmy actions are the glory of Jesus and the success of His work, and thatholds not only for my directly religious and apostolic actions, but foreverythingIdo,suchassecularengagements,recreations,meals,andevenforallthatIfeel,inhealth,sickness,heat,andcold.InallthesesituationsIcanandshouldhelpMarytoloveJesusandtoextendHiskingdom.

If I am thus for Mary a “supplementary human nature” to help herpromote the interestsofJesus, Ibringhergreatpleasure. Imakemyown

thatpleasureofmymother,andthejoyofitenablesmetodomyworkortosupport anydiscomfortmore easily: it keepsme alert to act only for andthrough Mary and Jesus. Since that day, my union with Mary and withJesus has becomemuchmore intimate,more frequent, and I hope itwilleventuallybecomeconstant.

1ChapterSix.2TreastiseonTrueDevotion,Nos.257-265.3Pp.47-48.

CHAPTERTWENTY-ONEHaste,theGreatObstacle

ALLobstaclestothesupernaturallifeareobstaclestoalifeofunionwithMary.Oneoftheseespeciallydeservesourattentionhere,namely,haste.Hasteisnotoneofthosedisorderedtendenciesofthesoul,suchaspride,jealousy,ambition,to which we attach ourselves by reason of the pleasure they cause. Haste israther a physical defect, caused by nervousness to which we are in no wiseattached, inwhichwe findnopleasure, andwhich,on the contrary,wewouldsincerelyliketoberidof.Andso,manysincere,goodpeopledonotbothertostruggle systematically against this defect, satisfied as they are on occasion tobemoan the inconvenience it causes. Yet, if we wish to reach perfection,particularly thatof closeunionwithMary,wemust learn tocheckhasteat alltimes.

Hastepreventseverynaturalandsupernaturalactivityfromproducingitsfulleffect. In regard tonatural activity the inconveniencesof haste areuniversallyrecognized.Almosteverylanguagehasoneortwoproverbswhichpointuptheharmfuleffectsofhaste,orwhichcounselcalmandpeace.1Apersoninahurryperformsamultitudeofuselessmovements,growstired,spoilshiswork,andisoftenobligedtodoitovercompletely.

From the spiritual viewpoint the damage caused by haste is still moredisastrous.Whoever is precipitate is subject to incessant distractions; only thecalmman is able tokeep theeyeof the soul fixedupon supernatural realities.Hence, the impetuouspersonhardlyknowswhat intimatecontactwithGod is.Such a person is rarely directed by the Holy Spirit who speaks softly and isinaudible amid agitation. Consequently, that person never arrives at perfectcharity;forhasteis theworkofnature,anditcaninsinuateitself intoeventheholiest actions. The hasty person does not have constancy in that generositywhichmakessaints.Hemightbeverygenerousbytemperamentandatcertainmoments may be capable of heroic acts, but he will be generous onlyintermittently.Any action accomplishedwith all possible perfection paves theway for the performance of the following actionwith even greater perfection,and the constancy inherent in this manner of proceeding results in markedprogress within a short time. Such progress is possible only to the soul that

possessesitselfinpeace.Thehastypersonfollowsuponegenerousactionwithat least some negligent ones; he never builds upon his advances and so nevermakeslastingprogress.Thereasonthattherearenotmoresaintsamongdevoutsouls is lessperhapsbecauseofawantofgenerositythanbecauseofa lackofcalmandpeaceofsoul.

Hastepreventsfullfruitfulnessinapostolicenterprises.Theimpetuouspersonisinahurrytoexecuteanideaassoonasitpresentsitself,andisinjustasmuchof a hurry to abandon it; he speaks before he thinks, acts imprudently, andcompromisesthesuccessofthefinestwork.

Tranquillity, though not a virtue, is the indispensable condition of holinessandoffullapostolicfruitfulness.Itisdifficulttoimagineagenuinesaintactingimpetuously.“ThespiritofGodisveryactive,”saidFatherChaminade,“butitisnot precipitate.”2 Mother de Trenquelleon, cofoundress of the Daughters ofMary, wrote of Father Chaminade to one of her daughters: “See how FatherChaminadeacts:hedoesnothurry,heisalwayscalm,andyetheaccomplishesmuch,becausegracedoesmuchinhim.”3

HastecausesthesamehavoctounionwithMarythatitcausestospirituallifeingeneral.

For the hurried man there is no intimate union with Mary in spiritualexercises. He forgets to place himself in her presence before praying ormeditating.Or,afterplacinghimself inherpresence,hesoonforgetsabout thesentiment,whichisonlysuperficialanyhow.

Forhimthere isno intimateunionwithher inhisordinaryoccupations.Hebeginsthemautomaticallywithoutthinkingofofferingthemtoher,andduringhisworkheistooabsorbedtoraisehiseyestoher.

Forhimtherecanbenointimateunionofwill.Hecannotstopforamomentto consider the intentions of Mary to act according to her will. For himconsultationwithMaryisimpossible:eitherhewillnotsubmithisideastoherorhewillnotwaitforherresponse.

For him there is no intimate union of sentiments. It costs him toomuch tospendamomentintellinghisfeelingstohismother.Besides,heistooagitatedtoenjoytheprofoundpeaceofhercompany.

Howcanweovercomethisdeadlydefect?Therearenaturalandsupernaturalways.Hereweshallconsideronly theMarianmeans,namely, the imitationofMaryandrecoursetoher.

In general, we should imitate her modesty—her bearing, her manner ofwalking, speaking, and working. She certainly must have done much work

withouteverhurrying.Weshouldcontemplateher, recollectedandabsorbed in the thoughtofGod

whosetabernaclesheis,andwhodwellsinusalso.Modestyestablishespeace.Weshouldalsoimitateherspiritoforder.Withouttheleastdoubt,therewas

perfectorderandneatness in thehomeatNazareth.Welackorderbecausewearetoomuchinahurrytoplaceobjectswheretheybelong.Likemodesty,orderestablishespeace.

Beforeeachaction,weshouldrecollectourselvesforamomentclosetoourMother,toseehow,withher,wecangivethegreatestpossiblejoytoJesus.Weshouldnotyieldto thatfeverishimpulsewhichpromptsus tobeginsomethingbeforereceivingherapproval.Nomatterhowholytheaction,wemustnotthrowourselves blindly into it, but we should talk about it for a moment with ourheavenly councilor. Was there ever a holier proposition than the one whichGabrielbroughttoMaryinGod’sname?Noticehowcalmlyshedeliberatesandhowsimplyshereplies:“BeholdthehandmaidoftheLord,beitdoneuntomeaccording to thyword.”Thenonlydoes she risewithoutdelay tobringdivinejoytothehouseofhercousin.

Duringtheaction,atthenaturaldivisions,weshouldlookather,pronouncehername,and renewourselves in thedispositionofactingpeacefullywithherforJesus’sake.

Shouldwefeelhurried,wecanperhapspauseamoment to re-establishourserenityclosetoMary.Generally,however,thisisnotthemosteffectivetactic;the interruptionwill vexus, nervousnesswill driveusondespiteourselves.Aquick glance at Mary to see how she would act in our place to cause Jesuspleasureissufficient.Andthenonwiththeaction,abitmoreslowlyperhaps,inordertofixourwholeattentiononwhatwearedoing.Butitshouldbeacalm,lovingattention.Thereisnovalidpretextfornotgivingourwholeattentiontothe action in hand; the less timewe have, themore important it is to possessourselvesentirelyandnottoloseaninstant.4AssoonaswefeelthatoursoulisinfullpossessionofitselfandactingagaininthenameofMary,wegofasteranddomoreusefulworkthanwewouldwithouttakingtimeout.

Considerthisremarkinthespiritualnotebookofaverybusypriest:

When I havemany urgent jobs I am tempted to cast only a distractedglancetowardMary,insteadoftryingtoactinhername.Ihavefoundthisabadbusiness.WhenIdeliberatelytrytobeMarydoingthegoodpleasureofherSon, I amperfectmasterofmyselfand I sooncangoaheadwithmy

workmoreperfectlythanwhenIdonothavethetimetobegininhername.EspeciallywhenIhave little timeIought tosay:Becareful;youhavesomuchtodo;lethertakeoversothatyouwillbeabletodoitall.

Hereistheexperienceofanotherbusyperson:

It isunbelievablehowworkingwithMarymakesa taskeasier.That iswhatIaskhereverydaybeforeworkwhichtaxesmycapacity.ThenIamnotdiscouraged;IknowthatIwillachievemypurpose....

Mydaysarefull.OnthataccountIdonotomitmyreligiouspractices.OnedayatMassIrecoveredmycalmbyaskingtheBlessedVirginforhers.Thatwas revolutionary.AfterMass Iwas a changedman, and since thattimeIalwaysaskhertoworkwithme.

There are circumstances when our nerves are so agitated that the meansmentioned abovedonotmeet the need. In such a case,whenever possibleweshouldfindsomethingelseonwhichournervousenergycanspenditself.Thatrestoresthefeverishpaceofouractivitytoaregularrhythm.WemayreportourhastetotheBlessedVirginandwithherwecanthensmileatoursenselesshurry.Atleast interiorlywemayhumasoothingmelodytoourLadyor toourLord.Wemay transport ourselves to the heights of heaven,where the noise of thisearthdoesnotreach,wherewecanuniteourvoicetothatoftheBlessedVirginand the angels, chanting slowly, solemnly, and in a profound sentiment ofabasement:GloriaPatrietFilioetSpirituisancto,sicuteratinprincipioetnuncetsemperetinsaeculasaeculorum,Amen!

Afinal suggestion sumsupall theothers:We should aimalways at “doingwhatwearedoing,”underthedirectionofMary.Agequodagis,Mariaduce!1InEnglish:“Hastemakeswaste.”InFrench:“Hâtez-vouslentement,”atranslationoftheLatin:“Festinalente.”InGerman:“EilemitWeile,”hasthesamemeaning;and“Erstwägs,dannwag’s,”is the equivalent of the English, “First weigh, then dare.” In Italian: “Chi va piano va sano valontano”—“Hewhogoesmoderatelygoessecurelyandgoesfar.”InSpanish:“Conalmaycalma,”withspiritandcalm.“Vistemedespacioqueestoydeprisa”—“Dressmeslowly,becauseIaminahurry.”InPolish:“Whatisdonethroughhasteisdoneforthedevil.”2Lettres,tomeIV,p.436.3GuillaumeJosephChaminade,bytheVeryRev.JosephSimler,1902,p.421.4Notetheremarkofasurgeontohisassistantinanurgentoperation:“Donothurrysomuch;wehaven’tasecondtolose.”

CHAPTERTWENTY-TWOAnotherObstacle,Distractions

THEword“distraction”generallydenotesthoseextraneousthoughtsandimagesthatstealinuponusduringprayerandspiritualexercises.Butdistractionsalsodisturbotheroccupations:todaydreamduringwork,toletourthoughtswanderaimlessly, those too are distractions. It is obvious that in every occupation,whether worldly or religious, distractions spoil thework or at least prevent a“perfect”job.

Distraction is lack of attention towhat ought to occupy us.We distinguishbetween spontaneous and voluntary attention. The former is evoked by theinterestwhich the action arouses; the latter is commandedby thewill.Hence,spontaneous attention is produced quite naturally and does not cause fatigueunless tooprolongedor steady;voluntaryattention is intermittent and requireseffortswhichquicklybecomepainful.

Thewaytoassurecontinuityofattentionorabsenceofdistractionistofindagrippingcenterofinterestforeachofouractions.

ToasoulentirelygiventoGodthegreatcenterofinterestislove,theloveofJesus and, because of Jesus, the love of Mary and souls. To suppress everydistractionasmuchasispossibletoourfickleminds,itsufficestobeanimatedineachactionwithagreatloveforJesus,forMary,andforsouls.Thusthesaintsanimated by this triple love were generally exempt from at least lengthydistractions.WeshallapproximatetheirachievementifweconstantlyendeavorsotoperformouractionsthatinunionwithMarywegivethemaximumofglorytoJesus.

This resultwill be attainedmore rapidly andmoreperfectly ifwe suppresscentersofself-interestbywhichweriskneutralizingoratleastdiminishingthepower of actionsmotivated by love of our Lord. That is why the practice ofinteriorandexteriorsilence,ofmodestyandofrecollectionisrecommendedinallmethodsofasceticism.FatherChaminadecalledthesedispositions“virtuesofpreparation.”Hemade an original study of them and strongly impressed theirnecessityandpracticeuponhisdisciples.Thefirstthreechaptersofthesecondbook of the Imitation of Christ speak of the necessity of these dispositions:“InteriorconversationofthefaithfulsoulwithJesus...Truthspeakswithinus

without any noise of words. . . . We must listen to the words of God withhumility andmany do not appreciate them as they should.” According to theteachingofSt.Ignatius,wewouldbesurprisedtoknowthedegreeofholinesstowhichwecouldriseifweallowedGodtotakepossessionofusandtoactfreelyinus.Whenwemakenoefforttoberecollected,wedonotallowGodtoworkfreelywithinus.Ifsomanysoulsaspiringtoperfectiondallytheirlivesawayonthelowerslopesofthemountain,farfromtheheightsthatattractthem,itislessfromalackofgenerositythanfromalackoftheinteriorspirit.Theywouldbegenerous if theyknewhowtobe interior; if theywere recollected, theywouldfeelthemselvesclosetoJesus,andclosetoHimnosacrificeseemstoohard.

Weshouldbegin thenbyapplyingourselves to the“virtuesofpreparation,”copying them from our Lord under the direction of Mary.With her, we willcontemplate,admire,andlovethesilenceofthedivineMaster,Hismodesty,Hisserenityofsoul,andwewillendeavortoreproducethesevirtues.WewilllookalsoatMarytoseehowshemusthaveimitatedthedispositionsofherSon.Aswecontemplatethesemodels,andseektopenetratewithsupernaturalsympathyintotheheavenlyrecollectionwhichfilledtheirsoulsandshoneovertheirwholeexterior,weshallcometolovesilenceandmodesty;weshallliveintheintimatesanctuaryofthedivinitywhichafaithfulsoulreallyis;weshallbeatpeacewithGodandbereadyfortrulyspiritualwork.

The distractions which ordinarily annoy usmost are those which assail usduring spiritual exercises. Having begun these exercises in a loving andconfidentunionwithJesusandMary,weshallnotbe troubledbydistractions.Whileitistruethatourmindmaystray,solongaswedonotretractourinitialdispositionbyculpablenegligenceourMothercontinuestospeaktoGodforus.Quietly,wecanreturntoGodbyanactofthewill,notalone,however,butwithMary.Withherourtaskiseasier,forsheisastrongercenterofinterestthananydistractioncanbe.Whenweattempttoreturntooursubjectbyanactofwill,itiswewhoact.ButwhenwecomebacktoMaryfirst,itisshewhoactsthroughus.Itrequiresonlyaglanceortheword“Mary”toreturntoher,andwithher,tooursubject.

Inourvocalprayers,wemustnottrytofollowtheexactmeaningofall thewords. Each prayer expresses one or several sentiments; the words are onlymeans to that end.Toeach sentiment therecorrespondsanattitudeof soul, anattitudeof confidence, of regret, of love, etc.Wemust assume these attitudes.Thus, for instance, the first part of the Our Father supposes an attitude ofdevotion to the interestsofGod; thesecondpart, a supplication forourneeds.

ThefirstpartoftheHailMarysupposesanattitudeoflovingvenerationfortheMotherofJesus;thesecond,oneofhumblesupplication.Itiseasierforus,andalsomuchmoreprofitable,totake,withMary,theattituderequiredbythepartoftheprayerweare reciting, than topayattention to themeaningof eachword.ThepresenceofMarywill immediatelyinduceinusthesentimentofhumility,oftrust,oflove,orofregret—toJesus,totheFather,ortotheMostHolyTrinity,asthecasemaybe.

Afrequentcauseofdistractioninmentalprayerisnegligenceinpreparation.AnothercauseisanattemptonourparttomakeofprayerasoliloquyinsteadofaconversationwithJesusandMary.

In like manner, we generally have more distractions in particular examenwhen we make it a solitary inquiry instead of a conversation with Jesus andMaryonwhatwehavedoneandonwhatweproposetodo.

During spiritual exercises, above all during mental prayer and particularexamen,aspecialkindofdistractionmayarise.Oftenduringthesemomentsthesolution to a problem which we have been seeking in vain flashes upon themind. It is natural that this happens, because of the tranquillity at the time ofprayer. However, we are confronted with a dilemma: should we banish thethoughtandrisklosingthenewviewoftheproblem,orshouldwepursuefurthera subject foreign to our prayer? The proper procedure is to arrange with theBlessedVirginthefirstfreemomentaftertheexerciseinordertodealwiththediscovery so as to liberate the mind now and allow it to continue the divineinterview. If that does not suffice, let us remind ourselves that to be occupiedwithsomethingcontrarytothewillofGodmayperhapsassureanaturalsuccess.Itwill,however,surelycompromisesupernaturalsuccess.WithMaryit iseasytoreconciletheinterestsofearthwiththoseofheaven.

Distractions can serve as an excellent spiritual psychoanalysis to revealourcamouflaged tendencies. According as our ordinary or our most persistentdistractions are caused by vanity, jealousy, sensuality, or the like, wemay becertainthatthatisthetendencyoroneofthetendenciesagainstwhichwehavetofightanall-outwartolivefullythelifeofJesus.

CHAPTERTWENTY-THREEMeals,RecreationandRest

WEFINDitnaturaltointroducethethoughtofMaryintooccupationsthatarepartofourdutiesofstate.Itisnotsonaturalduringmeals,recreation,andrest.Theseare moments of peace for mind and body when we accord a little respite tonature.Still,wehaveexcludednothingfromourtotaldonationtoMary.DidnotSt.PaulrecommendtotheCorinthians:“Whetheryoueatordrink,orwhateverelseyoudo,doallforthegloryofGod”?1IsitnotinunionwithMarythatwegivethisglorymostperfectly?

AndhavewenotaspecialreasontorecallthethoughtoftheBlessedVirginatthesemoments?Nature,alwaysingeniousinfindinghiddencompensationforsacrifices imposed upon it, finds here a very propitious opportunity to satisfyitselfundercoverofthewillofGod,whodesiresthat,fromtimetotime,weresttorepairourstrength.

The method of living in union with Mary during these times has beenexplainedinseveralprecedingchapters.Ingeneral:

WeshouldfromtimetotimeturntowardMaryandremainunderherlovingregard.

Withher,weshouldproposetoglorifyGodbyaccomplishingHiswillandtogivepleasuretoJesus.

WeshouldrecallalsothatrestandnourishmentarenecessarytoserveMaryinhermaternalmissionwith souls.Whatvictorieswould soldiersgain if theyneglectedtoeatandrest?WearesoldiersofMary.

Duringmeals,itisgoodtoimposesomeprivationonourselves,inordernottobecomeattachedtothepleasuresofthebody,andinordertooffersacrificesforthesalvationofsouls.

Inmomentsofrecreationwithothers,weshouldtrytoforgetselfinordertopleaseMarybypleasingherotherchildren.Ifwearealone,letusprofitbytheoccasiontorecitesomeprayertotheBlessedVirgin,topronouncehernameandthatofJesuswithlove, tosharewiththemourreflectionsandimpressions.Dowenotfindthebestrelaxationinthecompanyofpersonswhomwelove?

Forsleep,wecouldfollowthecounselofFatherChaminade:ateachwakingmomentduringthenightrecitetheinvocation,“MaytheFather,Son,andHoly

Ghost be glorified in all places by the Immaculate Virgin Mary!” There arepersonswho fall asleep under the eyes of theirMother andwho discover hermaternalsmileagainthemomenttheyawake.11Cor.10:31.

UN I O N W I T H MA RY DU R I N G S P I R I T U A L EX E R C I S E S

CHAPTERTWENTY-FOURDuringPrayersNotAddressedtotheBlessedVirgin

WEHAVE already treated of union withMary in prayers addressed directly toher.1 Aswe grow in intimacywith our heavenlyMother the number of theseprayerswillgrowproportionately.However—andthisgoeswithoutsaying—thefrequency of our contacts withMary does not increase at the expense of ourrelationswithGod—farfromit!Hence,themostimportantpartofourprayersisaddressedtoourLord,totheFather,ortotheHolyGhost.

Still,Marywill notbe absent from theseprayers.Wehave consecratedourentireactivitytoher,andourspiritualexercisesconstituteaparticularlysacredpartof thisactivity.Besides,experienceteachesusquicklythatweaccomplishwithgreaterperfectionallthatwedowithher,andourspiritualexercisesabovealloughttobeaccomplishedasperfectlyaspossible.

HowdoesMaryenterintotheprayersweaddresstoGod?Intwoways.Firstofall,becauseoftheMarianendwhichweproposetoourselves.Since

wehavemadeourselvesthepropertyofMary,ourintentionsarenolongerourown; they have become Mary’s. In each prayer we really ask for theaccomplishmentofherintentionsinregardtothatprayer.

Second, because she is ourMother.We do not know how to pray, but sheknowshow;andifsheprayswithus,bythatveryfactwepraywell.IsnotthisthewaymothersteachtheirchildrenhowtospeakwithGod?Theykneelbesidetheir children, join the little hands, and slowly recite the sacred formulas,coaxingtheirdarlings to imitate them.Childrenquickly learnwhat itmeans topray, because, through close physical proximity, a mother’s dispositions passintothembyakindofsympathy.ThusthedispositionsoftheheavenlyMotherbecomethedispositionsofherchildrenwhentheyinvitehertocomeandpraywiththem.

Nomatterwhat theobjectofourprayer,wemaybesure that inunionwithMarywearemorerecollected,moreintimate,moreconfident,andmoreloving.

Knowing that she is at our side, we share her recollection. Besides, theintimacy, the confidence, and the love that accompany union with Marysingularlyfacilitateourattention.Thus,experienceshowsthatwhenweforgetto

invokeMarybeforegoingtoGod,ourmindisdistractedmorequickly.Onthecontrary,ifwegotoHimwithher,theeyesofthesoulremainfixeduponHimmuchlongerandmuchmoresteadily.

AtMary’ssidewearemoreateaseduringprayer.InhercompanywesensethatwearemoreinthefamilyofGod.GenerallyweareateasewithJesusintheEucharist, in the crib, or on the cross. But Jesus in Palestine is in danger ofremaining far off like an historical personage, and Jesus, the Son of God, isalmostanabstraction.TheFatheristoooftentheFatherwhoisinheaven—moreinheaventhanFather.AndtheHolySpiritformanyisevenmoreetherealthantheFatherandtheSon.

IntimacywithMaryleadsusgraduallytogreaterintimacywiththeSonandthentogreaterintimacywiththeFatherandtheHolySpirit,asweshallseelateron. Then we realize that we are children of an infinitely loving Father andsanctuariesoftheHolyGhost,andthetimecomeswhenweareasmuchateasewith theFatherand theHolySpiritaswithJesus in theBlessedSacrament,orJesuscrucified.

AtMary’s sidewepraywithmore confidence.First, because therewe feelmorerecollected,morelikechildrenoftheFather,morelikebrothersoftheSon,more like temples of the Holy Ghost, and therefore more worthy—or lessunworthy—ofbeingheard.Second,wepraywithmore confidencebecauseofthe intimate conviction that our prayers, nomatter howpoor, are agreeable toGod since they are presented by herwho is infinitely dear toHim andwhoserequests nevermeetwith a refusal. Finally, and above all,we praywithmoreconfidencebecausehavinggivenourselvestoherentirelyandactingnolongerexcept in her name, our intentions in every prayer can be only her intentions.Mary’s intentionsarealwaysconformable to thewillofGodandconsequentlyalwaysrealized.

AtMary’ssidewepraywithmorelove.Hereespecially,weseeinoperationthe lawofpsychologicalsympathywhichaccounts for theunionofsentimentsbetween amother and her child placed next to her. It is impossible to remaincoldwhenwerealizethatonewhoisalllovefortheFather,Son,andHolySpiritis praying close to us. We feel her love penetrate our poor heart andcommunicate some of her warmth. Besides, being more recollected, moreintimate,moreconfident,thankstoher,wearebetterdisposedtounderstandtheloveofGodforus,andbetterdisposedtorespondtoitwithourownlove.

Every particular prayer expresses a special sentiment: faith, hope, regret,desire....WhenwepraywithourMotherallthesesentimentsare,bythatfact,

purifiedand intensified.Close toherour faithbecomesmoreardent,ourhopemore firm, our humility more profound, our hatred of sin more vivid, ourpurposesofamendmentmoresincere,oursorrowmoreresigned,our joymorepure.Asinthecaseoflove,itisasifalittleofMary’ssoulpassedintoourownandmingledwith our prayer tomake it her own. Formerlywe repeated theseactswithout attention or devotion, as empty formulas.Now thatwe say themwith Mary, however, we find them filled with a richness of thought andsentimentwhichweneversuspectedpossiblebefore.Bytheseformulasthesoulfeelstrulyinlivingandvivifyingcontactwiththedivinity.ThatisbecauseMaryisassociatedwithus.

AllthisdoesnotmeantoimplythatprayerssaidwiththeBlessedVirginarecompletelyfilledwithconsolations.Drynessandcoldnessmaybefoundevenintheseprayers.But thesoulalways remainsconvinced thatprayers recitedwithMaryandofferedbyhertoGodpleaseHimbecauseitisshewhopresentsthem.Andas longasHe findsHis satisfaction,whatdoes itmatterwhetherwe findoursor not?Hence in this unionwithMary, even in themidst of dryness,wealwaysexperienceasenseofintimatepeaceandsatisfaction.

Before each prayer, we must try to place ourselves for an instant in thepresenceofMary,andthenwithherinthepresenceofthosewhomweareaboutto address, try tomake our own the sentiments of the Blessed Virgin towardthem.Weshouldrenewourselvesinthisdispositionfromtimetotime.Thuswelearnlittlebylittletoidentifyourselveswithherinallourprayers,nevertoprayanymoreexceptinhername,totheextentthatwecanrepeat:“ItisnolongerIwhopray,butMarywhopraysthroughme.”1ChapterTwo,ChapterFour.

CHAPTERTWENTY-FIVEUnionWithMaryandDevotiontotheEucharist:

Motives

EUCHARISTICdevotionimmeasurablyexcelsallotheractsofthevirtueofreligion.If interiorsouls love toassociateMarywithall theirmanifestationsofpiety toGod, how eagerly they will introduce her into their devotion to Jesus in theBlessedSacrament,foritisobviousthattheBlessedVirginplaysauniqueroleinthisdevotion.

Firstofall,theEucharististheSonofGodbecomeSonoftheVirginMaryinordertoserveasthenourishmentofoursoul.HereweareagainindirectcontactwiththatChristwhomtheBlessedVirgingavetotheworldandwhomitishermission to give to the world until the end of time. We always go “to JesusthroughMary”;liketheMagi,wefind“theInfantwithMary,HisMother.”

TheEucharistisnotdirectlythehumansoulofChrist,stilllessHisdivinity;itisHisbodyandbloodundertheappearancesofbreadandwine.Undoubtedly,invirtueofthehypostaticunion,thedivinityandthehumansoulofChristwithHisbodyformonlyoneperson,andthispersonistheSonofGodbecometheSonofMary.WhetherweaddressJesusasthewonder-workerorastheteacher,itistoJesustheSonofMarythatwespeak.ThoughJesusdoesnotreceivefromMaryHispowertocurethesickortopreachadivinedoctrine,stillitisdirectlyfromMary thatHe receives the flesh and bloodwithwhichHe nourishes us in theEucharist.

Hence, if in other mysteries of Christ the thought of Mary does notnecessarilypresentitselftothemind,intheEucharistthethoughtofherimposesitselfuponusthroughanalmostinevitableassociation.Aveverumcorpus,natumdeMariaVirgine—“Hail,truebody,bornoftheVirginMary,”wechant,andtheChurchterminatesallitshymnsintheofficeofCorpusChristiwiththedoxologyborrowed from the very office of the Blessed Virgin: Jesu, tibi sit gloria quinatusesdeVirgine,“GlorytoThee,OJesus,whoartbornoftheVirgin.”

Second,theEucharistrecallsthemysteryoftheRedemptionandcontinuesit.At its institution Jesus said toHis disciples: “This ismybodywhich is beinggivenforyou....Thisisthecupofthenewcovenantinmybloodwhichshallbe

shedforyou.”1Thewords“givenforyou,shedforyou,”areanevidentallusiontothemysteryofthePassionwhichwastobeginonlyanhourlater.Themysteryof the Eucharist is then a mystery of the death of Christ offered for ourRedemption.

But no one is ignorant of the fact that the Coredemptrix took part in themystery of the Redemption. Can we imagine the drama of Calvary withoutseeingtheMotherofSorrowsatthefootofhercrucifiedSon?CanwepenetratethemeaningoftheEucharisticmysterywithoutthinkingoftheBlessedVirgin?

Thepurposeof theEucharist requires the sameco-operationof theBlessedVirgin.OurSaviourHimselfnoted forus thedirectendof theEucharistwhenHepromisedthisgiftofgiftsatCapharnaum:“Hewhoeatsmyfleshanddrinksmy blood has life everlasting and Iwill raise him up on the last day.” In thedesigns of God, as recalled clearly by St. PiusX, the Eucharist is to play anexceptional role inour lives.“Unlessyoueat the fleshof theSonofMananddrinkhisblood,youshallnothavelifeinyou.HewhoeatsmyfleshanddrinksmybloodabidesinmeandIinhim....AsthelivingFatherhassentme,andasI live because of the Father, so hewho eatsme, he also shall live because ofme.”2

To live the life of Jesusmeans first of all to possess the state of grace. Itmeans also togrow ingrace so as to takeon littleby little thedispositionsofChrist Jesus. In imitation of the mysterious transformation, of thetransubstantiation operated by the word which the priest pronounces over thebread andwine, the reception of the body and blood of Jesus produces in thefaithful a transformation—one could almost say, a transubstantiation. Like theconsecratedhost, thecommunicant remainsexteriorlywhathewasbefore,butinteriorlyhehasundergoneachange;itisnolongerhewholives,butitisChristwholivesinhim.

MarydirectsthetransformationofeachoneofusintoJesus.SincesheisourtrueMother,sheshouldrearus,andtorearusmeanstomakeusinallthingslikeourelderbrother,Jesus.ThematernalmissionoftheBlessedVirginistoteachusgraduallyhowtothink,feel,will,andactlikeHim.MoretrulythanSt.Paul,shecansaytous:“Mydearchildren,withwhomIaminlaboragain,untilChristisformedinyou.”3

Howwillshesucceedin thus“transubstantiating”us intoJesus?Ingeneral,throughgrace;andweknowthatnograceisgiventousexceptthroughher.Butshewill“transubstantiate”usinaparticularlyefficaciousmannerbythegraceofgraces,bythegiftofJesusHimself, theEucharist.Everymothernourishesher

childwithhersubstance,withherblood,throughhermilk.TheEucharistisalso,in away, the substance of ourmother, but her substance divinely transformedintoanourishmentofmarvelous richness. It isby theEucharisticgrace,betterthanbyanyothergrace,thatouridealeducatorsucceedsininfusingintousthedispositionsofherSonsoas toarriveat—onemight say—identifyinguswithHim.Therefore,howshemustdesireus togrow indevotion to theEucharist!AndhowshefurthersourrelationswithJesusinHissacramentoflove!

Fromnowon,whatwill be our relationswithMary in our devotion to theEucharist?

Firstofall,weshallhavetoaskherassistance,asinallothermanifestationsofoursupernaturallife.InviewoftheexceptionalimportanceofdevotiontotheEucharist,thisrequestforhelpmustbepressingandtrustful.

Then, we will not stop requesting help; we will try to enter into herdispositions toward the mysteries which the Eucharist recalls and continues.Sharing thedispositionsofourMotherbecomesa realityalmostnecessarilyassoonasweunderstandthemysteriestakingplaceandthepartMaryhasinthem.Oncewethoroughlygraspthemeaningoftheactionsandprayersinwhichweare takingpart,wequitenaturallybegin tocontemplate theEucharistwith theeyesofMary,toloveitwithherheart,andtouniteourselvestoit,onewithher.1Lk.22:19-20.2Jn.6:54-58.3Gal.4:19.

CHAPTERTWENTY-SIXUnionWithMaryandParticipationinHolyMass

“INITSessence,thesacrificeoftheMassisthesameasthesacrificeofCalvary.AndGodhaswilled,freelyandtruly,thatMaryshouldtakepartinthesacrificeofCalvary.Shewas tobeCoredemptrixwithherSon and as such shewas tooffertotheheavenlyFatherthesamevictimasHe,byrenouncinghermaternalrightsoverHimandbyunitingherwill,intentions,andsufferingswiththewill,intentions, and sufferings of Christ. Thus by a divine decree, the oblation ofMaryconstitutesanintegralpartofthesacrificeofCalvary.

“AMassfromwhichMarywouldbeexcludedwouldnolongerbecompletelythesacrificeofCalvary;itwouldbeamutilatedsacrifice.LetmannotseparatewhatGodhasjoinedtogether!

“In heaven Mary keeps the dispositions she had on Calvary. She remainsunitedtoherSonwhooffersHimselfonthealtar;shewillstheoblationofthevictimwhosemothershealwaysremains;shewillsitwiththesameintentionsasherSon.

“ThesacrificeoftheMassappliesthemeritsacquiredbythesacrificeofthecross.AllmeritswereacquiredonceforallonCalvary.ThesacrificeoftheMassdoes not acquire new merits; it applies to each soul in particular what wasmeritedforallingeneralonCalvary,accordingtotheteachingoftheCouncilofTrent.

“ButMary is theDistributrixof all thegracesmeritedonCalvary.ShehasthereforeaspecialroletoplayintheMass,whichistheactbywhichmeritsaredistributedmostabundantly.

“OnCalvaryMarybringsusforthtothedivinelife.AteachMassthisgraceofdivineandMarianfiliationisappliedtousmoreandmore.”1

In order to sharewith St. John theApostle the dispositions of theBlessedMother at the foot of the cross, before the Holy Sacrifice begins we shouldrecollectourselveswithMaryinordertobepenetrated,inherpresence,withthetruththat thedramaofCalvaryisactuallytobereproducedonthealtar.2Withherwe prepare to offer to the FatherHiswell-beloved Son, as victim for theworld,andweofferourselvesinunionwiththatdivinevictim.

TheMassproperlyspeakingbeginswith theOffertory.Uptothatpoint, the

prayersaremerelypreparatory.SomeofthemrefertoGodingeneralortotheHolyTrinity,otherstothefeastoftheday.Theconfessionatthefootofthealtarisintendedtopurifyus.IntheKyrieEleisonwebegthethreedivinePersonstohavemercy on us.We glorify theHolyTrinity in theGloria, and profess ourfaithinthethreePersonsintheCredo.ThroughtheVirginmostpure,wepurifyourselves;throughtheVirginmediatrix,weaskforgraces;withthechantressoftheMagnificat,weglorifyGod;withtheMotherproclaimedblessedforhavingbelieved,weaffirmourfaith.WithheralsowerecitetheEpistle,theGospel,andtheCollectswhich refer to the saint—one of her children—whom theChurchhonorsonthatday.

Then comes the oblation. The divine sacrifice is offered directly to theheavenlyFather.Whatismorenatural,sinceitistheSonwhoisbeingoffered?WethusaddresstheFather,justastheMotherofSorrowsaddressedtheFatherinofferingherSon.

TheOffertoryis thepresentationof thefuturevictim.It is likerecallingthepresentationofJesus in the templeby thehandsofMary.Undoubtedly, in thathourofjoyandsorrow,MaryofferedherselftogetherwithherSon.“BeholdthehandmaidoftheLord,beitdoneuntomeaccordingtothyword.”Toenterintoher intentionswewill begher toofferus to theheavenlyFather also, as littlehosts alongside the largerHost, so as to constitute as she did only one victimwithChrist.

IsitnottheintentionoftheChurchtorecallherethatunionwithChristisourend,thatwearelikethelittledropofwatermixedwiththewine,thedropwhichislostinthewineonlytobetransubstantiatedintothebloodofChrist?MayitpleaseGodinthissacrificetomakeuspartakersofthedivinityofJesuswho,inthewombofMary,becameparticipantofourhumanity.

EarnestlyandhumblywebegGodtoreceiveouroffering.WhilepresentingittotheHolyTrinitywedoitexpresslybycommandoftheChurch,“tohonortheBlessedMaryeverVirgin,”andothersaints,prayingthemtointercedeforus.

Beforebeginningthedivinesacrificeitself,weconsideritnecessarytogivethanks to the Father through Jesus Christ His Son for all the benefits He haslavished upon us through Him.We intone the preface and she who formerlyimprovisedthemostmarveloussongofgratitudeeverchanted,uniteshervoicewithourstooffertheFatherahymnofthanksgiving“trulyworthyandjust.”

