- Learn More About Blessed Mother Mary (Catholic Website of the Week)
- Coronavirus Quarantine Prepares Us for Pentecost (Diocesan News and BEYOND)
- Consecration (Helpful Hints for Life)
Catholic Good News
Receiving the Gospel, Serving God and Neighbor
Queen Mother Mary and the Holy Spirit
It was at Pentecost as the Holy Spirit descended upon the apostles and Mary in the upper room (Acts 2:1-4). It is the Holy Spirit who formed Jesus in the womb of Mary making her Mother of God. It is the Holy Spirit who with the Father and the Son crowned her Queen of Heaven and all creation. Now, will you and I let the Holy Spirit and Queen Mother Mary form Jesus Christ in us and lead us to heaven?
Here is what Mary’s cousin, Elizabeth, who is pregnant with John the Baptist, says inspired by the Holy Spirit when Mary comes to visit her:
"blessed art thou among women and blessed is the fruit of thy womb, how is it that the Mother of the Lord (in Greek mater tou kyrios) comes to me" (Lk 1:42-43).
First, this is the second part of the Hail Mary. Second, notice that Elizabeth, inspired by the Holy Spirit, calls Mary, “Mother of the Lord.” The Greek is explicit, the Holy Spirit has formed Jesus Christ in her womb. Thus, the term “Mother of God” is literally Biblical. Some of our Christian brethren are not aware of this.
Next, in the Old Testament kingdoms of Israel and Judah, the King might, like David or Solomon, have many wives (i.e. 1 Kings 11:1-3). The title of Queen, therefore went not to any wife of the king, but to the mother of the king. (i.e. 1 Kings 2 17-21, 1 Kings 15:13, Jeremiah 13:18.) The Queen Mother was known in Hebrew as the gebirah. Since Jesus is the heavenly king, of the lineage of David and Solomon, Mary becomes Queen Mother.
"Adonijah, son of Haggith, went to Bathsheba. the mother of Solomon. "Do you come as a friend?" she asked. "Yes," he answered and added. "I have something to ask to you." She replied, "Say it." So he said: "There is one favor I would ask of you. Do not refuse me." And she said, "Speak on." He said, "Please ask King Solomon, who will not refuse you, to give me Abishag the Shunamite for my wife." "Very well," replied Bathsheba, "I will speak to the king for you." Then Bathsheba went to King Solomon to speak to him for Adonijah, and the king stood up to meet her and paid her homage. Then he sat down upon his throne, and a throne was provided for the king's mother, who sat at his right. "There is one small favor l would ask of you," she said. "Do not refuse me." "Ask It, my mother," the king said to her, "for I will not refuse you. So she said, "Let Abishag the Shunamite be given to your brother Adonijah for his wife."(1 Kings 2:13-21)
Notice the Queen Mother intercedes for her subjects with the King. Have you gone to the Queen Mother of heaven and earth lately for assistance?
Finally, the Roman Catholic Church sees Mary crowned as queen in heaven in Revelation 12, verses 1-5.
“A great sign appeared in the sky, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars. She was with child and wailed aloud in pain as she labored to give birth. (Revelation 12:1-2)”
Notice it says “woman” as is mentioned in Genesis 3:15 and what Jesus constantly calls his mother in John’s Gospel pointing to her in the role she has been given. Statues and images of Mary will also include stars as a crown and the moon below (see above).
It is time to listen to the King Jesus and come to Queen Mother Mary!
