The Apostolic Origin of Marian Consecration

When I first heard someone speak of being “consecrated to Mary,” warning bells went off in my head. The Holy Spirit had already moved me, over the course of a year, from a complete rejection of the Church’s Marian teaching to an acceptance of Mary’s connection to me in the communion of saints, her spiritual motherhood, intercession, immaculate conception, and assumption. I came to see how these truths were either taught in Scripture or coalesced with what I found there. The thought of being “consecrated” to Mary, however, seemed completely without basis. Whenever I had heard the term consecration, it was always in reference to something – such as the bread and wine brought forward at the offertory in Mass – being consecrated to God. Wasn’t Catholic belief supposed to be rooted in Scripture and Tradition? I could find no reference to the practice in Scripture or any writings from the first centuries of the Church. It appeared to be a moot point.

That was when the example and teaching of Pope St. John Paul II opened my eyes. The Pope’s pure devotion to Christ was undeniable, as was his love of the Blessed Mother. I knew that he wouldn’t lead me astray, so when I discovered that his papal moto, “Totus Tuus,” was drawn from the words of St. Louis de Montfort’s famous text on Marian Consecration (True Devotion to the Blessed Virgin Mary) I was open to hearing the Pope’s thought. He shared how “This treatise by De Montfort can be a bit disconcerting, given its rather florid and baroque style, but the essential theological truths with it contains are undeniable.”[1] The Pope also used the word “entrustment” as a synonym for “consecration,” connecting the practice of entrusting ourselves to Mary’s motherhood with Christ’s entrustment of the John to Mary at the foot of the Cross.[2]

What I had failed to recognize in my naivete was that when spiritual writers such as De Montfort wrote of being “consecrated” to Mary, they spoke by way of analogy. Theologically–speaking, man can only consecrate himself to God.^[3] When we pray an act of “Marian” consecration, we entrust ourselves to her heart and motherly intercession and, united with her, renew and intentionally deepen our baptismal consecration to Jesus. Jesus, and not Mary, is the goal of our action. The Pope explained how De Montfort’s teaching showed him that “Mary does bring us closer to Christ; she does lead us to him, provided that we live her mystery in Christ.”[4]

This practice of entrusting ourselves to Mary, of entering into her own interior life with Jesus, has its origin at the foot of the Cross. It is there in Scripture and Sacred Tradition – in Jesus’ act of mutually entrusting John to Mary, and Mary to John. The Apostle accepted that entrustment; “from that hour the disciple took her into idia [literally ‘his own’]” (Jn 19:26-27). John took Mary into all that was uniquely his – his home, heart, prayer, life as an apostle, etc. John already had a relationship with Jesus, but his entrustment to Mary brought him to an even deeper understanding of and surrender to the Master. You and I continually reap the fruits of John’s entrustment when we read his Gospel, his penetration into the mystery of Christ’s Person. His deep relationship with Mary did not lead John to make an idol of her; rather, their shared life was a catalyst opening his heart to understand and communicate Christ’s life and teaching in an utterly unique and profound way. This is the apostolic origin of Marian Consecration.

John’s shared life with Mary – an extension of Christ’s shared life with her – is accessible to each of us in the mystical Body of her Son. Mary is a spiritual mother who is very much alive, joined to us in the communion of saints, and acting on our behalf (see Rom 12:4-5; Heb 12:1, 22-24; Rev 5:8). Like John, our goal in entrusting our lives as disciples to Mary’s heart is to come to share her total receptivity to God – to let Christ be formed in the womb of our hearts and be born into the world through our words and actions.

Adapted from The Biblical Roots of Marian Consecration: Devotion to the Immaculate Heart in Light of Scripture (TAN Books, 2022).

 

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[1] Gift and Mystery (New York: Doubleday, 1996), 29.

[2] See Arthur Burton Calkins’ insightful study, Totus Tuus: John Paul II’s Program of Marian Consecration and Entrustment (New Bedford, MA: Academy of the Immaculate, 1992).

[3] John F. Murphy, Mary’s Immaculate Heart: The Meaning of Devotion to the Immaculate Heart (Milwaukee: Bruce Pub. Co., 1951), 100-1.

[4] Gift and Mystery, 29.