Then we formulate our general intentions for the Church, the Pope, ourBishop,forallthelivinganddead,thatistosay,fortheentirefamilyofMary.AndweaddourspecialintentionswhichweaskMarytopresenttotheheavenly

Father,accordingtoherviewsandnotours,andtojointothemherownpersonalintentions.

Again theChurch recalls that in this divine sacrificewe are in communionwiththesaints,“andinthefirstplacewiththegloriousandblessedMary,everVirgin,Mother ofGod and of our Lord JesusChrist,” and thatwemust hereveneratehermemorywiththatoftheApostlesandofallthesaints,andimploretheirassistancebeforeGod.

Themostsolemnofallmomentsarrives.Surroundedbyamysterioussilencethepriestsaysslowly:“Thisismybody.”TheWordmadefleshdwellsamongus,theSonofGodappearsonthealtarastheSonofMary.Thepriestcontinues:“Thisisthechaliceofmyblood,ofthenewandeternalcovenant—amysteryoffaith—whichshallbeshedforyouandforagreatnumber.”TheBloodofChristispresent,mysteriouslyseparatedfromHisbody,inordertocontinueHisdeathas Saviour. Because she was on Calvary,Mary is present, too, although in adifferentmanner.AndwearepresentwithHimandwithher....

The oblation of the divine victim continuesmore urgently,more solemnly.JesusremainsbeforeusinHiscrucifiedstateuntil themomentofcommunion,justasHehungonthecrossforthreehoursbeforeHisMother,offeringHimselftotheFatherinunionwithher.InunionwithherwecontinuetoofferHimtotheFatherforthelivingandthedeadand,particularly,forthesublimeintentionsoftheSaviourHimself in the prayerwhichHe taught us.Becauseweknow thatMaryiscloseby,wehavethefirmconfidencethatthenameoftheFatherwillbemoreperfectly“hallowed,” thatHiskingdomshallmoresurelycome,and thatHiswillshallbeaccomplishedmoregenerouslyonearthasitisinheaven.

For the third time since theOffertory, the sacred liturgyhasus implore theintercession of “theBlessedMary everVirgin,Mother ofGod,” togetherwiththat of the Apostles and the saints, in order to obtain deliverance morecompletelyfromallevil,andthefullnessofthepeaceofChrist.1MarieetNotreSacerdoce,E.Neubert,EditionsSpes,pp.211-213.2“Takeonlywhatsuitsyou.”

CHAPTERTWENTY-SEVENMaryandHolyCommunion

WEINTERRUPTourconversationwiththeFathertoturndirectlytotheSon,forweareabouttoreceivethedivineVictimasHolyCommunion.

When Jesus hung on the cross perhaps some drops ofHis blood fell uponMary,John,orMagdalen.Howfortunatefor them!Buthowmuchgreaterwillbeourowngoodfortune!ItisnotadropofHisblood,butallofHisbloodwithHisentirebody,JesusHimself,thatwillbeourportion.Itisamysteryoffaith,amystery of hope, and above all a mystery of love. Close to Mary, our faithbecomestrulyliving,ourhopemostfirm,ourloveallaflame.

Jesusdescendsintous.ItislikethemysteryoftheIncarnationrenewedagainfor each one of us. In some way we share the happiness which the BlessedVirginenjoyedwhentheSonofGodcametodwellinhervirginalwomb.Howcanwedowithoutheratamoment,when,poorasweare,wefeelsokeenlytheneedofsomeonewhocouldhelpuswithanimmeasurablelove?

But holy Mass is a renewal not so much of the Incarnation as of theRedemption.WereceiveJesus theHost, that is,Jesus theVictim.HecomestomakeuslikeHimself,henceavictimofferedforthegloryoftheFatherandforthe salvation of the world. It is not the sweetness of Communion which weshouldseekbutouridentificationwithChristimmolated.“Hewhoeatsme,”hesays,“willlivebyme.”TolivebyHimmeanstosharethedispositionsofHimwho came to be sacrificed.Howcanweyieldmore readily to this divine andpainful transformationthanundertheauspicesofourMother,andwithherco-operation?

Inthefinalprayersof theMassweagainaddresstheFather,buthenceforthunitedmorecloselywith theSonand theMother.Wepray theHolyTrinity toaccept our sacrifice and to bless us. Placeat tibi, sancta Trinitas. . . . Weterminate the Mass by the recitation of the sublime evangelical text whichremindsusofthedivinityandoftheIncarnationoftheWordcometodwellwithusandinus;ofthatWordwhomwe,farfromrejectingasmanyofHisowndid,have just lovingly received, and who wishes to give us even more fully thepowertobecomesonsofGod.

The Holy Sacrifice is finished; but our interview with Jesus continues,

intimate,confident, familiar, loving.Undoubtedly theMother is still there, shewhohasjustgivenusherSon.Shehelpsustopraise,thank,petition,promise,and,aboveall,tolove.AmongtheforemostgracesforwhichwethankJesusisthatHecreatedMarysopureandbeautiful,sohumbleandgreat,sogentleandpowerful, so happy and dolorous, so forgetful of self, so ready to sacrificeherself;Mary,HislowlyservantandassociateinallHissublimefunctions,withHim the Reparatrix of the honor of the Father and the Coredemptrix of thehumanrace,HisMotherandourMother—amothertome,poorsinner!

The first gracewe ask for is the full realization of the intentions ofMary,particularly those regardingourselves and all personsdear to us; then, amorecompleteparticipationinthefilialpietyofourelderBrothertowardher;finally,an ever wider diffusion of the knowledge and love of Mary among men.InstinctivelytheprayerofSt.Anselmwillformonourlips:“OgoodJesus,bythe lovewithwhichThou lovest thyMother,grant I beseechThee, that I alsomaytrulyloveherasThoutrulylovestheranddesiresthertobeloved.”

ForsufficientreasonHolyCommunionmaybereceivedatothertimesthanatthe Communion of the Mass. The indications given above apply withoutdifficulty to thereceptionofJesusasHost inanycircumstance. It is importantthatwealwayspartakeoftheBodyofChristnotforpersonalconsolationortoperform a meritorious spiritual exercise, but to share more fully in thedispositionsofJesusChristimmolatedforus.11ThereareotherexcellentmethodsofunitingwithMary in thereceptionofHolyCommunion,particularlythatrecommendedbySt.LouisMarydeMontfortinhisTreatiseonTrueDevotiontoMary.Nos.266-273.

CHAPTERTWENTY-EIGHTMaryandVisitstotheBlessedSacramentand

SpiritualCommunion

JESUS does not leave us at the end of the Holy Sacrifice. He remains in ourtabernaclesdayandnightinordertoofferHisprayersforusandtoreceiveours.WhyshouldwenotvisitHim,ifinanywaypossible?ItisthesameJesuswhomthe shepherdsofBethlehemwent to contemplate the firstChristmasnight, thesamewhom theMagi came to adore from afar at great sacrifice. St.Matthewsaysthat“theyfoundtheChildwithMaryhisMother.”We,too,shallfindHimwithher.MoreeventhanatBethlehemshewillrejoicetoreceivelovingvisitorsto thepoordwellingofherSon,when somanyothers,pretending tohave thefaith,havingreceivedHimperhapsthatverymorning,passbyasindifferentasifitwerethedwellingofastranger.

WemustaskourMothertohelpusrelatetoJesusourjoysandoursorrows,ourhopesandourdisappointments.ThroughherweshallrenewourselvesinthedispositionsthatwereoursatHolyCommunion;andwithherweshallseehowwecancauseHimpleasureuntilthenextvisit.

WeshalluniteourselveswithherparticularlyinadoringourLordexposedonthealtar.Theostensoriumormonstrance,asthenameindicates,showsusHimwhom we daily ask the Blessed Virgin to show us: “et Jesum, benedictumfructumventris tuinobis . . .ostendeandshowuntoustheblessedfruitofthywomb,Jesus.”Hencealso,thepietyofthefaithfulispleasedtoinsertbetweentheOSalutarisand theTantumErgo,whichareaddressed to theSon, theAveMariaorsomeotherhymninhonorofMary.

AnothersalutaryEucharisticpracticefromwhichwecanprofitwithoutevengoing to church is spiritual communion. Some books of piety give theimpressionthatspiritualcommunionisarathercomplicatedexercise,composedofallkindsofpreparatoryactsandprayersofthanksgiving.Yetthereisnothingmoresimpleandnatural.SpiritualcommunionisthedesiretouniteourselvestoJesusintheBlessedSacramentinordertoliveHislifemorefully.HowofteninthecourseofadayarewenotsurprisedtofindourselveswithdispositionsquitedifferentfromthoseofourLord?Wearelukewarm,impatient,proud,wantingin

charity,orzeal,orstrengthagainsttemptation!WhodesiresthatweliveHislifeif notHeHimself? “Hewho eatsmewill live byme.”Andwhowill give usJesus,ifnotMary?Arapidglanceinherdirectionsuffices;sheunderstandsourdesires; then,with herwe turn towardHim. “Jesus, I am so lukewarm; come,make me more fervent! Jesus, I am so proud; come, give me Thy humility!Angerpossessesme;Jesus,meekandhumbleofheart,come,makemyheartlikeuntoThine!”Thus throughout thedayweshall faceourdifficulties.Marywillunitehervoicewithours,andJesuswilltransformusintoHimself.

As we attempt to live the ideas sketched above, we see the bonds ofrelationshipthatunitethetwogreatCatholicdevotions,devotiontotheEucharistanddevotiontoMary.Theydifferintheirobjects,thehumanityofJesusinthesacramentof the altar and theBlessedVirginMary, but they areunited in thesubjectbecausebothare inanexcellentdegreedevotionsof love,andbecausetheir final end is the same, namely, our identification with Jesus, the Son ofMary.

Therefore, these two devotions are found in all religious soulswhose pietyconsists,notincertainpractices,butinthesoliddispositionsoffaith,humility,confidence, and love. Soulswho are distinguished for their understanding andloveoftheEucharistareequallydevouttoMary,andviceversa.Manyexamplesof this practical truth could be cited. Tomention just one of themost recent.FatherEdwardPoppethoughtsoconstantlyoftheBlessedVirgin,spokeofhersooftenandwithsuchenthusiasm,onewouldthinkthatMaryaloneexistedforhimandhadusurpedtheplaceofJesus.ItwasthesameFatherPoppe,however,who was the great Belgian apostle of the Eucharistic Crusade and of thesanctification of priests and seminarians.Always and everywhere, theMotherconductsustotheSonandtheSontotheMother.

Jesu,tibisitgloriaQuinatusesdeVirgine!

CHAPTERTWENTY-NINEMaryandDevotiontotheSacredHeart

DEVOTION to the Sacred Heart of Jesus is devotion to the humanity of Christconsideredespeciallyfromtheviewpointoflove.TheLitanyoftheSacredHeartremindsusthattheHeartofJesuswas“formedbytheHolySpiritinthewomboftheVirginMary,”henceformedbythedivinePersonwhoproceedsfromthemutualloveoftheFatherandtheSon,andformedinthehumanpersonwhoisalllove.

DevotiontotheSacredHeartcomprisestwoprincipalacts:consecrationandreparation.

ConsecrationisthetotaldonationofselftoJesus,whoisalllove.FormanyChristiansthisconsecrationcomprisesoneact,thatis,aprayerreadbyapriestpubliclybeforetheBlessedSacramentexposedonthealtarthefirstFridayofthemonth. Really, it ought to be not merely an act, but a life. To live ourconsecrationtoJesusmeanstoactinconstantdependenceuponHim;itmeanstosubmittoHimourthoughts,sentiments,desires,andactions.St.LouisMariedeMontforthasclearly shown that “theeasiest, surest, shortest, andmostperfectwaytorealizeourbelonging—inotherwords,ourconsecration—toJesus,istogive ourselves entirely to the Blessed Virgin, that is to say, to live our totalconsecrationtoMary.”

Reparation requires thatweoffer lovingcompensation forourpersonal sinsandfor thesinsof thewholeworld toJesus,whois infinitely lovingandissolittle loved in return. In theactofconsecrationcomposedbyPopePiusXIforthefeastoftheSacredHeart,thefaithfulsaytoourLord:

Tomake amends for the violation of the honor due to Thee,we offerTheethatsamesatisfactionThoudidstoffertotheFatherontheCross,theSacrificeThoudostrenewfromdaytodayuponthealtarsofThyChurch.TothisweaddtheexpiatorymeritsofThyVirginMother. . . .Accept,wepray Thee,most gracious Jesus, through the intercession ofOur Lady ofReparation,ourvoluntaryofferingofexpiation.”

Indeed,who has ever understood the duty of reparation as perfectly as the

MotherofSorrows,ReparatrixwithherSononCalvaryforthesinsofmankind?Andwhohaseverbeenabletoofferareparationapproachingherown?Thesoulthatlivesinintimacywithhernaturallybecomesasoulofreparation.

The following lines have been taken from the spiritual notes of theConsummata:

WithMaryattheFootoftheCross

Mary is there, andcasting aglanceupon the childrenwhomJesushasgivenher,shecries:“Whowillsharemysorrow?”

Oh,my cherishedmother, my belovedmother, I will. I will associatemyselfwith thee. . . . Iwill contemplate the unfathomable sorrowofmymother....Whatanabyss!Sheisimmaculateandcrucified....Withthee,Omother,andlikethee, letmeimmolatemyself.Withthee,Ioffer totheFatherthesufferingsofmyJesus....

WiththepriestIoffertotheFatherthehostofthesacrifice,whichismysacrifice,andtogetherwiththathostsopure,sodivine,soadorable,IofferthelittlehostofmysoulinordertobeareparatrixwithHim.Stabat Mater . . . Have courage. Her whole being is strained. Two

consolationsaregivenher.Sheknowsthatsufferingisagiftoflovetobegivenbacktolove.Sheacceptsthereforewithconfidenceandcourage.ShegivesbacklovinglytotheFather.Finally,thisblessedMotherseesJohnandMagdalenat thefootof theCross,purityandpenance. . . .Shealsosees,andJesusseestoo,thesoulsenamoredofreparationwho,inthefuture,willimmolatethemselveswithher,withHim.1

1Op.cit.,p.55ff.

S P I R I T U A L WO RK I N UN I O N W I T H MA RY

CHAPTERTHIRTYOurPrincipalEndandPrincipalMeans:Jesus,Sonof

Mary

PRAYERanddevotiontotheHolyEucharistarenotthegoalofourspirituallife;theyareonlytwoofthemeansthatleadustoit.ThegoalisidentificationwithJesusChrist.“Forthosewhomhehasforeknown,”St.Paulteaches,“hehasalsopredestinedtobecomeconformedtotheimageofhisSon,thatheshouldbethefirstborn among many brethren.”1 Without ceasing the Apostle exhorts hisdisciples to“puton theLordJesusChrist,”2 to“be imitatorsofmeas IamofChrist,”3to“havethismindinyouwhichwasalsoinChristJesus.”4Speakingofhimself,hedares tosay:“It isnowno longer I that live,butChrist lives inme.”5JesusHimselfhadsaidtoHisdisciples:“ForIhavegivenyouanexamplethat as I have done to you, so you also should do.”6 And again: “But whenperfected,everyonewillbelikehisteacher.”7

AllChristianspiritualitygivesfirstplacetoChrist,elseitwouldnolongerbeChristian.From thedoctrinalpointofview thisplace is almost identical inallsystemsofspirituality.Allconfessthat“nooneknowswhotheFatherisexcepttheSon,andhimtowhomtheSonchoosestorevealhim”;8alsothat“withoutChristwecandonothing.”9Fromthepracticalviewpointtheobligationsandthemeanstoaccomplishthemareaboutthesame:wemustaboveallliveinthestateofgrace,fulfillourdutiesofstate,pray,receivethesacraments,makeeffortstoresisttemptationandacquirevirtueinordertoadvancetowardperfection.

ButinregardtotheplacegiventoChrist,thecaseisnotthesame.Thereisaspirituality fairly common, evenamong souls that tend toperfection, inwhichChristappearsonlyat intervalsandwithout touching thesouldeeply.There isanother spirituality inwhichChrist intervenes incessantly,where everything isregardedfromHispointofview,whereeverythingreducesitselftosomeaspectofChrist—aspiritualitythatisproperlyChristocentric.

Inthefirstattitude,thestateofgraceconsistsinhavingnogravesinonone’sconscience.Sinisanactofdisobediencewhich,ifgrave,makesthesoulworthyofhell;ifitisslight,itcausesastayinpurgatorymoreorlesslengthy.Dutyisan

obligationmoreor lessstrictandmoreor lessdifficult, imposedbyGodorbythe Church in the name of God. Among the obligations, there is prayer,particularly assistanceatMass.Mass serves toproduce thebodyandbloodofChrist and recalls the Passion.HolyCommunion is a rite a littlemore sacredthantheothers;itgivesgraceswhichhelptoavoidsinmoreeasily.Priestsandreligious have other obligations. They have other spiritual exercises andmustrecite long prayerswhich expose them tomanydistractions.Especially is thistrueoftwoexercises,mentalprayerandparticularexamen,whichwouldputthepatienceofreligioustothetest if interestingdreamsdidnotcometohelppassthetimeaway.Withoutdoubt,trueChristians,especiallyconsecratedsouls,mustapplythemselvestotheacquisitionofvirtue.Theymakeefforts,withacertainamountofspiritinthebeginning,withacertainamountoflukewarmnessafterawhile – lukewarmness which they blame on the poor results attained. Hencethere are periods of stopping, of going back, followed by new attempts toadvance,asontheoccasionofaretreatorsomeothereventthatstirsthem.Butsoon there will be stagnation and retrogression again. In every life there areperiodsoftrial:sicknesses,reverses,sufferingscausedbythemaliceofmen,etc.Butwetry,withmoreorlesspatienceorimpatience,toendurethemsinceGodsoorders,althoughitishardtopardonthosewhomakeussuffer.Stillthemostferventsoulscontinuetowardperfection.Theyarehappytonoteanyprogress,dissatisfied if they discover none. Perfection or sanctity consists in theacquisitionofallthevirtues;thisissomethingverydesirableevennaturally,andeven more so in view of our heavenly reward. But inevitably we must besatisfiedwithjustacertainamountofgoodwill;perfectionisreallyreservedtobeingswhoarequitedifferentfromus.

Ontheotherhand,inChristocentricspiritualitythestateofgraceisthelifeofChristinthesoul.WecantrulysaywithSt.Paul:“ItisnolongerIthatlive,itisChrist who lives in me.” Mortal sin consists now in preferring a createdsatisfactiontoJesus;itdrivesJesusfromthesoul.Itistrue,venialsindoesnotdrive Him away, but it is an evil thing because it is voluntary action whichsaddens Him. Duty, in this context, is a requisite of the love of Jesus: toaccomplish one’s duty means affording Him pleasure. Prayer is conversationwithJesus,orwiththeFather,orwithourMother,conversationthat tells themour love and asks their help so thatwemay ever love and serve them better.HolyMassisJesusagainofferingHisbodyandbloodforoursalvationandoursanctification;ithelpsustosufferwithHimandforHim.HolyCommunionisthemostintimateandmostlovingunionwithJesus,whomakesusliveHislife

andcommunicatestousHisdispositionstowardtheFather,theHolySpirit,andHis Blessed Mother, and also toward all men who are our brothers. Mentalprayer is another sort of communion, thoughnot sacramental, inwhich, undertheguidanceofMary,weenterintothesoulofJesustostudy,love,andadmireallofHisdispositions,andstrivetomakethemours.ExamenisapauseinourworktoseehowwehavelivedthelifeofJesusandhowweshall liveitmoreperfectly.TheacquisitionofvirtueisnowtheacquisitionofthedispositionsofJesus.IfweloveHim,whyshouldwenottrytoassumeHiswaysofthinking,feeling,desiring,acting?Itwilltakeefforttoreachthatpoint.Still,whatwedoforaninfinitelylovablebeingdoesnotcostanything,orifitdoes,weloveitallthe more for that very reason. Periods of trial occur also in the life of soulsintimately unitedwith Jesus—darkness, desolation, uncertainty.These periods,however, donotbringona retrogression.Far from it, theyprepare forgreaterintimacywithourLord.

DoesapersonlivingthisChristocentricspiritualityadvancecontinually?Hedoesnotaskthequestion;heisnotcuriousaboutmeasuringhisprogressfromweek to week or frommonth to month. He is always concerned with givingJesusthemaximumofjoy,andhecanalwaysdosoevenindesolation,evenifguiltyof some laxity. In all simplicity,withhismisery andhis confidence, hegoestoJesusthroughMary.Holinessforsuchapersonisnotaperfectionthatproduces gratification; holiness is complete identification with Jesus; holinessgivesjoytohisdivineBrotherandtohisMother;itgivesglorytothemostholyTrinity;holinesspermitsthesoultoloveJesusandMaryincomparablymoreinheaven,andthusgivesinfinitelymoreglorytotheadorableTrinity.

Ifwelookforthepassionwhichduringalifetimearousedandsustainedthosesaintswhosespirituallifeitispossibletostudy,wefindthatitwasnotthedesiretobeperfect,buttheyearningtopleaseJesus,toidentifythemselveswithHim,toimmolatethemselveswithHimandforHim,andtomakeHimknowntoalltheworld.Eachoneof thosesaintscouldsaywithSt.Paul:“Formeto live isChrist.”10ItisstrikingtoobservewithwhatardorSt.ThérèseoftheChildJesus,stillalittlegirlathome,wroteofJesusinherletterstofriends.

Forbeginners, for thosemakingprogress,and for thosealreadyperfect, themostpowerfulmotiveforeffortistheloveofJesus.Atanypointonthespiritualwayitistruethat“thenobleloveofJesusimpelstogreatworksandanimatestodesire always what is most perfect . . . it begins and ends a multitude ofenterprisesinwhichhewhodoesnotlovegrowsdiscouragedandsuccumbs.”11Thusspiritualworkconsists inobservingJesusconstantlyinordertocopyHis

dispositions and to substitute them for our own, untilHe can, as itwere, passentirely into us. It is the constant study of Jesus made under the constantguidanceofMary.

Besidesthislawofpsychologyonthepoweroflove,thereisanotherreasonfor the efficacyof themethoddescribed above.The contemplationof Jesus isaccompaniedbyaspecialgrace,aquasi-sacramentalgrace,acting,sotospeak,exopereoperato.

All the sacraments derive their efficacy from the humanity of Christ, theauthorofallgrace.WhenJesuspassedamongmen,theyremarked,accordingtothe testimonyofSt.Luke, that “powerwent forth fromhimandhealedall.”12There is alsoapower thatgoes forth fromHim tocure,notbodies,but souls,whenweenterintocontactwithHisperson.ConfrontedwithawordoranactionofJesuswearequitedifferentlyimpressedthanwithanargumentproposedbyamereman, even by a saint.The latter possesses only humanvirtue,weak andfallible like everything purely human; the former acts upon the soul like thepresenceofJesusHimself.

The contemplation ofOurLord is not only holy, it is sanctifying; justthinking of Him, looking at Him with faith and love, sanctifies us. Forcertain souls the life of Christ is a subject of meditation among manyothers.This isnot enough.Christ isnotoneof themeansof the spirituallife;Heisourwholespirituallife....SoulswhokeeptheireyesconstantlyfixeduponChrist...enterfullyintothisdivineplan.Theyadvancerapidlyandsurelyontheroadofperfectionandofholiness....Iftheybringforthmuch fruit, it is not only because they dwell in Christ by grace and byfidelitytotheirlove,butalsobecauseChristdwellsinthem.Quimanetinmeetegoinillo,hicfertfructummultum.13

BeforeDomColumbaMarmion,MonsignorHedleyhadwritteninthesametenor:

It is a gross error to suppose that the greatest progress is attained byeffortstoacquirevirtuesandtouprootvices.Effortsareindeednecessary,butthereisamoreexcellentway,which,ofcourse,doesnotdispensewitheffort.Thiswayisacontemplativeunionofourintelligence,will,andheartwith theholyHumanityofourLordJesusChrist.For thisholyHumanityhas an astonishing power of transformation, I would almost say amiraculous power. . . . An hour, a half-hour passed with fervor in

contemplatingHisobedience,patience,humility,loveofsufferingwoulddomore for the transformation of our nature than days of efforts practicingthese virtues, if these efforts are not united to the contemplation of ourdivineModel.14

Onthissubject,hereistestimonyfromexperience:

Ihavealwayshadfirmfaithinsupernaturaltruths;butmyconductwasnot any better than the average amongmy companions whowere by nomeansmodels. I committed the same faults theydid, I confessedmysinswhenthetimecameforourgroupconfession,butsoonafterfellagain.

Then,ontheoccasionofaretreatcenteredontheEucharist,Iunderstoodthat tocommit sinwasnot tooffendacommandment,but JesusHimself,anditwasbecauseofmysinsthatHewilledtosuffersomuch.Thiswasarevelationtomeandthebeginningofacompletechangeoflife.Fromthatmoment on I do not recall ever committing a mortal sin or a deliberatevenial sin, not even telling a little lie tohelpmeoutof apredicament. Itseems tomepsychologically impossibleknowingly toperformanact thatwould offend Jesus, just as I could not conceive of a person offending afriendcasuallyeveninamatterofslightimportance.

I have to reproachmyself with numberless acts of vanity, impatience,badhumor,etc.,butatthemomentwhenIgavewaytothesesallies,Ididnot see that they were offensive to Jesus, because they were not fullydeliberate.

Morethantwentyyearshavepassedsincethischangeofviewpoint,andIhopethatourLordwillkeepmedeterminedtotheendofmylifetosufferanythingratherthanbeguiltyofafullydeliberateindelicacyinHisregard.

Butdoesnot themissionofmakingus live the lifeofChrist belong toherwhohasgivenChristtous?ShebecameourmotherinbecomingtheMotherofJesus. Is itnotpreciselyhermaternalmission,afterhavingbroughtus forth inChrist, to continue our education by fashioning our ideas, sentiments, desires,andhabits according toourmodel,Christ?Obviously theBlessedVirginmustexerciseaprimaryinfluenceintheworkofourspiritualtransformation.

FatherChaminadeexplains:

ItwasinthewomboftheaugustMarythatJesusChristwasconceivedbytheoperationoftheHolyGhost;Jesuswasbornfromthevirginalbosom

ofMary.QuiconceptusestdeSpirituSancto,natusexMariaVirgine.BaptismandfaithbeginthelifeofJesusChristinus,andthuswehave

beenconceivedbytheHolyGhost.Butwemust,liketheSaviour,bebornoftheVirginMary.

It was in the virginal bosom of Mary that Jesus Christ willed to beformed to our likeness, and there also we should form ourselves to Hislikeness. There we should fashion our habits upon His, our inclinationsuponHisinclinations,ourlifeuponHislife.

WhateverMarybearsinherbosomcanonlybeJesusChristorcanliveonly the life of Jesus Christ. With her inconceivable love Mary alwaysbearsus,as littlechildren, inherchastebosom,untilhavingformedinusthefirsttraitsofherSon,shebringsusforthlikeHim.Marydoesnotceaserepeating to us the beautiful words of St. Paul: “Filioli, quos iterumparturiodonecformeturChristusinvobis;mydearchildren,withwhomIaminlaboragain,untilChristisformedinyou.”15

1Rom.8:29.2Rom.13:14.31Cor.11:1.4Phil.2:5.5Gal.2:20.6Jn.13:15.7Lk.6:40.8Lk.10:22.9Jn.15:5.10Phil.1:21.11ImitationofChrist,III,5.12Lk.6:19.13Christ,theLifeoftheSoul,byDomMarmion,ch.iv.14 Msgr. Hedley, O.S.B.,Evêque de Newport, traduction Bruneau P. SS., Lethielleux, 1905,Chap.XII.LeregardsurNotre-Siegneur,pp.146-149.15S.F.I,par.112.Gal.4:19.

CHAPTERTHIRTY-ONEChristocentricandMarianMentalPrayer

THERE aremanymethodsofmentalprayer.Almost allof themspeakofunionwithourLordandacertainnumbermakementionoftheBlessedVirgin.InthischapterIdonotpretendtoofferanewmethod.Iwishtoshowonlyhowintimateunion with Mary in mental prayer facilitates union with Jesus and facilitatesmentalprayeringeneral.

ThepurposeofourspiritualworkisidentificationwithChrist.Theproblemis,therefore,tostudyChristinordertomakeourselveslikehim.Mentalprayeristhemostefficaciousmeanstolearnhowtothink,tofeel,todesire,andtoactlikeChrist,toidentifyourselveswithHim.ThemoreChristocentricourmentalprayer, the more easily we attain this end. “Ameditation well made,” FatherChaminade taught his disciples, “is a veritable communion, a veritable unionwithJesusChrist,althoughnotsacramental.”1

ButtorealizethistrueunionwithJesusChrist,meditationmustnotsimplybeanintellectual, theological,orexegeticalstudy,norashortsermonpreachedtooneself, nor a composition in style, nor a soliloquy of the soul. As much aspossible, meditation must be a dialogue with Jesus Christ, or better, aconversationamong three, thesoul, Jesus,andMary.Often therewillbemorethanthree:theFather,theHolySpirit,St.Joseph,andotherswillbepresent.

MarymakesJesusknown tous.“Since ithaspleasedeternalProvidence togiveustheMan-GodthroughtheBlessedVirgin,andsinceshe,madefruitfulbythepoweroftheHolyGhost,boretheMan-Godinrealityinherbosom,whatismorenaturalthanforustoreceiveJesusChristfromthehandsofMary?...Noonein theworldknewJesusasshedid;noone isabetter teacherandabetterguide formaking Jesus known. It follows also that no one is equal to her inuniting men to Jesus.”2 These are the words of St. Pius X, spoken fromexperience.

Letuscitetwoothermenwhospokefromexperience,FatherChaminadeandBrotherLeonard.“Ifnoone,”saystheformer,“knowstheFatherexcepttheSonandthosetowhomtheSonhasrevealedHim,similarlynooneknowstheSonaswellastheMother,andtheChurchtowhomshehasrevealedHim.Letusuniteourselves therefore to Mary in mental prayer and beg her to make her Son

knowntous.”3“ToknowtheSon,”addsBrotherLeonard,“addressyourselvestotheMother.LightonJesuscomesfrompurity,love,study,andgenerosity.ButwhopossessesthesemorethanMary?Jesuskeptnothingfromher.Tohavethelight of faith shine upon me in abundance and warmth, I will work close toMary.”4

St. Luke, the evangelist of the Blessed Virgin, who, indirectly or directly,received information fromher about the firstyearsof theSaviour’s life, twicemakestheremark:Marypreservedallthesethingsinherheartandponderedonall she saw or learned about her Son.5 Certainly that was her occupation allthroughlife.Forthirtyyears,shesawHimandconversedwithHim.DuringHispubliclife,newsthatwassometimesenthusiastic,sometimespessimistic,cameto Nazareth. She assisted at His Passion and saw Him after the resurrection.Then, in intimacywith John, one of the first twoApostles, Christ’s preferreddiscipleandconfidant,theonewhocouldpenetratefurtherintotheheartoftheMasterthananyotherapostle,shewouldhearfromhislipsallthathehadseenandheardregardingherSon.Johnwouldrelatewhathehadseenandheard,and,she, by her questions and reflections, would make him understand better themeaningofallhehadlearned.

Thus, all the meditations we can make about Jesus were made already byMarylongago.Letusmakethemwithhernowandshewillhelpusunderstand,feel,anddesirealittleofwhatsheunderstood,felt,anddesired.WeshallregardJesusthroughhereyesandloveHimwithherheart.

Ifweareinthepurgativewayandwishtomeditateonthegreattruthsoronsin,weshall find in theGospelmanywordsofJesus thatwillenlightenusonthesesubjects.IsitnotthemissionofJesustosaveusfromhellandtoleadustoheaven?Ifweareintheilluminativewayandwishtoapplyourselvestosuchorsuch a virtue,we shall find it taught and practiced to perfection in the life ofChrist.Ifwehavearrivedattheunitiveway,howcouldweuniteourselvesbetterto Jesus than by contemplating Him directly? How could we unite ourselvesbettertotheFatherthanbycontemplatingtheconstantpreoccupationofJesustoglorifyHimandtodoHisholywill?

Theoretically,webelieveallthattheChurchteaches.Butdowepracticewhatwebelieve?Theproblemistotransformtheoreticalintopracticalfaith.Itisthepurposeofmentalprayer to teachushow todo this.Hence,wemustexerciseourfaithonthetruthwewishtotransfuseintoourlives.Weneed,forinstance,thespiritofabnegation.Jesus,whatdidYouthinkofit?“Ifanyonewishestobemydisciple,lethimrenouncehimself....Ifthyhandorthyeyescandalizethee,

cut it off, tear it out. . . .”How didYou practice it,O Jesus? “I led a life ofrenouncementfromthefirstmomentuntilthelast,especiallyduringmypassion.. . .” I believe, O Jesus, in the necessity of renunciation because You cannotdeceive nor be deceived. I believe it, although men about me live as thoughrenouncementisagreatfolly.Somuchtheworseforthem!Youhavethewordsoflife.IbelieveYou, thoughmynatureprotestsagainst this truth.Toobadformynature;ithasbeenconceivedinsin.Ibelieve,butincreasemyfaith!

OMary,proclaimedblessed forhavingbelieved,helpme tobelieveasyoudid!

JesusforetoldthatwewouldnotunderstandHisteachings,butpromisedHisSpirit to make us understand all truth. O Holy Spirit, come to make meunderstandthisteachingofJesus;itissohardforhumannature.Spiritoflove,givemelighttoseeandstrengthtopractice!

Werepeattheseactsoffaithslowly,givingourfulladherence,notbywayofautosuggestion,butinordertomakethetruthsinkdeeplyintooursoul.Wemustmultiplysupplications,becausetobelievepractically,weneedgrace,victoriousgrace.

Itwillnotbesufficienttomakeactsoffaithwiththemindandthewillonly.FatherChaminadeinsistson“thefaithoftheheart.”Forwemustlovethetruth.

Howcanwearriveatlovingit,especiallywhenthereisquestionofanausteretruth?Byconsidering it inJesus.Jesus lovedrenouncement.Why?BecauseoftheFather.ByrenouncingHimself,HedidtheFather’swill,HeshowedthatHelovedHim.HemadereparationtotheFatherfortheoutragesofmen.Helovedthe Father for having given Him Mary as Mother; His renouncement, HisPassion,merited for her the divinematernitywith all her other privileges.Heloved theFatherbecauseHewouldmakemeanotherchildofMary,Hisotherself.HelovedtheFather,becauseHewouldaccepttheredemptionofallmenbyHisrenouncement,becauseHemadeuschildrenoftheEternalFatherandofHisVirginMother.

WithMary,wecontemplatethislovewhichJesushadforself-renunciationallHis life, especially during His Passion. We admire, we love, we thank, weresolvetoshareinHisrenouncementforloveofHim.

ItisnotonlyasentimentofgratitudetoJesusandMarythatwillimpelustoembracea lifeofrenunciation.In thepresenceofpersonshighlyesteemedandintensely loved, a kind of psychological sympathy or contagion makes theirmannerofthoughtandsentimentbecomeours;theirsoul,sotosay,passesintous. Similarly in this loving contemplation of Jesus andMary a transfusion of

thought, sentiment, and inclinations takesplace from their interior toourown;theirsoulbecomes,sotospeak,oursoul.

InthecaseofJesusandMarythistransfusionofthoughtandsentimentisnotthesimpleactofapsychologicallaw.Jesuslivesinus.Maryworksinusbyhermediation of grace. Therefore a supernatural influence is added to the naturalinfluence of human psychology.Hence themorewe beg Jesus andMary, themoreperfectlywilltheypassontheirdispositionstous;thetrueritwillbethatitisnolongerwewholive,butJesusandMarywholiveinus.

Wecannotinsistenoughontheimportanceofsupplicationsinmeditation.Iftheyarerealcriesfromtheheart,theyareevenmoreimportant,inasense,thanthoughts and contemplation. On the natural level, thought and contemplationleaveusatourownplaceinthepresenceofJesusandMary.Supplicationscastusattheirfeetorupontheirhearts.Supernaturally,moreover,supplicationsareadirectmeanstoobtaingrace.

Furthermore, they are always possible, which is a great consolation forbeginnersorforsoulsindesolation.Nomatterhowaridthesoul,itcanalwaysbegforlight,forlove,forstrength;itcanlaybareitsdistress,itsnothingness,itsconfidence,itsabandonment,andthatindefinitely,justastheCanaanitewomanpursuedourLordwithherprayersinfavorofherdaughter.AndletusnotforgetthatoftenthebestsupplicationisthemererepetitionofthenameofJesusorthenameofMary.

The fact that we unite with Mary in contemplating Jesus has a doubleadvantage. Firstwe penetrate further into theHeart of Jesus than ifwe aloneattempted to explore it. In order to enter into this holy of holies and tounderstand infinite love,wemustbe loving,andwearemore lovingwhenwefeel the hand of ourMother guiding us. She knows her Jesus intimately andleadsuseverforwardintothemysteriesofHislove.