Peace and prayers in Jesus through Mary, loved by Saint Joseph,
P.S. This most recent Sunday is Pentecost Sunday >> Readings
Pentecost (from Late Latin pentecoste, from Greekpenta+ kosta, “fiftieth day”)
- solemnity 50 days after Easter Sunday; completing Easter it commemorates the descent of the Holy Spirit on the apostles and Mary; also calledWhitsunday because of the white garments worn by the newly baptized
Solemnity (from Latin sollemnis “regularly appointed”)
-highest rank of liturgical celebration in the Catholic Church;
-a marked feast day of great importance and significance
Come to the woman who became Mother of God and Queen of all Creation. Consecrate yourself to Jesus through Mary! (More info. at end of e-mail)
Mary, Mother of God and Queen of Heaven
This is a webpage of EWTN written by Colin B. Donovan, STL briefly explaining the Scriptural and Sacred Tradition basis of Blessed Mary as Mother of God and Queen of Heaven.
Q: Why and how is the Old Testament figure of the Queen Mother a type or model of Our Lady?
Answer from University of Dayton below
Coronavirus Quarantine Prepares Us for Pentecost
COMMENTARY: Our encounter with the Holy Spirit in the Divine Liturgy offers a few lessons in how to best prepare our hearts to return to public celebration of the Mass at God’s house.
Father Andrew J. SummersonEvery prayer routine in the Byzantine tradition, whether at church or at home, begins with a hymn to the Holy Spirit: “Heavenly King, Comforter, Spirit of Truth, everywhere present and filling all things, Treasury of Blessings and Giver of Life, come and dwell within us, cleanse us of all stain, and save our souls, O Gracious One.”
At a time when normal lines of contact between church and home have been frayed by pandemic restrictions, this opening prayer to the Holy Spirit keeps this connection alive. It reminds us that the Holy Spirit is at work in every activity, be it communal worship or in the quiet room of our hearts.
In fact, our encounter with the Holy Spirit in the Divine Liturgy offers a few lessons in how to best prepare our hearts to return to public celebration of the Mass at God’s house or, if public worship remains impractical, to ensure that we maintain the proper spiritual housekeeping in our hearts.
Strangely, apart from this introductory prayer, Byzantines seldom address the Holy Spirit during services. Instead, prayers are addressed to the Father and to Christ, concluding with a doxology that names all three persons of the Holy Trinity.
In the Byzantine tradition, the Holy Spirit’s presence in prayer is assumed rather than invoked. The hymn “Heavenly King, Comforter” simply announces the Pauline impulse that undergirds all Christian prayer:
“For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words” (Romans 8:26).
Together with the Apostle, the Byzantine tradition affirms that all prayer is accomplished in and through the Holy Spirit.
But if the Holy Spirit is hidden within the Divine Liturgy, he becomes even more so between the feasts of Ascension Thursday and Pentecost Sunday. During this time, the Byzantine liturgy skips the “Heavenly King, Comforter,” at the beginning of services. On the eve of Pentecost it returns once again, sung at its original place during Vespers.
Byzantines “fast” from singing this hymn, much like they “fast” from celebrating the Divine Liturgy on weekdays during Lent. Since Divine Liturgy commemorates the Resurrection, we reserve it during Lent for Sundays only to nourish greater desire for Easter, the feast of feasts. In the same way, refraining from “Heavenly King Comforter” nurtures a desire for Pentecost.
In this way, the faithful can better understand that fasting from public worship, while not the norm, does help whet our desire for that same liturgy, and the encounter with God which it provides.
A Humble Spirit
Such abstention from the liturgy also helps us to notice. While fasting from food reminds us of our hunger for God, refraining from singing to the Holy Spirit helps us pay attention to our need for him in our lives.
But it’s hard work to pay attention, because the Holy Spirit is humble. In his humility, he works through people, hiding his operations under the guise of human hands. In the Acts of the Apostles, the Holy Spirit is the protagonist, active in every chapter from the moment the tongues of fire touched down in the Upper Room. He inspires Peter in his preaching. He nudges the presbyters to choose the first deacons. He accompanies the discernment of the early Church about circumcision. He emboldens Paul in his labors to establish Christian communities. The Holy Spirit prefers to perfect his work through these earthen vessels.