St. Joseph: First to be Consecrated to Jesus through Mary

Many mistakenly believe that the spirituality of “Marian Consecration'' only arose in the Church a few hundred years ago. Some correct them, pointing out that the practice of completely entrusting one’s discipleship to Mary’s motherly love and intercession can be seen in  surviving sermons from fifth and sixth century Africa and in the writings of St. Idelphonsus of Toledo (d. 667 A.D.), and Doctor of the Church, St. John Damascene (d. 750). It is tempting to say that Christ first established the practice when He entrusted John to Mary at the foot of the Cross, and John then “took her into idia [literally ‘his own’]” (Jn 19:28), meaning that which was uniquely his – John’s interior life, his dwelling, his apostleship. But we can actually discover this practice of uniting one’s life of discipleship to Mary’s own even earlier – to St. Joseph at the time of Christ’s incarnation.

When we meet Joseph in the first chapter of Matthew’s Gospel, he is described as a “just” man, dikaios in Greek (Mt 1:19). This term refers to one completely devoted to God’s law. Joseph already possessed an intimacy with God when the angel was sent to Him with the invitation to draw nearer to the divine presence. “Do not fear to take Mary your wife for that which is conceived in her is of the Holy Spirit” (Mt 1:20). Joseph, instead of breaking off his betrothal to Mary, was to formally entrust himself and his heart to her by taking her as his wife, making her mistress of his home and all that was his. This was the means that God had ordained for Joseph to be united to Jesus – this way and no other.

Joseph and Mary had contracted marriage with the intention of loving one another into ever-deeper service to the Lord. Their virginal union, far from denigrating the marital act, proclaims marriage’s ultimate fulfillment in the soul’s union with God in eternity. Joseph watched as Mary, on a daily basis, made a perfect return of herself to the Lord. She did not do so in a multiplicity of words but in quiet, daily tasks that Emmanuel, Jesus, asked of her. Joseph desired to reciprocate the Lord’s love for him by living the vocation to which he had been called; he was to be an earthly manifestation of God’s spousal love for the soul of Mary and fatherly love for Jesus. He shared Mary’s prayerful pondering of God’s word—in Scripture and the events of Jesus’s life—and reaped insights that the Spirit granted her contemplative heart. With Mary, he quietly persevered in prayer and went about the daily work that God placed before Him, loving his family and plying his trade, teaching Jesus the ways of life in Nazareth, confident that God was bringing good out of his humble offering. Joseph was at Mary’s side in joy and sorrow. He was there for Simeon’s prophecy, and together they pondered its meaning. When Jesus disappeared for three days in the temple, Joseph shared Mary’s anxiety and relentlessly searched for their Son. And as he once shared in her struggle to protect and raise Jesus to adulthood, so he now shares with Mary in the wonders of Jesus’s heavenly life.

The supernatural union of Joseph’s heart with Mary’s was supernaturally fruitful – God the Son’s chosen means for entering the world and bringing about our redemption. All that Joseph did was for love of Jesus, by God’s grace, and accomplished in union with Mary. That is the spirituality of Marian Consecration! Like Joseph we ask the Holy Spirit to knit our hearts to Mary’s in the communion of saints, so that we can make a perfect gift of ourselves to Jesus. It is the same spirituality to which Jesus invited the Apostle John as he stood with Mary at the foot of the Cross (Jn 19:25-28). It is the same spirituality to which He invites you and me today. 

Saint Joseph, pray that like you, we receive the courage to say “yes” to His invitation and take Mary, as you did, to our own hearts (Mt 1:20-24) For like you, we want to share in her immaculate heart’s complete consecration to Jesus. “Blessed are the pure [or ‘immaculate] in heart, for they will see God” (Mt 5:8).

 

Adapted from The Biblical Roots of Marian Consecration: Devotion to the Immaculate Heart in Light of Scripture (TAN Books, 2022).

First Saturday Devotion: Sharing Jesus and Mary’s Sabbath

In the third apparition at Fatima, the Blessed Mother told the little seers that, to save souls and avert war, she came to request not just the praying of the Rosary and consecration to her Immaculate Heart, but a “Communion of reparation” on the first Saturdays of the month. In 1925, in a later vision to the surviving visionary, Sr. Lucia, Mary asked that her children console her Immaculate Heart, grieved by men’s blasphemies and ingratitude, by committing to the following on the first Saturday of five consecutive months: going to Confession, receiving Holy Communion, reciting five decades of the Rosary, and keeping her company for fifteen minutes while meditating on the mysteries of the Rosary, with the intention of making reparation to her.[1] Sister Lucia later explained that the Five First Saturday devotion was requested by Jesus to make reparation for the five kinds of offenses and blasphemies uttered against His mother: (1) blasphemies against her Immaculate Conception, (2) her perpetual virginity, (3) her divine maternity and identity as the mother of men, (4) the desecration of images of her, and (5) those who seek to plant scorn, indifference, or hate of Mary in the heart of others.[2]