Attimesifwewerealonewewouldgoastray.JesusisGodatthesametimethatHeisman,andfacetofacewithsomeactionofHiswemightsay:“Wearenot God, we cannot imitate Him.” But Mary, a pure creature, who hasreproducedallthedispositionsofJesusasperfectlyastheycanbereproducedbyacreature,showsushowwealsocanreproducethedivinemodel.Jesusislikeamasterpiecewritten in a language thatweknowonly imperfectly;Mary is thefaithful translation, written in ourmother tongue. Through herwe understandHimmuchbetter.

Fromtimetotime,absorbedincontemplatingJesusandMary,wemaycastaglance upon ourselves and our attempts to reproduce their dispositions. How

differentfromJesusandMaryweare!Buttheywillgiveusstrengthtoimitatethem.WithMarywe take note of the obstacles to surmount and themeans totakegraduallytoapproachthedivinemodel.Shewillfashionus,who“consult”her,aftertheimageofherfirst-bornSon.

Meditationshouldendwitharesolution.Iftheresolutionbearsdirectlyuponthe object of our spiritual work—of which there is question in a followingchapter—itshouldfollowtheindicationsgiveninthatchapter.Iftheresolutionbearsuponamatternotdirectlyrelatedtoourspiritualwork,itisfutiletotakeone resolution relative to the meditation and another relative to our spiritualwork;weriskkeepingneither.MeditationmadeinlovingunionwithJesusandMarywillsupplyourwillwithanewmotiveforshowingthemourlovebymoremarkedeffortsinourspiritualwork.

JustaswebeginameditationwithMary,soweshouldenditwithher.FatherChaminade recommends “putting into the hands ofMary all the fruit derivedfromthemeditation,begginghertohelpusmakeholyuseofit.Thisactshouldbeperformedwithallthetrustwhichgoodchildrenhaveinthebestofmothers.Ipsaenimdetinetvirtutesnefugiant,meritanepereant,gratiasneeffluent (St.Bonaventure). Mary sustains virtues, lest they weaken; preserves merits, lesttheybelost;caresforgraceslesttheyhesquandered.”6

For clearness’ sake the preceding ideas had to be exposedmethodically. Inpractice it is not necessary to hold to this order. We may depend on theinspirationsofgrace,keepingthelibertyofchildrenofGod,andofMary.IfwedonotknowhowtocarryonletussimplyaskourMother’shelp.

Should we not sometimes make meditations that are entirely Marian, forexample,onthefeastsoftheBlessedVirgin?

Undoubtedly this will happen in the beginning when we are morepreoccupiedwiththeconsolationweexpectfromMarythanwiththeconsolationwewish to give her.However, ifwewish to understand theMotherwell,wemustcontemplateherinthelightofherSon.“Maryhasmeaningonlyinrelationto Jesus.” Themysteries ofMary—her Immaculate Conception, herVirginity,herDivineMaternity,andalltheothers—derivetheirpurposeandmeaningfromtherelationsofMarywithJesus.ThevirtuesofMaryareonlythereproductionofthevirtuesofJesus.TheroleofMaryinourregard,heruniversalmediation,her spiritual maternity, her apostolic mission in the Church, are but theconsequenceandextensionofhermissionasMotherofJesusandco-operatrixinHisworks. Just asMaryhelpsusunderstandherSonbetter, so JesushelpsusunderstandHisMotherbetter.AndjustaswecontemplateJesusthroughtheeyes

ofMary and loveHimwith the heart ofMary, so alsowe contemplateMarythroughtheeyesofJesusandweloveherwithHisSacredHeart.HavewenotbecomeotherChrists inMary’s eyes?Hencewe shall undoubtedly experiencethe same feeling which caused a Marian soul to remark on the feast of theImmaculate Conception: “I never feel more love for Jesus than when I havemeditatedonMary.”

BeginnerswillnodoubtfinddifficultyinkeepingengagedforalongtimeononewordoroneactofourLordorofHisBlessedMother.Itwillbebetternottodelayonjustoneincidentof their livesuntil it isprofitable todoso.Let thempassimmediatelytoanotherwordoranotheraction.

Besides, if theymultiply acts of faith aswe have explained above, if theyrepeatthenamesofJesusandMary,ifwithMarytheytrytoseehowtheycancausepleasuretoJesusandtoher,itwillbefairlyeasyforthemtopauseawhileat each thought.As their intimacywithChrist andwithMary becomes closertheywillfindmoresatisfactionincontemplating,admiring,loving,andimitatingthem, and gradually the meditations will become truly “a Communion withJesus.”TheGospel soonbecomes theirpreferredbookofmeditation; it steepstheminthinkingandlivingwithourLord.Theirownexperiencewillshowthemmoreandmoreclearlyhow“powergoesforthfromhimandheals,”7andmakesthemliveHisownlife.

For mental prayer to realize such results, it must be prepared. Usually ameditationpoorlypreparedisameditationbadlymade.

Threekindsofpreparationareordinarilydistinguished:habitual,proximate,andimmediate.

HabitualpreparationconsistsinalifeofrecollectionandunionwithourLordandtheBlessedVirgin.ThecounselsgiveninthechaptersonunionwithMaryin our various actions and prayers, if faithfully followed, will assure thispreparation.

Proximatepreparationcomprisesthechoiceofasubjectwithsomedominantideas.IfonehasnotpreparedwhattosaytoJesusandMary,howisitpossiblenottobelostindistractionsatthetimeoftheinterview?

Thesubjectchosenmustbepreciseandsuitedtoourneeds.WemustplanoursubjectwithMaryinlinewithourspiritualworkandthecomingday,orinviewofthepreviousday’stroubles,temptations,specialdifficulties,faults,etc.Oftenitisusefultonoteonpapertheideasonwhichweproposetomeditate.Thepenisaninstrumentofprecisionforthemindandthememory.WeshouldaskMaryifwhatwehavepreparedisreallygoingtointerestusduringthemeditation,and

weshouldnotbesatisfieduntilsheissatisfied.Immediate preparation consists above all in making an act of faith in the

presenceofthosetowhomwewishtospeak,especiallyinthepresenceofJesusandMary.Butthisfaithmustbealovingfaith.ThebetterwerealizethatJesus,Mary,theFather,theHolySpirit,etc.,arethereastrulyasifwesawthem,thattheyseeus,hearus,loveus,thattheyaredesirousofbusyingthemselveswithusandofmakinguslivemoreandmoretheChrist-life,theeasieritwillbeforustoenter into a loving, living, and lively conversation with them. If we feel likeprolonging the thought of their presence,we should yield to that attraction aslongas it persists; nothingdoesmoregood than tokeepourselves lovingly inthatpresence.

Distractionsoccurduringmeditationasduringotherspiritualexercises.Sincetheyspringfromthenaturalweaknessofourmind,theyareinevitable.Wemaysay,however,thathalfofourdistractionscouldbeavoided,fortheyresultfromlackofpreparation,especiallylackofproximatepreparation.

Whether the causes be involuntary or even voluntary, as soon as they arenoticed we should go to Jesus with “our Mother, our misery, and ourconfidence.”WithMary,we shall seehow,despite the lackof preparation, byactsofhumility,faith,confidence,andlove,wecancausepleasuretoJesus.

At times we have no taste for mental prayer. The cause of this may bephysical—fatigue, sleepiness, sickness, or only some indisposition. At othertimesthecausemaybemoral—lackofpreparation,somefault,ormoreoftenanattachmentofthewilltosomepassion,recognizedorcamouflaged.SometimesthetrialiswilledbyGodtopurifythesoulortoleadittoofferitselfasavictim,justasJesusdidinGethsemani.

Hereagain,nomatterwhat theoriginofthatcondition,weshouldbeginbygoing toMary, and thenwithMary, with ourmisery and our confidence, weshould go to Jesus. In any caseMarywillmake us understand how to pleaseHim,and ifHedemandsa sacrifice, shewillobtain forus the strength to say,“Thywill,notmine,bedone!”

Wenotice that if unionwithMary favorsmeditation,meditation in its turnfostersunionwithMary:nowhereelsedowelearnbetterhowtoknow,admire,love,andimitatetheBlessedVirgin,howtoenterintointimacywithher,howtoorganize our spiritual work with her in order to Marianize all our thoughts,sentiments, resolutions, actions—our whole life. Whoever wishes to becometrulyMarianmustbecomealoverofmeditation;andwhoeverwishestobecomeameditativesoulmustbecomeMarian.

1S.F.I,par.321.2Encyclical,Addiemillum,February2,1904.3S.F. I,par.333.Elsewherehesays (I,132): “That isasadmeditation inwhich theBlessedVirgindoesnotenter.”4Vie,333,338.5Lk.2:19,51.6S.F.,I,par.331.7Lk.6:19.

CHAPTERTHIRTY-TWOUnionWithMaryDuringSpiritualReadingand

Conferences

SPIRITUAL reading has always held an important place in Christian asceticaltradition.Mentalprayercannot replace it.Thepurposeofmentalprayer isnotprecisely to produce new ideas but to transform into practical and livingprinciplesthemoreorlessspeculativethoughtswehavebeenreading.Spiritualreading is thenatural nourishmentofmental prayer.Hewhoneglects spiritualreading risks making wearisome and distracted meditations and seeing hisspiritualequipmentdiminishbitbybit.

ThroughspiritualreadingJesuscontinuesHispreachinginGalileeandJudea,teachingustothinkHisthoughts,toliveHislife.WhereverJesusacts,Maryisassociated with Him. He gives us the lessons, Mary explains them. Beforebeginning to readwewoulddowell toorientateourselves in this supernaturalsettingbymakinganactoffaithinthepresenceofJesuswhoisabouttospeaktousandofMarywhowillhelpusunderstand.

Weshouldnotreadthroughvaincuriosity,withunduehaste,inboredomanddistraction, in a critical spirit, butwith respectful attention to Jesus, likeMarylisteningtowhatsheheardfromoraboutherSon,ponderingitallinherheart.Asweread,theideasexposedstimulateallkindsofreflectionsandimpressions;weshouldpassthemontoMary,justasduringaninterestingreadingweshareourreflectionswithaninterestedfriendatourside.Thisrendersreadingalive,active,andmoreprofitable,forMarypointsoutthepracticalconclusionsofthetext.Sometimeswespontaneously request that shehelpus live the lesson thatJesusisteaching.

OnedayMattTalbot,theholydockhandofIreland,wasaskedhowamanasilliterate as he could understand the meaning of what he read. He replied:“Before reading a book I always ask the Blessed Virgin for the grace ofunderstandingwhatIread.”1

AteverymentionofGodorofourLordintheirreading,someinteriorsouls,insteadofthinkingofHiminthethirdperson,addressHiminthesecondperson.Thustheyareinthepresence,notofaGod,norofaChristabstractanddistant,

butofHimwhodwellsinthem,whomtheyhavereceivedorwillreceiveinthesacredHost.Theirreadingthusbecomesmorelovingandliving.WithMary,itiseasytoremainnearJesus.

Of course from time to time Marian souls choose a book on the BlessedVirgin for their spiritual reading. Not a year passes without expanding anddeepeningtheirknowledgeoftheirheavenlyMother.

The method suggested for spiritual reading applies almost identically toassistance at an instruction or even at a course of theology. We must insistparticularly on the act of faith in the presence of Jesus andMary, for in thepresenceofapreacherorprofessor,muchmorethaninthepresenceofabook,we are tempted to think of the man whom we see rather than of Jesus whospeaksbyHismouth.Marywill facilitate that act of faith: shewill turn asidedistractionsandwillsuggestpracticalresolutions.1RevuedesPrêtresdeMarie,ReinedesCoeurs,June,1937,p.179.

UN I O N W I T H MA RY A N D T H E PR A C T I C E O F T H E V I R T U E S

FORunionwithMaryintheacquisitionofmoralvirtues,thedirectionsgiveninthepreviouschaptersandinBookThreeofMyIdeal,JesusSonofMarysuffice.

On the subject of theological virtues, however, supplementary treatmentseemsappropriate.Thefirst two,faithandhope,cannotbestudiedinJesus.IntheSonofGodmademan,therewasnofaith—Hesaw;therewasnohope—Hepossessed.OfthosetwovirtuesMaryisthesuprememodel.

CHAPTERTHIRTY-THREEUnionWithMaryandthePracticeofFaith

FAITHistheprimaryconditionofallsupernaturallife.Ineveryperiodofhistory,faith is,according to theCouncilofTrent,“thebeginning, the foundation,andtherootofalljustification.”

A solid spirit of faith is needed especially at times when faith is obscure,weakened, unknown, combated, in epochswhen crises of faith and apostasiesmultiply.

Now,unionwithMaryisapowerfulsupportofourfaith.Letusobserve,firstofall,afactofexperience:devotiontoMary,especiallya

life of union withMary, is the barometer of the Christian’s spirit of faith. AChristianitymoreor lessrationalisticdoesnotappreciate thisdevotion.Onthecontrary,conversiontotheCatholicreligionortoalifefundamentallyChristianismarkedbyaferventlovefortheBlessedVirgin.Mostofthegreatconvertsinrecentyearsgiveeloquenttestimonytothisfact.

Indeed there are close connections both in the psychological and in thetheologicalordersbetweenunionwithMaryandfaith.

The functions and grandeurs of Mary have no meaning unless they areconsideredfromprinciplesoffaith.MenwithoutfaithmayadmireandinfactdoadmireChrist;He isa leader,amodel,a reformer,aphilosopher,amoralist,asociologist,afriendofthepoorandtheunfortunate.Heisahero,themartyrtoabigidea,themanwhohashadbyfarthemostprofound,themostimmense,themostdurable, themostbeneficent influenceuponhumanity.Mary isnothing ifviewed only in a natural light: a poor woman, from a despised town, sayingalmostnothing,doingalmostnothing.SheremainedfarfromherSon’s theater

ofaction,witnessedonlyHispunishment,thendisappearedfromthisworld,wedonotknowhoworwhenorwhere.

But a personwith faith readily becomes enamored of this humblewoman.Faithupsetsallhumanvalues;itglorifiesrenouncement,poverty,suffering,self-forgetfulness, self-sacrifice—virtueswhich characterize thewhole existence ofMary.Byherheroic faith, thisWomansurpasses ingrandeurand influenceallbeingsonearthandinheaven,Godaloneexcepted.

UnionwithMarymakesthesoulloving,becauseMary,thesweetVirgin,themother of Jesus and our mother, is all love. This union creates an affinitybetween the soul and the mysteries of faith, which are mysteries of love. Tobelievemeanstobelieveinlove.Oftenthelossoffaithbeginswiththelossofthesenseoflove.

UnionwithMaryinspiresuswithsentimentsofhumilitybymakinguslittlechildren of the humble handmaid of the Lord. And humility is essential tobelieving, for believingmeans relying, not on our ownwisdom, but on truthswhichsurpassourunderstanding.

Evenforthefaithfulwhodonothavetimeforprolongedspiritualexercises,devotiontoMaryisapowerfulmeanstoalifeoffaith.Everyprayeraddressedto theheavenlyMother recalls the supernaturalworldwhichhoversover themandwheresomedaytheywill live.Therecitationoftherosaryaboveall,withthemeditationuponthemysteriesoreventhesimplementionofthem,maintainstrue Catholics in a thoroughly supernatural atmosphere. The joyful mysteriesrecalltheSonofGodcomeuponearththroughMaryinordertoredeemthem.The sorrowfulmysteries present to their eyes the sufferings of Christ and thenecessity of suffering for Him and like Him. The glorious mysteries open tothemthattruelifetowhichtheyareallcalledandwhereJesusandMaryawaitthem. For them God and the next life are realities. Suffering, instead ofdisconcerting them, as so easily happens to others, finds them resigned to thelovingwillof theFatherwhois inheaven;andbeforetheinterestsof this life,withouthesitating,theyplacethoseofthenext,readytosacrificetheformerinorder not to lose the latter. They recite their Hail Marys perhaps with manydistractions,butthedailythoughtofthegreatmysteriesofreligionmakesthemthink,act,andsufferlikeChristians.

It is easy to understand howunionwithMary intensifies the faith of thosewho constantly try to live in union with her. It has them look at everything,supernatural as well as natural, from her viewpoint, which is evidently theviewpointoffaith,faithoftheheart.

Aboveall,mentalprayermadeinunionwithMarycontributespowerfullytothe intensification of their spirit of faith by showing them every virtue aspracticedandlovedbyJesusandMary.

The contemplation of the faith ofMary and the imitation of itwill lift ourown faith toaheroicdegree.Fromoneend to theother,her lifewasa lifeoffaith.Inthemidstofobscurityandofalmostconstantcontradictions,shehadtobelieve.ShehadtobelievethatshewouldbetheMotheroftheMessias.Whatwasincomparablymoredifficulttoaccept,shewouldbecomeHisMotherwhileremainingavirgin.What,however,made themysteryabsolutelydisconcertingwasthatherchildwouldbetheverySonofGod.

Shehadtobelievecontradictorythings:forinstance,thatherSonshouldsitonthethroneofDavidwhen,intheverycityofDavid,theyrefusedtoreceiveHim;thatHeshouldfleeduringthenightfromtheusurperofHisthrone;thatHewould pass thirty years of His life in obscurity; that hardly would He showHimself in public, than the priests, Pharisees, and scribes, themost venerableand themost powerful influences in the nation, would league against Him todestroyHim.ShehadtobelievethatHewouldreignforeverevenwhenshesawHimdieonacrossofignominy.ShehadtobelievethatHewouldattractalltoHim, even thoughHis followers, formerly so enthusiastic, fled fromHim, andHisveryApostleslostconfidenceandabandonedHim.

ButMarypreservedanunshakenfaith.ItwasnotinvainthattheHolySpiritproclaimedherblessedforhavingbelieved,becausethepredictionsmadetoherwereaccomplished.1

Inmomentswhenourfaith isparticularlydim,whenperhapsmeninwhomwe had full confidence cease to believe in Christ, when the Church seemsdefeated and her enemies triumphant,whenwe ourselves are passing throughpersonalcrises,itwillbesufficienttocontemplateourMotherandtobegherforherfaithinGod’swordandforfaithinthefinalvictoryofHimwhosaid,“Haveconfidence,Ihaveovercometheworld.”21ForananalysisofthefaithofMary,seeMaryinDoctrine,p.204ff.2Jn.16:33.

CHAPTERTHIRTY-FOURUnionWithMaryandtheVirtueofHope

HOPE is the theological virtue by which, relying on God’s goodness and HisfidelitytoHispromises,weexpectwithunwaveringcertitudeeternallifeandthemeanstoattainit.

Asoffaith,soofhope,Maryisourgreatmodel.1MostcertainlyshewouldexpectfromGod,herFather,herSon,andherSpouse,eternalunionwiththem.Thecontraryisunthinkable.

But to be worthy of that exalted vocation she had to respond to it fully.Historyrecordsthestoriesofsaintswho,whencalledtotheepiscopacyortothesovereignpontificate,hidthemselvesasunworthyandincapableofsuchdignityand responsibility.Greaterdignityand responsibilitywereproposedbyGod toMary.Upon her acceptance depended the accomplishment of themysteries ofthe Incarnation and the Redemption, the greater glory ofGod and the eternaldestiny of numberless souls. For herself it would be an elevation, but also aresponsibility fraught with unspeakable trials. Yet, without emotion she sayssimply: “Behold the handmaid of theLord, be it done tome according to thyword.”ConsideringGodaboveall,andconsideringherselfonlyinGod,sheseesclearly that if the Most High gives her such a vocation He will give hereverythingnecessarytofulfillitaccordingtoHisviews.Sheknowswellthatofherselfsheisnothing.Butthatconvictiongivesherconfidence,forlikeSt.Paul,sheunderstands thatGodchooses thosewhoarenothing so thatno fleshmayglorify itself.2Hehas regarded thenothingnessofHishandmaid;Hehasdonesuchwonderfulthingsinher;thatiswhyallgenerationswillcallherblessed.

ThesoulunitedwithitsmotherMaryshareshersentiments.Itisconfidentofsalvation,notbecauseitstrivestoliveinthestateofgrace,butbecauseitknowsthatGodwillnotpermitachildofMarytoperish.HowcouldJesusabandonthesoulwhich foryearshelpedHimloveHisMotherandhelpedothers loveher?Thousands of times it had repeated, “HolyMary,Mother ofGod, pray for ussinners,nowandat thehourofourdeath!”At themomentofdeath, could itsmotherabandonittothepowerofSatan?IsitnotalmostatruthoffaithintheCatholic Church that no one has ever heard it said that anyone who invokedMary’sprotectionorimploredherhelpwasleftunaided?

ACatholicknowsfromexperiencethathismotherrefusesnothingnecessaryforahappyeternityandthat,accordingtotheteachingofthesaints,devotiontoMaryistheshortest,thesurest,theeasiest,andthemostperfectpathforarrivingatunionwithGod.IsnotMarytheDistributrixofallgraces,andtowhomwillshegrantheavenlyfavorsmorereadilythantothosewhohavegiventhemselvestotally toherandwhoendeavorceaselessly tocarryouther leastdesire? In teDominasperavi;nonconfundarinaeternum—Inthee,OLady,haveIhoped;IknowIshallneverbedisappointed.1SeeMaryinDoctrine,pp.334-336.21Cor.1:29.

UN I O N W I T H MA RY A N D T H E V I R T U E O F CH A R I T Y

THEtheologicalvirtueofcharityconsistsinlovingGodaboveallthingsbecauseofHimself,andinlovingone’sneighborasoneselfforloveofGod.

CHAPTERTHIRTY-FIVEUnionWithMaryandtheLoveofGod

JESUSteachesusthatloveofGodmeanstodoHiswill.“Noteveryonewhosaystome‘Lord,Lord,’shallenterthekingdomofheaven;buthewhodoesthewillofmyFatherinheaven.”1Andagain:“Ifyoulovemekeepmycommandments....Ifanyonelovesme,hewillkeepmyword,andmyFatherwilllovehim.”2

TodoGod’swillmeanstoavoidallthatHeforbids,thatis,everykindofsin,and to fulfill all His positive orders, whether given by Himself or by Hisrepresentatives.

We have seen above how union with Mary facilitates the flight from sin.SubmissiontoeverythingthatGodwillscomeseasytoeverysoullivingclosetoMary.At first this intimacy supposes unionwithMary’swill, and thatmeansunion with God’s will. Besides, Mary leads us naturally to imitate all herdispositions.Andherfundamentaldisposition, thatwhichstrikesus in thefirstmanifestationofhersoultotheangelGabriel,isasimple,completeconformitywith the holy will of God nomatter how strange its expression. “Behold thehandmaidoftheLord;beitdonetomeaccordingtothyword.”Howmanytimesshehad to repeat thathumbleconsentduringher life,particularlyonCalvary!Likehismother,thechildofMarywillsay“Yes”totheleastwishofGod.NomorethanhismotherwillhemakeadistinctionbetweenstrictordersofGodandHissimplewishes:“Heexpectsitofme,soIshalldoit.”

Inthesoul’sunionwithMary,loveofGodbecomescontinuallymoreintense.Mary,theMotherofJesusandourmother,ispurelove.Youcannotlivesteadilynearherwithoutalsograduallybecomingpurelove.Fromanotherpointofview,love ofGod is a grace, the greatest of graces.Will not theDistributrix of allgracesbeexceptionallyprofusewiththegraceofloveinfavorofthesoulwholivesconstantlyinhersight,desirousofdoingallthatshewishes?1Mt.7:21.2Jn.4:15and23.

CHAPTERTHIRTY-SIXUnionWithMaryandDevotiontotheMostHoly

Trinity

EVERYCatholicrendershomagetothemostHolyTrinity,atleastinhismind.Hebelieves that in God there are three Persons, distinct but not separate, whoconstitutebutoneGod,andthatthesethreePersonsareequalinduration,power,intelligence,andlove.

To thiscultof themind, theCatholicsometimesaddsacultof thewill.HemakesthesignofthecrosswhileinvokingthethreedivinePersons;sometimesherecitesthe“GlorybetotheFather,andtotheSon,andtotheHolyGhost,”ortheCreedwhichmentionstheworksattributedtoeachofthethreePersons.WiththewholeChurchhehonorsthismysteryonTrinitySunday.

Besidesthecult rendered toGodandtoHissaints, there isalsodevotion tothem. Cult gives what is obligatory; devotion adds the supererogatory. Cultstems from thevirtueof justice and is anaffairof thewill; devotionproceedsfrom love, supposes attraction, spontaneity, generosity, joy, sometimes evenenthusiasm.

FerventChristiansprofessnot only a cult, but a devotion to themostHolyTrinity.

Aboveall, theyshowdevotiontotheSonofGodincarnate, toHisdifferentmysteries,Hiscomingamongus,HisPassion,theEucharist,theSacredHeart.

TheylovealsotopraytotheFather,accordingtotheveryrecommendationoftheSon:“Thusshallyoupray:OurFatherwhoartinheaven. . . .”TheyrecallthegoodnessoftheFatherwhoknowstheirneedsevenbeforetheyaskforhelp,who takes more care of them than the best of earthly fathers cares for hischildren.1

TheyalsoinvoketheHolySpirit,withmorefrequencyperhapsthandevotion,by the recitationof the “Come,HolyGhost,”before instructionsor courses inschool, or by the more solemn Veni Creator Spiritus in extraordinarycircumstanceswhentheyfeelmoreneedofHislight.

ThereareChristianswho,withconvictionandfeeling,cultivateadevotiontoeach of the three divine Persons. For themajority ofChristians, however, the

devotion to the first and the thirdPersons isgenerally reduced to aminimum.This is true of the Holy Spirit, the Great Misunderstood because the GreatUnknown, the onewhomost attracted the attention of the faithful in the firstperiodofChristianity,whenHedistributedHisastonishingcharismata.

Furthermore, the threePersonsarehonoredalmostas if theywereseparate.No one admits this, of course; forwere he questioned, hewould confess thatthey are not separate at all. But in practice he addresses them without eveninsinuatingtheintimateandnecessaryrelationsthatunitethem.

Asinourotheractivities,unionwithMarymightbesaidtointroducenewlifeintoourtrinitariandevotion.Asalreadyexplained,suchdevotionconsistsnotinreasoning,butinenteringintotheinteriorofMaryand,withher,intotheinteriorofJesustomaketheirthoughts,sentiments,desires,andactivitiesourown.

CertainlyitisnotnecessarytoshowanyfurtherhowunionwithMaryhelpsusattainintimacywithJesus.Theprecedingchapterssuffice.Thereisawordtobesaid,however,aboutsoulsanimated,itwouldseem,withagreatdevotiontoourLordwithoutgreatdevotion toMary.Wedonot speakhereofProtestantswho, througha scrupleof conscience,have rejected recourse to theMotherofJesus.NordowespeakoftheChristiansofthefirstcenturieswhendevotiontoMarywasnotasexplicitasatpresentbecausetheknowledgeofMary’srolewasnotasclearas it is today.WearespeakingofCatholicsofour time,ofcertainlaymen,priests,religiousmenandwomen.

Often theyaresouls,naturallyquitenoblebutmoreor less rationalistic, forwhomChrist isaLeaderwhoinvites themtofollowHim,aModelwhoposesbeforethem,ratherthanaLifewhichmakesthemlive.Theydonotunderstandwell thespiritofhumility, still less thespiritofevangelicalchildhood.CertainwomenreligioushaveafairlyintenseloveforourLord,theirdivineSpouse,butthey think more of being loved by this Spouse than of loving Him, more ofreceiving than of giving. If they really wanted to love Him with their wholeheart,theywouldfeelboththeirpowerlessnesstodosoandtheneedtheyhaveof thatMother whowould unite her love to theirs. Sometimes the attitude inquestionspringsfromprejudiceorfromaJansenisticeducation.

Herearetwoappropriatetestimonials.ThefirstisfurnishedbyMsgr.d’Hulst,writingtooneofhisspiritualclientsunderdateofMay26,1880:

IhavepromisedtohelpyoudiscoverMaryandtotellyouwhatshemustbeespeciallyforyou,mychild.ItisclearthatGodwantsyouforHimself.The essence of your religion is love; the chief obstacle, mistrust. The

obstacle will disappear, the essence will develop when the filial spiritmastersyoursoul;andthefilialspiritwillcauseyoutoenterthefamilyofGodsuchasGodmadeit,thatis,withMaryasmother.Youcannotchangethe fact that Jesuswas given byMary, and all good things togetherwithHim.You cannot change the fact that theHoly Spirit inspires soulswithsentiments likeHisfor theBlessedMother.All this is trueforeverybody.Butbytheveryfactthatyouhaveavirtueofreligionthatismorelaborious,more contradicted,more interiorly tried,more exteriorly disturbed by thestorms of temptation and doubt, you have amore particular need of thissweetremedywhichsoftens,simplifies,dilates,restores,andintroducesthesoultogenerositythroughconfidence.

That is the secret, my dear child; it is not very mysterious, but it isefficacious.Tryit,andinsteadofbeingjealousforthemomentsseeminglytaken from Jesus and given toMary, takeMary for patroness, not in thesense of that exterior devotion which satisfies common souls, but aspatronessofyourinteriorlife.Haverecoursetoheroneveryoccasion;giveher half of all your prayers, of all the events that occur in your interiorkingdom, your joys, pains, temptations, desires.Ask that she herself leadyoutoherSon,tobesureyouarenotdeceivedandnotweariedinseekingHim.

His spiritual daughter obeyedwith docility andwas rewarded, aswe learnfromtheletterofherdirector,datedJune10ofthefollowingyear:

What happiness you cause me by telling of the discovery which youhave justmade, finally—thediscoveryofMary!Morepeace in suffering,more sweetness in austerity,more confidence in trial,more generosity inlove—sucharethefruitspropertointimacywithher.DonotterminatetheoctaveofPentecostwithoutasking, throughher, fordevotion to theHolySpirit,thatis,devotiontotheinteriorlife,totheprincipleoflovehiddeninourheartswhichinspiresprayerandsacrifice.

Thissoulcontinuedhereffortsandherdiscoveries.OnMay3,1886,Msgr.d’Hulstwasabletowritetoher:

How right you are about the Blessed Virgin! . . . Indeed, there is aperfectionintheChristianlifewhichisnotreachedexceptbydevotiontoMary and according to the measure of that devotion, be it in prayer, in

penance, inhope,or in love.Apersonadvances thatmuch further as shehasmoreabundantlythespiritoftheSon.Now,thespiritoftheSondoesnotonlycryinourhearts:Father,Father...italsocries:Mother,Mother.The day on which we have understood the facility, the advantage, theassurance, the economy of time, of effort, and of suffering which fullopennessofheartwiththe“Motheroffair love”procuresforus,weshallmakeadecisivestepforwardonthepathwhichleadstoGodandweshallplaceourselvesinsafety.

Hereisthemorerecenttestimonyofacloisteredreligious,pious,butwithoutany special devotion to Mary. Her brother, a priest, recommended that sheconsecrateherselftoMary.“Oh,”shereplied,“IunderstandtheBlessedVirginwellandIloveher,butIfeelattractedtowardtheSacredHeart.”SheconsentedhowevertomakeherconsecrationtoMary.Sincethen,everytimeshemeetsherbrothershespeakstohimofMary.“MylifeisentirelytransformedeversinceIbelongentirelytoMary.”

WhatwastheattitudeofMarytowardGodtheFather?Veryearly,probablyfrom her Immaculate Conception,2 by means of infused light she must haveknownGodasherCreatorandFather;shesawthatshewasfilledbyHimwithuniquegraces thatwere always increasing; she feltwithwhat infinite loveHeloved her, a creature who was nothing by herself. Hence, sentiments ofveneration, of thanksgiving, of filial love, of abandonment filled her heart.Hencealso,thetotalandirrevocablegiftofherentireselftothegoodpleasureofthisinfinitelylovingFather.

Contact with people around her showed her how she was better preservedfromsin,howmuchmoreshewasfavoredthanallofthem,withoutanymeritonherpart.Henceanincreaseingratitudeandfiliallove;hencealsosentimentsofreparationforthesinswhichshesawHisotherchildrencommitagainstHim.

Andas shedaily receivedmoregracesandcorrespondedwith them ineverincreasingfervor,herfilialpietytowardtheFatherincreasedincessantly.

ThenonedayanangeltoldherthattheFatherwilledHisownSontobehersonalso.ShewouldthusbeHisassociateinthegenerationofthesameSonofGod, though under another aspect. What infinite condescension in thatinconceivableloveoftheFatherforHislowlydaughter!Henceforthwhatwillbeherfiliallove,hergratitude,herhumility,herdevotednesstowardthisFather!

Jesusisborn.Soon,andhowoftenandwithwhataccents,willHespeakofHisFather in the littlehouseofNazareth!What love,what respect,what filial

devotednessforthisFather!Oneday,inthetemple,HewillrecalltoHisparentsthatHemustbeentirelyaboutHisFather’sbusiness,thoughitwillpainthemtohearit.

Later, toHis disciples,Hewill speak of this sameFatherwho sentHim toredeem the world at the price of His blood. He honors His Father; Hisnourishment is to do the will of that Father, and although the chalice that ispresentedtoHiminspireswithhumanrepugnance,Hepraysrepeatedly:“Father,notMywill butThine be done.”His lastword on the crosswill be an act ofconfidenceinHisFather:“Father,intoThyhandsIcommendMyspirit.”

Of thesewords pronounced afterHis departure fromNazareth,Mary hearssomedirectly;othersarereportedtoherbythedisciples,especiallybyJohn.Shepassesher lifemeditatingon theminherheart.Thecontemplationof thefilialdispositionsoftheSonforHisFatherenlivensandperfectsevenmoreherowndispositions towardHimwhose first action as her Fatherwas the ImmaculateConception.

Alongside ourmother, we contemplate, we admire, we love, wemake ourown the filial dispositions of her who was the privileged daughter and theassociateof theFather.Andwithherwepenetrate into theheartofherSon inordertocontemplate,admire,andlovethefilialdispositionsofChrist.Wepraythattheybetransfusedintous,sothatwiththeheartofthemotherandtheheartof the Son, we may love, thank, and adore in spirit and in truth that sameinfinitelybelovedFather.

In ananalogouswayMarymakesherdispositions toward theDivineSpiritpassoverintous.TheHolySpiritcameuponherinherImmaculateConceptiontokeepherentirelypureandtolavishHisgracesuponher.HecameuponherasecondtimetomakeherMotherofGod.ForathirdtimeHedescendeduponherand the Apostles in the Cenacle in order to inaugurate the Church and totransform into saints the discipleswhowere going henceforth to continue theworkbegunbyherSonandtowhomshewastoserveasmotherandcounselor.It was this Spirit whom the Son was sending from the Father, the Spirit,substantial love of the Father and the Son, who would make known to thediscipleswhat theyhadbeen incapableofgraspinguntil then;Hewouldmakethemunderstandthewholetruth;Hewouldbetheircounselorandtheirsupportuntiltheendoftime.

Andso,alongwiththeFatherandtheSon,theHolySpiritwastheconstantobject of the thought and the love of the Blessed Virgin. He it was whoenlightened her, strengthened her, prayed in her, and made her say: Father,

Father! What must have been the veneration, the love, the thanksgiving, thedocilityoftheBlessedVirgintotheDivineSpirit!

LivinginconstantintimacywithMary,makingourownallherthoughtsandaffections, begging her to pass into our hearts the dispositions of her hearttowardtheDivineSpirit,we,childrenofMary,willlearntoliveinintimacywiththe“sweethostofoursoul,”andtorealizemoreandmorethat,liketheSpirit,boththeFatherandSonandtheMotheralso,arealllove.JustaswegotoJesusthroughMary,somustwegototheHolySpiritthroughher.ItisHewhomustformJesusinus.HebeganbyformingJesusinMaryandwithher;inthesamewayHemust formJesus inus; and then,withher, theHolySpiritmustmakeHim livemore andmore in us. “As Jesus Christ, the first-born ofMary, wasconceivedinthevirginalwombofMary,accordingtonature,bytheoperationoftheHolySpirit, soall theelectareconceived,according to theSpirit,by faithandbaptism,inthesamevirginalwombthroughthetenderloveofMary....”3

MarywasintroducedintothedivinefamilybyhermaternalrelationwiththeSonandbyheruniqueaffinitywiththeFatherandtheHolySpirit.Ifwereposeuponherheart, ifweendeavor,byourrecollection,ourhumility,ourlove,andourprayer,toenterintohersoulandtoliveherlife,wetooshallexperiencethedelight of the saints in livingwith themost holyTrinity andwithMary uponearth,whilewaitingtolivewiththeminheaven.