On the Sunday between Ascension and Pentecost, Byzantines commemorate the First Council of Nicaea, a feast of the Holy Spirit in its own right. Through the Council Fathers, the Holy Spirit reveals the truth about God, giving us the Nicene Creed. The Council Fathers are the “trumpets of the Spirit,” who “in the midst of the Church sing in unison, teaching that the Trinity is one, not differing in substance or Godhead” (Festal Vespers Hymn).
The Creed narrates correctly who Christ is. He is “true God from true God, consubstantial with the Father.” The Holy Spirit is the “the spirit of truth” and confirms at Nicaea that Jesus is not a liar. The Father and the Son are one, and whosoever has seen the Son has seen the Father. The inspired Creed assures us that the God we worship in church is the same God who is known through the Scriptures. This emphasizes the pattern of humility that characterizes the Holy Spirit. In the Creed, the Holy Spirit reveals not himself, but the Son’s identity. In the same way, he humbly awaits to be sent from Heaven, promised by Christ.
In his humility, the Holy Spirit works on behalf of all people. The Holy Spirit exists to give life to others and “waters all creation that all might live in him” (Byzantine Festal Matins Hymn, Tone 4). The Holy Spirit fulfills Moses’ wistful desire that all of Israel would be prophets (Numbers 11:29). The Church is the new Israel, and its holy members are the answer to Moses’ plea: “By the Holy Spirit, all the divinized see and prophesy” (Byzantine Sunday Matins Hymn, Tone 8).
Thus, in seeking the Holy Spirit, whether in public Mass or private devotion, we learn about humility from the supreme model of humility, thereby better preparing us during this time of pandemic and recovery to receive the Holy Spirit into our hearts and into our midst.
Indeed, the Holy Spirit reveals more intimately God in our midst, offering us the spirit of adoption as sons and daughters. The trouble is, while we objectively receive sonship in the Spirit at baptism, we spend our lives receiving this identity subjectively. We must “affiliate” ourselves in the literal sense, uncovering more and more who we are: sons and daughters of God.
The spirit of adoption is experienced most fully at the Eucharistic table. The priest calls down the Holy Spirit at the epiclesis, first “upon us” then “upon these gifts lying before us.” This Byzantine prayer emphasizes the goal of the Eucharist to turn not just bread and wine, but you and me, into the Body and Blood of Christ.
Now with churches returning to normal celebration of the Eucharistic banquet, many are concerned about what the physical absence from the Eucharistic celebration has done. We may feel as estranged sons or daughters. During this time of quarantine, we have never been deprived of the banquet of the Holy Spirit. He has remained with us, giving voice to our groaning, ready to ease our longing for our Eucharistic Lord.
Largely homebound, we may compare our time with the Upper Room, where we see Jesus at his most intimate: he washes feet, exposes wounds, and breaks bread with his friends. After the Ascension, the disciples are once again huddled in an Upper Room and are invited to a different kind of closeness in the Holy Spirit at Pentecost.
In our own Upper Room, we enjoy the same intimacy. We must partake of the banquet of the Holy Spirit. The parable of the Prodigal Son gives us two ways to approach this table. We can approach as the prodigal does, in humble repentance, and enjoy the feast. We also have the choice of the older son, who prefers the taste of bitterness to the fatted calf before him and sits at the sidelines of the party.
Quarantine can be a feast of the Holy Spirit — a time to recognize his humble presence, be renewed in apostolic zeal and be emboldened to rebuild the Church. The bitter pill of the older son is hard to swallow; it may well choke us if we let it. But, together with David, we can ask in his perfect psalm of repentance: “do not deprive us of the Holy Spirit … that I may teach transgressors your ways and sinners may return to you” (Psalm 51:11; 13).
If we let the Holy Spirit do this work, then this desert experience just might bloom into a garden.
Father Andrew Summerson, S.Th.D, is administrator of
St. Mary Byzantine Catholic Church in Whiting, Indiana.