While the element of five consecutive Saturdays was new, the recognition of Saturday as a day specially devoted to Mary had a long history in the Church. In the tenth century we hear of Saturday Masses being celebrated in her honor in churches in Italy, France, and Germany. The Franciscans and Benedictines spread the devotion, and by the seventeenth century the Dominicans had started the practice of honoring Mary with special acts of devotion on the fifteen consecutive Saturdays preceding the feast of the Holy Rosary. The popes attached an indulgence to the Fifteen Saturdays for anyone who: (1) went to Confession, (2) received Holy Communion, and (3) prayed five decades of the Rosary. Also in the seventeenth century, St. John Eudes and Ven. John J. Olier began to speak to their spiritual sons of the first Saturday of the month as a day of reparation for blasphemies against the Blessed Mother.[3]

It has been suggested that Saturday became a day of devotion to the Blessed Mother in memory of the desolation she suffered on Holy Saturday. While not denying this impulse, I wish to suggest another reason for the practice – the Saturday Sabbaths shared between Mary and Jesus. As Christians we look to Sunday, the first day of the week, as the day to worship and renew our consecration to the Lord in the celebration of the Eucharist (Acts 20:7; Rev 1:8; CCC 2190). But Saturday was the day that, by divine command, Jesus and Mary set apart to the Lord (Ex 20:8-11; Dt 5:12-15). “This is a sign between me and you throughout your generations, that you may know that I, the LORD sanctify you [mekoddishkem, ‘consecrate you’]” (Ex 31:13). Saturday was the day that no work was done. The Sabbath dinner, the finest meal of the week, was prepared by Mary in advance. She and Jesus attended the synagogue where they prayed and meditated upon Scripture, and then returned home to spend the rest of the day enjoying one another’s company as they prayed and discussed God’s revelation and their daily lives.

After Jesus’s ascension Mary shared the Saturday Sabbath with the Apostle John, marking Saturday as the day when the Church experienced her maternal care in a special way. And for Mary, those Saturdays continued to be the day that her Son showered her with His affections – communicated to her through John. When we today undertake the Five First Saturdays, what we ultimately seek through its practices is the intimacy shared between Jesus and Mary on those days. It is a sign, and its various practices a means of deepening, our total consecration, in union with the Immaculate Heart, to Jesus. It is also a means for the Sacred Heart to express, through us, His love for His mother and soothe the wounds inflicted upon her heart.

Adapted The Biblical Roots of Marian Consecration: Devotion to the Immaculate Heart in Light of Scripture (TAN Books, 2022).

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Marriage as an Analogy for Marian Consecration

The idea of “consecrating” oneself to Mary, meaning to entrust one’s life and success as a disciple of Christ to Mary’s love and intercession, may seem strange to many within the Catholic Church, not to mention our large number of separated brothers and sisters. Why would God want to unite our hearts with Mary’s? Why not deal with us solely as individuals? My response is that this is the way Scripture shows God working throughout salvation history and that the New Testament’s teaching on the shared life of Christian husbands and wives offers an effective analogy for understanding the spirituality of Marian Consecration.

Let us begin, however, by looking at what St. Paul wrote about marriages between Christians and unbelievers. It is stunning:

If any woman has a husband who is an unbeliever, and he consents to live with her, she should not divorce him. For the unbelieving husband is consecrated through his wife, and the unbelieving wife is consecrated through her husband. Otherwise, your children would be unclean, but as it is they are holy. But if the unbelieving partner desires to separate, let it be so; in such a case the brother or sister is not bound. For God has called us to peace. Wife, how do you know whether you will save your husband? Husband, how do you know whether you will save your wife? (1 Cor 7:13–16)

Paul knew full well that it is Christ alone Who saves; but in His hands, believing wives and husbands can become instrumental causes in the salvation, the consecration, of their spouses and children (see also 1 Pet 3:1-2). If the Lord can use one spouse to bring the other and their children to the waters of Baptism, then think of how He uses the sacramental marriage of two Christians to deepen their consecration to Him throughout their shared years.