WesawinthechapteronUnionwithMaryandLove,4thatintimacywiththeBlessedVirginurgesthesoultomakeitsowntheloveoftheMotherforherSonin such away as to become, so to say,Mary causing pleasure to Jesus in allthings.Thiswill remain the soul’sgreatambition.But littleby little it sees itshorizonexpandanddeepen,andfeelstheneedofglorifying,withher,theFatherandtheHolySpiritatthesametimeastheSon.Instinctively,atleastinthemoreimportantactions,itwillaspiretobeMaryconstantlycausingpleasuretoJesusandglorifyingthemostholyTrinity.ItwillrecalltheejaculatoryprayerdeartoFather Chaminade; “May the Father, and the Son, and the Holy Ghost beglorifiedinallplacesthroughtheImmaculateVirginMary!”1Mt.6and7.2Thisopinionisprofessedbyaconsiderablenumberofsaintsandtheologians:St.BernardineofSiena,St.FrancisdeSales,St.AlphonsusLiguori;Terrien,Hugon,Suavé,Garrigou-Lagrange.ThereasonsfavoringthisopinionaregiveninMaryinDoctrine,byE.Neubert,p.162ff.3Chaminade,S.F.,I,par.1434ChapterEighteen.

CHAPTERTHIRTY-SEVENUnionWithMaryandLoveofNeighbor

TO THE Jewish doctor who had asked: “Master, which is the greatestcommandment in theLaw?”Jesusreplied:“Thoushalt love theLord thyGod,withthywholeheart,withthywholesoul,andwiththywholemind.Thisisthegreatestandthefirstcommandment.”Thenheaddedsomethingthatthedoctorhad not asked for: “And the second is like it: thou shalt love thy neighbor asthyself.OnthesetwocommandmentsdependthewholeLawandtheProphets.”1

Upon second thought this affirmation of Christ on love of neighbor seemsstrange.ThereisnocommonmeasurebetweenGodandman.StillJesusinsistson it. According to St. John He affirms that love of neighbor is a newcommandment,Hiscommandment.2HeidentifiesthecauseoftheneighborwithHis own. For at the last judgment He will say to those placed at His right:“Come,blessedofmyFather,takepossessionofthekingdompreparedforyoufromthefoundationoftheworld;forIwashungryandyougavemetoeat;Iwasthirstyandyougavemetodrink....”Andtotheirastonishedquestion:“Whendidwedothesethingsforthee?”Hewillreply:“Aslongasyoudiditforoneofthese, the least of my brethren, you did it for me.”3 To Saul, persecutor ofChristians, He addressed this reproach: “Saul, Saul, why dost thou persecuteme?”4

Is it simply because Jesus ordered it that we identify the cause of ourneighbor with His own? No, there is a more profound reason for thisidentification,whichJesusexplainstoHisintimatefriendsinthediscourseaftertheLastSupper,namely, thatweareonewithHim.He is thevine,weare thebranches.5Thesamesap,thesamelifecirculatesinthevineandinthebranches.St.Paul,usingasimilarcomparison,callsJesustheheadandusthemembersofHisbody.6Thesamebloodcirculatesintheheadandinthemembers.ThegracewhichChristmeritedforusonCalvarymakesus“sharersinthedivinenature.”7

Jesus returnsoften andwith emphasis toHisgreat commandment.BecausecharityisHispreferredvirtue,itisinHimthatwemustseektheknowledgeandthe practice of it as the most important virtue. We must be eager often toscrutinizeHis teachings on charity.Evenmore thanHis formal teachings,His

life—allHiswords,allHisactions,andaboveallHisPassion—willenableustopenetrateintothemysteryofHislove.

OfcourseitisundertheguidanceofMary,withheratourside,thatweseektoenterintotheHeartofJesusinordertounderstandandsharethatinfinitelove.Who understood it as she did? Above all, who reproduced it as she did? InremakingwithherthesemeditationsonherSon,howmucheasier itwillbetoabsorbher sentiments towardmen!Byconsidering that thegoodnessofMary,her mercy, her tenderness, her delicacy to us are only a participation of thegoodness,themercy,thetenderness,andthedelicacyofherSon,weshallcausethesedispositions topassover intoourheartsandweshallaskher tomakeuslikeJesusandlikeherself.

InMary’s love formen there is something besides the reproduction of thelove of Jesus for them. She is themother of all men; she conceived them atNazareth;shebroughtthemallforthonCalvary,andatwhatprice!Herloveforthemisamaternallove.Everymotherlovesherchildrenwiththemostperfectnatural love that exists here on earth. But the love of Mary for her spiritualchildrensurpasses thepurestand themostdevoted,natural,motherly love thatonecan imagine.The reason is thatMary is themostperfectcreature there is,and therefore themost capable of loving.Above all, she ismother not of ournaturallife,butofalifewhichinfinitelysurpassesinqualityandindurationthelifewehavereceivedfromournaturalmothers.Beside,tobecomeourmother,shegavemuchmorethanherself,shesacrificedherfirst-bornSon.

Iamherchild,evenoneofherchildrenofpredilection,sinceshehasrevealedtomethemysteryofherspiritualmaternityandhaslavishedexceptionalgracesuponme.WhywouldInotshareherloveforherotherchildren,mybrothersandsisters?Mary is the mother of such and such an individual who has been soindifferenttomeuntilnow;shesacrificedJesusforhim;sheloveshimtenderlyand,with inconceivableardor,desireshisgoodin this lifeandaboveall in thenext.HowcouldIrefuseto lovehim?IfI lookathimthroughtheeyesofmymother,IsensethatIbeginalsotolovehimwiththeheartofmymother.

If to the eyes of faith, it is true thatmy neighbor is another Jesus, anotherchild of Mary, to my natural eyes he often appears as a person who isuninteresting, narrow, egotistical, spiteful, full of himself, without anyconsideration forothersor forme.HowamIgoing to forgetall that to see inhimonlyJesusandMary?Idonothavetoforget;Idonothavetomakemyselfblind.Marydoesnotforget;sheseesbetterthanIthedefectsofanyindividual,andtheydispleasehermuchmorethantheydispleaseme.Butatthesametime

she sees in him her child, the child for whom she has suffered somuch andsacrificedherSon,andwhomshewishestosaveatallcosts.Ihavebuttoregardhimasshedoes,withhisdefects,yes,andyetasthechildtenderlylovedbyourMotherinheaven.DoesnotaChristianmotherseeclearlythefaultsanddefectsofherchild?Whosuffersontheiraccountmorethanshe?Andyetsheloveshimandwishesatallcoststobringhimtoheaven.IfIseemyneighborthroughtheeyesofMary, Ican recognizehis faultsanddefectsandat thesame time lovehimwiththeincomparablelovewithwhichMaryloveshim.

BesidesourearthlybrothersandsistersinGodandinMary,allofthemmoreor less imperfect like ourselves, we have others who are quite perfect, ourbrothersandsistersinheaven.Amongtheblessed,St.JosephoccupiesthefirstrankafterhisSpouse.ForthosewholiveincloseunionwiththeBlessedVirgin,devotion toSt. Joseph is natural.Theymay saywithSt.Thérèse of theChildJesus:“Frommychildhood,devotiontoSt.JosephhadbeeninterwovenwithmyloveforOurBlessedLady.”8

ButthereareothersforwhomunionwithMarydawnedonlyslowlyandforwhomherSpouseremainedalongtimeindarknessoratleastinsemidarkness.Thoughalways ready todevotehimself to JesusandMaryand then lapse intoobscurity,St.Josephsucceededsowellinremaininghiddenduringhislifethatwe are tempted to accept obscurity as his providential place. We forget thatwhoeverhumbleshimselfshallbeexalted.ButassoonasweuniteourselvestoMarytospeakwithher,weunderstandtheimmenseloveforhimandgratitudewhichmustfillherheart.Andweunderstandherardentdesiretohaveusloveandhonorhervirginalspouse.Andsowesetourselvestocontemplate,tolove,topraise,andtoinvokegloriousSt.Josephasifwehadalwaysexperiencedthetangibleeffectsofhisgoodnessandhispower.

Thenit istheturnoftheothersaints.Exceptforthosewhoseliveswehaveread, thesaintsaredistantbeings,moreor lessabstract,beforewhomwebowbecauseoftheirhalo,butwhosefixedlooktowardheavenhasnotsucceededinwarmingourhearts.ButonedayincompanywithourMotherwemeetthemontheroadandweareimmediatelyawareofthespecialaffectionshebearsthem.Theyareherchildren,too,particularlylovingandbelovedbecausewithouthertheywouldneverhavebecomesaints.Andthatiswhy,withMary,welovethemwithwarmaffection—Linus,Cletus,Clement,Xystus,Chrysogonus,Anastasia,Perpetua,Agatha,Lucia, and the innumerablemultitudeof theelect.Formerlythey were only names; suddenly they become dear brothers and sisters withwhomwefeelasmuchateaseasiftheyweremembersofourfamily,knowna

longtime.Infact,aretheynotmembersofourfamilyinGodtheFather,JesusourBrother,andMaryourMother?

TheBlessedVirginhasstillotherchildren,exceedinglydearchildrenwhoareseparatedfromthefamily,butwholongforherandfortheirFather.HowmuchshedesirestheireternalreunionclosetoJesusandtheHolyTrinity!

Hereagain,Maryneedsus.Sheneedsourprayersandoursacrifices topaythe remaining debts of these suffering souls. What happiness we cause her,when,toforwardhermercifulinterventioninfavoroftheseimprisonedchildren,weabandontoherallourexpiatorymeritsothat,bypresentingittotheFather,shemayhasten theirentrance into thegreat familyofheavenwherealtogetherthey will contemplate and bless the Father and the Son and the Holy Spiritforever!1Mt.22:36-40.2Jn.13:34;15:12ff.3Mt.25:34-45.4Acts9:4.5Jn.15:5.6Rom.13.72Pet.1:4.8SaintThereseofLisieux,theLittleFlowerofJesus,p.105.

CHAPTERTHIRTY-EIGHTMaryandtheApostolate

EVERY Christian should be an apostle, for a Christian is another Christ, andChristcametosavetheworld.Noonethen,notevenalayman,isatruediscipleofChristunless,likeChrist,heendeavorstosavemen.

FordoestheimitationofChristasSaviourobligeonlypriestsandreligious?Indeed, theapostolate isobligatory for the latter ina specialway,but it is theduty of every Christian because every Christian must practice the greatcommandmentof theMaster, charity, andcharitydemands the apostolate.ThelawofChristordersustoloveourneighborasourselves.Now,thefirstgoodtoprocure foroneself is the salvationofone’s soul. Inorder toassure thisgood,onemust,ifneedbe,sacrificeeveryothergood—hand,foot,eye,lifeitself.Toloveone’sneighborasoneselfmeans,aboveall,toprocureeternallifeforhim,andthisisthepropertaskoftheapostolate.

ButaprivilegedchildofMary,apersonconsecratedtoher,hasanapostolicobligation that is quite distinct. To understand it, we must understand theapostolicmissionofMaryintheworld.

MaryhasreceivedfromGodauniversalapostolicmissionasCoredemptrix,asMother,asDistributrixofallgraces,asQueenoftheuniverse.1AsCoredemptrix.Mary’s apostolicmission ismerely a continuation of her

mission as Coredemptrix, just as the mission of the Apostles is merely acontinuationoftheRedeemer’s.“AstheFatherhassentme,”saidtheSaviourtotheeleven,“Ialsosendyou.”2MarycooperatedintheRedemption,inthewholeRedemption; sheshouldalsoco-operate in themissionof theChurch, inotherwords,intheentireCatholicapostolate.As our spiritualMother. Everymother is the first apostle of her child; her

missionistopreservefromsinthelittlebeingtowhomshehasgivenlifeandtomake it live the supernatural life.With all the more reason isMary the firstapostle of her children, not only because she is the most accomplished ofmothers,butaboveallbecausesheistheirsupernaturalmother.HermotherhoodconsistspreciselyinmakinguslivethelifeofChrist.Ifitdidnot,shewouldnotbeourmother.AsDistributrixofallgraces.Aswehavejustsaid,theapostolateconsistsin

makingmenlivethelifeofgrace.ButitisthroughMarythatallgracescometous,particularlythegracethatmakesuspassfromsintosupernaturallifeandthegraceswhichstrengthenthatlifeinus.As Queen of the universe. Her queenship implies an immense mission of

conquest,theconquestofallthesoulsredeemedbyChristandbyherinordertoallowthemtoenter into theirheavenlykingdom.Thisconquest is thereforeanapostolicwork.

This apostolic mission of Mary is unique in its universality and in itsimportance: in its universality, because Mary is Coredemptrix, Mother,Mediatrix,andQueenofallmen;initsrank,becauseMary’smissionisthatofaleader, whereas that of all other apostles—past, present, and future—is themissionofsubordinates.Really,shealonewasCoredemptrixintheworkoftheRedemption;shealoneisthemotherofallmen;shealoneistheDistributrixofallgraces;shealoneisthesovereignQueenoftheuniverse.

AfterChristandbecauseofChrist,Maryis thereforethetruestApostle.Allother men who bear this title are simply her subordinates, her instruments.Whethertheyareawareofitornot,theyaccomplishtheworkconfidedbyGodtoherinthefirstplace;theyperformintheirrestrictedsphereofactionandforalimitedtimethemissionwhichshehasbeengiventoexecuteforalltimeandinallplaces.TheyaresoldiersorofficerscombatinginthearmyofChristofwhichtheBlessedVirginisthecommanderinchief.

ScriptureandtraditionteachthatthisisthemissionofMary.Atthebeginningofthehumanrace,welearnfromthemouthofGodthattheWomanwillcrushtheserpent’shead.Tocrushitsheadmeanstosavethesoulswhichtheserpentwishes todrag into itskingdom; itmeans to lead thesesouls toChristand theFather.

IntheNewTestamentweseetheBlessedVirginperformingactsthatarepre-eminentlyapostolic:atNazareth,sheconsentstogiveusaSaviour;inthehouseofZachary,shesanctifiesHisprecursor;atBethlehem,shepresentstheSaviourtotheJewsinthepersonoftheshepherdsandtothepagansinthepersonoftheMagi; in theTempleat JerusalemsheoffersHim to theFather inviewofHismission and hears Simeon announce the infinitely dolorous part she is calledupon toplay in thatmission;atCana throughher intervention,shestrengthensthefaithof thefirstapostles;onCalvaryunited toJesus,shehelpsredeemtheworld;intheCenaclesheprayswithandfortheApostlesinordertoobtainforthemtheHolySpiritwhowillmakethemconquerorsoftheworld.

Traditionalsoshowsheratworkexercisingherapostolicmission,sometimes

in matters of doctrine, sometimes in matters of everyday life. The history oforthodox belief justifies the antiphon which the Church chants: “Rejoice, OVirginMary;thoualonehastconqueredalltheheresiesofthewholeworld.”Thestory of the Church’s struggles in the defense of Christian morals shows herinspiringthegreatapostolicmenwho,periodically,cametopreachpenanceandbring people back to purity of life. Even more, history recounts the story ofreligious orders founded under the inspiration of Mary, with the mission topreachhermysteriesandhergrandeursinordertohelpherbringsoulstoChrist.Such are the Servites of Mary, the two Societies of Mary—Marists andMarianists, the Oblates of Mary Immaculate, the Pallottines, the Sons of theImmaculateHeartofMary, andothers.Alongside these religious societies, layassociations propose the same end to themselves: the Marian Sodalities, theMilitiaoftheImmaculatefoundedbyFatherKolbe,and,aboveall,theLegionofMary.

Sometimes Mary herself appears in order to communicate her apostolicorders.WehavebuttorecalltheapparitionsatlaRueduBacinParis(1830),atLaSalette (1846),atLourdes (1858),atPontmain (1871),atFatima(1917),atBeauraing(1932),andBanneux(1933)—tomentiononlythoseuponwhichtheChurchhaspronouncedfavorably.

AllthePopessincePiusIX,namely,LeoXIII,St.PiusX,BenedictXV,PiusXI,and,morethanalltheothers,PiusXII,haveproclaimedthismissionofMaryandhavehadrecoursetoherastheirfinalhopeinthecalamitiesofthetimes.

ThismissionofMary imposesaquite specialapostolicobligationuponherchildren.1OnthismissionseeMyIdeal,JesusSonofMary,PartII,Chap.I;MaryinDoctrine,pp.125-137;QueenoftheMilitants,PartI,Chaps.IIItoVIII.2Jn.20:22.

CHAPTERTHIRTY-NINEOurCo-operationintheApostolicMissionofMary

THE mission of Mary imposes upon her children a special apostolic mission.Why?Isshenotall-powerfulbyherprayer?Wasitnotforetoldthatshewouldcrushtheheadof theserpent?Doessheneedus?Yes,JesusHimselfneedsus.PopePiusXII teaches thisexplicitly inhisencyclicalon theMysticalBodyofChrist.Hewrites:

BecauseChrist theHeadholdssuchaneminentposition,onemustnotthink that He does not require the Body’s help. What Paul said of thehumanorganismistobeappliedlikewisetothisMysticalBody:“Theheadcannotsaytothefeet:Ihavenoneedofyou.”...

This, too, must be held, marvelous though it appear: Christ requiresmembers....

ThisisnotbecauseHeisindigentandweak,butratherbecauseHehassowilleditforthegreatergloryofHisunspottedSpouse....

Deepmysterythis,subjectofinexhaustiblemeditation:thatthesalvationof many depends on the prayers and voluntary penances which themembersoftheMysticalBodyofJesusChristofferforthisintention,andontheassistanceofpastorsofsoulsandofthefaithful....1

It is the samewithMary.Sheneeds the collaborationof our prayer, of ourmortification, and of our apostolic work. If this collaboration fails, a greatnumberofherchildrenwillnotbesaved.

She therefore needs collaborators. That is why she inspired several of hergreatservants to found thereligiousordersandMarianassociationsmentionedintheprecedingchapter.Butthesearenotsufficient.Justasnotonlypriestsandreligious, but all Christians,must be apostles ofChrist, so also, besides thesefounders,everytruechildofMarymustaidhisMother.

How could it be otherwise? For the accomplishment of her missionMaryneedsauxiliaries.Itisthedutyofchildrentohelptheirmotherwhensheneedshelp.

Marymust crush the head of the serpent. Ceaselessly the serpent seeks to

woundherheel, that is,herchildren—tosnatch fromheras largeaportionaspossible of those she had redeemed with her Son on Calvary.Will her loyalchildrenconsenttosuchapartialdefeatoftheirImmaculateMotherwhen,withtheirhelp,shecouldgaincompletevictoryoverhereternalenemy?

ThesesoulsindangerofbeinglostarechildrenoftheBlessedVirginjustasweare.Forthemaswellasforusshehassufferedanunspeakablemartyrdomduringher entire life; she sacrificedher first-bornSon for them.They areourbrothersandsisters.AChristianmotherseeingoneofherchildrenontheroadtoperdition, inanguish,desires tosavehim.Andif theotherchildrencouldhelpher efficaciously to bring their wavering brother or sister back to God, butremainedindifferent tohisconversionand to theagonyof theirmother,wouldtheynot be consideredunnatural?Howmuchmore than thisChristianmotherdoesnotourheavenlyMotherdesirehertruechildrentohelpsavethosewhoarerunningtheriskofdamnation?WoulditnotbemereegotismtotakepleasureinthebenefitsandtheconsolationswereceivefromMaryandremainindifferenttotheeternalfateofherwaywardchildren?

OncewehaveunderstoodtheapostolicmissionofMaryandtheneedshehasof collaborators, we will either do everything in our power to be her trueapostles,orstopbelievingthatwearehertruechildren.Andthemorewewishtobeherchildren,themorewewillbeherapostles.

ItiswellknownthatinhisTreatiseonTrueDevotiontoMarySt.LouisMariedeMontfortspeaksofMary’sstrugglewithSatanandprophesiesthecomingofgreatapostlesentirelyconsecratedtotheBlessedVirgin.AnumberofthosewhoacknowledgedeMontfort’sleadership,particularlythemembersoftheimmenseLegion of Mary, work out their apostolate only under the name of MaryImmaculate, thegreat antagonist ofSatan.FatherChaminade,whounderstoodthemissionofMaryinthesemoderntimesatthefeetofOurLadyofthePillar,acceptedhercommandoforganizingadoublearmyofapostles tohelp in thismission. And so he founded the Society of Mary and the Institute of theDaughtersofMary Immaculate,whosemembers,by their religiousprofession,andinparticularbyaspecialvowofperseveranceintheserviceofMary,obligethemselves“toassisthertotheendoftheirlivesinherstruggleagainsthell...convinced that theywill bringmen back to Jesus only through hismost holyMother.”

When the essential relationship between devotion toMary and theMarianapostolateisbetterunderstoodbythegreatmultitudeofsoulsconsecratedtoher,thetriumphoftheWomanovertheancientserpentwillbeevidenttoalleyes,for

thegreatergloryofChristandHisMother,forthesalvationoftheworld,andfortheconfusionofhell.1TheEncyclicalMysticiCorporisofPopePiusXII,prepared forstudyclubsbyJosephBluett,S.J.,TheAmericaPress,pp.20—21.

CHAPTERFORTYWeaponsoftheMarianApostolate

THEweaponsoftheMarianapostolatearethoseofeverysupernaturalapostolate,those which our Lord, the Master and Model of all apostles, used in Hisredemptivemission:example,prayer,preaching,suffering.TogivethesemeanstheirfullefficacyweshouldMarianizethem.

Ofold ithasbeensaid that thoughwordssoundnice,exampleattractsmenandleadsthemon.WhoevershowsthatheisaworthydiscipleofChristbythepracticeofallthenaturalandsupernaturalvirtues,winsesteemandloveforhisMaster.EverygenuinechildofMaryshowshimselfaworthydiscipleofChrist:MaryformshimtoresembleherSon.Besides,noblesseoblige;honor imposesdutiesuponus.ThechildofMaryhonorshisMotherbylivingwithoutblame;hewoulddishonorherbyconductthatscandalizesothers.

Prayerobtainsfortheapostlethegraceoftouchinghearts,ofconvincing,ofpersuading, of converting others, of confirming them in good. The soul forwhom the apostle prays obtains the grace of listening, of being touched, ofwishingtoreturntoGod,ofperseveringinthatresolution.

TheapostleoffershisprayerstotheBlessedVirginsothatherintentionsberealized in the soul that hewishes to lead toGod.His prayermaybedirectlyMarian, in the rosary particularly. He must continue to pray and not bediscouraged, forGodoftendelays a desiredgracebecauseHewills to grant agreatergracethatmustbemeritedbyastrongerfaith.

Properlyspeaking,itisbyHisPassionanddeaththatChristredeemedus.Byher union with Christ suffering and dying Mary became the Coredemptrix.Whoever wishes to save soulsmust necessarily follow the way traced by theSaviour andHisAssociate. For the goodof souls, then,wemust offer all oursufferings, smallandgreat,which followoneanother in thecourseof theday.Sometimeswemust even freely imposemortifications uponourselveswithoutcomplaining,without admitting vexation or discouragement, but through love,love for soulswhichmustbe saved, love for JesusandMarywhoallowus toassistthemefficaciouslyintheredemptionoftheworld.Unitedtoher,thechildofMarylearnsmorequicklyandmorethoroughlythatthemysteryofloveisthemysteryofsuffering,andinsteadofcomplaining,hewillbethankful;insteadof

beingdiscouraged,hewillrejoice.Direct action varies with persons. It may be a service rendered, a counsel

given,awordofencouragement,awordofconsolation,acharitablewarning.Ifnooccasionpresentsitself,onemustbecreated.Howcleverthechildrenofthisworld are to find or to make opportunities for sowing their perverse ideaseverywhere!Mustthechildrenoflightbelesseagerandlesscapablethanthey?Favorableoccasionsarenotfoundbecausewedonotseekthem,orbecauseweprefer not to find them.Draw close toMary; shewill not fail to indicate themeanstohelpsaveherwaywardchildren.

ThemostefficaciousapostolateistomakeMarydirectlyknown,loved,andserved.AssoonaswehaveintroducedtheBlessedVirginintoanother’slife,shewill assume the responsibility of forming him to the likeness of Jesus and ofinspiring himwith her own passion for the salvation and sanctification of herother children. Making someone a convinced apostle of Mary is more thanmaking a hundred ordinary Christians, for the influence of such an apostleexpandsindefinitely.CanonebereallyconvincedbypersonalexperienceofthealmostmiraculousefficacyofunionwithMary,withouthavingaburningdesireto propagate that conviction among all persons capable of understanding it?LoveofMaryandloveofsoulsmakethisapostolateadutyandanecessity.11SeeMyIdeal,JesusSonofMary,PartIV,Chap.VIII.

CHAPTERFORTY-ONEAbsoluteConfidenceinMaryinOurApostolate

ALL theweaponsof theapostolate,especiallyprayerandaction,arepowerlesswithout supernatural confidence. On the other hand, accompanied by greatconfidence, prayer and action are infallible.UnionwithMarywill supply thisconfidence.

It is true of everyChristian, andwith all themore reason of everyMariansoul,thatithasneverbeenheardthatanyoneinvokedtheBlessedVirginwithoutreceivinghelp.OurMotherofmercy,theMediatrixofallgraces,issopowerfulandsogoodtoallthosewhoinvokeher,eventhosewhoaresinners.

ButintheapostolateundertakeninthenameofMary,herchildrenpossessamotive for confidence that is quite apart: they are not working for their owninterests,butfortheveryinterestsofMary.Itisshe,andnotthey,whohasbeenestablishedastheconqueroroftheempireofSatan;herchildren,nottheirs,havetoberescuedfromsinandledtoheaven.

Whoever has understood that his apostolate is only a participation in theapostolateoftheBlessedVirgin,thatthereisreallyquestionofherinterestsandofthoseofherSon—suchapersoncannolongerhavetheleastdoubtabouttheefficacyofapostolicprayersaddressedtoher.It issufficientforhimmerelytoask theBlessedVirgin to accomplish her designs of love upon the soulswithwhom he is occupied. Since he knows that the loving designs of the BlessedVirginareimmenselymoreworthythanhisown,heissuretoobtainevenmorethanwhatheasksfor.

Is there some defect in this reasoning?Onemight press the point and say:“Marydesiresthesalvationofallmen;ifIaskherfortheaccomplishmentofherdesiresinfavorofsinners,willshenotsendthemall toheaven?”No,becausethedesiresofMaryareconformabletothewillofGod,andGodhasdecidedtosavemen through the co-operation of othermen, through the co-operation ofthoseinparticularwhomHehascalledtothedirectapostolate.Hehasbasedthesalvationofallmenupontheco-operationnotofasingleapostle,butofall,andwemay believe that if all those called to the apostolatewere fully faithful totheirmission,totheirwholemission,absolutelyallmenwouldbesaved,exceptthosewho voluntarily sin against the light, thosewho falsify their conscience

andbecomeobstinate inevil; for them itwouldhavebeenbetterhad theynotbeenborn.

Idonothave topreach toallmen.Godhasdecided thatagreateror lessernumberof themwillbe touchedbymyapostolicaction.How?Idonotknow.But Idoknow that if I am faithful inpraying, suffering, and laboring for thatnumber,asmuchasMaryrequiresofme,Iwillbeabletoobtainforallofthemthespecialgracestheyneedforsalvation.IfIappealtoherwithgenuinetrust,evenifcertainindividualsforwhomIpraydonotwishtoprofitbymyprayer,suchprayerwillnotremainsterile.TheBlessedVirginwilltransfertheprofittootherswhomImyselfwouldprefertoaidifIknewconsciencesaswellassheknows them. I can therefore always ask my heavenly Mother with infallibleconfidencetorealizeherlovingdesignsuponthesoulsthatImustsave.

Without the least doubt, confidence inMary inour apostolic activity is notlessnecessarythanprayer,althoughpractically,perhaps,itismoredifficult.Butwheresuchconfidenceexists,victoryiscertain,forthereisquestionhereofthemissionwhichGodhasconfidedtoMaryandofchildrenwhomshehasbroughtforthatthepriceofmuchsorrowandaboveallofthedeathofherSon.Withoutanydoubtshewilltriumphifwegivehertheco-operationsheexpects.

Therefore, all the great servants of Mary understood the character of theapostolateexercisedinhernameandinthemidstofthegreatestobstacleswereunshakableintheirconfidence.Forthem,toact inthenameofMarymeanttoparticipate in thevictoryofherwhois tocrushtheheadof theserpent.FatherChaminadeexplainedtohisdisciples thatunionwithMarywastobethe“realsecret”oftheirsuccess.1Theywerealltobe“truemissionariesofMary.”“Truemissionersmustnotcountatalluponthemselves,upontheirlabors,theirtalents,their industry,butmustplaceall their trust inthegraceof theirmissionandintheprotectionoftheBlessedVirgin,sincetheylaborattheworkforwhichshehasbeenelevatedtothedivinematernity.”2“WemustbeconfidentofconvertingthewholeworldundertheprotectionofMary.”3HenceFatherChaminadecouldwrite to the Duke of Montmorency: “Father Caillet . . . will tell you of theblessings which heaven lavishes upon this nascent Society. You will not beastonishedatthis,knowingthatweneverjoinbattleexceptunderthebanneroftheaugustMotherofGod.”4

ThesameprinciplesandthesameapplicationscanbefoundintheLegionofMary.“Thespiritof theLegionofMary,”as theOfficialHandbookstates,“isthatofMaryherself.”5 “And sobearinghernamewithan inexpressiblepride,built as an organization upon an unbounded and childlike trust in her . . . the

LegionofMarydoesnot think itpresumption,but rather thecorrectdegreeofconfidence, to believe that its system forms, as it were, a mechanism whichMarywilldeigntouseasanagencytoaccomplishhermaternalworkforsouls,and tocarryonherperpetualmissionofcrushing theheadof theserpent.”6“Iwillputenmitiesbetweentheeandthewoman,andthyseedandherseed:Sheshall crush thyhead and thou shalt lie inwait for her heel.”7 To thesewords,addressed to Satan by almighty God, the Legion turns as the source of itsconfidence and strength in its warfare with sin. It aims with all its heart tobecomeinitsentiretytheseed,thechildrenofMary.Forthereisthepledgeofvictory.InthemeasurethatitmakeshermoreandmoreitsMother,theLegion’senmity with the powers of evil is intensified and victory is made morecomplete.”8

Who has not heard of the victories gained by the Legion in the name ofMary? After hardly thirty years of existence it has spread over territoriesoccupiedbyhalf thepopulationof theworld; it alreadycounts severalmillionactive and auxiliarymembers; everywhere it obtains astonishing results: adultbaptisms, frequentation of the sacraments, validation of marriages, theconversionofindividualsgivenovertoviceandtotheperversionofothers,thereturn to the Church of paganized parishes, the maintenance of the faith ofpersecutedChineseChristians,andthislastattheperiloftheirlives.Ahandfulofyoungpeople,marvelouslyeffectivein localitieswherepriestsandteamsofmissionaries have been powerless, has done these things. It is a first principleamong the legionaries that alone they are weakness itself, but with Mary, inwhosenametheyaccomplishtheirwork,theyareirresistible.

Theyalwayskeepthisprincipleinmindandatheart.Intheirweeklyreuniontheaccountof thepastweekandthedistributionof tasksfor thecomingweekholdlittleplace.Theprogramispreceded,interspersed,andfollowedbyprayerstoMary,byreadingsandaddressesgenerallyrelativetotheBlessedVirgin.Thetwo hours of apostolicwork eachweek, by the fact that it interrupts ordinaryoccupations,recallsquitenaturallythatthespecialtaskisallottedtotheminthenameof theirheavenlyMother.Besides, theaccountsof themarvelous resultsachievedrightandleftbytheLegiononlyservetointensifytheirconfidence.Asin the caseof thosewho followedChrist, it is easier tobelieve at the sightofmiracleswrought.

Inanotherstateoflife,onthecontrary,priestsandreligiousmenandwomendevotedtotheapostolatemustprepareforitbylongyearsofstudy.Theyhavetobe concerned ceaselesslywith perfecting and renewing their techniques. They

mustgivethemselvestotasksthegreaterpartofwhicharenotdirectlyapostolic,suchasteachingandthecareofthesick.Byconcentratinguponthemeans,theyruntheriskoflosingsightoftheend.Anditishardlypossibleforthemtoseethesupernaturalresultswhichwouldencouragethem.Bywayofcompensation,however,theypossessexceptionalmeansoflivingasupernaturallifeofprayer,of renouncement, and of fruitful apostolic action. They give to their apostolictask not only two hours aweek, but all the freemoments of every day.As amatter of fact, there aremany holy priests and religiouswho have constantlyexercisedandwhostillexerciseaprofoundactionuponcountlesssouls.

Yetwemustacknowledge—anditdoesnotseemrashtoaffirm—thatmanysouls consecrated to an apostolic mission seem to bother more about theirexternal activity than about their supernatural apostolate.What do they lack?Undoubtedly,many things.Theycertainlydonotunderstand theapostolic roleofMaryandtheimplicationsofalifeofcloseunionwithher;theyarenottrueapostlesofMary.

TheapostleofMaryunderstandsthemissionoftheImmaculateVirginintheworld,especiallyinthesetimes.Heunderstandsherimmensedesiretosaveallherunfortunatechildren.HeunderstandsthatMaryhascalledhimtoserveinherredemptivemission,andthatshecountsuponhim.Heishappytogivehimselftoherunreservedlyandforever inherstruggleagainsthell.EnlightenedbyhisMother,hedistinguisheswellbetweenmeansandend;andifhealwaysstrivestodiscovermoreperfectmeans,itisonlytoattaintheendmoresurely.

Consultation withMary in the apostolate is of such importance for actinguniquelyinhernamethatitisworthwhileunderliningagainwhathasbeensaidinChapterTenonthatpractice.Eagertemperamentswillsaytheyfindituselesstoconsult theBlessedVirgin:theyknowalreadywhathastobedoneandtheyknowhowtodoit.Butdotheyreallyknowwhatistobedone?Theyhavetakensomanystepsthatshouldnothavebeentaken,andomittedsomanyothersthatshould have beenmade. And do they know how to act? How often they failbecausetheyhaveactedunwisely!Letusevensupposethattheyknowwhathastobedoneandhow todo it, and that in consultingMary they findnothing tochangein theirplans, there isalwaysanimmensedifferencebetweenactinginone’sownnameandactingin thenameofMary.Theexternalactivitymaybeidentical;thesupernaturalresult,quitedifferent.Itislikethedifferencebetweenacheckofahundredthousanddollarsunsignedandonethatisproperlysigned.There is even a natural difference between the two attitudes. After havingreceived Mary’s approbation for what has been submitted to her, a person

proceedswith unshakable confidence; this confidence does not exist when heactsinhisownname.Andconfidenceisanaturalfactorinsuccess.

Beforeeachapostolicaction,theMariansoulwillconsultitsMotheronhowtodo themostpossiblegood to souls.After theaction,hewill seewithMarywhetherthesuccesscorrespondstotheeffort,inordertothankherifthatisthecase,ortofindabetterwayforanothertime.

Inespeciallydelicatecircumstances,particularlywhenthereisadvicetogiveoraremark tomake,apersonwillbecarefulaboveall tosaynothingwithoutthepreviousadviceoftheMotherofGoodCounsel.

ThenovicesofSt.ThérèseoftheChildJesusexpressedtheirsurprisetoheronedaywhentheyremarkedthatsheguessedtheirmostintimatethoughts.Shereplied:

Here ismysecret. Inevermakeremarks toyoubefore Ihave invokedtheBlessedVirgin.Iaskhertoinspiremewithwhatwilldoyouthemostgood.OftenImyselfamastonishedatthethingsIteachyou.Intellingyouthese things, I feel simply that I am notmistaken, and that Jesus speaksthroughme.

Was it she that suggested to her faithful disciple, Edel Mary Quinn, theresolution “never to make a remark without first submitting it to the BlessedVirgin”?PerhapsMissQuinn’sconstantunionwithMarywouldhavediscovereditalone.9

Hereisaninstance,relatedbythedirectorofareligiouscommunity:

Ordinarily I invoked theBlessedVirgin beforemaking remarks tomyBrothers. One day I made a remark to a young religious who was verytouchy;therewasquestionofsuchaverylittlething—andIspokealmostjokingly—thatIdidnotthinkoffirstcastingaglancetowardMary.AnddidIpayforit!Therewasanexplosionofangerandabsurdreproaches.“That’swhat you deserve,” I said tomyself, “for forgetting the BlessedVirgin.”Sincethatincident,Idonotremembereverhavingmadearemarkwithoutspeaking of it beforehand to Mary. Sometimes I have had particularlydelicatesuggestionstomakeandIwonderedhowtheywouldbereceived.Each time they were well accepted. Sometimes I would be sincerelythankedfor theobservation.Atother times,even ifnaturereceiveda jolt,thepointwastakentoheart.

TheapostleofMarymaywellerr,aboveallifheactshastily,withoutlookinguptoMary.Hewillaskhertorepairthedamagedonesothatnoharmcomesofit.10Sometimeshefails.HewillthenspeakofittohisMother.Ifitwasarealfailure,hemusthaveforgottentoactinthenameofMary,andhewillprofitbythelesson.Ifitwasonlyanapparentfailure,Marywillmakeitcounttowardthetriumphofhercause.Inanycase,closetoher,hewillfindlightandstrength.