The timing of these feasts is also where Catholics get the concept of the Novena - nine days of prayer - because in Acts 1, Mary and the Apostles prayed together “continuously” for nine days after the Ascension leading up to Pentecost. Traditionally, the Church prays the Novena to the Holy Spirit in the days before Pentecost.
The name of the day itself is derived from the Greek word "pentecoste," meaning 50th.
There is a parallel Jewish holiday, Shavu`ot, which falls 50 days after Passover. Shavu’ot is sometimes called the festival of weeks, referring to the seven weeks since Passover.
Originally a harvest feast, Shavu`ot now commemorates the sealing of the Old Covenant on Mount Sinai, when the Lord revealed the Torah to Moses on Mount Sinai. Every year, the Jewish people renew their acceptance of the gift of the Torah on this feast.
What happens at Pentecost?
In the Christian tradition, Pentecost is the celebration of the person of the Holy Spirit coming upon the Apostles, Mary, and the first followers of Jesus, who were gathered together in the Upper Room.
A “strong, driving” wind filled the room where they were gathered, and tongues of fire came to rest on their heads, allowing them to speak in different languages so that they could understand each other. It was such a strange phenomenon that some people thought the Christians were just drunk - but Peter pointed out that it was only the morning, and that the phenomenon was caused by the Holy Spirit.
The Holy Spirit also gave the apostles the other gifts and fruits necessary to fulfill the great commission - to go out and preach the Gospel to all nations. It fulfills the New Testament promise from Christ (Luke 24:46-49) that the Apostles would be “clothed with power” before they would be sent out to spread the Gospel.
Where’s that in the bible?
The main event of Pentecost (the strong driving wind and tongues of fire) takes place in Acts 2:13, though the events immediately following (Peter’s homily, the baptism of thousands) continue through verse 41.
Happy Birthday, Church
It was right after Pentecost that Peter, inspired by the Holy Spirit, preached his first homily to Jews and other non-believers, in which he opened the scriptures of the Old Testament, showing how the prophet Joel prophesied events and the coming of the Holy Spirit at Pentecost.
He also told the people that the Jesus they crucified is the Lord and was raised from the dead, which “cut them to the heart.” When they asked what they should do, Peter exhorted them to repent of their sins and to be baptised. According to the account in Acts, about 3,000 people were baptised following Peter’s sermon.
For this reason, Pentecost is considered the birthday of the Church - Peter, the first Pope, preaches for the first time and converts thousands of new believers. The apostles and believers, for the first time, were united by a common language, and a common zeal and purpose to go and preach the Gospel.
Pentecost vestments and customs around the world
Typically, priests will wear red vestments on Pentecost, symbolic of the burning fire of God’s love and the tongues of fire that descended on the apostles.
However, in some parts of the world, Pentecost is also referred to as “WhitSunday”, or White Sunday, referring to the white vestments that are typically worn in Britain and Ireland. The white is symbolic of the dove of the Holy Spirit, and typical of the vestments that catechumens desiring baptism wear on that day.
An Italian Pentecost tradition is to scatter rose leaves from the ceiling of the churches to recall the miracle of the fiery tongues, and so in some places in Italy, Pentecost is sometimes called Pascha Rosatum (Easter roses).
In France, it is tradition to blow trumpets during Mass to recall the sound of the driving wind of the Holy Spirit.
In Asia, it is typical to have an extra service, called genuflexion, during which long poems and prayers are recited. In Russia, Mass goers often carry flowers or green branches during Pentecost services.
This article was originally published on CNA June 2, 2017.
The annual memorial is intended to foster Marian devotion among Catholics. Cardinal Robert Sarah, head of the Congregation for Divine Worship and the Discipline of the Sacraments, said this celebration will help promote affection for Christ and his mother.
“This celebration will help us to remember that growth in the Christian life must be anchored to the Mystery of the Cross, to the oblation of Christ in the Eucharistic Banquet and to the Mother of the Redeemer and Mother of the Redeemed,” he said in a March 3 letter.