Paul wrote of the purpose of Christian husbands’ and wives’ mutual submission to each other – it manifests the great mystery of love between Christ and the Church (Eph 5:21, 32)! Husbands image the Lord in loving their wives “as their own bodies” and wives are to be subject to their husbands “as to the Lord” (Eph 5:28, 24–25). Christ loves the Church in this way so that “she might be holy and without blemish” (5:27). This is the mission of Christian spouses: By the grace of God, husbands and wives vow their love and entrust one another with their property, bodies, and hearts for the purpose of growing in Christ’s love and helping the other pass through the Cross to the glory of the Resurrection. Such entrustment does not hinder a soul’s union with the Lord but furthers it! A wife is not an obstacle to a husband’s union with Jesus. No, the spousal relationship is a God-given means for husbands and wives to appropriate graces meant to propel us toward final salvation, of making their “call and election firm” (2 Pt 1:10). This is also true, and to an eminent degree, of our relationship with Mary. Our spiritual mother is very much alive and joined to us in the communion of saints, acting on our behalf (see Rom 12:4-5; Heb 12:1, 22-24; Rev 5:8)

Billions of people have walked the earth, but there is only one to whom the Father entrusted the life of His only begotten Son. Mary was predestined for her role and consecrated to God’s work at the moment of her conception. She cooperated with God’s grace to give her fiat at the Annunciation, and by grace she remained faithful even at the foot of the Cross. It was there that Jesus formally extended Mary’s motherhood from Himself to His mystical Body. He made this entrustment in the person of John, one of the apostolic foundations of His Church. “When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother, ‘Woman, behold your son!’ Then he said to the disciple, Behold, your mother!’ And from that hour the disciple took her into idia [literally ‘his own’]” (Jn 19:26-27). John took Mary into all that was his – his home, heart, prayer, life as an apostle, etc. You and I continue to reap the fruits of this entrustment in John’s Gospel, his unique penetration into the mystery of Christ’s Person.

John’s life of union with Mary – not to mention t other apostles – did not hinder his union with Christ but facilitated it! The entrustment that Jesus made of John to Mary was part of Christ’s salvific work on the Cross (see Jn 19:28, “…after this, knowing that all was now finished…”). When we renew our baptismal consecration to Jesus, through Mary, we are asking to share her receptivity for receiving Christ into ourselves – both to dwell in our hearts and be born into the world through our words and actions. Just as the spousal union of hearts yields grace, so too our union with the Immaculate Heart. Mary is not the end, the goal of our devotion, anymore than a spouse – Jesus is, and through Him fullness of life in the Trinity.

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Adapted from The Biblical Roots of Marian Consecration: Devotion to the Immaculate Heart in Light of Scripture which is available from TAN Books.

Marian Consecration: It's All About Jesus

Like Mary, everything we have is by the grace of God; and in Mary, we see the fullness of life to which each of us is called. Her Immaculate Heart is truly the heart of the Church – simultaneously mother, disciple, and bride. It is completely fixed upon Jesus.  We now turn our attention to the means Jesus has given us so that, with Mary, we may reach this fullness. One, in truth, can only be “consecrated” to God. The term means to be dedicated to God, solely for His use. This first takes place in Baptism (1 Cor 6:11; Eph 5:25-27), but it is meant to be deepened throughout our lives (Rom 12:1; Heb 2:11). When we speak of being consecrated to Mary, we are speaking by way of analogy. We are trying to convey that we, like Jesus in His humanity, wish to be completely entrusted to Mary’s love and activity on our behalf. When we pray an act of “Marian” consecration, we entrust ourselves to her heart and motherly intercession as, united with her, we renew and intentionally deepen our baptismal consecration to Jesus.