Thus,evenwithlimitednaturaltalents,anapostleofMarywilldogreatgoodtosouls,forhewillallowMarytoactthroughhimaccordingtoherintentions.AndMary’spowerandintentionsarethoseofherSon.This isafirstprincipleforanapostleofMary:“WithoutMary,nosuccess;withher,nofailure!”1S.F.,I,par.90.2LettresdeM.Chaminade,III,378.3S.F.,I,par.130.4LettresdeM.Chaminade,II,14.5OfficialHandbookoftheLegionofMary,ThirdAmericanEdition,Louisville,Ky.,p.4.6Ibid.,p.16.7Gen.3:15.8OfficialHandbookoftheLegionofMary,ThirdAmericanEdition,Louisville,Ky.,pp.12-13.9UneHéroïnedel’Apostolat,Edel-MaryQuinn,byMgr.Leon-JosephSuenens,p.224.10AprayerofEdelQuinn: “MayMarygrantanewfervor today to thosewhowaver;mayshesanctifythosewhohavebeengoodtomeinhername;mayshemakemymistakesandfailuresserveuntogood.”Ibid.,p.259.

PARTIIMYSTICALUNIONWITHMARY

CHAPTERONEExplanationofTerms

THE union with Mary which we have discussed until now is an acquired orordinaryunion, that is,aunion towhicha faithful soulmayaspire through itsowneffortssupportedbygrace.Itispossibleforeverysoulofgoodwilltoreachsomedegreeofthisunion.

IntreatingoftherelationsofthesoulwithGod,spiritualauthorsdistinguish,besidesordinaryoracquiredunion,anotherunion,calledmystical,orsometimessupernatural, “which we cannot acquire by ourselves, nomatter what care orwhatdiligenceweapply.Inthisregardallthatwecandoistodisposeourselvestoit,”accordingtothetestimonyofSt.TeresatoFatherRodrigoAlvarez.ThisunionisagiftoftheHolySpirit.

Authors who have described mystic graces speak of apparitions and othersupernatural interventions of theBlessedVirgin, but not of an habitualmysticunionwithher.1 Yet the interior life of a sufficiently large number ofMariansouls, especially in these latter times, reveals certain attitudes in regard to theBlessedVirginwhichseemtopresentthecharacterofmysticalphenomena.Weshallmeetanumberoftheminthesepages.

In his Treatise on True Devotion to Mary, St. Louis Marie de Montfort,explainingtheformula“toperformallone’sactionsinMary,”supposes,besidesthe acquired union, another unionwhich is a gratuitous gift of God. Thus hespeaks in enthusiastic terms, but rather mysteriously, of the “true terrestrialparadise of the new Adam,” which is the Virgin Mary, and he adds: “ThemiserablechildrenofAdamandEve,expelledfromtheearthlyparadise,cannotenter thisoneexceptbyaparticulargraceof theHolySpiritwhich theymustmerit. After one has obtained this special grace, by one’s fidelity, one mustremaininthebeautifulinteriorofMary....”2

InThe Secret of Mary, destined for choice souls, he is more explicit. Heshowshowonemust growaccustomed to recollect oneself inMary and adds:“Bevery careful not to torment yourself if youdonot enjoy soon enough thesweetpresenceoftheBlessedVirgininyourinterior:Thisgraceisnotmadeforall....GodbestowsitasafavorthroughHisgreatmercy.”3

In a retreat conference to his disciples Father Chaminade said: “There aresomewhohavethegiftofthepresenceofJesusChristandoftheBlessedVirgin,but it is rare. One must be most faithful to merit it.”4 He speaks clearly,therefore,ofagift,thatis,ofamysticalgrace,whichaccompaniesthegiftofthepresenceofourLord,thatofthepresenceofMary.

Mystical graces are of two kinds, ordinary and extraordinary. The formerconsistsofthesimpleconsciousnesswhichthesoulhasofthepresenceandtheaction of God in its interior. The latter comprises the exceptional phenomenawhichaffecttheexteriororinteriorsensesandsometimesthehighestpartofthemind, such as apparitions, interior and exterior words, prophecies, ecstasies,levitation,etc.Theformergracesmaybeagreathelpforthesanctificationofthesubject; theyusually increase love, confidence, courage, and rarely expose therecipienttothedangerofself-seeking;thereforetheyaredesirableandonemayaskGodforthem.Thelatter,iftheyarereal,aregiftsofGod,whichonemustvenerate as we venerate anything that comes from Him. But they lendthemselvesmoreeasilytoillusion,tovanity,toeccentricconductofthesubjectorofthosewhomHeinfluences.Thereforewemustexercisegreatreservewiththem,examinethem,andhavethemexaminedbyauthority.Andwemustrefrainfromdesiringthem.

Marian mystical graces are also ordinary and extraordinary. As we saidabove,weshallconcernourselvesheredirectlyonlywiththeformer,whicharedesirableandofanaturetorenderourunionwithMarymoreloving,confident,andconstant.Weshallmention the latteronly in connectionwith theordinarymysticgracesonwhichtheymayhavesomebearing.1 There is hardly more than one exception, Father Michael of St. Augustine, a DiscalcedCarmelite,thespiritualdirectorofthegreatMarianmysticoftheseventeenthcentury,MaryofSt.Theresa.Hiswork, Introduction to theLandofCarmelandEnjoymentof ItsFruits, containsanappendixentitledTheMary-form andMarian Life inMary and byMary, in which the author isinspired greatly by the experiences of his penitent (Spanish translation published in 1936 atBarcelona,EditorialVilamala).2Nos.261-264.3No.47.4NotesofM.Laugeay,thirdcopybook,p.529,Marianistarchives,Rome.ThetextwhichIcitedinmyarticleinLaVieSpirituelle,1937,p.15,whichcontainsthesameideasbutunderaslightlydifferentform,istakenfromtheSpiritofOurFoundation,I,par.133.Theeditordoesnotpretendtocitetheliteraltext,forheomitsthequotationmarks.

CHAPTERTWONatureofOrdinaryMysticalUnionWithMary

INWHATdoesordinarymysticalunionwithMaryessentiallyconsist?LetuscitetheexperiencesofsomeMariansouls.

SisterMaryColette of the SacredHeart, a PoorClare of themonastery ofBesançon,whodiedin1905,wrote:

ItseemstomethatMaryneverleavesme.Althoughsheisnotvisible,Ifeelherpresenceandherprotection.1

Andagain:

Idowell tobeg theBlessedVirginoften toprepareme to receiveourLordinHolyCommunion.Iamsounworthyofsuchagreatactandallmypreparation amounts to so little, that I am verymuch consoledwhenmygood heavenlyMother comes tomy rescue by lendingme her heart andalso her own dispositions. And the lovewhich I felt for our Lord in theBlessedSacrament,andwhichseemedsoweakbefore,isonlycoldnessandindifferenceincomparisonwithwhatInowexperienceforHim.Itseemstome that it is no longer a tiny flame that escapes froma poor andnarrowheart,butablazingfurnacewhichconsumesmewithlovefortheadorablesacrament,which ismyGod,Himselfmade love forme in order to giveHimselfeveryday.2

The venerable Louis Edward Cestac was also favored with the gift of thepresenceofMary.OnedayhewasaskedwhetherhesawtheBlessedVirgin.Hereplied:

No,Idonotseeher,butIfeelherasthehorsefeelsthehandoftheriderthatleadshim.3

The Flemish recluse, Mary of St. Theresa, explains this presence at somelength;shewrites:

I do not know reallywhether I understandmyselfwell or not.But by

habitually possessing this amiable Mother in heart and in sentiment, itseemstomethatmyspiritisdirected,islived,sotosay,andpossessedbythe spirit of Mary, both actively and passively; that the spirit of Maryaccomplishes all things through me, just as formerly the spirit of Jesusseemed to direct and be the life of my soul, which for a time seemedpossessedbyHim.ThenthespiritofJesusaccomplishedallthingsthroughme;andunderHisguidanceandaction,Iseemedtobecarriedalong,tobepassive.IwasconsciousofthelifeofJesusinme,anditwasmanifestedinme.

Today, almost in the samemanner, the spirit ofMary seems to live inme, to command themovementsmade by the powers of the soul, to settheminmotionandtoimpelthemtoactornottoact,sothattheymayliveinGodinanewwaynotyetexperienceduntiltoday.ThusMaryappearsasourlife,orasawarmatmospheregivinglife,inwhichandthroughwhichwebreatheinGodinahigherandnoblerwaythaneverbefore....

The maternal love and the favors of this sweet Mother manifestthemselveswithsuchbrillianceandsuchevidencethattherecannotbetheleast uncertainty or the least suspicion of illusion, or any mixture ofsentiments of the natural order. She has taken me under her Motherlyguidance and direction, just as a teacher guides the hand of the child inteachingittowrite.Whilewriting,thechilddoesnotmoveitshandunlessthe teacher directs and guides it; and the child lets itself be moved andguidedbythehandoftheteacher.

I feel in the same position, placed entirely under the authority of thisvery gentle mother who leads and guides me; and my look remainsunceasingly fixed upon her so that she may do in all things what mostpleasesherandwhatshewills.Andshedeignsalsotoshowmeclearly,tomakeme understand and recognize,what she desires in such and such acircumstance, whether to do something or not. It would be almostimpossibleformetoactotherwisesincesheremainsbeforemysoulalmostwithout interruption, drawing me on in such an amiable and motherlyfashion,smilinguponme,stimulatingme,leadingandinstructingmeinthepathofthespiritandinthepracticeofperfectvirtue.InthatwayIdonotforasinglemomentlosethetasteofherpresencealongsidethatofGod.4

Hereisthestatementofalivingperson:

InmyunionwithMary,Ifeelthatsheis,asitwere,unitingherperfect

dispositions of soul to my poor dispositions. I believe in Jesus with herfaith,IhopeinHimwithher(former)hope,IloveHimwithherlove;andsoIamcertaintocausemuchmorepleasuretoourLordbecauseitisHisMotherwhocausesHimpleasureinmeandwithme.

In Chapter VII of his Treatise, St. Louis Marie de Montfort writesenthusiasticallyof“themarvelouseffectswhichMaryproducesinthesoulthatisfaithful.”HereturnstothesubjectintheSecret:

Let us work, my dear soul, and let us act in such a way that, by thefaithfulpracticeofthisdevotion,thesoulofMarymaybeinustoglorifytheLord, that thespiritofMarymaybe inussoas to rejoice inGodherSaviour.ThosearethewordsofSt.Ambrose....

The faithful practiceof this devotionproduces an infinityof effects inthesoul.ButtheprincipaleffectistoestablishherebelowthelifeofMaryinthesoul,sothatitisnolongerthesoulthatlives,butMaryinit,forthesoulofMary,sotosay,becomesoursoul.Nowwhenbyanineffable,butveritable,gracethedivineMaryisQueeninasoul,whatmarvelsdoesshenotperformthere?Assheistheworkerofgreatmarvels,particularlyintheinterior, sheworks there secretly, evenwithout the awareness of the soulwhich, if it knew what was happening, would destroy the beauty of herwork....

Finally,Mary becomes all things to that soul in the presence of JesusChrist;sheenlightensitsmindbyherpurefaith,shepenetratesitsheartbyherhumility,sheexpandsandembracesitbyhercharity,shepurifiesitbyherpurity,sheennoblesandenhancesitbyhermaternity.ButwhereshallIstop?OnlyexperienceteachesthemarvelsofMary,marvelsunbelievabletothelearnedandproud,andeventocommonclients.5

TheessenceofordinarymysticalunionwithMaryseemstoconsist,then,inthe consciousness of an interior activity attributed to her, an activity whichperfectsthedispositionsofthesoulbyaddingherdispositionsandbydirectingall its actions according to the intentions of itsMother with a view to closerunionwithGod.The awareness of that activity ofMarymay bemore or lessintense,orevenoverpoweringtoapointwherethesoulfeels itself,as itwere,possessedbyMary,identifiedwithher;itfeelsthatsheis,sotospeak,thesoulofitssoul.

There is question then of a certain presence of Mary. The expression

“presenceofMary”maymeanapresenceexteriortothesoul,bywhichMaryisconsideredverynear,aswasexplainedinthefourthchapterofthefirstpart.ButinthegiftofthepresenceofMarythereisquestionofaninteriorpresence.InthecaseofcertainMariansouls,anexteriormysticalpresencealsoexists,butthenwearedealingwithanextraordinarymysticalphenomenon.

Is this mystical presence of Mary identical with the mystical presence ofJesus?WehaveheardMaryofSt.TheresaandFatherChaminadeassociatethetwokindsofpresence.Infactthereisaverycloserelationshipbetweenthetwo,butnotanidentity:Jesusresidesandactsinus;Marydoesnotresideinus,butsheactsinus.

Bysanctifyinggracewehavebecome“partakersofthedivinenature.”6Goddwellsinusinanaltogethersingularfashion.ThesoulisHislivingtabernacle;itactsbyHim;itlivesHislife.“ItisnolongerIthatlive,”declaresSt.Paul,“butChristlivesinme.”7Tospeaktruly,itisnotthehumanityofChristthatdwellsinus.Hishumanity ispresentonly inheavenand in theBlessedSacrament.Butsince His humanity makes only one person with His divinity and since Hisdivinity lives in our soul, it may be said that the person of Christ, or simplyChrist,livesinus.

ButthehumanityofChristactsinus.Itactsinamysteriousbutinaveryrealmanner.Allsupernatural lifecomes tous from thedivinityas fromaprincipalagent,andthroughthehumanityofChristasthroughaninstrumentalagent.

MarydoesnotresideinthesoulanymorethandoesthehumanityofChrist.Father Chaminade, speaking to his disciples about the gift of the presence ofMary,iscarefultorecallthat“theBlessedVirginisnotinourmidstinthesamewayasourLordJesusChrist.”8If,asweshallsee,acertainnumberofMariansoulsspeakofthepresenceofMarywithinthem,wemustunderstandtheword“presence” as an almost constant awareness of the action of Mary in theirinterior.Infact,whentheyaddressthemselvestotheBlessedVirgin,theydonotenterintotheirinnersanctuarybutinstinctivelythinkofMaryasbeforethemorattheirside.Besides,asweshallseeinChapterFour,thesoulbeginsbyfeelinginhabitedbyGod,whereasitsensesMaryunitedtoitinordertoloveGodmore.1SoeurMarieColetteduSacréCoeur,ClarissedumonastèredeBesançon,according toherspiritualnotes,1857—1905,byRev.J.J.Navatel,Paris,Gigord,p.208.2Ibid.,p.290ff.3Op.cit.,p.458.4L’UnionmystiqueàMarie,byMariedeSainteThérèse,CahiersdelaVierge,No.15,pp.62f.,65f.5Nos.54,55,57.FatherdeGlorivièrewasfavoredwithmanymysticalgracesamongwhichhe

mentionsseveraltimesthesenseofthepresenceofMary(Maria,III,314f).St.AnthonyClaret,founderoftheSonsoftheImmaculateHeartofMary,spenthisentirelifeincloseunionwithMary.He was favored with many extraordinary mystical graces, even with a certain mysticaltransformation intoMary (cf. AlbertoBarriosMoneo,C.M.F.,LaEspiritualidadCordimarianadeSanAntonioMariaClaret,Madrid,1954).A person may he favored with extraordinary mystical graces without enjoying the ordinarymystical union. That is usually the case with children who are favored with apparitions andmessages of the Blessed Virgin, as at La Salette, Lourdes, Pontmain, and Fatima. Thesecharismataweregranted to them foraspecialmissionandnot for theirpersonalsanctification.Thegiftofordinarymysticalunion,however,mayhavebeengrantedtothemlater.Personswhohabituallyenjoyedexceptionalfavors,fromagivenmomentintheirlives,withoutdoubtalsoknewordinarymysticalunion.Butintheiraccountsitisdifficulttodistinguishwhatreferstotheoneorthe other of these gifts. Generally they use the same terms for both and often the two aresimultaneous.62Pet.1:4.7Gal.2:20.8NotesofM.Laugeay,Retreatof1824,S.F.,I,par.131.

CHAPTERTHREEDispositionsFavoringtheReceptionoftheGiftofthe

PresenceofMary

SPEAKINGofthegiftofthepresenceofMaryandofitsrarity,FatherChaminadeadds:“Onemustbemostfaithfultomeritit.”Tomerititmeanstoprepareforit,supposingthatGodwills toaccordit; forwhatonemeritsstrictly isnotagift,but a remuneration. In the same sense the Church says thatMary merited tobecometheMotherofGod.TheprayerthatfollowstheSalveReginareadsthus:“Almighty,eternalGod,whobytheco-operationoftheHolySpiritdidstpreparethebodyandsoulofthegloriousVirginMotherMarysothatshemightmerittobecomethefithabitationofThySon. . . .”St.LouisdeMontfort, speakingoflifeinMary,callsitaparticulargraceoftheHolySpiritwhichthefaithful“mustmerit”;1thatistosay,theymustdisposethemselvesforit.

Inwhatdoesthefidelityconsistwhichpredisposesthesoulforthereceptionof this gift? In fidelity to the requirements of this grace. According to theexperience of certain Marian souls the requirements can be summed up asfollows:

1. Agenerouslifeoftotalself-surrender;2. AChristocentricspirituallife;3. Aprofoundrecollectionofsoulinitsinteriorsanctuary;4. AnexceptionalconfidenceinMarymarkedbyconstanteffortstowarda

moreandmoreintimatelifeofunionwithher.

First,thetotalgiftofthesoultoGod.Thisgiftmustbefaithfullylivedoutinpractice. This means giving oneself to God without reserve, without recall,without complaint, without regret, and that, in the midst of all difficultiesforeseenandunforeseen,costwhatitmay.Devoutsouls,inmomentsoffervor,particularly religious on the day of their profession, are, or believe they are,firmlydeterminedtorealizethistotalgift.Butwhenitcomestolivinguptothisdonation in the midst of troubles, darkness, disgust, contradictions, andtemptationsofallsorts,thegenerouspromiseofyesteryearoftenseemstohavebeenonlyanaïvedream.

Thetotalgiftofoneselfcomprisesapositiveandanegativepart.ThepositivepartconsistsinfidelitytoGod’swillandeventoHissimplepreference.Assoonas it isclear thatGodwillsordesiresa thing, it isgiven toHimevenwithoutaskingwhether it is obligatory or not.As soon asGod desires anything, loveacts,nomatterwhatthecost.Totaldonationdoesnotnecessarilysupposegreatmacerations or long hours of prayer. Many austere persons, who daily reciteprotracted,pious formulasdonot reallymake the totalgiftof selfandso theynever reach supernatural contemplation.Others,without subjecting themselvesto exacting mortifications or to hours of multiplied devotions, receive thisspecialgrace.ThereasonisthatateveryinstanttheydowhattheyknowtobethewillofGodintheirregard.

Thenegativepartof this totalgiftsupposes flight fromeverysin,mortalorvenial,andevenfromeverydeliberateimperfection,suchas,forareligious,theconsciousviolationofhisrule.

To arrive at the mystical life is it necessary, if not absolutely at leastpractically,nevertohavecommittedamortalsin?Notatall.God,inaccordingthisfavor,seemstoconsideronlyactualaversionforallsin.Itisnotraretomeetsouls favored with extraordinary graces, who formerly, perhaps during longyears,had lived ingrave sin,whilebeside themare soulswhohavekept theirbaptismal innocence and yet live in average fervor, sometimes even inlukewarmness.“TheSpiritbreatheswhereitwill.”Sometimesthecauseofthisapparent anomaly can be surmised. Fallen souls feel their nothingness, theirpowerlessness,theirprofoundmiserymoreeasilythanthosewhohaveneverhadoccasion tocasteyesuponanabyssof formercorruption.HumilitybringsoneclosertoGodthanthesimpleabsenceofsin.

It is easy to understand that the total gift of oneself to God implies thedetermination to avoid every fault and even every voluntary imperfection; forthemanwhoseekshimselfandtakeshimselfbackhasnotreallygivenhimselfwithout reserve.Whatcertaindevoutpersonsunderstandeven less is that totalconsecration implies also a struggle without truce or mercy against everytendency of secret self-seeking.What are thosemanifestations of jealousy, ofsusceptibility, of rancor which we are astonished to discover at times amongdevout souls ifnot evidentproofsof self-seeking?WhoeverhasgivenhimselfentirelytoJesushasnootherinterestsexceptthoseofJesus.HeseesallthingsasJesusseesthemandjudgesthemwiththesentimentsofJesus.IsitJesuswhoisjealousor touchyor spiteful in these souls? If they reallybelongedentirely toHim,eithertheywouldnotexperiencethesesentiments,ortheywoulddisavow

thematonce.InordertoactasHewouldactintheirplace,theywouldrejoiceatthegoodthatisdonebyothersandtoothers;theywouldbewilling,likeHim,tobe despised and misunderstood; they would pardon from the bottom of theirheartandwouldprayforthosewhomighthaveharmedorhumiliatedthem.

Then there are complex souls preoccupied with drawing attention uponthemselves.WhoeverseeksonlyJesusgoesstraighttoHiminallsimplicityandissuretofindHim;andwhoeverhasgivenhimselftoHimalonedetestsdrawingattention to himself. The greatest obstacle to mystic union is without doubtunacknowledgedintellectualpridewhich,whilecompatiblewithgreatpenancesandlongprayers,stilltakespleasureinitsintellectualorspiritualsuperiorityandrefusestoacknowledgeitserrorseitherpubliclyorprivately.

ThisfirstconditionforobtainingthegiftofthepresenceofMaryisevidentlynoteasy to fulfill.ButMary isall-powerful forwhoeverconfides inher.Totalconsecration to her, as St. Louis Marie de Montfort taught expressly, is amarvelousmeansofgivingoneselftotallytoJesus.ThedesiresofJesusarethedesires ofMary. Sin and imperfection sadden her as they sadden Him.Marygivesthewillandthestrengthtoavoidtheseevils.

We have already seen how to detect quickly and surely those camouflagedmovements of self-seeking by communicating to Mary our impressions andemotions,particularly thoseof satisfactionandbadhumor.Oragain,wemust,withMary’shelp,turnourattentiontothecenterofinterestwhichisthecauseofour more frequent andmore persistent distractions. Souls who apply all theirgenerositytotheuseofthesemeansmaynoticeneverthelessthatmovementsofvanity, jealousy, rancor, a thousand times disavowed, keep on returning,sometimessuddenly.Theyshouldnotbediscouraged.Godmaypermitthesoulthat is detached from everything else a recurrent evil tendency. This foiblemaintains in him the sentiment of personal powerlessness.Besides,Godgiveshimthegracenever toyieldvoluntarily.Thehumilitywhich theknowledgeofthisweaknesscausesaffordsmorepleasuretoGodthanwouldexemptionfromevery voluntary imperfection. And if that ismore pleasing to Jesus, it shouldalsobemorepleasingtous.

Second condition: a Christocentric spirituality. See Chapters Thirty andThirty-Oneofthefirstpart.

Third requirement: a profound interior spirit. God lives in our soul, andmakes us live His life. We must possess an interior spirit if we hope to beattentivetoHisvisits.Atfirstthoughtthisretirementintoourinteriorseemstoleavethesoulemptyandinactive.Butifthesoulbelievesandloves,itsoonfeels

itselfincontactwithGodandreceiveslight,strength,andfruitfulness.Itseesthedivine realities more clearly, since it is not distracted by external things, andaboveallsinceitisenlightenedbytheactionoftheHolySpirit.Itfeelsstronger,because it is withdrawn from external influences and because power from onhighcompensatesitsweakness.Itismorefruitful,becauseitseeswhatithastodo,becauseitwillandcandoit.ItsharesinthefruitfulnessofthedivineSpirit.In the interior spirit it possesses itself and is possessed by God. Reread theenthusiasticwords of the ImitationofChrist on the advantages of the interiorlife,inparticularthefirstchapterofthesecondbook.

Christ will come to you offering His consolation if you prepare a fitdwellingforHiminyourheart....

Hisvisitswiththeinwardmanarefrequent,Hiscommunionsweetandfullofconsolation,Hispeacegreat,andHisintimacywonderfulindeed.

ReadalsoBookII,ChapterI:“OnthefamiliarconversationofJesuswiththesoul”;ChapterII:“Truthspeakswithinuswithoutanynoiseofwords”;ChapterIII:“ThatonemustlistentothewordofGodwithhumility,andthatmanydonotpayanyattentiontothisword.”

By breaking decidedly with everything that exteriorized her during twentyyearsofevasionsfromGod,TeresaofAvilafoundherselfsuddenlyfavoredwithmarvelousmysticgracesandbeganthatCarmelitereformwhichproduced,andcontinuestoproduce,intheentireworld,somanyholysouls,somanypowerfulcollaboratorsoftheapostlesofChrist.

Whata subjectofdeepsorrow it is tomeet souls thatareardent,generous,humble, simple, very filial toMary, verydesirousof pleasing Jesus, that haveeverythingittakestoarriveatmysticalunionwithHimandwithher,andcouldthusrender theirapostolicactionahundred timesmorefruitful,butwhoneverarrivebecause theynever tie themselvesdown toa truly interior life! It isnotthattheiragitatedlifeevermakesthemcommitpositivelyseriousfaults.Perhapsin a sense, an accidental grave sinwould do them less harm than this lack ofinterior self-possession.Howmanymoremystical soulswould there be in theworld if thereweremoresoulscapableofunderstandingthe importanceof theinteriorlife!Andhowmanyothersoulswouldbesavedandsanctifiedbythem!Theythinkthattheyhavenotimetorecollectthemselves.Wasitnotbyretiringwithinherself,close toJesus, thatTeresafoundthe timetogiveherself to thatapostolateoflimitlessextent?

Father Chaminade, who founded two religious Societies that were

“essentially apostolic” and placed them under the leadership of the Queen ofApostles,beganbytellinghisfirstdisciplesthat“theessentialistheinterior.”2“NowGodwhohaschosenusamongsomany,haslikewisegiventous,childrenof Mary, the spirit that is proper to our calling, namely, the interior spirit.”3“Whomshallwechooseasourpatronandmodelinacquiringthisinteriorspirit?It is the augustMother ofGod,whose lifewas spent forGod alone, andwhoconstantlycarriedGodaboutwithher,inperfectsubmissiontoHisdivinewill.ThespiritoftheInstituteisthespiritofMary;thereforeletusimitateMary.”4

Herecommendsthisspirittoall,butespeciallytoreligious,womenandmen,who are overburdenedwith occupations.He repeats to them constantly, underoneformoranother:“Themorebusinessyouhave, themoreyoumustremainmasterofyourself....Ihavebuttoremarkthatyoumustpreservethespiritofretirement,ofsolitude,andofrecollectionamidsttheaffairswithwhichyouareoccupied.”5 For all, he leaves this energetic maxim: “A religious who is notspiritual(interior)isachimeraandaphantom.”6

Howcanwemakesureofthisinteriorspirit?First,bythesuppressionofthecausesofexteriorization,thatis,bywatchfulnessoverthesensesandbysilence.

Father Chaminade taught his disciples his doctrine of the five silences,namely, the twoexterior silences, silenceofwords andof signs; and the threeinteriorsilences,ofthemind,theimagination,andthepassions.

Then,andaboveall,weacquiretheinteriorspirit,byattentiontothelifeofGod in the sanctuary of the soul. “The religious,” Father Chaminade teachesagain, “transformshis soul into a temple of theLord; he there erects an altar,uponwhichheofferstoGodthesacrificeofhiswill;heneverlosessightofthedivinepresence,butentertainshimselfsweetlyandfamiliarlywithGod,whohasestablishedHisrestingplaceinhim.”7

ThemysteryoftheindwellingofGodinusshouldravisheverylovingsoul;itdeserves tobestudiedceaselessly.Wearesaddenedat thesightofachurch insome paganized village where Jesus remains in His tabernacle for days andsometimesforweeks,withoutbeingvisitedbysomefaithfulsoul.But in theseinteriortabernacles,whicharethesoulsofbaptizedpersonsinthestateofgrace,doesHenot remainmonthsandevenyearswithoutavisit,a remembrance,orevenalovingword?

Nothing produces recollection so easily as the habit of thinking of GodpresentinthesoulandofspeakingtoHimandconfidingoursentimentsandallourneedstoHim.8

Fourth condition:Absolute confidence inMary, and efforts toward constantintimacywithher.

ThedispositionsjustdescribedaretheordinaryconditionsofpreparationforthegiftofmysticalunionwithGod.Accordingto theexperienceofsoulswhohavereceivedthegiftofthepresenceofMary,averyspecialdevotiontoherisequally presupposed. All mystical souls have a great devotion to the BlessedVirgin;butthereisquestionhereofquiteaspecialdevotion,whichdistinguishesthesoulasaMariansoul.

Two traits especially, it would seem, should be stressed in this devotion:confidenceandcontinuousunion.

We speak here not of great confidence—what interior soul does not havegreatconfidenceinitsheavenlyMother?—butofanabsoluteconfidence,whichseemstoberatheragiftthanaconclusionderivingfromreasonsandfacts.Itisthe certainty that with Mary all the difficulties encountered in spiritual orapostolicworkwillbevanquished.

ThereareMariansoulswhoseemtohavebeenpossessedofthisconfidencefromtheirearliestyears.Suchwas,forexample,St.JohnBerchmans,whowassure thatwithMary hewould quickly reach sanctity. Such, perhaps also,wasyoung Francis Possenti, the future St. Gabriel of the SorrowfulMother.Afterhavingledaratherworldlylifeforseveralyearsandafterhavingresistedseveralcallsofgrace,Franciswas finallyconqueredbyasorrowful lookofMaryanddecidedtoentertheorderofthePassionists.Hisfather,thegovernorofSpoleto,whose permission he requested, refused it, convinced that his son would notpersevere. But Francis insisted, absolutely confident of his perseverance,becausetheMadonnawouldgivehimthegrace.Hediedsixyearslaterandsoonafterwascanonized.

Thisconfidencecamegraduallytoothers,inthedegreethattheirunionwithJesusandMarybecameintimate.OthersagainfeltitaftersomereadingorafterasermonoraMarianretreat.Onceacquiredandpossessed,thisconfidenceseemnevertodisappear.

TheMariansoul,onceithasunderstoodthatwhatScripturesaysofWisdommayalsobesaidofMary,“allgoodscometogetherwithher,”9willapplyitselftoaconstantunionwithMary,notonlyperiodically, foronemonthor severalmonthsorduringawholeyear,butduringpracticallyalifetime.

In the beginning, the soulwill exercise itself in the acquisition of differentvirtues—oftenandinstinctivelyitwillbehumility—allthewhileapplyingitselfunder the direction ofMary. But sooner or later it will come to the point of

tendingonlytowardamoreandmoreintimateunionwithMary,aunion,suchashasbeenexplainedinPartI,whichconsistsnotonlyinthefrequentrecallingofthethoughtofher,butinidentificationwithherinordertotakeon,likeherandthroughher,allthedispositionsofJesus,inordertobecomeJesus,SonofGod,madeSonofMaryforthesalvationoftheworld.

Accordingtoexperience,itseemsthatthesoulwhichappliesitselffaithfullyto realizing these four conditionsnormally receives thegift of thepresenceofMary.Butwhen itwill receive thisgiftcannotbeforetold.Thatdependsuponvariousfactors,humananddivine.Despitea realgenerosity, thesoulmaystillseek itself unknowingly in certain of its tendencies. Its fidelity in referringimpressions to Mary, especially after contact with others, its efforts atrecollection,humility,andsimplicitywillhastenitspurificationandthemysticalmeetingwithitsheavenlyMother.

Thisdoesnotmeanthatthemeetingcantakeplaceonlywiththecompletionofthesoul’spurification.OurmercifulMotheranticipatesthedesiresofachildfilled with good will; she will help him purify himself more completely bylettinghimfeelherpresence,bymakingthissentimentmorefrequentandmoreloving. Some Marian souls, before reaching mystical union, even beforeknowing that mystical union with Mary existed, have been favored withextraordinary graces. For example, there may be the sudden cessation of animpuretemptationfromthemomentoftotalconsecrationtoMary.Ortheremaybeabsolutecertainty,akindofgift, thatwithMary theyshall triumphoveralldifficultiesintheiradvancetowardsanctityandintheirapostoliccareer.Orthereisasuddencalltotheperfectlifecominginakindofinteriorword,suchasattheendofaprayertoMary,whichsheanswersinawayoppositetotherequest,ashappenedtoMaryofSt.Teresa.

Does theBlessedVirgin alwaysmake such predictions to thosewhom shecalls to a particularly intimate union with her? A priori, we do not see thenecessityofit;aposteriori,althoughthefact issufficientlyfrequent,wedoubtthatitisgeneral.1Treatise,No.263.2S.F.,I,par.176.3S.F.,I,par.179.4S.F.,I,par.179.5S.F.,I,par.182.6S.F.,I,par.178.7S.F.,I,par.179.8ThereisperhapsnobetterschooloftheinteriorspiritthanthewritingsoftheyoungCarmelite

ofDijon,ElizabethoftheTrinity,presentedbyFatherPhilipon,O.P.,EditionsofSeuil.9Wisd.7:11.

CHAPTERFOURBirthandGrowthofMysticalUnionWithMary

INGENERAL,soulsfavoredwiththegiftofthepresenceofMarydonotrememberexactlythefirstmanifestationofthisgrace;itgraftsitselfsonaturallyontothegraceofmysticunionwithourLord.Hereistheexperienceofonesuchsoul:

YouhaveaskedmewhenIbegantofeelthesupernaturalactionofMaryinme.Ihesitatetogiveyouaprecisereply.

I recall vividly the first experience ofGod’s action inmy soul. Iwasprayingonedayinratherdeeprecollectionwhensuddenly,inmyinterior,IexperiencedsomethingthatIhadneverfeltbefore.“ItisGodthatIfeel,”Isaidtomyself.Itlastedonlyaninstant.Later,thephenomenonrecurredandlastedlonger,thenbecameratherfrequent,almosteverytimeIwasdeeplyrecollected.

AboutmysticalphenomenaIknewonlywhatIhadreadinthelivesofsaints, of their ecstasies, revelations, apparitions, levitations, etc., thingsthatwouldneverbeforme,thingswhichhadnoattractionforme.WhenIconsulted The Graces of Prayer of Father Poulain, and later on myconfessor,IwonderedifmycasewasnotthebeginningofmysticalunionwithGod.

YouknowhowforyearsIhavefeltattractedtolivealifeofunionwithMaryascloselyaspossible. I liked to read thebiographiesof servantsofGodwhowereparticularlydevouttotheBlessedVirgin.Apriestspoketome one day of the Journal Spirituel of Lucy Christine. The experienceswhich the authorhadofmystical unionwithMary coincidedwithwhat Ifelt for some time. Sincewhen? I do not know. The fact that I felt Goddwellingwithinmewasquitenewandaltogetherunexpected;itstruckmeat the first experience. On the contrary, I lived long in rather intimate,thoughordinary,unionwithmyheavenlyMother.ThemysticalunionwithJesusmusthavemademysticalunionwithMarysonatural that Ipaidnoattentiontoitatfirst.ItwasonlyafterIsawitdescribedthatIrecognizeditalsoasmyown.Anyway,thatishowIexplainitsimperceptibleapproach.

Ingeneral,thegrowthofthisunionoccursalsowithoutarousingattention.Itmanifestsitselfaboveall,perhaps,intherelationsofthesoulwithourLord.Thesoulfeelshappytobeable,withMary,toloveJesuswithagreaterintensityandpuritythanbefore.Whatajoytobeabletosay,notafterreasoning,butbydirectexperience:“OJesus,itisnolongerIthatloveThee,itisThyMotherwholovesThee in me.” Since mystical union with Jesus always exists where there ismysticalunionwithMary,theMariansoulisconsciousoflovingJesuswiththeheartofMary,andoflovingMarywiththeheartofJesus.

MarythusbecomesanextremelycloseandstrongbondbetweenthesoulandJesus.LucyChristinewasespeciallystruckby thischaracterofherunionwithMary.AfterhavingmentionedunionwiththeHolySpiritandtheHolyTrinity,shewroteinherdiary:

This year I have also been united sometimes with my most sweetMother,theBlessedVirginMary.ThisunionhastheparticularfeaturethatthesoulfeelstheBlessedVirginasabondoflovebetweenGodanditself,asadivinemeans.1

She returnsoften to this idea inherJournalSpirituel.2More thanonce shenotonlyfeelsthisfunctionoftheBlessedVirgin(ordinarymysticalunion),butshe sees Mary (extraordinary phenomenon). For example, on the feast of theAssumptionin1907,shenoted:

Isawinoneofthosewordlesslightswhichfulfillandevensurpassanydesire—Isawthistruth,thatJesusmylove,mycrucifiedandwell-belovedSpouse,renewsparticularlyforsufferingsoulsthegiftwhich,onthecross,Hemade tomankindofHis august and tenderMother. Shewas betweenHimandmy soul, and stillwewere onlyHe andmy soul.Omystery ofunity, divine unity which draws all to itself without confusion ofsubstances!Sacredthresholdwherethehumanmindstops,butwhereloveseesandadoreswhatitcannotunderstand!!!3

If the Marian soul endeavors, according to the recommendation of FatherChaminade,“tobefaithfultoitsgrace,andtoallofitsgrace,”unionwithMaryincreases continually in intensity and in extent.Acting always in the name ofMary, it feels her always acting in itself as if she dwelt in its interior.Of St.LouisMariedeMontfort,hisfriendM.Blainrelated:

He acknowledged to me that God favored him with a very particulargrace,whichwasthecontinualpresenceofJesusandMaryinthedepthofhissoul.