For the inaugural celebration of the memorial – which will be held annually on the Monday after Pentecost – some dioceses are planning special Masses, processions and prayer services.
The Archdiocese of Detroit has invited Catholics to 5:30 p.m. Mass at Old St. Mary’s Catholic Church. Auxiliary Bishop Donald Hanchon will celebrate the Mass with Bishop Gerard Battersby concelebrating. Priests from around the archdiocese will also participate.
A traditional May Crowning will follow Mass, followed by a procession through the center of Detroit’s Greektown. Michelle St. Pierre, marketing manager for the Michigan Catholic, said they hope for large and diverse crowd.
“Watching everyone processing through the streets with the statue of the Blessed Mother will be a beautiful witness to the fact that while each of us is unique, we all have one mother: Mary, Mother of the Church,” she said, according to the Detroit Free Press.
Archbishop José Gomez of Los Angeles urged his archdiocese to celebrate this new memorial with prayer and celebration of the Eucharist. He encouraged people to join him for Mass at the Cathedral of Our Lady of the Angels at noon.
Additionally, the archbishop called on all members of the archdiocese to have an image of the Virgin Mary in their home. An image of the Blessed Mother, personally blessed by Archbishop Gomez, will be offered to any family within the archdiocese who is interested, through the diocesan Angelus News publication.
Calling the memorial a “prophetic rediscovery of an ancient devotion,” the archbishop said he hopes it will bolster modern Catholics’ recognition of Mary’s role in the Church, as well as the infinite love of God.
“The first Christians understood Mary to be the perfect symbol of the Church’s spiritual motherhood. And to know that Mary is the mother of the Church is to begin to understand the depths of God’s love for us,” he said.
“Let us ask the Blessed Virgin Mary to be a mother to us and turn all of us to have a new love for her and for Jesus and for our mother the Church.”
The Marian title of “Mother of the Church,” was given to the Blessed Mother by Bl. Pope Paul VI at the Second Vatican Council. It was also added to the Roman Missal after the Holy Year of Reconciliation in 1975.
Subsequently, some countries, dioceses and religious families were granted permission by the Holy See to add this celebration to their particular calendars. With its addition to the General Roman Calendar, it will now be celebrated by the whole Roman Catholic Church.
VATICAN CITY, June 5 (CNA/EWTN News) .- Pope Francis focused his daily homily on Jesus' prayer for the unity of his disciples, cautioning that there are many in the Church who call themselves Catholic, but are only half committed.
There are some groups that "rent the Church, but do not claim it as their home," the Pope observed during his June 5 daily Mass, stating that the Church "is not a house to rent" but rather "is a home to live in."
Centering his reflections on Jesus' prayer in John's Gospel that "all might be one," the Roman Pontiff explained that there are many people who appear to have "one foot inside" the Church and one foot out, so that they can have "the possibility of being in both places" at once.
Drawing attention to the different mentalities that fuel this attitude, the Bishop of Rome noted that one group is what he called the "uniformists."
"Uniformity, rigidity � these are hard. They do not have the freedom that the Holy Spirit gives" he said, adding that they "confuse the Gospel that Jesus preached with their doctrine of equality."
"Christ never wanted His Church to be so rigid never and such as these, because of their attitude, do not enter the Church. They call themselves Christians, Catholics, but their attitude drives them away from the Church."
Bringing to mind a second group, Pope Francis explained that there are "alternativists" in the Church who remain attached to their own ideas and refuse to conform their own minds to the mind of the Church.
"(They) enter the Church, but with this idea, with that ideology, and so their membership in the Church is partial," he observed, saying that "they have one foot out of the Church. The Church is not their home, not their own, either. They rent the Church at some point."
"Such as these have been with us from the beginning of the preaching of the Gospel: think of the Gnostics, whom the Apostle John beats so roundly, right? 'We are ... yes, yes ... we are Catholics, but with these ideas - alternatives.' They do not share that feeling of belonging to the Church."