The Church has never proposed devotion to Mary as an end in itself. Saint Louis Marie de Montfort, the great apostle of Marian Consecration, was quite blunt about Mary’s position in relation to God, “With the whole Church I acknowledge that Mary, being a mere creature fashioned by the hand of God is, compared to his infinite majesty, less than an atom, or rather simply nothing, since he alone can say, ‘I am he who is.’”[1] And yet, as De Montfort goes on to say, it was God’s free and sovereign choice to give “his only Son to the world only through Mary.”[2] Scripture portrays her as the Ark of the New Covenant (2 Sam 6:9-14; Lk 1:35, 39-43), the personification of Daughter Zion (Zeph 3:14-17; Lk 1:28), the New Eve (Gen 3:15; Jn 19:26-27; Rev 12:1-6), the ideal disciple and intercessor (Lk 1:38, 45; Jn 2:1-11), and a sharer in Christ’s passion (Lk 2:35) and glorification (Rev 11:19-12:5), who is enthroned beside Christ as Queen (1 Kgs 2:19-25; Lk 1:32-33, 43; Rev 12:1-2). She is the Church come to full stature in Christ, and this is the reason for Marian devotion. As De Montfort wrote, “Of all God’s creatures Mary is the most conformed to Jesus. It therefore follows that, of all devotions, devotion to her makes for the most effective consecration and conformity to him. The more one is consecrated to Mary, the more one is consecrated to Jesus.”[3] To be “devoted” to Mary means to love her as the mother of our Lord – to come to love her as Jesus loves her – and to emulate her discipleship, her love for Him. Christ Jesus is the alpha and omega of Marian devotion.

Such devotion recognizes that everything Jesus did at the Cross was ordered toward our salvation, including His entrustment of John to Mary (Jn 19:26-27). As an apostle, one of the foundation stones of Christ’s Church (Rev 21:14), this entrustment of John has a universal scope – a gift extended to the entire Church. All that is required is for individual souls to, like John, accept Christ’s gift: “from that hour the disciple took her into idia [literally ‘his own’]” (Jn 19:26-27). John took Mary into all that was uniquely his – his home, heart, prayer, life as an apostle, etc. You and I continue to reap the fruits of this entrustment in John’s Gospel, in his penetration into the mystery of Christ’s Person. His deep relationship with Mary did not lead John to make an idol of her; rather, their shared life was a catalyst opening his heart to understand and communicate Christ’s life and teaching in an utterly unique and profound way. John’s shared life with Mary – an extension of Christ’s shared life with her – is accessible to each of us in the mystical Body of her Son. She is a spiritual mother who is very much alive, joined to us in the communion of saints, and acting on our behalf (see Rom 12:4-5; Heb 12:1, 22-24; Rev 5:8). Like John, our goal in entrusting our lives as disciples to Mary’s heart is to come to share her total receptivity to God – to let Christ be formed in the womb of our hearts and be born into the world through our words and actions.

Adapted The Biblical Roots of Marian Consecration: Devotion to the Immaculate Heart in Light of Scripture (TAN Books, 2022).

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[1] Louis Marie de Montfort, True Devotion to the Blessed Virgin Mary (Bay Shore, NY: Montfort Publications, 1996), no. 14.

[2] Ibid.

[3] True Devotion, no. 120.

A Morning in the Hearts of Jesus and Mary

I'm honored to be partnering with the Institute of Catholic Humanism in St. Louis to celebrate the Memorial of the Immaculate Heart. Here is a flyer for the event, and you can register at THIS LINK.

7 ENORMOUS Benefits of Marian Consecration

Each year, I share the 33 days leading up to our celebration of the Immaculate Conception with St. Louis Marie De Montfort, going through his preparatory exercises to renew my consecration to Jesus through the heart of Mary. I've written of this consecration before, describing it as asking the Holy Spirit to knit our souls together with Mary's so that we can participate in her complete love and surrender of herself and all that she was entrusted with to her Son. Today, though, I wanted to share the seven specific benefits that St. Louis Marie recognized in asking the Holy Spirit to unite our souls to Mary's, in offering to Jesus (True Devotion, Nos. 213-225):

1. We are communicated a portion of Mary's profound humility, and this allows us to see ourselves as we truly are: sinful, weak, completely dependent upon God's grace.
2. We will be given a share of Mary's unrivaled faith.
3. Our hearts, like Mary's, will become free of scruples and servile fear.
4. We will be filled with Mary's great confidence in God, and we will approach Jesus arm-in-arm with Mary.
5. Mary will reproduce her Magnificat in our hearts, her ability to "rejoice in God, her salvation" (Lk. 1:47), and to praise and thank our Lord.
6. If Mary, the "tree of life" is cultivated in our souls then, in time, we will bear the same "fruit" in our lives - the Lord Jesus.
7. By loving Jesus in union with the most perfectly consecrated of all of His disciples, we will give Jesus "more glory in a month than by any other practice, however difficult, in many years."

Those are some truly enormous benefits, wouldn't you say? The Communion of Saints is an amazing reality.