InoneofhiscanticlestheSaintdeclares:Beholdsomethinghardtobelieve:Ibearitdeepwithinme,Impressedintraitsofglory,Althoughindarknessoffaith.4WefindanevenstrongerexpressioninanumberofMariansouls,thatoftheir

“identification”withMary,ortheir“transformation”intoher.MarieAntoinettedeGeuser,under thepseudonym,Consummata, speaksof

this transformation repeatedly. On May 13, 1911, she writes to her uncle, apriest:

God has transformed me into Mary (I do not understand how that ispossible,butonlytheword“transform”canexpresswhathashappened).IfeltmyselfparticipantwithMaryinsofarassheisQueenofmartyrs....Itseemsthatshewanted tocallme“Maryof theTrinity,”but that isonlyadetail.5

Twodayslater,tothesamepersonshewrote:

SinceSaturdayIhavewrittenseveralletters,andeachtimeinsigningIhave had the impression of signing a name which is not mine. . . .Instinctively,impelledbyIdonotknowwhat,Iwasgoingtosign“MaryoftheTrinity.”No,M.A. is anotherperson, someonedead . . . andmyownnameisMaryoftheTrinity.6

Thesameexperienceisasserted,underdifferentforms,byagreatnumberofMariansouls.OfM.Olieritwassaid:

Heseemedafter that tobeonewith themostBlessedVirgin,whowasmoreinhim,sotosay,thanhehimself.Hesawhimselfestablishedentirelyanew in her, in a more complete participation of her grace, in herperfections,andhervirtues,inherlife,inagreaterforgetfulnessofselfthaneverbefore.7

Inhiscorrespondencehegavetherecommendation:

BefaithfultolosingyourselfinherandyouwillbelostwithherinJesusChristfortimeandforeternity.8

FatherSchellhornspeaksofafusionofthesoulwiththesoulofMary.Oneofhis friends asked himone day howhe understood the expression of St. LouisMariedeMontfort:todoallone’sactionsinMary.Hereplied:

“InMary” isadegreehigher than“withMary.” Itmeans thatour soulfuses, so to speak, with that of the most Blessed Virgin and acts in fullunisonwithherinallthings.9

MotherSorazuaffirmsthatshepossessesMaryinthedepthsofherheartandfeelspossessedbyher.10

BrotherLeonardwritesinhisspiritualnotebook:

EveryfiveminuteslookatMary.Thatmeans:She:“ThouandI,weareone.”I:“Marie-Alphonse...!”

AlphonsewasthebaptismalnameofBrotherLeonard.11TheFlemishsolitary,MaryofSt.Teresa,speaksatlengthofthisunionwhich

inhercasewasextraordinary.Shewrites:

SometimesheshowedandgavemealifeofthespiritinMary,areposeinMary,apleasure,afusion,alosingofselfandaunionwithMary.

Here is how it functions. In all simplicity, destitution, and tranquillity,the mind turns toward God and rests in its own being without images.Through pure adherence to contemplation of, and fruition in, that simpleabsolute Being, it happens that my soul experiences, besides all that, anadherenceto,acontemplationof,andafruitioninMary,insofarassheisonewithGodandunited toHim.TastingGod,I tasteMaryalsoas ifshewereonewithGod andnot distinct fromHim; somuch so thatGod andMary seem to be only one object for the soul. It is almost like the holyhumanityofChrist,whichwecontemplateunitedtothedivinity,makingofthesetwonaturesonlyonePerson,onesoleobjectofcontemplation.12

Sometimelatershenoticesthatshehasprogressedfurtherinthisunion:

Thesupernatural lifeof thesoul inMary, for,with,and throughMary,

continuesandgrowstoagreaterperfectionandstability.WhatIexperiencehere,whatItryandtasteisparticularlyadmirable;andformypart,Ihaveneverheardorreadanythinglikeit.

ItseemsthatthemostlovableMotheris,sotospeak,thelifeofmysouland, therefore, the soul of my soul. In a clear manner, which I canunderstandverywell,sheproducesandbringsforth thelifeof thesoul inGod,or thedivine life,and thatbyaperceptible inflowofgraces thatareoperative, preventive, strengthening, arousing, and soliciting; graces thataccompany,follow,andcontinue,andwhichpermitperseveranceinthatlifeinGodwithmorestrength,constancy,purity,etc.13

None of these Marian souls who speak of identification with the BlessedVirginisthedupeofhisimaginationorconceivesasortofincarnationofMaryinhimself.AllarewellawarethattheyremainindividualpersonsdistinctfromMary.ButtheytestifytoMary’stakinganinteriorpossessionoftheiractivities.She transfuses into them her thoughts, her sentiments, her love, her will, heractivity.Notthatshesuppressestheiractivity,butshetakesitover,asitwere,sothat she canmake it produce incomparablymoreperfect effects.According tothecomparisonofMaryofSt.Theresa,Maryistheteacherdirectingthehandofthechildwhoiswriting.Thechildisnotidle;heattemptstoformletters;butthehandthatguideshimhelpshimtoformperfectletters.ThepersonalactionissoinsignificantbesidetheactionofMarythatthesoulattributesthewholeresulttoher.Inconclusion,MariansoulsspeakoftheiridentificationwiththeMotherofJesus in the sense in which Paul speaks of his own with Christ, when heexclaims:“ItisnownolongerIthatlive,butChristlivesinme.”14

GrowthinthislifeofunionwithMarydependsevidentlyonthegenerosityofthe Marian soul, and that generosity consists above all in making all thesacrificesandefforts required to leada lifeasdeeply interioraspossible.Thatinterior lifewill in its turnstrengthengenerosity, for incontactwithJesusandMary,whatsacrificecouldwerefuse?

From time to time, as often as possible,we should renewourselves in thisloving contact. The name of “Mary,” or its equivalent, “Mother,” will be apowerful help.Naturally itwill be accompanied by a quick glance toward theBlessedVirgin,sothatwemayliveunderherwatchfuleye.

WehavealreadydiscussedtherepetitionofthenamesofJesusandMaryinChapterThreeofthefirstpart.ButinthemysticunionwithJesusandMary,thispracticeisgreatlyperfected.Apersondoesnotmerelyrecall;hefeelsthatheis

Jesussaying“Mary!”;thatheisMarysaying“Jesus!”Thisintimateexperienceputsmuchmoreloveandefficacyintoit.

Here are some lines fromMary of St. Theresa on the devotion to the holynameofMary:

InHis goodness,God grantsme the grace also of gently breathing inMary,oflivinginher,ofexperiencinganexceptionalsweetnessinhearingorpronouncingthis infinitelysweetname,andeveninmerelythinkingofit,tosuchapointthatmysoulandmyheartseemtomeltoutoftendernessandwithintimaterelish.Hence,notbeingabletosatiatemyselfbysimplyrepeating this name, with my lips or heart or mind, I experience atremendousspiritualpleasure,contentment,andjoy,andsuchaleapingoftheheart,thateachtimeanewflameseemstoburstfrommysoul.15

InChapterSeven,CommunionWiththeSoulofMary,wediscussedtheuseof“MarianCommunions”or“Aspirations”sodeartoSisterAngelaSorazuandherdirector,FatherPerez,aswellastoFatherPoppe.ThesethreeauthorswerefavoredwithamysticalunionwithMary.EventhoughthispracticeispossibletoeveryMariansoul,itisunderstandablyfarsweeterandmoreefficaciousinsoulswhonotonlybelieveinacloserintimacywithMarybutareconsciousofMary’shavingpossessedthem,ofherbestowingashareinherownconfidence,inherhumility, in her love of Jesus, in her filial piety toward theFather, and in herintimacywiththeHolySpirit.

These Marian aspirations, made from time to time, during free moments,allowthesoultogiveitselftoMaryagainandagain,andtobeghertocomeandpossess it entirely and to substitute her own life, all pure and loving, for theegotisticlifeofherpoorchild.Wecanrenewthisaspirationmorequicklyinthecourseofouractionsbysayingsimply:“Mary!”

Up to a certain point in their intimacywith their heavenlyMother,Mariansouls sense theneedofmultiplying these aspirations.Theywould like to loveJesussomuchbut,feelingtheirpovertyandtheircoldness,theycalluponMaryinordertolovetheSonwiththeheartofHisMother.

By thesevariouspractices the soulgraduallycomes to feel that it is almostconstantly loved and directed byMary, that it is transformed into her, that itrealizesthewishofSt.JohnEudes.

LivethelifeofthisblessedHeart,havehersentimentsinyou,enterintoherdispositions,followherinclinations,lovewhatsheloves,hatewhatshe

hatesandnothingelse.Desireonlywhatshedesires, rejoiceonly inwhatsherejoices,fearonlywhatshewouldfearifshewerestillsubjecttofear.Benotsaddenedexceptbywhatwouldsaddenherifshewerestillcapableof sadness. Work for the accomplishment of her designs. Give yourselfceaselessly to the spirit which animates her so that this same spirit maypossessyouandleadyouinallthings.Mayhergracesanctifyyou,mayhercharity inflameyou,mayher love consumeyou, and, above all,mayherzealforthesalvationofsoulsdevouryou.16

1JournalSpiritueldeLucieChristine,publishedbyA.Poulain,p.29.2Ibid.,pp.65,96,139,201,214,381.3Ibid.,p.381.4 Les Oeuvres du Bx Grignion de Montfort. Ses Cantiques, by Rev. F. Fradet, S.M.M.Beauchesne,p.67.Seealsowhat theSaintsaysoncommunicationof thespiritofMaryto thesoul,Treatise,No.217.5Op.cit.,p.127.6Op.cit.,p.129.7L’EspritdeM.Olier,byH.DeBretonvilliers-Tronson,L.IX.8Lettresspirituelles,byOlier,p.250.9UnPrêtredeMarie:lePèreJosephSchellhorn,Marianiste,byE.Neubert,p.159.10EstudiosMarianos,1951,vol.XI,p.271.11Op.cit.,p.315.12Op.cit.,p.50.13Op.cit.,p.64.14Gal.2:20.15Op.cit.,p.54.16Op.cit.,p.75.

CHAPTERFIVEGeneralEffectsofMysticalUnionWithMaryinthe

SpiritualLife

THEKNOWLEDGEapersonhasof theunionofMary’sactionwithhisownmusthaverepercussionsonhiswholespirituallife.Inthischapterwenotemerelyitsordinary effects; we reserve for future chapters the study of this union inparticularsituations.

First, in supernatural activity in general, the soul favored with this gift ofunion does spiritual things with more facility, purity, joy, confidence, andperfection.

Recall theconfidenceofSisterColette, thePoorClareofBesançon, feelingthelittleflameofherlovebecomeablazingfurnaceafterherunionwithMary.Undoubtedlytheeffectsarenotsostrikinginalltheactivitiesofthemysticsoul.They depend, in large part, on the recollection, generosity, humility, and lovewhich the soulpractices. Inanycase, even inperiodsof aridity, the soul feelsthatithassucceededinpleasingJesusandMary,andthatisagreatconsolation.

InChapterSixofPartIweconsideredthepresenceofMaryaccordingtothedataoffaith.ThesouladdressestheBlessedVirginasifshewereatitssideorinfrontofit.ThereisquestionthenofapresenceofMaryexteriortothesoul.

The gift of the presence of Mary supposes the awareness of an interiorpresenceofMary,notasifsheresidedinthesoulasGodresidesthere,butinsofarasshemakes thesoulfeelheractionunitedwith itsowninorder topurifyandintensifythataction.

IstherealsoagiftoftheexteriorpresenceofMary?InthewritingsofseveralservantsofMarywefindexpressionswhichseemto

supposeit.St.LouisMariedeMontfort,explainingtheexpressionactinginMary,calls

theBlessedVirginthetrueterrestrialparadise,thesanctuaryofGod,thecity,theoratory,thetempleofGod;thatis,heseemstoconsidertheBlessedVirginasanenvironmentwherethesoulfeelsconstantlyunderherinfluence.1

Hespeaksalsoofthe“interior”ofMary,of“thewombofMaryinwhichthesoul is nourished by her grace.”2 The expression “in the womb of Mary” is

foundveryfrequentlyinthewritingsandexhortationsofFatherChaminadeandevenintheConstitutionswhichhewroteforhisdisciples:theSocietyofMary“intends,throughMary,toraiseeachofitsmembersasJesusChristwasraisedthrough her care, after having been formed in her virginal womb.”3 By thisexpressionhedesignatesthematernalinfluenceofMaryonthereligiousinordertomakeofhimanotherJesus.

InthenotesofFatherJacquierweoftenfindthesameexpression,“thewombof Mary,” and still more often “the Heart of Mary.” According to theexplanationsoftwoconfrèresofFatherJacquier,FathersDouryandMura,thosetwo expressions of Father Jacquier blend with and complete each other. The“womb” ofMary characterizes the vital function of the BlessedVirgin in thespirituallife,thatofgivinglife,ofbeingthe“environment,”the“atmosphere”inwhichGodcommunicatesHislifeofgrace.4The“vivifyingefficacyofMary,allher action in our sanctification, proceeds from her love, is the fruit of herHeart.”5

Today,especiallysincetheconsecrationoftheworldtotheImmaculateHeartofMarybyPiusXII,Mariansoulsspeakinstinctivelyofliving,ofreposing,oflosing themselves in the Immaculate Heart of Mary, without wishing todesignateanythingelsebytheHeartofMarythantheloving,motherlyinfluencewithwhichMaryenvelopsthem.

InhiscommentaryonTrueDevotion,FatherPoppeendeavors todefine thematernalroleofMary.“Shekeepsusinthespiritualatmosphereofgrace...Aluminouscloudunderwhichwecandwellandtakeshelter.”6

Apersonmightwonderif,inthiswayoflivinginMary,inthewombofMary,in theHeartofMary, there isproperlyanelementofmysticism.Can itnotbeattainedbyconstantapplication?Theoretically,yes,because it seems tobe theresult of an acquired habit. Therefore St. Louis Marie de Montfort indicatesmeans to reach this state.7 But practically, one does not succeed in livinghabituallyinMaryexceptbyaspecialgraceoftheHolySpirit—whichSt.LouisMariedeMontfortalsoteaches.8

Mystical experience of the action ofMary in the soul produces a habit oflovingintimacywithher.ThishabitpromptsustoaddressMaryineveryactionandemotionandtoliveconstantlyunderhereye.Interiormysticalexperienceisnotthedirectcauseofthishabitoflivinginherpresence,underherregard,butithelps,itarousesthesoultoaddressitselftoherasbeingverynear.

TherearecasesofmysticalawarenessoftheexteriorpresenceofMary.Buttheseareextraordinarymysticalphenomena.Sometimes—mostoften,nodoubt

—theseareexceptionalfactsinthelifeofasoulwhichenjoysordinarilythegiftoftheinteriorpresenceofMary.

St.ThérèseoftheChildJesusrelatesoneoftheseinstanceswhichoccurredatthebeginningofherCarmelitelife:

Formetherewasakindofveilcastoverallthethingsofearth....Ifeltentirelyhiddenunder theveilof theBlessedVirgin.At that timeIwasinchargeoftherefectoryandIrememberthatIwasdoingthingsasifIwerenotdoingthem;itwasasifIactedwithaborrowedbody.Iremainedlikethatanentireweek.Itwasasupernaturalstateverydifficulttoexplain.Godalonecanplaceusinsuchastate,anditisenoughsometimestodetachthesoulforeverfromtheearth.9

Consideranotherinstanceinwhichthisexceptionalgracewasaccordedtoasoulinordertoprepareitforaparticularlyterribletrial.ItistheexperienceofSisterMaryQueenofJesus,DaughterofMary Immaculate,deceased in1933,whomourLord asked to offer herself as victim forFrance (at the timeof the“PopularFront”).Therewasalullinthemidstofhertormentsofbothsoulandbody;butthesetormentsweretobefollowedbythelastandmostanguishingofhertrials.Shewrotetoherspiritualdirector:

In your last letter you said I should live as closely united toMary aspossible,soastoputasmuchloveaspossibleintomylifeofvictim.TodayImaysaythatIhardlyeverleavemymother;shedoeseverything.Shehaspityontheweaknessofherchild.

Since the third, theanniversaryofmyperpetualprofession, itseemstome that I have come out of a bad dream. I offered myself again, fully,despitetheanguishes,thefear—andlo!JesusrepliedinawaythatIdidnotexpect. It has been a long time since I felt any peace, any calm, and, Ishouldadd,anyjoylikethis.IcannotsaythatIlivebyfaith,forIthinkIam with them as much as one can be here below. My body is only acovering...whichhidesthemfromme;thatisall.Icannotexplainmyselfwell,Father,butyouunderstand,Iamsure.

Really,shouldJesusbesogoodtome?Afterhavingbeensocowardly,afterhavingrefusedmycross, that Ishouldnowbesooverwhelmedwithfavors!

Iknowwellthatthisstatewillnotendure;withoutdoubtJesusreservessomemorepainfultrialforme,andHewantstogivemethestrength.Fiat

ineverything!

There are souls who constantly enjoy this gift of the exterior presence ofMary.Theyaresoulswhoare favoredwithallkindsofextraordinarymysticalgraces.

MaryofSt.Theresaoften speaksof this presenceofMary,which takesondifferentmodes.10

MaryoftheIncarnation,afterthefirewhichdestroyedthefirstmonasteryoftheUrsulinesinQuebec,begantobuildanewmonasterywhichsheconfidedtotheBlessedVirgin.Shewrites:

InthisenterpriseIregardedherasmydirectressandmyallbeforeGod.Ihadhardlybegunwhen I experiencedherassistance inanextraordinaryway.Ifeltherpresencecontinually,everywhereIwent,andinallthatIdid.I did not see her with bodily eyes, but in themanner in which the everadorableIncarnateWorddoesmethehonorofcommunicatingwithme,byunion,by love, andbyactual communication. . . . I felthernearme; sheaccompanied me everywhere in the necessary coming and going in thebuilding, from the day they began knocking down the partitions until theendofconstruction.IngoingtoandfroIkeptintouchwithherandIsaid,“Let us go, my dear mother, and see our workers.” And, as occasiondemanded,Iwentupanddownonthescaffolding,withoutanyfear,talkingtoherinthatmanner.11

Hereisanothercase,inwhichIwasabletoaskforexplanationsdirectlyfromthefavoredperson.Shewasanun,deceasedin1942;shehadbeentheobjectofextraordinarygracesfromchildhood.Iwasoftencalledtoperformtheministryinherconvent.SheconfidedtomethefactthatsheconstantlyhadthesenseofthepresenceoftheBlessedVirgin.

One daywewere exchanging views on a question of practical psychology,whensuddenlyIrecalledwhatshehadconfidedtome.Isaid:“Let’ssee,SisterImelda; during our discussion,were you thinking of theBlessedVirgin?”Shereplied:“SupposeMotherPrioresshadbeeninthisroomwhileweweretalkinganddiscussing,Iwouldhavehadthesenseofherpresence.ItissomethinglikethatwiththeBlessedVirgin.”

Aswesaid,suchcasesbelongtoextraordinarymysticalunion,whichwemayadmirewithoutdesire.

The practice of consulting with the Blessed Virgin has been described in

Chapter Ten of Part I. It is known tomost souls favoredwith the gift of thepresence of Mary without their having found it described in any book. Itcorrespondstoaneed,thatoflivingtheirtotaldonationtoMary.Onthepartofthesesouls,consultationwithMary isnotonlymore frequent than inordinaryunion,butisalsomoreperfect.Theyseeklesstoknowwhattheyhavetodoandhow they should do it than to know how to beMary, causing themaximumpleasuretoJesus.Itcomestothesame,afterall,butonethinkslessofselfandmoreofJesusandMary.

SuchconsultationwithMaryisalsomorerapidinconsequenceofthisgiftofunion. Generally it is reduced to pronouncing the names: “Mary! Jesus!”“Mary!”thatistosay:MayIbeyouinHiseyes!“Jesus!”thatistosay:MaryandI,wewishtocauseYouthegreatestpleasurepossible.Intheirpresence,thesoulfeelsquicklyhowitshouldrealizethisprogram,foritsurmiseseasilyhow,through it,Marywouldwant to causepleasure to herSon.Thatwouldbe thesoul’s attitude before an action.Andduring the action the invocation “Mary!”wouldsufficetomaintainortorestorethatattitude.

Suchconsultationisalmost infallible;not in theory,but inpractice,becauseone knows truly what pleases Jesusmost, and what pleasesMary because ofHim.

Ofcourse,thisconsultationtakesplaceinrecollectionandlove.In theprecedingchapters anumberof exampleshavebeengiven.We shall

citethreeothershere.The first is fromSt. Thérèse of theChild Jesus. It is her own avowal, her

“secret”indifficulties:

I have recourse to prayer. I cast an interior glance toward theBlessedVirgin,andJesusalwaystriumphs.12

Here is the testimony of a religious who, as a girl, already loved to haverecoursetoMary:

IconsultherinallthatIdo.Shedoesnotrespondbyword,butwiththeassurancethatthisorthatisheranswer.

Thefollowingstatement is fromanunplungedfora long time inobscurityandtemptationuntilthemomentofhertotalconsecrationtoMary:

IfeelthatitisMarywhomakesmeact.Iconsultherbeforeanactandsensewhatshewants.Itisnotarevelation,butthecertaintythatshewants

aparticularthing.Besides,successalwaysfollowssuchconsultation.

Above,weobservedthattheMariansoulisnaturallypromptedtotakeMaryforspiritualdirectress.Inmysticalunion,thisdirectionwouldofcoursebemoreconstantandmoreperfect.First,becauseconsultationwithMaryproducesmorecertainresponses.Secondly,becausethesenseofthepresenceofMarypermitsthe soul to recognize her will more easily. Thirdly, because of the grace ofenlightenmentwhichthesoul’shumilityandconfidenceobtain.

Sometimes thedirectionsofMaryareunexpected.Theyarenot revelationsand yet they seem to be the undeniable expression ofMary’swill. In case ofdoubttheyshouldbesubmittedtoaspiritualdirector.

Herearesomesuchexperiences.OfFatherVayssière,Provincialof theDominicansatToulouse,deceased in

1940,FatherM.I.Nicolas,O.P.,relates:

Marywastheuniversalmeans,theveryatmosphereofhisspirituallife.This state of detachment and of pure unionwithGod alone, inwhich helived,hadbeenestablished inhimby theBlessedVirgin,whomaintainedhim in it and who so willed it. “It is the Blessed Virgin who has doneeverything,”heoftensaid.“Iowehereverything.”13

Thesewordsarefromanun,ateacherofproblemchildren:

IalwaysconsultMary.GenerallyIhavethesenseofherpresenceduringmyoccupations.ShewarnsmeifIhavebeentoosevere.

FromaCatholicmother:

TheBlessedVirginisconstantlywithme.Ifeelherclosetome,beforeme.Shedirectsme in everything. I undertakenothingwithout consultingher. She replies by a yes or no, sometimes otherwise than I expected.Sometimes, without my consulting her, she gives me such and such aninspiration.AllthatIundertakewithhersucceeds.Sometimesmysister-in-lawtellsme:“Youdon’tknowhowtomakeupyourmind.”True,Idonotdecide on the spur of themoment, for first Iwish to consult theBlessedVirgin;afterthat,ImakeupmymindandIfindthepropersolution.

With theBlessedVirgin, everything takes place tomy heart’s content.Sheistremendous,reallytremendous;Icannotfindanotherwordforit.

Here isonemore testimony fromaMarian soul favoredwith extraordinarygraces,St.MargaretMary.Afflictedwithamysteriousillnessforthreeyears,atthe age of thirteen, upon her mother’s suggestion, she made the vow toconsecrateherselftotheBlessedVirgin.Shewrites:

IhadnosoonermadethevowthanIreceivedboththecureandanewprotectionof theBlessedVirgin,whomadeherselfsuchamistressofmysoulthat,consideringmeherown,shegovernedmeasonededicatedtoher,reprovingmyfaultsandteachingmetodothewillofGod.14

No one will be astonished to hear that the Christocentric and Marianmeditation described in the first part of this book becomes easier and moreperfectforthesoulawareoftheactionofMarywithinit.

Meditationbecomesgraduallyasimpleandlovingcontemplation.Thesoulishappytoloveandtoknowthatitisloved,andreadilylingersinthissentimentinwhich it finds such joy and strength. Meditation also becomes more fruitful.Penetrating into theheartof Jesus to studyand reproducehisdispositions,notonlywithMary,butbeingMary,thesoulidentifiesitselfmorecompletelywithourLord.

Thesamemaybesaidofthesoul’srelationswiththethreedivinePersons;forgraduallyitfeelsitselfdrawntothemostHolyTrinity.Thesoulbecomesmorelovingandconfident.ThedispositionsofMarytowardtheFather,herFather,totheSon,herSon,andtotheHolyGhost,herSpouse,becomethedispositionsofherchildintowhomshetransfusesherspirit.

AfewexperienceswillhelpusunderstandthementalprayeroftheseMariansouls.

FromFatherJacquier:

Inmentalprayer,IwillletmyselfbehypnotizedbyJesusandbyMary,intheabandonmentoflove.Often,IamseizedbymygoodMotherandthehourspasssosweetly,asifIwerealittlebabeonthebreastsofmymother.ThemostBlessedVirginoverwhelmsme.Oh,whatriches!15

Fromanuninanactiveorder:

Ina fewhours I amgoing toclosemyannual retreat. Imade it in theCenacle,inthecompanyofourLadyandtheTwelve,intheexpectancyoftheHolySpirit.Wasitnotanidealmomentformetomaketheretreat?Andinwhatblessedcompany!Mysoulpassedthroughmanystatesduringthat

time, but peacewas the constant note.Twice I tasted the joys ofThabor.Once I shared the agonywithmywell-beloved Spouse. Butmost of thetime I passed in the serene dwelling of the Immaculate Heart, passive,underthedivineaction,inpurefaith....

Resolution: to continue to live in the Immaculate Heart of my divineMother, my dear Solitude. More than ever I feel attracted toward thatmaternalHeart. . . . In prayer, thatHeartwill bemy oratory. Iwill loveJesuswithherHeart. IwilladoreHim,praiseHimwithherHeart.At thehourofsufferingandofsacrifice,herHeartwillbethealtaruponwhichIwill immolatemyselffor thegloryof themostHolyTrinity.Inwork, thisHeartwillbemylight,toaccomplishthewilloftheFather.WithherIwillsaymy“EcceancillaDomini!”16

Vocal prayers also become transformed. The soul feels Mary who loves,praises,adores,andpetitionsJesusand theFatherand theSpirit. It feels JesuswholovesandveneratesHismother.

Relations with Jesus in the Blessed Sacrament above all become moreintimate and more loving, according to the experience of Sister Colette. TheHolySacrificeisJesusimmolatingHimselfbeforeMaryandinunionwithMaryfor the glory of the Father, for the sanctification of His mother, and for thesalvationoftheworld.

Thereissimilarprogressintheacquisitionofvirtues.In the firstpartwesaw thatChristianvirtuesaremerely thedispositionsof

Jesus to be reproduced in ourselves. And the means of knowing thesedispositions andofmaking themours is, above all,Christocentric andMarianmental prayer. With Mary the soul penetrates into the interior of Jesus; itcontemplates these virtues through the eyes of Mary; it loves them with theHeartofMary;inimitatingMaryitendeavorstoreproducethem.Now,wehaveseenhowinmysticalmentalprayer,“penetratingintotheHeartofJesustostudyandtoreproducethesedispositions,notonlywithMary,butbeingMary,thesoulidentifies itself more completely with Him” than by the simple effect of aphenomenonofpsychologicalsympathy.

TheMariansoulunderstandsandpracticesbetterthefundamentaldispositionofallspiritualwork,renouncement.DesirousoflovingJesusandMarywithallthepowersofitsbeing,itrecognizesthatthegreatenemyofthatloveistheloveofone’sego.If“theegoisalwaysdetestable”toothers,intheMariansoulitisabovealldetestabletoitself.

Here are some interior words, not articulated, that Mary addressed to aconsecratedsoul:

A life of intimacy with me does not consist only in remaining at myknees, and making acts of love. If you love me, prove it by forgettingyourselfandbyrenouncingyourselfconstantly.Oneveryoccasionchoosewhatwillmortifyyoumostandwhatisleastagreeabletonature.YouknowwhatIdesireofyou;maketheselittlesacrificesformeandinashorttimeIshallmakeasaintofyou.

Abandon your soul and your body tome entirely and leave tome thecareofgivingyouateachinstantwhatmymaternalkindnesshaspreparedforyou.TheprincipalthingthatIdesireofyou,mydearchild,isthatyouleaveme free to act in you and that you refusemeno sacrifice. IntimateunionwithmydivineSonisatthisprice.

The Marian soul understands and practices best the disposition whichconstitutesthesummitofthespirituallife,namely,love;forJesusandMaryarelove.InbeingJesusthesoullovesMary,andinbeingMaryitlovesJesus,andinJesus, all men. It understands and practices best all the other virtues. Amongthem,weshouldperhapsmentioninparticularpurityandhumility.PurityisthecharacteristicvirtueofMary.Ithasgivenherhersecondname;

sheiscalledVirginjustasoftenasMary.Maryisallpure,miraculouslypureinher conception, and even more so in her motherhood. Her purity is beauty,brightness, strength, pacifying power. All pure, she is all beautiful, made todelighttheeyeofGodaswellasthatofmen.

It is a fact that, if all the children of Mary who invoke their Mother intemptationreceivefromherthegracetoremainpure,thosewholivewithherinmystical intimacy frequently receive a participation in her miraculous purity.Someofherchildrenhavenever felt thestingofany impure temptation.SuchwasthecaseofSt.TeresaofAvila,ofSt.ThérèseofLisieux,ofMotherAngelaSorazu.St.JohnBerchmansconfessedshortlybeforehisdeaththatheneverfeltanysolicitationtoimpuresin,andattributedthatgracetothespecialprotectionofMary.ThebreviaryspeaksofasimilarpreservationofSt.AloysiusGonzaga.

There are others who passed through periods of more or less violenttemptation;aftertheirtotalconsecrationtoMary,theyweresuddenlydeliveredfromthem.

AnunfavoredwiththegiftofthepresenceofMary,wrote:

Someyears aftermyprofession, I passed through terrible trials.Therewas night in my spirit. There were especially the assaults of impuretemptations. I always resisted, but they came back stronger and moreoverwhelming. I would pray, but they were always there, and I wasconvincedofmyeternaldamnation.

Iwasgiventhebiographyofanunwhowasatfirstlukewarmbutthenconverted as a result of her total consecration to Mary according to thedoctrineofBlessedGrigniondeMontfort.This kindof devotion repelledme.Severaltimes,Iputthebookasidebut,despitemyself,tookitupagain.AtlastImademytotalconsecrationtotheBlessedVirgin,andbelieveme,immediately all my temptations to impurity and to despair vanished andgaveplacetopeace,toconfidence,andtoheavenlyjoy.

Anotherreligiouswrote:

From the age of six or seven years, I had to struggle against impuretemptations.When Iwent toHolyCommunionmore frequently Ibecamestrongeragainstthem,buttheyreturnedveryoften.However,fromthedayonwhichImadethevowoftotalbelongingtoMary,theystoppedsuddenly.AtfirstIpaidnoattentiontothefact,forIreceivednoindicationthatIhadbeentheobjectofaspecialfavor.ButaftersomedaysIwasastonishedthatIwasnolongertempted.

More than twenty years have passed since that time and I have neverbeenmolested.ThisfavorprecededbyaboutfiveyearsthesenseofMary’sactioninmysoul.

Sometimes,soulsthusdeliveredfromthesolicitationsofconcupiscencehavetopass again, for short periods, through the trial of temptations.But these aregenerallylessstrongthanformerlyandareeasilyovercomebyrecoursetoMary.Aconsecratedsoulwrites:

Ingeneral,Iamnolonger tempted,exceptontheoccasionsmentionedabove.As soon as I notice a temptation I immediately seek refuge in theHeartofmyImmaculateMother.Thetempterhasnoaccesstothatblessedabode.Mylittlestratagemsucceedsmarvelously;henceIuseiteverytime.

Is this grace of participation in themiraculous purity ofMary common tosoulswhohavereachedmysticunionwiththeirMother?Iwouldnotbeabletovouchforit.Aprioritheredoesnotseemtobeanecessaryrelationshipbetween

thetwofavors.Still,itseemstobefrequent.MysticalunionwithMaryengendershumilityjustasnaturallyasitengenders

purity.ChildofMaryandproudaretermsthatmutuallyexcludeeachother.Butifpride,whichdespisesmenandwishestodowithoutGod,isincompatiblewithtrue devotion to Mary, vanity, on the other hand, which wishes to attractattentiontoitselfandiscomplacentinwhatoneisorwhatonedoes,cancoexistwithacertaindevotiontoMary.Oncearrivedatmysticunion,thesoulfeelstheneed of awar unto death against all vanity and self-complacency, in order torespondtothedesignsofJesusandMary.InunionwithMarythesoulfindsthemeanstocomeforthvictoriousfromthiswarfare.DirectcontactwithJesusandMary increases love for them and, consequently, engenders hatred for all thatcould oppose the perfection of love. Actually, a life of intimacy with Marymakesapersonunderstandtheabsurdityofallvanityandself-complacency.

MaryofSt.Theresawrites:

Life inMarycontinues inme, and throughher, inGod.As in thepastthis life is all humility, submission, obedience, and I remain like a childunderthedirectionandauthorityofmymostlovingmother.17

Temptationstovanityandself-complacencyendeavortoinsinuatethemselvesinto the soul because of the very perfection to which it aspires. But the souldiscovers themeasilyby tellingMaryall itsemotions,of joyorofdiscontent,and it sees their inanitywithout trouble. Thewords of theBlessedVirgin aremost apropos: “Hehasdonegreat things forme,becauseHehas regarded thelowlinessofHishandmaid.”

Someexperiences.OfaMotherSuperior:

Ibegin torealizemyinfluence,orrather the influenceofOurLadyonthesoulswithwhomIam incontact,especially thesoulsconfided tomycare.Sooften,particularlyoflate,ourSisterstellmehowmuchmylettershavehelpedthem;orperhapsitwasaninterviewwithme!Thatcausesnovanity or pride, because I know it is the influence of my ImmaculateMotherthatisexercisedthroughmeasintermediary.

Theexperienceofapriest:

WhenIsucceed,IsimplysaytoMary:“Thanks!Pardon!Thanksforthegoodthatyouhaveperformedthroughme;pardonfornotallowingyouto

doallthegoodthatyouwantedtodo.”

InconstantcontactwithMarywhowassohappytochantofherlowlinessinorder to glorify God, the Marian soul experiences a genuine happiness inadmitting its misery and its shortcomings. The practice suggested above of“goingtoJesuswithone’sMother,one’smisery,one’sconfidence”18makesthesoulnotonlyrecollected,buthappybecauseitisabletomakeJesushappy.

Hereisthestatementofalayperson:

I feel happy to offermy sins toMary that shemay offer them to ourLord.WhenIrecitetheConfiteorormakeanactofcontrition,IamgladtooffermymiseriestoGodthroughMary.Confessionalwaysbringsmegreathappiness.

Slightlymodifying thephraseofSt.PaulwhichSt.Augustinecompleted,apersonmightsay:ForthosewholiveintheintimacyofMary,everythingturnstotheiradvantage,evensin.

The ideas expressedon theapostolate andordinaryunionwithMaryapplyevidentlyalsotomysticunion.NaturallyoneexpectsexperimentalcontactwiththeBlessedVirgintogivegreaterefficacytotheMarianapostolate.Infact,onesees persons deprived of means considered indispensable to anyone desiringascendancy over others, such as eloquence, ability, fortune, the protection ofinfluentialmen,butbecausetheyarelivinginthatsupernaturalunionwithMary,theyexerciseavastandprofoundapostolicaction,quitepuzzlingtothosewhoareignorantoftheirsecret.