Going on, the Roman Pontiff noted that there is a third group who refuses to fully embrace the Church, which he termed the "exploitationists" that "'seek the benefits' and go to church, but for personal benefit."
"The businessmen. We know them well!" he said, explaining that this group has also been around since the beginning of the Church, and can be seen in the figures of Simon Magus, or Ananias and Sapphira.
Observing how these people "took advantage of the Church for their own profit," the Pope stated that "we see them in the parish or diocesan community, too, in religious congregations, among some benefactors of the Church � many, eh?"
"They strut their stuff as benefactors of the Church, and at the end, behind the table, they do their business. These, too, do not feel the Church as a mother, as their own."
Pope Francis then went on to describe how there is "a great diversity of people and gifts of the Spirit" within the Church, adding that the Lord tells us that "If you would enter the Church, do so out of love" in order "to give all your heart, and not to do business for profit."
Admitting that to do this is not easy because "the temptations are many," the pontiff explained that we must trust in the Holy Spirit, who is the only one that can accomplish this "unity in diversity, freedom, generosity."
"We are all different...we are not the same, thank God," he said, otherwise "Things would be hellish."
He then called attention to the importance of being docile to the Holy Spirit, noting that this docility "is the virtue that will save us from being rigid, from being alternativists or exploitationists � or businessmen in the Church: being docile to the Holy Spirit."
Bringing his homily to a close, Pope Francis prayed that the Lord "send us the Holy Spirit and may the Spirit make this harmony in our communities: parish communities, diocesan communities, the communities of the (ecclesial) movements."
"Let it be the Spirit that achieves this harmony, for, as one of the Fathers of the Church said: the Spirit Himself is harmony."
SAVANNAH, GA., June 5 (CNA/EWTN News) .- It's the first time the Savannah Sand Gnats have seen a standing ovation after the first pitch.
That's probably because Gregory J. Hartmayer, Franciscan bishop of Savannah, threw it in front of more than 1,500 Catholics in attendance for a charity night at Grayson Stadium for the Sand Gnats vs. the Asheville Tourists game.
Barbara King, director of communications for the diocese, said the bishop had a combination of practice and experience on his side.
"He practiced on Tuesday with the Benedictine Military School baseball team, who won state baseball this year," King told CNA June 5. "He also played some baseball in his youth, so he did a good job both at practice and at the game."
The Savannah diocese partnered with the Sand Gnats to host a Catholic charity night during the game. King said the diocese bought 1,500 tickets to distribute to Catholics in the parishes, but even more turned up for the event.
More than 2,000 pounds of food were collected at the game for the Savannah Social Apostolate, an outreach of the Diocese of Savannah that serves the poor and the homeless.
"The Sand Gnats said it was the largest charity night they've ever had," King said.
The diocese got the idea for the baseball charity event from a few other dioceses in the region. This year was the first year the Diocese of Savannah tried such an event.
"It was terrific night and a great way to get the Catholic community together for a good cause," King said. "We'll definitely do this again next year."
: Some Thoughts: - What if dogs fetch the ball back only because they think you really like throwing it?
- Level of cooking expertise: Using smoke alarm as timer.
–Why did the priest giggle during his homily? He had Mass hysteria!
–I was going to tell you about all the drama at the convent, but then remembered it’s nun of your business.
--Do you need an Ark? Because I Noah guy.
One Reason To Buy A Painting
At an art gallery, a woman and her ten-year-old son were having a tough time choosing between one of my paintings and another artist’s work. They finally went with mine. “I guess you decided you prefer an autumn scene to a floral,” I said. “No,” said the boy. “Your painting’s wider, so it’ll cover the three holes in our wall.”
Redneck Computer Terminology
Hacker: Uncle Leroy, after thirty years of smoking
ROM: Where the Pope lives
Definition of Committee
A group of the unfit appointed by the unwilling to the unnecessary.