Daily Consecration - Christ's and Ours

In Psalm 40, the writer of the Epistle to the Hebrews heard Christ’s prayer at his incarnation. Our author tells us, “When Christ came into the world, he said, ‘Sacrifices and [sin] offerings you have not desired, but a body you have prepared for me … I have come to do your will, O God” (Heb.10:5-7; Ps.40:6-8).  He then explains the incredible benefit we derive from Christ’s prayer and his doing of the Father’s will, “By this ‘will,’ we have been consecrated through the offering of the Body of Jesus Christ once for all” (Heb.10:10).

Consecrated – made holy, set apart exclusively for the service of God. Our inspired author brings up consecration within the larger discussion of how Christ’s sacrifice fulfilled the sacrifices of the Old Covenant, under which both the priests (Ex.28:41; Lev.3:30) and offerings (Ex.13:2; Deut.15:19) were consecrated. Thus Jesus, both Priest and Offering of the New Covenant, is consecrated to the Father – as are we whom he unites to his offering! On the night before he died, Jesus prayed, “[Father,] for their sake I consecrate myself, that they also may be consecrated in truth,”  - that they may be set apart in offering to You, in me who is the truth (Jn.17:19).

Unlike the sacrificial offerings under the Old Covenant, however, you and I must cooperate with the Priest. St. Paul wrote of this, “present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship” (Rom.12:1). Even though we are in the world, we are no longer of it – we have been consecrated, set apart and joined to Christ’s self-immolation. “Bodies” for “spiritual worship” – it is no head trip; it must be lived in the flesh and bone of our day-to-day lives. So what steps can we take to become better at this?  Start each day with an Act of Consecration.

Here is a short, but thorough, Act of Consecration which the Apostleship of Prayer has been recommending to its members since the nineteenth century. (Note the affinity between the intentions ascribed to Jesus’ Heart here, and the intentions for which he prayed at the Last Supper [Jn.17:6-21; Lk.22:31-32].)

O Jesus, through the Immaculate Heart of Mary, I offer You my prayers, works, joys, and sufferings of this day in union with the Holy Sacrifice of the Mass throughout the world. I offer them for all the intentions of Your Sacred Heart: the salvation of souls, reparation for sin, and the reunion of all Christians.  I offer them for the intentions of our bishops and of all Apostles of Prayer, and in particular for those recommended by our Holy Father this month.

By beginning our day with an intentional act of consecration we ground ourselves and, whether or not we are cognizant of it in the busiest moments of the day, all our actions are converted into prayer. We join Christ’s sacrificial offering upon the Cross, “where prayer and the gift of self are but one” (CCC 2605). Jesus’ offering was perpetual (daily) – from the first instant of the Incarnation, throughout his days in Palestine, all the way to his Cross, Resurrection, and return to the Father in the Ascension; and ours is meant to be as well.  Our sister, St. Therese of Lisieux, even teaches us how to extend it into our sleep! “O my Beloved, I desire at every beat of my heart to renew this Oblation an infinite number of times.”

A daily act of consecration – yet another beautiful means the Holy Spirit has given the Church for making concrete the Good News we read of in Scripture.

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If you enjoyed this post, you may also like the soon-to-be-released Through, With, & In Him: The Prayer Life of Jesus and How to Make It Our Own from Angelico Press.

Total Consecration to Jesus - What's Mary Got to Do With It?

What does it mean to be consecrated to Jesus through Mary? St. Louis De Montfort wrote the book on the subject. It is popularly known as True Devotion to Mary. De Montfort himself though, spoke of the devotion to Mary he prescribed as being "a perfect consecration to Jesus Christ." As difficult as this may be for some Christian brothers and sisters to understand, that is Marian devotion's raison d'etre. What De Montfort espoused was entrusting ourselves to Jesus' Mother, our Mother, totally and completely. We ask the Holy Spirit to join our hearts to Mary's - that the grace that was in her, the complete and total commitment she had to her Son Jesus, will be participated in by us as well. Sounds heretical? It sounded very foreign to me too, but after years of looking at it and seeing its fruits in others, such as John Paul II, I espouse it as well.