AbovewelearnedhowSt.Thérèseexplainedher“secret”tothenoviceswhobelievedthatshereadtheirconsciences.ShesaiditconsistedinconsultingMarybeforegivingthemananswer.ThenovicesofFatherSchellhornalsowonderediftheirnovicemasterhadnotthegiftofreadingtheirsouls.His“secret”wasthesameasthatoftheSaintofLisieux.“Thelucidityofhismindinquestionsthatwereput tohimmade agreat impression.After amomentof recollection, theresponsecameclearly,decisively,fullofnaturalandsupernaturalwisdom,givenwith such an assurance as to make every doubt or hesitation impossible. Aperson felt sure that the BlessedMother had spoken through him and wouldsubmitasifsheherselfhadspoken.”19

Suchsoulsadvancewithentireconfidence.Howcouldtheyfail?TheyknowtheyaredoingthewillofGodandthatMaryactswiththemandthroughthem.Hence,inthemidstofcontradictionorevenofapparentfailure,theypreservean

unvaryingpeacewiththecertitudeoffinalsuccess.Alaymanengagedinadelicateapostolatewrites:

WhenIspeak,itisasifMaryisbehindmeandspeaksthroughme.Theymakeobjectionstome;sometimestheyfalluponmelikeatomicbombs.Ilistentothem,remainingunitedtoMarybecauseIworkinhername.Idonotsufferfromthesecontradictions;IacceptwhateverJesuswants,andtryto be only one with Mary; this makes me happy even in the midst ofcontradictions. Finally Mary triumphs; they let themselves be convincedandsoonstarttohelpme.

Naturallytheseapostlesendeavortofructifytheirapostolatebyprayer.Sincetheypray for the realizationofMary’s intentions in their apostolic action, andsince they are conscious that she is prayingwith them, their prayer possessesunfailingefficacy.

Theyknowalso theneedof suffering for the success of every supernaturalaction. For thatmatter, their very apostolate often produces trials of all kinds.They unite these sufferings to those of Jesus andMarywith the assurance ofgreaterfecundityintheirapostolicaction.1Treatise,No.261ff.;Secret,No.47.2Treatise,No.264.3SeeS.F.,I,par.115;Const.art.4.4VieetdoctrinemarialeduR.P.Jacquier,byR.Doury,p.158.5LaVieMariale,“lesCarnetsNoirs”duR.P.G.Jacquier,p.12.6Op.cit.,p.175.7Secret.No.47.8Treatise,No.263.9NovissimaVerba,p.63.10Op.cit.,pp.37,38,53,68,etc.11HistoiredelaVénérableMèreMariedel’Incarnation,byRev.LéonChapot,t.II,pp.138-139.12Histoired’uneÂme,Chap.X.13LaViespirituelle,April,1941,p.278ff.CitedinLaMèreduSauveuretnotrevieintérieure,byR.Garrigou-Lagrange,p.333.14Op.cit.,T.I,31f.15LaVieMariale,p.17.16Extraordinarymysticalmentalprayerismarkedbyecstasies,revelations,visions.MaryofSt.TheresaspeaksofcontemplationofGodandofMaryasasingleobject.Seeop.cit.,pp.63f.,77f.,andthecommentaryofMichaelofSt.Augustine,op.cit.,ChaptersVII,VIII,andIX.17Op.cit.,p.74.18ChapterTen.

19Op.cit.,p.128.

CHAPTERSIXMysticalUnionWithMaryandTrials

WHOEVER has practiced the doctrine of theTreatise onTrueDevotion toMaryaccording to St. Louis Marie de Montfort will have been struck by theaffirmationsofthesaintonthemarvelousadvantagesofthedevotionwhichhepreaches: this devotion is “the easiest, the shortest, the most perfect, and thesurest way of arriving at union with our Lord, in which Christian perfectionconsists.”1

Thefirstoftheseadvantageswill,aboveall,provokeastonishment:

It is an easy way. It is the way which Jesus Christ Himself trod incomingtous,andinwhichthereisnoobstacletoreachingHim.Itistruethat we can attain divine union by other roads; but it is by many morecrossesandstrangedeaths,andwithmanymoredifficulties,whichweshallfind hard to overcome. We must pass through obscure nights, throughcombats, through strange agonies, over craggy mountains, through cruelthorns and over frightful deserts.But on the path ofMarywe passmoregentlyandmoretranquilly.

Wedofind,itistrue,greatbattlestofight,andgreathardshipstomaster;but thatgoodMothermakesherself sopresentandsonear toher faithfulservants, as to enlighten them in their darknesses and their doubts, tostrengthen them in their fears, and to sustain them in their struggles andtheirdifficulties,sothatintruththisvirginalpathtoJesusChristisapathofrosesandhoneycomparedwiththeothers....2

ItisquitetruethatsincethemostfaithfulservantsoftheBlessedVirginarealsohergreatestfavorites,theyreceivefromherthegreatestgracesandfavors of heaven, which are crosses. But I maintain that it is also theservantsofMarywhocarrythesecrosseswithmoreease,moremerit,andmoreglory.Thatwhichwouldstaytheprogressofanotherathousandtimesover,orperhapswouldmakehim fall,doesnotonce stop their steps,butratherenablesthemtoadvance,becausethatgoodMother,fullofgraceandtheunctionoftheHolySpirit,preparesherservants’crosseswithsomuchmaternalsweetnessandpureloveastomakethemgladlyacceptable.3

By“obscurenights”throughwhichonemustpass,thesaintevidentlymeansthetrialsofthemysticlifeaboutwhichSt.JohnoftheCrosswrites.HeseemstosupposeeitherthatthesenightsdonotexistforthesoulcloselyunitedtoMary,or at least that they aremuch less distressing than those throughwhich othersoulshavetopassontheirwaytoperfection.

Before examining the question directly, it might be well to distinguishbetween trials that are properly purifications of the soul, which permit it toadvancefurtherinunionwithGod,andtrialsthathaveanotherpurpose.Thereisno reason to consider as a purification every trial to which a faithful soul issubmitted, nor to suppose consequently that such a soul hasnot yet arrived atfamiliarunionwithourLordorthemostHolyTrinity.Sufferingmaybeaproofofloveandameansofadvancingfurther;itmaybeareparationofferedtoGodfor the sins of others; itmay be for the consolidation of a supernaturalwork.HenceweoftenseemenofGodvisitedbyparticularlyterribletrialsattheendoftheir apostolic life. “Unless the grain ofwheat fall into the ground and die, itremains alone. But if it die, it brings forthmuch fruit.”4Was it in view of apersonalpurificationthatChristwilledtoundergoHisPassion,andtheBlessedVirginherCompassion?

Let us examine first of all the “purification trials.” Is the statement of St.Louis Marie de Montfort founded? According to experience, it is. There aresoulswhoapparentlyhavearrivedatalifeoftransformationintoJesuswithouthavinghadtopassthroughthetrialsdescribedbySt.JohnoftheCrossandothermystics.

Purification of the soul conceived in original sin is necessary if it is to betransformedintoJesus.Butthesetrialsarenottheonlymeansofbeingpurified.Toachievethispurificationtwothingsarenecessary:first, tobewellawareofevery attachment to created things and to oneself, and second, to have thecouragetobreaktheseattachments,nomatterwhatthecost.ThehabitwherebyMarian souls may communicate to their mother all their emotions, especiallyjoysanddissatisfaction:intheirrelationswithothers,makesthemeasilyawareof all that smacks of self-seeking.And atMary’s side they naturally have thewill and the strength to break with all attachments which prevent them frombelonging,likeher,entirelytoJesus.5

FatherJacquierinsistsespeciallyonthelastpoint;hesaidaboutSt.JohnoftheCross: “He ismy preferred author; I am reading hisworks for the eighthtime.”Butheexplains:

WemustapplytheprinciplesofSt.JohnoftheCrosstotheMarianlife;ourMotherwillbetheretofacilitatethetaskandtosustainourweakness....

ThelifeofMaryputsusinthestateofpurification....Onemustplace inhisheart thedispositionof refusingnothing.Living

momentformoment,oneapplieshiswholebeingtothepresentactionwithaviewtopleasingourFatherandourMotherinheaven.6

SomeMarian soulsmay notmake enough effort to live in the recollectionindispensable for constant union with Mary. Then aridity, obscurity, ortemptations come to shake them and to make them examine themselves. Butsuchtrialsneednotlastlong;thesetroubledsoulsturninstinctivelytowardtheirheavenlyMother,whorevealstheirsecretself-seeking,spursthemon,andhelpsthemtorenouncementinordertoseekonlyJesus.

Someexamples.First,thecaseoftwosoulswhopassedthroughverydifficulttrials. Here the exception only proves the rule, for these trials preceded theirunionwithMaryandceasedafterthatunion.

The first case is that of the nun already cited who was subject to terribletemptationsagainstpurityandwhobelievedherselfsureofdamnationuntilshemadehertotalconsecrationtoMary.Shesays:

FromthatdayIsufferedpracticallynotemptations,butifonepresenteditself,IhadonlytohaverecoursetoMarytobedeliveredfromit.

TheothercaseisthatoftheFlemishsolitary,MaryofSt.Theresa,whoselifewasanuninterruptedseriesofMarianfavors.Herbiographertellsus:

WhenthisunionwiththeBlessedVirginmanifesteditselfinthesoulofMary of St. Theresa, she had already passed through difficult passivepurifications. At the moment when these Marian interventions becameprecise and almost habitual, the solitary had just passed through a longnight of the spirit and her abandoned soul was deprived of all light.Introducedat thattimetoMariancontemplation,MaryofSt.Theresawasawareofpassingtoamoreeminentdegreeofmysticlife.7

OthersoulsfavoredbythegiftofthepresenceofMarydidnothavetopassthroughmysticaltrialsproperlysocalled.Hereisthecaseofapersonlivingintheworld.Sheconfidedtoherspiritualguide:

I am astonished not to have had any great dryness yet.Maybe it willcome.Ioncefearedsuchdryness,butatpresent,IhavelessfearbecauseIseeitcouldservetocausepleasuretoJesusandtoMary.Then,nomatterwhat I experience, at the bottom of my heart I have always the joy ofcausingjoytoJesusandtoMary.

OtherMariansoulspassthroughtrials,whicharegenerallybriefandalwayssweetenedbythethoughtofMary.

Anundeclares:

I passed through periods of aridity that were very painful. But I wasneverinuncertainty;theBlessedVirginalwaysguidedme.

Areligioustestifies:

I donot experiencepleasure inmental prayer. I remaindrybeforeourLord.SotheBlessedVirgindoesn’tdomeanygood?Oyes!Iunitemyselftoher,andthendespitemylackof love,IamcertaintocausepleasuretoourLord.

VenerableLouisMariedeBeaudoin,whoordinarily“didnotleavetheHeartof the Blessed Virgin, Mother of Jesus,” had to pass through an extremelypainfulperiodduringwhichhecomplainedof“theindifferenceandthecoldnessofthelovingMary.”HehadmadeavowtoenduresufferingsforthegloryoftheTrinity,8andhewastakenathisword.Buthere,too,thetrialwasonlytransitoryanditseemstohavebeenratheralovetrialthanapurificationtrial.

Wehavealready spokenof temptationsagainstpurity.Thereareothers, forexample,toinfidelity.

MarieDuchet, thefutureSisterColetteofthePoorClaresofBesançon,hadtried religious life three times and three times returned to her disconcertedparents. Yet she felt that God called her to a life of perfection. She wasreadmitted to the novitiate a fourth time and once again her temptations toinfidelitytookholdofherandtorturedherforfourmonths.Oneday,attheendof her endurance, she went to cast herself at the feet of the statue of MarybeggingherBlessedMothertoobtainthegraceofperseveranceforher.“Fromthatmoment,”shesaid,“Iwascompletelychanged.”9

ThebiographeroftheCuréofArswrites:

WhilehecelebratedMass,sentimentsofdesire,hope,andlovecrowded

his soul and, strange to say, were mixed with sentiments of fear andtemptations to despair. Onemorning the thought of hell harassed him somuchwiththeapprehensionoflosingGodforeverthathesighedinteriorly:“Atleast,letmehavetheBlessedVirgin.”10

MotherAngelaSorazupassed through that trialanddescribes it indetail. Itseemed toher that Jesuswas irritatedwithheranddidnot loveheranymore.ShethenbeggedMarytoplaceherselfinfrontofhersothatJesuswouldseeherthroughHismother.Thoseweretheonlymoments,sheconfessed,inwhichHeshowedheranyfriendliness.OnedaywhenshewasinchoirwithherSisters,shefeltherselfoppressedbythedevil,convincedthathewashermasterandwouldbehermasterthroughouteternity.TheninthemartyrologysheheardtheSistersrecitethenameofMary.Shenotes:

AttheveryinstantthatthenameofMarystruckmyearsthepresenceoftheBlessedVirginthrust itselfuponmysoul inawonderfulway.TohearthenameofMary, to feelhercome tomysoul, and toperceive thedevildisappear,allthesewereoneandthesamething.11

Shementionsthecaseofotherpersonspassingthroughthesame“purgatory”buttheydidnotgivethemselvesentirelytoMary.“These,”shesays,“remaininthis trial a long time, sometimes during their whole lifetime; some even losetheirfervor.”

NumerouscasescouldbecitedofimmediatesuccorgiventhroughthesimpleinvocationofthenameofMarytosoulstormentedbythedemon,caseswhichare in thedomainof extraordinarymystical experiences.But these arenot theobjectofourstudy.12

Trialsarenotonlyameansofpurifyingthesoulinitsadvancetowardgreaterlove;muchmore,theyareaproofoflove.Hencetheyareencounteredallalongthewayofpredestinedsouls,andthereforealsoalongthewayofMariansouls.

Here again the Blessed Virgin fulfills her maternal role of consoling herchildren.But, if she consoles, does she not diminish the possibility of loving,since for these souls to suffer is to love? It is true that suffering is a proof oflove,butthatdependsontheintentionwhichwegivetoit.Onemaysufferasarebeloronemaysufferasa stoic.OnemaysufferasaChristianmoreor lessinterested in shorteninghispurgatoryor inhavingagreater reward inheaven.Onemaysufferasasaint,outofpureloveforthegloryofGodandthesalvationof souls, without thought of personal interest, even of supernatural personal

interest.ItispreciselyinthislastwaythatMaryhelpsherprivilegedchildrentosuffer, by showing them God’s intentions in the trials which He sends, bydirectingthemtounitetheirsufferingswiththoseofChristandtheirmotherandto offer them for the extension of the reign of Christ, for the diffusion ofdevotiontoMary,etc.

Two years before her death, St. Thérèse of the Child Jesus felt called toconsecrate herself forever as victim to the merciful love of Jesus. From themoment of that consecration she observed that she was overwhelmed withspecial graces. But then also a very particular trial began to weigh upon her.Eternallifedidnotexistanymore,“everythinghasdisappeared,”shewrites....Itwasduring thisperiod, in themonthofJulywhichprecededherdeath, that,feelinglessill,shesaidtotheSisterswhosurroundedherbed:“Onewouldsaythatthelittleangelshavepassedthewordtohidefrommethelightthatshowedmemyapproachingend.”

“HavetheyhiddentheBlessedVirginalso?”“No, the Blessed Virgin will never be hidden fromme, for I love her too

much.”13Hereisanextractfromaletterofdirection:

Ratherfrequently,oflate,Ihavehadtheexperienceofsharingtheagonyof Jesus. I suffered so much at times that I did not hesitate to ask theBlessed Virgin for a little respite. Each time, I was heard almostinstantaneously. Did I do wrong? When I made the request, I did it inconformitywiththewillofAlmightyGod.MayIdoitagaininthefutureiftheoccasionarises?

To Josefa Menendez, Mary brought the crown of thorns as token of thepredilectionofherSon.“Look,”shesaid,“itisIwhobringittothee,thatitbesweeter.”“Maryherselfpresseditonmyhead,”Josefawrote.14

JosefaspoketotheBlessedVirgin:

OmyMother,why are these temptations so strong? . . .You seehowmuchIsuffer....

It is fitting that you suffer, Josefa. Jesuswants it so.Tell yourMotherSuperiorthatoneofthesoulsHeconfidedtoyouhasgivenitselfentirelytoHim;yoursufferingshavewonoverthissoul.Nowyoumuststillsufferforthe others, which will cost you very much. But love and suffering canobtainall....Donotweaken;itisforthesesouls.15

Allowmefinallytociteapersonalexperienceinordertoacquitmyselfofanolddebtofgratitude.Oneofmynovices, JosephLeute, averygenerous soul,Marian through and through, suffered dreadfully from a hidden diseasewhichwas to take him a fewmonths after his religious profession in 1916. I askedJosephtooffersomeofhissufferingsforthesuccessofmyMarianapostolate,especiallymyfuturewritingsontheBlessedVirgin.Hethankedmeeffusively.

Sometime later I saw him tortured by his relentless malady. “Are yousufferingmuch,Joseph?” I said.“Oh,Father,”he replied,andhiscountenancebrightenedwithabeautifulsmile,“IamhappytosufferfortheBlessedVirgin.”

ItseemstomethatonecanapplyespeciallytoMariansoulsthewordofSt.Augustine:“Whoever loves,doesnotsuffer;or, ifhesuffers,he loveswhathesuffers.”1Op.cit.,No.152.2Ibid.3Ibid.,No.154.4Jn.12:24.5Personsengagedintheactivelife,eitherintheconventorintheworld,havemoreoccasionsfornoticing theirattachmentsandhenceofcombatingeffectivelyeveryactofself-seeking, thanthosewholeadacontemplativelife,althoughtheselatterarealsotriedseverelyintheirrelationswith their companions. But besides rubbing elbows with those who live close to them, activepersonshavebusinessintereststoadminister,enterprisestoplanandtoleadtosuccess,aswellas reverses tosuffer—allofwhichcanagitate thesouloftenerandmoredeeply,andsocausesecret tendencies toappear.For this reason longperiodsofdryness,obscurity,and temptationare encounteredmore frequently inmonasteries of cloistered nuns than elsewhere, since theyseemmorenecessarythereforthedetachmentofthesoulfromeverymovementofsecretself-seeking.6LaVieMariale,p.17.7Op.cit.,p.16.8L’enseignementspiritualduVénérableLouisMarieBeaudoin,daprèssavieetsesécrits,byJ.Robin,F.M.I.,pp.157,163.9Op.cit.,IntroductionandChapterI.10LeCuréd’Ars,byF.Trochu,p.383.11Op.cit.,p.75.12SeeparticularlythebiographiesofGemmaGalganiandJosefaMenendez.13Novissimaverba,p.54.14Un appel à l’amour. LeMessage duCoeur de Jésus aumonde, et samessagère, SoeurJosefaMenendez,p.117.15Ibid.,p.131.

CHAPTERSEVENMysticalUnionWithMaryandTransformationInto

Jesus

AUTHORSwhotreatofmysticalgracesspeakofa transformingunion intoGod,which in its beginning is called spiritual espousals, and in its consummation,spiritualmarriage.Oneof itscharacteristics isan intellectualviewof themostHolyTrinity,whichgraduallybecomesconstantinspiritualmarriage;anotheristhe soul’s awareness of participating, by acts of mind, love, and will, in theanalogousactsofGod.1

Authorsdonotagreeentirelyonthemeaningoftheseterms.Andsincethereisquestionofextraordinarymysticalgraces,weshallnotconcernourselveswiththemhere.ThereisnoquestionofspiritualespousalsormarriageinthelifeofSt.ThérèseoftheChildJesus,andnodoubtshe,whomPopePiusXIcalledthegreatestsaintofmoderntimes,reachedadegreeofunionwithGod,at leastashighasotherswhowerefavoredwiththewholegamutofmysticalgraces.

WhateveryoneshouldstriveforisthefullestpossibleparticipationinthelifeofJesus,soastobeabletosaywithSt.Paul:“ItisnownolongerIthatlive,butChrist lives in me.” According to the same Apostle: “Those whom he hasforeknown he has also predestined to become conformed to the image of hisSon, that he should be the firstborn among many brethren.”2 This programsupposes, as we have already explained, that we arrive at thinking, feeling,willing,andactingasJesusdid,sothatourlifebeentirelytransformedintoHis.

InPartIwesawhowMarycommunicatesthedispositionsofJesustothosewho enjoyordinaryunionwithher.Especially in prayer, shehelpsmake theirspiritualworkChristocentric.Itisevidentthatshewilldothiswithevengreaterperfection to those forwhom shehas obtained the gift of her presence.TheseespeciallydoesshewilltotransformentirelyintoJesusandsheisabletodoit.

ShewillssototransformthembecausesheherselflivesonlyforJesusandbyJesus,andhergreatestdesireistomakeHimliveasfullyaspossibleinallherchildren.Mariansouls,inwhomsheactsmorefreelythaninothers,aremorefittobecomeotherChrists.ShewillsthisalsobecauseitishermissionfromGodtogivethelifeofJesustoallotherchildren,toeachoneaccordingtohiscapacity,

andthiscapacityisgreaterinMariansouls.Andshecandoso,becausehersoulhasbecome,asitwere,theirsoul.They

realize that it is their heavenlymother who loves Jesus in them, who praisesJesus, reproduces Jesus, wills to extend the reign of Jesus; and they are veryhappytosenseMaryinthemlovingJesusandcausingpleasuretoJesus.

The soul ofMary, as we have said, is a “pure capacity for Jesus.”3 Jesus,apartfromHisdivinehypostasis,passedentirelyintoher.4Hepassedalso intothe other saints, but in them his traits have been more or less deformed orwarpedbyreasonoforiginalsin.InMary,thereisnodeformation;Jesusisthereintact.IfthesoulofJesuspassedintoMary,andifthesoulofMarypassedintoher children of predilection, these children will also be possessed entirely byJesus.

SuchisthedoctrineandtheexperienceofMariansouls.ToFatherChevaux,oneofhismostfaithfuldisciples,thesaintlyFatherChaminadewrote:

At times you have entered into the heart of your tender mother.HaveyoueverfoundthereanyinterestsotherthanthoseoftheSacredHeart of Jesus, her adorable Son, her First-born, our elder Brother?The ardent love which Mary bears us is entirely relative to ourconformitywiththisFirst-born;andherambition—ifwemayusethisterminregard to theholiestofcreatures—allherambition is thatallthechildrenwhomhercharityhasengenderedafterHim,besounitedtoHimastomakeonlyonesameSon,onesameJesusChrist.5

A militant adherent of Catholic Action, known for her devotion to Mary,wrote:

On the vigil of the feast of Corpus Christi, my confessor said tome:“Although you love above all to considerMary, during this octave applyyourselftoconsiderJesusintheBlessedSacrament.”

I replied: “OFather, I alwayscontemplate Jesusmore than IdoMary,becauseMarymakesmecontemplateHim.”

Wehave already citedBrotherLeonardwhowas remarkable for his life ofunionwithMary.ReadingthechapteronhisdevotiontotheBlessedVirgin,onewouldsay that therewasnomore room inhis life forChristand for themostHolyTrinity.Indeed,heexclaims:

MaryismyMotherandIamherchild.Herpictureisalwayswithinmyreach,andforme,herpictureisherself.HenceIhaveaconversationwithhereverymoment.6

Thisstatementmustbetakenliterally,forateverymomenthewouldturnhisglance toward the picture of the Blessed Virgin and converse with her in allsimplicity and naïveté, as a child with its mother. Yet to one of hiscorrespondentshepennedthesewords:

Alwaysmoretoher,alwaysmoretoher...inordertobelongentirelytoJesus,toJesus!

In fact, in the next chapter, on his relations with our Lord, we find thefollowing:

DevotiontoMaryisnotallofourholyreligion.AllourreligionisJesus....ButwhoevergiveshimselftoMaryisledbyhertoherSon....7

WithJesus,IwilllivemyMarianlife.IwillaffordtheSonthedelightfuljoyhereonearthtoloveHisbelovedmotheragain,throughmeandinme;IwillgivetothemotherthejoyofseeingherSonreliveinme.Whatasweetthought!8

Thus, if the Marian soul endeavors to be constantly faithful to grace, itbecomes littleby littleentirelyMaryandentirelyJesus,entirelyJesusbecauseentirelyMary.1TheGracesofInteriorPrayer,byA.Poulain,S.J.,Herder,ChapterXIX.2Rom.8:29.3CardinalBerulle.4That is, all the dispositions of the soul of Jesus have passed into the soul of Mary, havebecomedispositionsofhersoul(Translator).5S.F., I,par.440; seealso I,par112. “Whatever iscarried in thewombofMarycanbeonlyJesusChristHimself,orcanlivebutthelifeofJesusChrist....”6Op.cit.,p.302.7Op.cit.,p.320.8Op.cit.,p.326.

CHAPTEREIGHTMysticalUnionWithMaryandtheMostBlessed

Trinity

CHAPTERTHIRTY-SIXofPartIshowedhowMaryconductsthesoulfromthecoldcultof themostHolyTrinity toa living,vivifyingdevotionto the threedivinePersons.We sawhow the contemplationofMary’s attitude toward theFather,Son,andHolyGhost,byapsychological sympathyaidedbygrace,makes thedispositionsofveneration,tenderness,andconfidenceofMary’sheartpassoverintoourown.

For thesoul favoredwith thegiftof thepresenceofMary,anew,powerfulfactor is added to this first, namely, theconsciousness ofMary’s action in thesoulwhichmakesitsensethatveneration,thattenderness,andthatconfidenceoftheHeartofMary.BecauseitlovesJesuswiththeHeartofMary,withthatHeartalso itaddresses theFatherand theHolySpirit;Mary, so tosay, speaks to theFather,confidesintheFather,praystotheFather,lovestheFather,glorifiestheFather;Marycontemplates,praysto,loves,andhonorstheHolySpirit.ThesoulsensesthatitisalllovethroughitsidentificationwithitsMother.LetusgobacktoChapterForty-Oneand review thedifferent circumstancesof the lifeof theBlessedVirginwhich inflamed her filial piety to the heavenly Father and heraffectionfortheHolySpirit,inordertofeelinourheartwhattheHeartofMaryfelt.

On the other hand, following a remark made before, mystical union withMarypresupposesmysticalunionwithJesus.When thesoulunites toMary tocontemplatewithhereyestheFatherandtheHolySpirit,andwithherhearttolovethem,itunitesitselfnaturallyalsotoJesus—for,inpractice,theonealwayscalls for the other—and Jesus also communicates to the soulHis dispositionstowardtheFatherandtheHolySpirit.Thenweunderstandhow,bythatdoubleunion,bythatdoublequasiidentificationwithJesusandMary,ourdevotiontothemostHolyTrinity becomesmore intimate andmore necessary. It is a factthatmanypioussouls,eventhosedevotedtoMary,donotgobeyondthecultofthemostHolyTrinityandneverreach—orarrivelateat—alivingdevotiontoIt.Mystical Marian souls, on the contrary, experience all the attraction of this

mystery, certain among them almost from the moment of their supernaturalunionwithMary, others later no doubt, but in any case, faster than souls notfavoredwiththisgift.

Itisalsoafactofexperiencethat,inmysticalMariansouls,unionwithMaryincreasesinthesameproportionasunionwiththeTrinity.IndeedwemustnotbelievethatMary,beingthewaywhichhasledthesesoulstothethresholdoftheholyofholies,nowretirestoletthementerallalone.Nomatterhowadvancedasoulis,itmustgrowunceasinglyinperfectionandthereforeneedsunceasinglythehelpoftheDispensatrixofallgraces;atthisheight,lessthanever,canitdowithout its heavenly Mother. Above all, Mary also, by a right incomparablymoresacredthanthatofallothermysticalsouls,entersintothisholyofholies.

Let us consider first the saintly soul who is known universally andsupereminentlyastheadoratrixofGodinthreepersons,theyoungCarmeliteofDijon,ElizabethoftheTrinity.HervocationwastoliveandtoteachtheinteriorlifeinintimacywiththeDivinity.ThemysteryofthemostHolyTrinityattractedherearlyinlife.

Elizabeth always had a great devotion to Mary. After her entrance intoCarmel, thisdevotionturnedespeciallytowardthecontemplationandimitationoftheinteriorlifeoftheBlessedVirgin,especiallyintheIncarnation,whichisthemanifestationinMaryofthemysteryoftheTrinity.

Shewrotetooneofhercorrespondents:“DuringthismonthofMay,IwillbeentirelyunitedtoyouinthesouloftheBlessedVirgin;therewewilladoretheHolyTrinity.”1To thesameperson, speakingof the transformationof thesoulinto the three divine Persons and of her “vocation to live in this sacredbrightness,” sheconfesses:“I should like to respond to thisgraceby livingonearthliketheBlessedVirgin,keepingallthingsinmyheart,buryingmyselfsoto speak at the bottom of my soul so as to lose myself in the Trinity whichremainstheretotransformmeintoItself.Thenmymotto,my‘luminousideal’willberealized:IshallindeedbeElizabethoftheTrinity.”2

ItwasonthefeastofthePresentationofMaryintheTemple,whichrecalledthe resolutionof theBlessedVirgin topassher life in intimacywithGod, thatshewrotehersublime“elevationtotheTrinity”:“OmyGod,TrinitythatIadore...”

ShedoesnotceasecontemplatingandadmiringtheVirginoftheIncarnationin her relationswith themostHolyTrinity, so as to identify herselfmore andmorewithMary. In her “spiritual testament” she speaks of thiswith touchingadmiration.3 In her last retreat, before the meditation on her passing into the

bosomofthetranquilTrinity,sheplacesameditationontheJanuacaeli(Mary,gateofheaven),whereagainshedescribeswithenthusiasmthat“creaturewhoalsowas(afterJesus)thegreatpraiseoftheHolyTrinity;whorespondedfullytothe divine election of which the Apostle speaks; who was always pure,immaculate,irreprehensibleintheeyesofthethriceholyGod.”4

St.ThérèseoftheChildJesushadadifferentmissionfromthatofherSisterof Dijon; it was to preach her “little way,” that is, the virtues of spiritualchildhood.ButifshespokelessoftheHolyTrinity,shestillhadagreatdevotiontothismystery.ItwastothemostHolyTrinity,onthefeastoftheHolyTrinity,thatshemadeheractofofferingasavictim,aholocausttothemercifulloveofalmightyGod.NowitwastoMarythatsheconfidedthisofferingandthroughMarythatshepresentedittotheHolyTrinity:“IofferYouallthemeritsofthesaintsinheavenandonearth,theiractsofloveandthoseoftheangels;finallyIofferYou,OmostBlessedTrinity,theloveandthemeritsoftheBlessedVirgin,mybelovedMother; toherIabandonmyoffering,beggingher topresent it toYou.”5

Here is the testimony of two religious, one a priest, the other a teachingBrother.TheformerisFatherGabrielJacquier,whomwehavealreadymet.Hewrites:

Mary will lead us to profound union with the Holy Trinity if we aredociletohermaternalinspirations,ifwegiveourselves,abandonourselves,withoutanypreconceivedideaandespeciallywithoutwishingconsciouslytoanalyzethisunion.Thechild,inthewombofhismother,isunconscious;and so from the supernatural point of viewwe are here below in “greatdarkness”insinuMariae.6

ThesecondisBrotherLeonard,oftheChristianBrothers.Theverytitleofhisbiography,“FromMarytotheTrinity,”givesnoticeofthecloserelationshiphesaw between union with Mary and union with the three divine Persons. Theobject of his spiritualwork during the lastmonths of his lifewas as follows:“Withoutmultiplyingwords,tolivehabituallywithmygazefixedonMary,onthe Father, the Son, and the Holy Ghost.”7 From his cell, which he baptized“SolitudeofOurLadyofGrace,”hesaid:

How large a little room is, when one lives there with thee, O Mary,daughteroftheFather,MotheroftheSon,TempleoftheHolyGhost,andassuch,UniversalQueen,surroundedbyanumberlesscourt.8

Apersonoftheworldcomments:

InmysoulIsenseMaryinherspiritofthanksgiving.WithoutceasingIthankthemostHolyTrinityforwhat ithasdoneforMary: theFatherforhaving created her for His Son; the Son for having accepted her as Hismother;theHolyGhostforhavingtakenherforspouse....

Insaying:“InthenameoftheFather. . .”Imustusedeliberationwithveneration.ItisMarywhosalutestheHolyTrinitythroughme....

In occupying myself with exterior things, paying attention toconversations, I remain interiorly close to Mary and to the most HolyTrinity.

EvidentlyMariansouls,favoredwithextraordinarymysticgraces,professthesamedevotiontotheHolyTrinity.9LetusciteonlythatrecommendationofourLordtooneofthem,SisterMaryoftheTrinity,PoorClareofJerusalem(1901-1942), who summarizes the experiences of ordinary and extraordinarymysticunion:“NeverpresentyourselfalonetotheHolyTrinity,butalwayswithMe,sothatIcanprayinthee,andwithmyMother.Wehaveadoptedthee,andthouhastgivenMethyhumanity.Iwishtoliveagaininthee.”101Écritsspirituelsd’ElizabethdelaTrinité,byP.Philipon,p.102.2Ibid.,p.185.3Ibid.,p.201.4Ibid.,p.238.5Histoired’uneâme,p.305.6VieMariale,p.38.7Op.cit.,p.391.8Ibid.,p.394.9SeeConsummata,MaryoftheTrinity;MotherSt.CeciliaofRome;MotherAngelaSorazu,etc.10Vie,Beyrouth,p.215.ApassageofMaryofSt.Theresaseemstocontradictthisconclusion.ShehadreceivedthroughMarythegraceofrenewinghernuptialunionwithJesus.Noticingthatsince the time of this favor, the presence of Mary became rarer, she received this interiorresponse:“WhentheamiableMotherwasconstantlyclosetotheeandguidedtheeinthewayofhervirtues,itwastopreparetheeforthespiritualmarriagewithherverydearSon.Nowthatthismarriagehasbeenaccomplished,shestaysasideandletstheSpouseconversealonewiththebeloved, as is proper” (p. 96). I do not believe, however, that there is any real contradictionbetween the two statements. Previously the solitary often saw Mary united to the divinity asmaking only one object of contemplation with it; now she sees only Jesus as object ofcontemplation.IntheexperiencesoftheothermysticswhichIhavecited,thereisnoquestionofMaryasobjectofcontemplation,butassubjectcontemplatingwith thesoul.Whether this isanexplanationornot,itiscertainfromtheology,whichteachesusthatallgracescometousthrough

Mary, and from the almost unanimous testimony of mystic souls, that in all the degrees ofascensiontowardGod,thesoulfeelstheneedof,andisconsciousof,thehelpofMary.Besides,itisamatterthatinterestsmainlythestudentofextraordinarymysticalphenomena;thislastdoesnotformtheobjectofourinquiry.

CHAPTERNINEEternalUnionWithMary

FOR everyMarian soul unionwithMary, nomatter how close it be, is only apreparationforanotherunion,whichsurpassesinfelicity,intimacy,anddurationeverykindofunionherebelow,namely,theunioninheaven.

TheMariansoullooksforwardtothisunionwithinfalliblehope.Itknows,bytheunanimousvoiceofallgenerations,andnolesssurelybythevoiceofitsownheart,thatthechildofMaryshallneverperish.

Whenthemomentofdeathapproaches,itcountsonMarytoeasethepassageintotheunknownbeyondthegrave.

SheconsolessomeofherchildrenbycomingtoleadthemtotheFather.Allhave the conviction that, though they are sinners, theirMotherwill obtain forthematleastacurtailmentoftheirpurgatory.

Iftheyclearlyunderstandtheirparticularmotivesofconfidence,maytheynothopetopassdirectlyintoheavenasdidthechildofMary,ThérèseoftheChildJesus?InheractofofferingasvictimandholocausttotheloveofGodsheaskedHim “that her soul take its flightwithout delay to the eternal embrace ofHismercifullove.”

Apersonmightobject:“Ofcourse, thatholdsfor thosewhoknowthat theyareaspureas thissaintwhomaPopeproclaimed thegreatest saintofmoderntimes.” St. Thérèse, however, nowhere bases her confidence upon theconsciousnessofherconstantfidelitytoGod.Shespeaksformally:“Ah,Iknowit!EvenifIhaduponmyconscienceall thecrimesthatcouldbecommitted,Iwouldlosenoneofmyconfidence;withaheartbrokenbyrepentanceIwouldgoandcastmyselfintothearmsofmySaviour.IknowthatHelovestheprodigalchild; I heardHiswords toMaryMagdalen, to the adulterouswoman, to theSamaritan.No!NoonewillbeabletofrightenmeforIknowhowtorelyonHisloveandHismercy.Iknowthatthewholemultitudeofsinswouldcrumbleandvanish in the twinkling of an eye, as a drop of water cast into a burningfurnace.”1

St.Thérèseheldtothatthoughtandspreaditaroundher,asthe“Souvenirs”of her sister Celine show.2 A scruple of humility seems to forbid such anambition.Still,ifithadbeencontrarytohumility,littleThérèse,whodelighted

in her nothingness, would certainly have banished it.3 But she had a betterunderstandingofsuchthings.