Job Applicant Lingo
What they say: ‘I’m highly motivated to succeed.’
What they mean: ‘The minute I find a better job, I’m outta here!’
Some Lines NOT to Use on a Job Interview
-Gorgeous, intelligent, kind, sweet, charming, witty, hilarious, friendly...well enough about ME! How are you?
-Something I learned in the job world: Hard work has a future payoff. Laziness pays off NOW!
-At my last job I pretended to work there - they pretended to pay me.
Remember O most gracious Virgin Mary that never was it known that anyone who fled to your protection, sought your intercession was left unaided.
Inspired by this confidence, I fly unto you O Virgin of virgins, My mother, to you do I come, before you I stand, sinful and sorrowful. O Mother of the Word Incarnate, despise not my petitions, but in your mercy hear and answer me.
SUNDAY MASS READINGS AND QUESTIONS
for Self-Reflection, Couples or Family Discussion
Solemnity of Pentecost – May 31, 2020
The First Reading - Acts 2:1-11
When the time for Pentecost was fulfilled, they were all in one place together. And suddenly there came from the sky a noise like a strong driving wind, and it filled the entire house in which they were. Then there appeared to them tongues as of fire, which parted and came to rest on each one of them. And they were all filled with the Holy Spirit and began to speak in different tongues, as the Spirit enabled them to proclaim. Now there were devout Jews from every nation under heaven staying in Jerusalem. At this sound, they gathered in a large crowd, but they were confused because each one heard them speaking in his own language. They were astounded, and in amazement they asked, “Are not all these people who are speaking Galileans? Then how does each of us hear them in his native language? We are Parthians, Medes, and Elamites, inhabitants of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the districts of Libya near Cyrene, as well as travelers from Rome, both Jews and converts to Judaism, Cretans and Arabs, yet we hear them speaking in our own tongues of the mighty acts of God.”
There is an intimate relationship between this event and Babel (Pentecost is the Un-Babel) and Sinai (Pentecost is the giving of the New Law of the New Covenant). It is important to note that the congregation gathered around the apostles comes not only from a wide variety of nations of the earth, but also consists of “Jews and converts to Judaism.” In other words, there are both ethnic Jews and ethnic Gentiles here: those who hear the apostles are truly a representative cross-section of humanity.
Adults - The Lord loves the whole human family - do you see all people as your brothers and sisters?
Teens - Reflect on the fact that, as a Catholic Christian, you are a member of the true, universal, and worldwide Church instituted by Jesus Christ.
Kids - Jesus loves all people. How can you help the people you love know that Jesus loves them too?
Responsorial- Psalm 104:1, 24, 29-30, 31, 34
R.Lord, send out your Spirit, and renew the face of the earth.
Bless the LORD, O my soul!
O LORD, my God, you are great indeed!
How manifold are your works, O Lord!
the earth is full of your creatures;
R. Lord, send out your Spirit, and renew the face of the earth.
May the glory of the LORD endure forever;
may the LORD be glad in his works!
Pleasing to him be my theme;
I will be glad in the LORD.
R. Lord, send out your Spirit, and renew the face of the earth.
If you take away their breath, they perish
and return to their dust.
When you send forth your spirit, they are created,
and you renew the face of the earth.
R. Lord, send out your Spirit, and renew the face of the earth.
Psalm 104 celebrates God’s glory revealed in his creation, which is brought forth, maintained, and renewed by the Spirit (compare Genesis 1:2). At Pentecost, the Wind that blew over the waters of the young earth blows again over the believers gathered around the Apostles. The Church is the foretaste or first-fruits of the New Creation, since Christ’s resurrected Body is our food. As St. Paul says, “if anyone is in Christ, he is a new creation!” (2 Cor 5:17). Reflect on the Holy Spirit’s role in creation.