The Apostles themselves gave us the doctrinal foundations! Listen to this beautiful image given us by the Apostle Peter, "Come to Jesus, to that living stone, rejected by men but in God's sight chosen and precious; and like living stones be yourselves built into a spiritual house...to offer spiritual sacrifices acceptable to God through Jesus Christ" (1 Peter 2:4-5). The Apostle Paul developed it further, teaching that "we, though many, are one body in Christ, and individually members of one another" (Romans 12:5). In being fused to Jesus, we find ourselves then, at the level of the soul, mysteriously joined to one another. As a result, Paul could teach that "If one member of the Body suffers, all suffer together; if one member is honored, all rejoice together" (1 Cor.12:26); and could even claim, "in my flesh I complete what is lacking in Christ's afflictions for the sake of his body, that is, the church" (Colossians 1:24).

And so, the grace that is in one member of the Body can be of benefit to all. And who received the grace to love Jesus with a perfectly pure heart from the moment of conception? Who was a disciple to Him like no one else in the cosmos? Our Mother Mary! As the angel Gabriel said, she is the "Kecharitomene," the one who is "completely filled" with God's grace. She is the Church's ultimate success story, God's greatest masterpiece of grace! Now that's the living stone that I want to be fitted to, the cell of the Body that I want to be functioning alongside. The grace that God gave her disposed her to overcome every difficulty and give herself to Him without reserve, so that the Holy Spirit could fashion Jesus within her. I want that grace that God poured into Mary, to yield to Him as she did! My soul, of itself, is still so underdeveloped, has so many impediments that prevent the Holy Spirit from moving it the way He wishes.

Do you remember your Old Testament? The great prophet Elijah told his pupil Elisha to ask a favor of him before he (Elijah) was assumed into heaven. Elisha's request? "I pray you, let me inherit a double share of your spirit" (2 Kings 2:9). And that was exactly what Elisha got! Well, there's no way we can receive a "double" portion of the grace Mary did - since as Mother of the Incarnate Word she received more than all of the angles and saints put together! - but she and the Holy Spirit sure want us to participate in it! They want us to tap into it to accelerate our spiritual growth. Again, as Paul said, "we are members of one another." To share in the grace given to Mary's soul is to make ourselves ever more docile instruments of the Holy Spirit, more perfect disciples of Christ Jesus! And this brings me back to that thought I was struck by earlier this week:

I was meditating on the third Luminous Mystery, Jesus' Proclamation of the Kingdom. My mind turned to that episode when Jesus was preaching, and He was told that His Mother and family were outside. He looked at those sitting around Him and said, "Here are my mother and my brethren! Whoever does the will of God is my brother, and sister, and mother" (Matt.12:49-50). I've always understood Jesus to be saying that we are to share in the mission of His Mother, the mission of doing God's will by giving Him our flesh and allowing Him to "enter the world" through us. And that's true. But for the first time, I recognized Jesus' words as having a deep fulfillment in this idea of being consecrated to Him through spiritual union with Mary. It is "common" to think of ourselves as Jesus' brothers and sisters, but mother strikes us a bit strange. Not when we conceive of it as our souls being knit to Mary's by the Holy Spirit though. Not when we understand it as being allowed to share in that beautiful grace that was hers - becoming completely fluid in the Hands of the Spirit, so that He can form Christ Jesus in our souls as He did within the womb of Mary.

We become completely Mary's (as Jesus did in the Incarnation), so that we may become more perfectly Jesus'. Our Lady stands before us today as she did Juan Diego, "Am I not here, who is your Mother?"

Jesus, Living in Mary

Interior Of The Mezquita 

Cathedral Virgin Mary Icon

Right now I am going through what has become a yearly ritual - 33 days of preparatory exercises prior to renewing my consecration to Jesus (through Mary) on the Feast of the Immaculate Conception.  St. Louis de Montfort crafted a series of reflections and recommended prayers to be used at different points in the exercises, and there is one that is absolutely perfect for all of us as we prepare for Christ's coming throughout the weeks of Advent.  I want to make it the prayer of my heart, and I thought you might too:

O Jesus living in Mary,
Come and live in Thy servants,
In the Spirit of Thy holiness,
In the fullness of Thy might,
In the truth of Thy virtues,
In the perfection of Thy ways,
In the communion of Thy mysteries,
Subdue every hostile power
In Thy Spirit, for the glory of the Father.  Amen.

Am I not here, who is your Mother?