Sufficient confidence in the infinitemercyof Jesus tohope topassdirectlyintoheavenprocuresmoregloryandmore joy toHimand toMary, andmoregood to the soul and to theChurch, than amore or less prolonged sojourn inpurgatory. An unshakable faith in the infinite mercy of Jesus, because it isinfinitelygreaterthanourmiseryevercouldbe,evidentlyhonorsHisgoodnessmuchmorethantheattitudeoftheonewhodoesnotdareexpectsuchafavor.Italso does more honor to the goodness of Mary, who herself inspires such athoughtinherchild.Besidesitsatisfies theloveofJesusandofMarybecauselove tends tounion,and the loveofJesusand thatofHisMotherdesireunionwiththefaithfulsoulmorethanthesoulitselfdesiresunionwiththem.Finally,this heroic confidence procures more advantage to the soul and to the wholeChurch than the sojourn of that soul in purgatory,where it canmerit nothing,eitherforitself—besidesitspurification—orforothers.Onthecontrary,thisactof unlimited confidence profits the Church in virtue of the Communion ofSaints,atthesametimeasitobtainsforthesoulagreaterfelicityandagreateraptitudeforlovingGodthroughalleternity.

To expect heaven immediately after death it should suffice to have theconfidenceofthegoodthief.IsitpresumptuousforasoulwhohasendeavoredtoliveconstantlyinthecompanyofMary,especiallyifithasfeltinitsinteriorlifetheconstantactionofitsMotherwhosesoulhas,sotosay,passedintothesoulofherchild—isitrashforsuchasoultohopetoobtainthroughheratthemoment of death as great a confidence as that of the thief whom she sawcrucifiedatthesideofherSon?

WhatwillbetheblissoftheMariansoulcontemplatingourLordJesusChristandthemostBlessedTrinityinunionwithitsMother?“Theeyeofmanhasnotseen . . .”Wemustbesatisfiedhereonearth to rejoice in theprospectof thathappiness. Souls especially united to Mary on earth may count upon a veryspecialjoyinheaven.Sinceheavencontinuestherelativeperfectionofourlivesby perfecting themwithoutmeasure,Marian soulsmay doubtlessly hope that,havingendeavoredtolivewithherinaveryspecialunionherebelow,inheaventheywillbeamongthosesaints—allchildrenofMary—whowillliveaneternallifeofveryspecialintimacywiththeirMother.Andif,onearth,theylaboredtomake her known, loved, and served, from heaven they will continue thatapostolate, but on amuch vaster scale, without measure, until the end of theworld.

ExtractsfromthebiographiesofMariansoulsdescribingtheirlastmomentswillbeenlighteninghere.

FromthelifeofSisterElizabethoftheTrinity:

In the last hours of her agony, they consoled her by recalling thepresenceofthewell-belovedVirgin.“TheBlessedVirginwillbethere;shewillholdoutherhandtoyou.”

“Yes,that’strue:Januacaeliwillletthelaudemgloriaepass....“TheBlessedVirgin,thatcreatureallluminous,allpurewiththepurity

ofGod,will takemeby thehand to introduceme intoheaven,heavensoresplendent....

“WhenIsaymyConsummatumest,itwillbesheagain,theJanuacaeli,who will introduce me into the divine sanctuary, whispering to me themysterious words: Laetatus sum in his quae dicta sunt mihi; in domumDominiibimus.”4

St.ThérèseoftheChildJesus:

On July 8, 1897, when Thérèse entered the infirmary, shewanted herSisterstoplace“thesmilingVirgin”closetoher.

“Thouwhodidstcometosmileuponthemorningofmylife,Cometosmileagain,Mother,nowthatnightishere.”

Duringherlastsickness,shedidnotceasespeakingoftheBlessedVirgin.

“VeryoftenIask theBlessedVirgin to tellalmightyGod thatHedoesnothavetobeeasyonme.”

“I have suffered much, very much, but I complained to the BlessedVirgin.”

“MygoodBlessedVirgin,Iwouldliketodepart.”“StillIshouldliketohaveabeautifuldeath!IaskedtheBlessedVirgin

for it.Toask theBlessedVirgin isnot thesame thingasaskingalmightyGod.Sheknowswellwhatshehastodowithmylittlewishes,whethersheshouldpresentthemornot....”

Inthecourseofheragony,onthedayofherdeath,theyheardhermurmur:“OmygoodBlessedVirgin,come,helpme!”Then,towardthreeo’clockintheafternoon,shecrossedherarms.TheMotherPriorhadplacedapictureofOur

Lady of Mount Carmel on her knees. Thérèse let her eyes rest upon it: “OMother,presentmequicklytotheBlessedVirgin,preparemetodiewell.”5

At six o’clock,when theAngelus rang, she lifted her suppliant eyes to thestatueoftheBlessedVirgin.

Towardseveno’clock,lookingatthecrucifix,sheexclaimed:“Oh!...IloveHim!...MyGod!...I...love...Thee....”

Called in haste, the Sisters came to kneel around her bed and were thuswitnessesofherlastmomentofecstasy.

TheSaint’scountenancehadagaintakenonthelilytint,whichithadinfullhealth, her eyeswere fixed on heaven, radiant and expressinga felicitywhichsurpassed all hopes. She made movements of the head as if someone had,severaltimes,woundedherdivinelywithadartoflove.

Immediately after this ecstasy, which lasted for the space of a Credo, sheclosedhereyesandbreathedherlast.6

BrotherLeonard:

Onthelastdayofhis life, towardnoon,despitehisextremeweakness,he raised himself, extended his arms as if to receive someone, andexclaimed looking upward: “What a strange phenomenon! She is comingdown,sheiscoming,sheapproaches,closer,closer!”

Soonhiseyesbecamefilmy,theprayersforthedyingwererecited,andwithouttheslightestmovement,hetookhisflighttoGod.7

Let me close this section by recounting the last hours of Father Mougel,“ApostleoftheBlessedVirginandoftheJ.O.C.”

Ateighto’clockintheeveningtheSuperiorrecitedtheprayersforthedying.Thesickpriestlistenedattentively,joiningintheinvocations.

Therestofthetimehepassedinsilence,conversingwithJesusandMaryinheaven,alwaysperfectlyconscious,respondingwithluciditytoallthequestionsputtohim.Hisstrengthdiminishedvisibly,buthesaidnothingofhissufferings.From time to time, he gazed at the statue of the Blessed Virgin on the tablebesidehisbed.Therewasanalarmclockcloseby,asthoughtosoundthehourof departure. Frequently he asked for medicine to sustain him until aftermidnight.

“Hisbreathingbecamemoreandmoredifficult,”relatedhisfather.“Alittleafter midnight (at 12:05, according to the nurse) he yielded his soul to Godwithoutawordofwearinessorcomplaint.

“TheBlessedVirgin came towelcomehimnodoubt, for the smileheboreuponhislipsindicatedthatsomeonesupernaturalwasnearhim.Asforuswhoclosedhiseyes,weweepbecauseheisnolongerhere.Ontheotherhand,wearehappytoknowthatheisjustashappyhimselfinheaven.”

ItwasthelastSaturdayinthemonthoftheBlessedVirgin,thelastdayofthenovenamadetoMaryforhim,thefeastofOurLadyofPerpetualHelp.Shehadchosenthehourwelltocomeforherchildofpredilection.8BeatimortuiquiinDomino—etinDomina—moriuntur!

1Autobiography,Chap.X.2ConseilsetSouvenirs,pp.43-47.3AndRomewouldnothaveindulgencedtherecitation,byanysinner,oftheactofofferingwiththewords“thatmysoulmaytakeitsflightwithoutdelay....”NovissimoVerba,p.204.4LadoctrinespirituelledeSoeurElizabethdelaTrinité,byM.Philipon,O.P.,pp.189-192.5SainteThérèsedeLisieux,Philipon,pp.167-169.6NovissimaVerba,p.196ff.7Op.cit.,p.402.8Op.cit.,p.153.

CHAPTERTENFrequencyoftheGiftofthePresenceofMary

PREVIOUSLYwecitedthewordofFatherChaminadewhosaidthatthegiftofthepresence of Mary was rare. Before him St. Louis Marie de Montfort hadremarked that a small number of those who read his treatise would takegenerously to the interior practice of this devotion. But generosity is anindispensableconditionformeritingthegiftofthepresenceofMary.1

Letusseefirstofallwhathistoryteachesinregardtothefrequencyofthisgift.2St. IldephonsusofToledo(seventhcentury)speaksofaveryaffectionateunionwiththeBlessedVirgin,whichpermitsustosupposethatheexperiencedamysticalunionwithher.InhisLiberdevirginitateperpetuaMariae,hewrites:“WithwhatardorIdesiretobecomeaservantofthisMistress,withwhatfidelityIrejoiceinbearingtheyokeofherservice.”3

At the same period and at the other extremity of Europe we find twocelebratedGreekFathersoftheChurchwhogiveastillmorepreciseimpressionof being favored with this gift. St. Germain of Constantinople (seventh andeighthcenturies)addresseshimselftoMary:“Justasduringthyearthlylifethouwertnotastranger toheavenlydwellings,so likewiseafter thydeparture fromthislifethouwertnotpreventedfromfrequentingmeninspirit....Forjustasthoudidstdwellinthefleshwiththoseofpasttimes,thusthoulivestwithusinspirit. The powerful protection with which thou coverest us is a sign of thypresenceamongus.”4

St. JohnDamascene (eighth century) wrote: “Who ismore gentle than theMother of God? She captivates my mind, she has enraptured my tongue. Ipictureherbeforemedayandnight.”5

ThesetextsmightexplainanacquiredunionwithMary.However,aunionsoconstantandsointimatecanhardlybeexplainedexceptbyamysticgiftofthepresenceofMary.

IfSt.Bernard(twelfthcentury)probablyexpressedapersonalexperienceinsaying: “May she not depart from our mind; may she not depart from ourtongue,”wemustsuppose,too,thathehadthesamemysticintimacywithMary.Without doubt we must make the same supposition about St. Gertrude, St.

Mechtilde,St.Bridget,andothers.For the seventeenth century we possess more precise documents: Boudon,

Olier, St. JohnEudes, St. LouisMarie deMontfort,Mary of St. Theresa, andseveralotherswere soulsunited to theBlessedVirginbyentirely supernaturalties.

Theremusthavebeenacertainnumberintheeighteenthcentury—wethinknaturally of St. Alphonsus Liguori, St. Leonard of Port Maurice—but thatperiod, contaminatedpartlyby Jansenism, seems tohavebeen less fertile thantheprecedingcentury.

At the beginning of the nineteenth century we have Father Chaminadespeakingof thegift of thepresenceofMary.He certainlypossessed it andhemust have known souls that had been favored by it; else he would not havementioneditandwouldnothaveinvitedhisdisciplestomerititbygreatfidelity.AcontemporaryofFatherChaminade,FatherLouisMarieBeaudoin,founderoftheSonsofMaryImmaculate,had thesameMariangrace,as isprovedby thestudyofhisspiritualdoctrine.6

In the period which follows the definition of the Immaculate Conception,souls called to a very special unionwith theMother ofGodwere particularlynumerous. Above all, it would seem to be true since the beginning of thetwentiethcentury.

Butwepossesstoolittleinformationtoestimatethefrequencyofthegiftofthe presence of Mary. Extraordinary mystical graces are relatively easy toobserve.Generallytheymanifestthemselvesexteriorly.ButtheconsciousnessofpossessingtheactionofMaryinthesoul’sinteriorsanctuaryescapesallexteriorcontrol.Neighborswillperhapsnotice that theyare in thepresenceof apioussoul,devouttotheBlessedVirgin,butwillnowisesuspectthespecialgracehehasreceived.Asfor thepersonsoprivileged,hewillnaturallyavoidrevealingthe divine secret for fear of losing it. Itmay even happen that such a personhimselfwillnotbeawarethatheisfavoredwithamysticalgrace,seeingthathelivesinasimilarintimacywithourLordandnothingmiraculouseverappearedin his relations with his heavenly Mother. If I may be allowed to cite mypersonalexperience,whichisratherlimited,Ibelievethatthereeasilyexisttensouls—perhapsIshouldsayfifty—favoredwiththegiftofthepresenceofMaryforeveryonefavoredwithauthenticextraordinarymysticalgraces.

Afterall,whatevermaybethefrequencyofthisgift, theimportant thingis,accordingtoFatherChaminade,St.LouisMariedeMontfort,andtheexperienceofaconsiderablenumberof souls, that it iswithin the rangeofverygenerous

personswhoendeavortobefaithfultotheirgraceandtoalloftheirgrace.Atthepresenttime,theconditionsofthisfidelityareperhapseasiertorealize

than formerly. These are, aswe have seen inChapter Three, besides the totalconsecration of oneself, aChristocentric spirituality, a profound interior spirit,and an absolute confidence inMarywith efforts toward a constant unionwithher.

Whoever follows today’s providential indications on devotion to theEucharist,toChristtheKing,totheMysticalBodyofChrist,totheChristoftheGospel,willquitenaturallyhaveaChristocentricspirituality.

AnotherprovidentialindicationistheenthusiasticcultofthewholeCatholicuniversefortheyoungCarmeliteSt.ThérèseoftheChildJesus.Theattentionofalldevoutsoulshasbeencalledtohermissionofmakingtheworldunderstandtheimportanceofalifeofhumilityandofevangelicalsimplicity.

Another Carmelite, Elizabeth of the Trinity, completes this mission byteaching the necessity of silence, exterior and especially interior, and of a lifehiddenwithChristinGod.

AndinthistwentiethcenturyGodhasgivenincreasinglynumerousandclearindications—veryparticularlybythedefinitionofthedogmaoftheAssumption,bytheproclamationoftheMarianYear1954,andtheinstitutionofthefeastoftheuniversalQueenshipofMary—thatitisHiswilltohavethefaithfulturntotheirMotherwithanevergrowing,ferventvenerationofconfidence, love,anddevotedness.

It isevidently thedesireofourLord tosee thegreatestpossiblenumberofsoulsliveinclosestintimacywithHisMother.Atatimewhenthepowersofhellareunloosedandhaveorganizedadesperatewar,withsuchpowerfulandclevermeans,againstreligionandagainsttheveryideaofGod,theGreatAdversaryofSatanmustalsoappearinallherbrightnessinordertoinflictamorehumiliatingdefeat than ever before upon the ancient serpent. The more children she canunite closely to herself in this struggle, themore gloriouswill be her victory.TherecannotthenbequestiononlyoftheindividualfervorofMariansouls,butof the salvation of numberless souls. There is question of the triumph of ourMother,theChurch,throughthetriumphofourMother,theVirginImmaculate.ThereisquestionoftheverygloryoftheadorableTrinity.

MaytheFather,Son,andHolyGhostbeglorifiedinallplacesthroughtheImmaculateVirginMary!

1Treatise,No.119.Secret,No.52.2There isnoquestionhereofascientific inquiry,butofa rapid review.The formerwouldbeentirelyuselesstoourpurposewhichisaboveallpractical.3P.L.96,c.105.4P.G.98,343CD.5P.G.96,752BCD.6Op.cit.,pp.148-182.

CONCLUSION:LifeofUnionWithMary—LifeofUnionWithJesus

WEHAVE traversed theroadwhich leadsfromordinarydevotion to theBlessedVirgintolifeinunionwithher,aunionwhichbecomesevermoreintimateandconstant until it is practically uninterrupted. In pointing out the factors of thisprogress we clarified the relations between union with Mary and union withJesus.

TheintimacybetweenJesus,ourModel,andHismotherinvitedustoformasimilarintimacybetweenherandus.

ForthispurposeweappliedourselvestorepeatfrequentlythenameofMaryandnaturallyalsothatofJesus.

The doctrine of the Mystical Body suggested that we love Mary with theHeartofJesus,andJesuswiththeheartofMary.

The example of certain interior souls taught us in our relations to Jesus tocommunicatewithHim through the soulofMary, throughher confidence,herhumility,aboveallthroughherlove,andinthiswaytoenterintoacompletelylovingandconfidentintimacywithHim.

UnionwithMarydemandsourconformitywitheverythingshewishes,witheverythingshedesires.ButsinceherwishesanddesirescoalescewiththoseofherSon,weareledtodogenerouslywhateverJesusexpectsofus,whichmeansgivingJesus,inthenameofMary,allthepleasurepossibleinwhateverwedoorsuffer, and avoiding, at all costs, whatever could sadden Him, even the leastfault.

Inturn,unionwithMaryinourfeelingsbringsusclosertoJesus.Torestoreourheartsinpeace,ourMotherrecommendsthatweacceptwhateverJesuswillsorpermits.InoursufferingssheconsolesusbyhavingusunitethosesufferingswithHisaccordingtoHisintentions,forthesalvationofsouls.

InunionwithMaryinourspiritualexercises,wesawhowsheteachesustopraytoJesuswithgreaterrecollection,familiarity,confidence,andlove.

Especially indevotiontoJesusin theBlessedSacrament, indevotionto theBodyofChrist,which is the flesh ofMary, theBlessedVirginmakes us loveJesusmore,makesusliveHislifebetter,because“HewhoeatsofMewilllivebyMe.” InHolyCommunionshemakesusbecomehosts, victimswith Jesus,

the great Victim. She has us make reparation with a suffering love like herswhich is the love of the great Reparatrix for all the outrages with whichHisSacredHeartisfloodedinHissacramentoflove.

Maryoffersthesamehelpinourspiritualwork,whichconsistsinidentifyinguswithChrist.SheteachesJesustous:shemakesusunderstandhowtotakeonallHisdispositions,howtotransformourselvesintoHimuntilwecansay,“ItisnolongerIthatlive,butChristlivesinme.”

Mary, model of the life of faith and hope, has us participate with herunshakable faithandwithherunlimitedconfidence in the teachingsand in thegoodnessofherSon,butaboveall,inherloveforJesus,theFather,andtheHolySpirit.

She communicates to us also her love for men, the brothers of Jesus, herchildren in Jesus. Coredemptrix, charged with a universal, apostolic missionuntil theendof time,sheexpectssupportfromus in thatmission,so thatwithherwedevoteandsacrificeourselvesforthesoulsforwhomJesusdied,inordertoleadthemallbacktoHimandtotheFather.

The confidences of certain interior souls have taught us that, besides amysticalunionwithourLord, there isamysticalunionwithHisMother.Thisunion appears to be closely related to themystical unionwith Jesus, a sort ofconscious participation in the dispositions of Mary toward her Son, and, inconsequence,averyefficaciousmeansof tying togetherall the threadsof lovebetweenoursoulsandChrist.

Thus,inseekingtointensifyourunionwithMary,weperceivethatwehaveintensified,perhapsevenmore,ourunionwith Jesus. If, to advanceourunionwith the Son as much as possible we had abandoned union with theMotherunderthepretextofgivingallourtimeandeffortstounionwithJesus,wewouldhavemadelessprogressinintimacywithHimthanwehavemadebyapplicationtounionwithMary.WewouldhaveunderstoodlesstheinteriorofJesusinourstudies and personal reflections thanwe understand it underMary’s direction.We could not have reached that intimacy with Him, that combination ofconfidence, abandonment, humility, familiarity, and, above all, love, to whichMary introduced us so that, after giving her everything, we could share herdispositions toward her Son, and becomeMary for Jesus and Jesus forMary.Theexperienceofinteriorsoulsprovesthispoint.

Moreover, long ago, St. Pius X, under the double inspiration of his ownexperience and of the Holy Spirit, proclaimed that fact to the world. Onbecoming Sovereign Pontiff in 1903, he declared that his program was “to

restore all things in Christ.” Then on February 2, 1904, he published anencyclicalontheBlessedVirgin,becausehesawinMarytheprovidentialmeansofleadingtheworldtoChrist.“Nobodyintheworld,”hesaid,“hasknownJesusasshehas;nobodyisabetterteacherandbetterguidetoteachJesus.Fromthisitfollows...thatneitherisanybodyequaltoherinunitingmeninJesus.”Itwillalwaysbetruethat,likeHisfirstadorers,theshepherdsandthemagi,weshallfindtheChildwithMaryHisMother.

INDEX

Abandonment,ofMaryonCalvary,179Absenceofsin,relationtohumility,222Activity,external,dangertosupernaturalmission,201;sanctifiedbyMary’sapproval,208AdCaeliReginam,encyclical,52Advanceinunion,gradual,8Annunciation,Mary’sconformityin,178Anxieties,prudencein,93Apostolate,andpenance,198;ofprayer,201;andsuffering,201Apostolicmission,Mary’s,29,166,194;ofprayer,37Apostolicprayers,efficacyof,203ApparitionsofMary,197Aspirations,Marian,asaidstounion,238Attachment,obstacletoconsultationwithMary,77Auxiliaries,Mary’sneedof,199

BeatificVision,Mary’suseof,51Berchmans,St.John,andabsoluteconfidence,228;andMary,4BlessedVirgin, docility toDivineSpirit, 186; image of, 48;maternalmission of, 159;work in spiritualtransformation,159

BlissofMariansoulsineternity,278BodyofMary,glorified,53

Certitude,inconsultingMary,70Chaminade,WilliamJoseph,ApostolicFilialPiety,18;onChrist-lifeinus,159;oninteriorspirit,226;onMarianmentalprayer,161;onnatureofmysticalunion,221;onour life inMary, 159; prayer toHolySpirit, 187; on “presence ofMary,” 160; psychology of perfection, 108; and Society ofMary, 9, 200;theologyofperfection,108;tranquillity,120

Charity,definitionof,178Christ,tomenwithoutfaith,173Christocentricspirituality,inmoderntimes,284;natureof,154Colette,SisterMary,onMarianCommunion,215CommunicationofimpressionstoMary,112Communion,seeHolyCommunionCommunionofSaints,andMass,141Confidence,absolute,meaningof,228;advantagesof,227;agratuitousgiftofGod,95;increaseof,97;andjoy, 100; in mercy of Jesus, 277; necessity in apostolic activity, 204; in prayer, 133, 203; St. JohnBerchmansand,228;ofsimplesouls,96;insuffering,97;throughHolyNames,47

ConfidenceinMary,uniquenatureof,95ConformityofMaryattheAnnunciation,178Conscience,purityof,79ConsciousnessofMary’sactiononfavoredsouls,271ConsecrationtoMary,andbaptismalvows,16;LouisdeMontfortand,149;inMiddleAges,18;renewalof,19;andtemptations,251

ConsecrationtoSacredHeart,149Constancy,andhaste,120ConsultationwithMary,obstaclesto,77;insmallestactions,68

Contemplation,natureof,inmysticalunion,248Contradictions,faithand,174ConversationwithMary,necessityof,112Converts,anddevotiontoMary,172Coredemptrix,Maryas,30,194;inMass,139CuréofArs,joyinMary,100

DaughtersofMaryImmaculate,200Death,Mariansoulsin,278deMontfort,St.Louis,on“giftofpresenceofMary,”213;HolySlavery,18;onMaryinthesoul,217;onstrugglewithSatan,199;andtotalconsecration,149;ontranquillityintrials,258

Devotion,Eucharistic,andMariandevotion,147DevotiontoMary,consciousnessof,45;inrecentconverts,172Devotions,selfish,13DevotiontotheSacredHeart,awayoflife,149D’Hulst,Msgr.,andMariandirection,182Discernmentofspirits,rulesfor,64;testof,89Dispositions,renewalof,116;transfusionof,57Distractions,125;causesof,127;dangertointeriorspirit,126;inprayer,127;useinself-analysis,128Distributrixofallgraces,Maryas,81,139,195DivineMaternityofMary,absolutepowerof,205Doctrine,solid,viiDutiesofstate,61

Ejaculations,aidtorecollection,41ElizabethoftheTrinity,deathof,278;devotiontotheTrinity,272;onVirginoftheIncarnation,273Emotions,purificationof,84Encyclical,AdCaeliReginam,52;MysticiCorporis,198Eucharisticbanquet,Maryat,31EucharisticCrusade,FatherPoppeand,148Eucharisticdevotion,inrelationtoMary,137,147Eudes,St.John,onMariantransformation,239;andMary,12Evangelicalchildhood,resultofconfidence,96Exteriorization,obstacletoconsultationwithMary,77

Faith, exemplified inChrist, 163;inMarian souls,174;andmental prayer, 164; theRosary and, 174; intimeofpersonalcrisis,175

Fatima,seeApparitionsFidelityofMarianapostle,204Filiallove,reproductioninsoul,44

Generosity,andgrowthinMarianunion,237;indispensableto“presenceofMary,”282Giftofthe“presenceofMary,”15God,willof,andperfection,61Grace,alwaysthroughMary,32;inspirationsfrom,64;struggleswith,64

Haste,controlof,121;natureandeffectsof,119;obstacletoconsultationwithMary,77Heaven,andMariansoul,276Hedley,Msgr.,onprogressthroughHumanityofChrist,157Holy Communion, identification in, 143; Mary’s co-operation in, 143; renewal of Incarnation, 143;transformationthrough,143;unionwithMaryin,142HolyNames,confidencein,47

HolySacrifice,continuationof,144;endof,141;intentionsofMaryafter,144;forMary’sintentions,37;petitionsafter,144;thanksgivingafter,144;unionwithChristin,140

HolySpirit, in theCenacle,186;devotionto,throughMary,186;FatherChaminade’sprayer to,187; theGreatUnknown,181;andtheImmaculateConception,186;Mary’sdevotionto,186

HolyTrinity,cultof,inmysticalMariansouls,272;cultthroughjustice,180;definitionof,180; devotionthroughlove,180

Hope,definitionof,176;Mary’sresponsibilityin,176;presenceinchildofMary,177Householdmanagement,111HumanityofChrist,glorified,51;sourceofgrace,32;transformingpowerof,157Humility,andabsenceofsin,223;essentialtofaith,173;relationtopurity,252Hypostaticunion,Mary’spartin,135

IdentificationwithChrist,45;holinessin,155;andloveofneighbor,189;roleofMaryin,160IdentificationwithMary,inprayer,134Imagination,effectof,54ImitationofChrist,primacyof,24Impressions,communicationtoMary,112lnfusedknowledge,inMary,184Initiative,wiseuseof,74lnspirations,fromgrace,64;fromnature,64;obedienceto,64Intellect,intuitive,70;roleinconsultation,70;unionof,59Intellectualpride,asobstacletomysticunion,223Intentions,personal,inprayer,39

Jesus’lifewithMary,25“Jesus,Mary,”aidtomentalprayer,42Joseph,St.,devotionto,ofSt.ThérèseofChildJesus,192Joy,ofCuréofArs,100;Mariansoulsand,99

LaRueduBac,seeApparitionsLaSalette,seeApparitionsLegionofMary,197;absoluteconfidenceof,205;dependenceonMary,206Leonard,Brother,deathinunionwithMary,280;DeMarieàlaTrinité,10LifeofUnion,importanceof,3Lourdes,seeApparitionsLove,andapostolateofsouls,202;growthof, inMariansouls,179;and joy inprogress,101;proved bytrials,264;andsubmissiontoGod’swill,178

LoveofJesus,conscious,106;guidanceofMaryin,156;psychologyof,156Loveofneighbor,identificationwithChrist,189LucyChristine,directexperienceofMary’spresence,231Lukewarmness,inordinaryspirituality,154

MargaretMary,St.,13;curebyBlessedVirgin,248Marianapostle,fidelityof,204“MarianCommunion,”56;SisterMaryColetteon,215Mariandoctrine,sourcesof,ixMarianists,seeReligiousOrdersMariansouls,andpresenceofMary,47Mariantransformation,St.JohnEudeson,239Marianunion,possibilityof,forgeneroussouls,284Marists,seeReligiousOrders

Marmion,DomColumba,onindwellingofChrist,157Mary,apostolicmissionof,29,166;causeofjoy,99;Coredemptrix,30;faithincontradictions,174;infusedknowledgeofGod in,184;modelofhope,176;mystical union of, 31; in purely natural light, 173; inScriptureandTradition,196;spiritualmaternityof,166

MaryofSt.Teresa,onmysticalunionwithMary,216,235Mass,ConsecrationinunionwithMary,142;dramaofCalvary,140;unionwithChristin,141Maternalmission,Mary’s,159Meals,properattitudetoward,129Means,subordinatedtoend,207Mediation,forsoulsdeparted,53Meditation,“communionwithJesus,”165;Marian,165;andMarianlife,recriprocalnatureof,169Menendez,Josepha,onsufferingwithMary,266;Unappelàl’amour,266nMental prayer, Christocentric, 160; and distractions, 127; faith through, 162;Marian, 160; and spiritualreading,170;supplicationin,164

MercyofJesus,confidencein,277Mission,apostolic,ofallChristians,194;ofMary,194Modesty,andtranquillity,120Mortalsin,andmysticallife,222Mortification,voluntary,apostolicnatureof,202Mougel,L’AbbéRené,sufferingof,103;victimofJ.O.C.,103;victimforsouls,103MysticalBody,ourdutyto,45;andmissionofMary,198Mysticalgraces,natureof,213Mysticallife,andmortalsin,222MysticalunionwithMary,andChristocentric life,224;in communicationof impressions,114;effects inspiritual life, 240; examples of, 242; gratuitous gift of God, 212; growth of, 231; obstacle to, 223;requirementsfor,221

MysticiCorporis,ofPopePiusXII,198

NameofJesus,invocationof,40NameofMary,invocationof,40Nature,compensationsto,61inspirationsfrom,64;reflectionson,111Neighbor, loveof,189;love of, through imitation ofChrist, 190; natural defects of, 191; needs of, 111;througheyesofMary,191

Nerves,dangertopeace,122Neubert,E.,LaDévotionàMarie,ix;MariedansleDogme,ix;MaryinDoctrine,175n;MyIdeal,JesusSonofMary,ix

NewTestament,BlessedVirginin,196

Obedience,toinspirations,64Objects,material,asaidstorecollection,48OblatesofMarylmmaculate,seeReligiousOrdersOrientationtoGod,Mary’srolein,110OurLadyofFatima,tourofstatue,99

Pallottines,seeReligiousOrdersPapalproclamation,onapostolicmissionofMary,197Peaceof soul, importanceof, 89; loss through temptations, 92; nerves and, 122; test of “discernment ofspirits,”89

Penance,needinApostolate,198Perez,FatherNazario,and“MarianCommunion,”56Perfection,andGod’swill,61;psychologyof,108;theologyof,108

Personality,andsentiments,83Petition,prayerof,36Piety,filial,ourimitationofJesusandMary,186PilgrimVirgin,enthusiasmfor,99PopePiusX,St.,onunionwithJesusthroughMary,160PopePiusXI,ActofConsecrationtoSacredHeart,149PopePiusXII,MysticiCorporis(encyclical),198n;onroyaltyofMary,52Poppe,Father,EucharisticCrusadeof,148Poulain,Augustin,TheGracesofInteriorPrayer,231Practices,choosingpractical,8Praise,prayerof,36Prayer,apostolicmissionof,37,201;Christocentric,154;confidence in,203; dispensation from, 36; andidentificationwithMary,134;personalintentionsin,39;ofpetition,36;ofpraise,36;private, 132; androutine,36;sentimentsand,133;andunion,34

PresenceofMary, exterior,240;andgenerosity,282; gift of, 15; history of, 47, 282; interior, 241;LucyChristineand,232;andmysticalpresenceofJesus,219;realityof,54

Progressinlove,joyin,101Psychologyofunion,108Purification,conditionofunion,229Purity,temptationsagainst,81Purityofconscience,throughMary,79PurityofMary,participationin,253

Quasi-certitude,inconsultingMary,70Queenoftheuniverse,Maryas,194Quinn,EdelMary,uniqueapostleofMary,209

Rationalists,anddevotiontoMary,182Recollection,aidsto,48;dailyworkand,50;ejaculationsand,41;interior,needof,formysticalunion,224;interior,rarityamongreligioussouls,225;inprivateprayer,132;andtranquillity,121

Recreationandrest,properuseof,130Redemption,renewalinMass,143;throughEucharist,136RejectionofMarianDevotion,causes,182Religiousorders,inspiredbyMary,196Religioussouls,andinteriorrecollection,226Renewalofdispositions,frequencyof,116Renunciations,costof,87Reparation,generosityin,76;greatsinnersand,76;perfectinMary,150;roleofMaryin,77Resolutions,approvedbyMary,75;importanceinmeditation,165Rosary,aidtofaith,174Routineinprayer,dangerof,36

Sacraments,efficacyof,156SacredHeart,consecrationto,149;devotionto,149;reparationto,149Saints,intimacywithMary,6,192Sanctity,andunionwithMary,5Satan,Mary’sstrugglewith,198;St.LouisdeMontforton,200Scrupulosity,cureof,throughMary,94Self-analysis,distractionsand,128Self-knowledge,throughMary,84Self-renouncement,psychologyof,164

Self-seeking,detectionof,223;obstacletototalsurrender,223Self-surrender,total,223Sentiments,andpersonality,83;inprayer,purificationof,133ServitesofMary,seeReligiousOrdersSilence,interiorandexterior,126Silences,five,ofFatherChaminade,227Sin,mortal,andmysticallife,222Sluggishness,obstacletoconsultationwithMary,77Sorrow,joyin,101Soul,unionwithMary,57Soulsinpurgatory,charitytoward,193;mediationfor,53SpiritualCommunion,roleofMaryin,147SpiritualdirectionthroughunionwithMary,Msgr.L’Hulst,182Spiritualdirector,roleof,78;andvows,66Spiritualdirectress,Maryas,246Spirituality,Christocentric,154;ordinary,natureof,153SpiritualMaternity,ofMary,190Spiritualreading,presenceofMaryin,170State,dutiesof,61Suffering,Christocentric,154;consolationin,104;endurancethroughMary,104;andfaith,102,174;needinsupernaturallife,258;roleinMarianapostolate,201

SufferingsofMary,102Superiors,hierarchyofauthority,73“Supplementaryhumanity,”ourroleas,46Surrender,total,importanceof,3;total,andself-seeking,223Sympathy,psychological,betweensoulandMary,271;spiritualized,57

Temptations,freedomfrom,252;powerofMaryin,81;andtotalconsecration,252Tendencies,contradictory,85Theologicalvirtues,inMary,172ThérèseofChildJesus,St.,devotiontoSt.Joseph,192;andexteriorpresenceofMary,242;andMary,4;andsufferinginMary,105

Time,useoffree,62Tradition,Mary’smissionin,196Tranquillity,imitationofMaryin,120;intrials,258Transformation,inmysticalunionwithMary,267“Transubstantiation,”throughEucharist,137;throughMary,137Trials,acceptanceof,62;joyin,63;ofMary,63;permittedbyGod,62;ofpurification,lesseningof,260;aproofoflove,264;resignationin,63;tranquillityin,258

TrinitarianDevotion,renewedthroughMary,181

Union, corporal, of Jesus and Mary, 31; double, between Jesus and Mary, 14; mystical, of Mary, 31;physical,ofJesusandMary,24

UnionwithChrist,andMass,140;throughMary,287UnionwithMary,acquired,212;advancein,8;infavoredsouls,233;greatsaintsand,7;andhaste,121;inheaven,278;kindsof,x;andsanctity,4;andthesoul,57

Unionofwill,efficacyof,60

Virtue,Christocentric,154;inordinaryspirituality,153Virtues,growthinmysticalunion,250;theological,inJesus,172;theological,inMary,172VisitstoBlessedSacrament,Massand,146;inunionwithMary,146

Vocalprayer,anddistractions,127Vow,Marian,andprogressinunion,66Vows,abandoning,10;discretioninmaking,66

Will,constancyof,60;unionof,withMary,59WillofGod,infinitelylovable,61Work,attentiontoMaryin,114;intentionin,115;andrecollection,50;andWillofJesus,115

THEACADEMYOFTHEIMMACULATE

TheAcademyoftheImmaculate,foundedin1992,isinspiredbyandbasedonaprojectofSt.MaximilianM.Kolbe(neverrealizedbytheSaintbecauseofhisdeathbymartyrdomattheageof47,August14,1941).AmongitsgoalstheAcademy seeks to promote at every level the study of the Mystery of theImmaculate Conception and the universal maternal mediation of the VirginMotherofGod,andtosponsorpublicationanddisseminationofthefruitsofthisresearchineverywaypossible.

The Academy of the Immaculate is a non-profit religious-charitableorganizationoftheRomanCatholicChurch,incorporatedunderthelawsoftheCommonwealthofMassachusetts,withitscentralofficeatOurLady’sChapel,POB3003,NewBedford,MA02741-3003.

ItisanapostolateoftheFranciscanFriarsoftheImmaculate.TheFranciscansoftheImmaculateareareformedcommunityofFranciscanslivingaccordingtotheteachingsandexampleofSt.MaximilianMaryKolbe,MartyrofAuschwitz.Father StefanoM.Manelli founded this community in 1970 at CasaMariana,Frigento,Italy.Theynowhavehousesoneverycontinent.Theirreligiouslifeislived according to the Rule of St. Francis of Assisi and the Marian Vow ofUnlimitedConsecrationtotheImmaculateVirginMary.

If you enjoyed this book, there are many more Marian, Franciscan, andEucharistic titles available in both hard-copy and e-Book formats on theAcademy'swebsitewww.AcademyOfTheImmaculate.com.Specialbulkratesofup to50%offareavailable,pleasecontactus for rates tobookstores, schools,andparishes:

AcademyoftheImmaculateP.O.Box3003NewBedford,MA02741(888)90.MARIA[888-90-62742]fi-academy@marymediatrix.com