I think those words of our Lady to St. Juan Diego, and through him to us, are some of the most beautiful in history. I just renewed my consecration to Jesus, through the heart of Mary, this past week and wanted to share a thought that struck me in that regard. Before I come to it though, I need to lay a bit of groundwork:

What does it mean to be consecrated to Jesus through Mary? St. Louis De Montfort wrote the book on the subject. It is popularly known as True Devotion to Mary. De Montfort himself though, spoke of the devotion to Mary he prescribed as being "a perfect consecration to Jesus Christ." As difficult as this may be for some Christian brothers and sisters to understand, that is Marian devotion's raison d'etre. What De Montfort espoused was entrusting ourselves to Jesus' Mother, our Mother, totally and completely. We ask the Holy Spirit to knit our souls together, so that the grace that was in her, will be participated in by us as well. Sounds heretical? It sounded very foreign to me too, but after years of looking at it and seeing its fruits in others, such as John Paul II, I espouse it as well.

The Apostles themselves gave us the doctrinal foundations! Listen to this beautiful image given us by the Apostle Peter, "Come to Jesus, to that living stone, rejected by men but in God's sight chosen and precious; and like living stones be yourselves built into a spiritual house...to offer spiritual sacrifices acceptable to God through Jesus Christ" (1 Peter 2:4-5). The Apostle Paul developed it further, teaching that "we, though many, are one body in Christ, and individually members of one another" (Romans 12:5). In being fused to Jesus, we find ourselves then, at the level of the soul, mysteriously joined to one another. As a result, Paul could teach that "If one member of the Body suffers, all suffer together; if one member is honored, all rejoice together" (1 Cor.12:26); and could even claim, "in my flesh I complete what is lacking in Christ's afflictions for the sake of his body, that is, the church" (Colossians 1:24).

And so, the grace that is in one member of the Body can be of benefit to all. And who received the grace to love Jesus with a perfectly pure heart from the moment of conception? Who was a disciple to Him like no one else in the cosmos? Our Mother Mary! As the angel Gabriel said, she is the "Kecharitomene," the one who is "completely filled" with God's grace. She is the Church's ultimate success story, God's greatest masterpiece of grace! Now that's the living stone that I want to be fitted to, the cell of the Body that I want to be functioning alongside. The grace that God gave her disposed her to overcome every difficulty and give herself to Him without reserve, so that the Holy Spirit could fashion Jesus within her. I want that grace that God poured into Mary, to yield to Him as she did! My soul, of itself, is still so underdeveloped, has so many impediments that prevent the Holy Spirit from moving it the way He wishes.

Do you remember your Old Testament? The great prophet Elijah told his pupil Elisha to ask a favor of him before he (Elijah) was assumed into heaven. Elisha's request? "I pray you, let me inherit a double share of your spirit" (2 Kings 2:9). And that was exactly what Elisha got! Well, there's no way we can receive a "double" portion of the grace Mary did - since as Mother of the Incarnate Word she received more than all of the angles and saints put together! - but she and the Holy Spirit sure want us to participate in it! They want us to tap into it to accelerate our spiritual growth. Again, as Paul said, "we are members of one another." To share in the grace given to Mary's soul is to make ourselves ever more docile instruments of the Holy Spirit, more perfect disciples of Christ Jesus! And this brings me back to that thought I was struck by earlier this week:

I was meditating on the third Luminous Mystery, Jesus' Proclamation of the Kingdom. My mind turned to that episode when Jesus was preaching, and He was told that His Mother and family were outside. He looked at those sitting around Him and said, "Here are my mother and my brethren! Whoever does the will of God is my brother, and sister, and mother" (Matt.12:49-50). I've always understood Jesus to be saying that we are to share in the mission of His Mother, the mission of doing God's will by giving Him our flesh and allowing Him to "enter the world" through us. And that's true. But for the first time, I recognized Jesus' words as having a deep fulfillment in this idea of being consecrated to Him through spiritual union with Mary. It is "common" to think of ourselves as Jesus' brothers and sisters, but mother strikes us a bit strange. Not when we conceive of it as our souls being knit to Mary's by the Holy Spirit though. Not when we understand it as being allowed to share in that beautiful grace that was hers - becoming completely fluid in the Hands of the Spirit, so that He can form Christ Jesus in our souls as He did within the womb of Mary.

We become completely Mary's (as Jesus did in the Incarnation), so that we may become more perfectly Jesus'. Our Lady stands before us today as she did Juan Diego, "Am I not here, who is your Mother?"


Quite an honor: This entry was re-printed by Catholic Exchange on Dec.17th.