The Second Reading- 1 Corinthians 12:3B-7, 12-13
Brothers and sisters: No one can say, “Jesus is Lord,” except by the Holy Spirit. There are different kinds of spiritual gifts but the same Spirit; there are different forms of service but the same Lord; there are different workings but the same God who produces all of them in everyone. To each individual the manifestation of the Spirit is given for some benefit. As a body is one though it has many parts, and all the parts of the body, though many, are one body, so also Christ. For in one Spirit we were all baptized into one body, whether Jews or Greeks, slaves or free persons, and we were all given to drink of one Spirit.
Reflection - What does it mean to say “Jesus is Lord?” Remember that Jews like Paul did not pronounce the divine name but substituted adonai in Hebrew and kurios, “Lord,” in Greek. The fullest sense of proclaiming “Jesus is Lord” is to identify him with the God of Israel who revealed himself to Moses. Further, Paul’s statement that “No one can say Jesus is Lord except by the Holy Spirit,” reminds us that Pentecost, while an extraordinary event, is not the first bestowal of the Spirit on mankind. The Spirit has been active since Creation. Particularly, a careful reading of the infancy narratives of Luke 1-2, to mention just one example, shows how active the Spirit was even before the earthly ministry of Christ. St. Paul’s statement implies that the Spirit was already active in some way upon certain individuals who confessed Jesus as Lord in the Gospel narratives (e.g. Matt 15:22, John 20:18,28).
-Remember that all three persons of the Trinity have been present for all time. The Holy Spirit has always been, He did not come into being at Pentecost.
The Holy Gospel according to John 20:19-23
On the evening of that first day of the week, when the doors were locked, where the disciples were, for fear of the Jews, Jesus came and stood in their midst and said to them, “Peace be with you.” When he had said this, he showed them his hands and his side. The disciples rejoiced when they saw the Lord. Jesus said to them again, “Peace be with you. As the Father has sent me, so I send you.” And when he had said this, he breathed on them and said to them, “Receive the Holy Spirit. Whose sins you forgive are forgiven them, and whose sins you retain are retained.”
Reflection Sometimes this is called the “Johannine Pentecost,” but it would be incorrect to pit these two events against one another, as if John was of the opinion that the Spirit was given at one time, and Luke of the opinion that it was dispensed at another. In the Christian life, there are certainly definitive giftings of the Spirit (for example, in Baptism and Confirmation), but the Spirit comes to us continually, not just once. In fact, Luke does record the same event we find detailed in today’s Gospel Reading, although the fact is frequently missed. In Luke 24:49 Jesus says, “Behold, I send the promise of my Father upon you.” The Greek is present tense: Jesus is giving the Spirit as he speaks, which is the event recorded in John 20. The rest of Luke 24:49 says, “But stay in the city until you are clothed with power from high.” So Pentecost is not the first time the Apostles receive the Spirit. Rather, it is a special dispensation, it is a “clothing with power from on high.” We should understand it as an extraordinary empowerment with authority, gifts and charisms that they will need for their apostolic ministry. As the Second Reading emphasized, there are many gifts and forms of ministry inspired by the same Spirit.
Adults - Look up the Papal lineage of the Catholic Church, and read how the unbroken line of Pope’s leads us back to Saint Peter himself!
Teens - We too are clothed with power from on high - how do you use your gifts to build up the Body of Christ?
Kids - Say a special prayer to the Holy Spirit today!
LIVING THE WORD OF GOD THIS WEEK! - Why the miracle of tongues? In answer, recall the story regarding the tower of Babel. Puffed up by pride, men attempted to build a tower that would touch the heavens. To punish their sin, God confused their speech. Sin causes confusion and division. Now Christ came to gather all men into His Church and thereby to unite them to Himself. This should result in creating but one family of nations again. To this blessed state the miracle of tongues points.
Yes, even we as individuals have a gift of tongues which all men can understand. It is the gift of love infused into us by the Holy Spirit. Love unites, love is a common language, by means of love we can speak to all nations. -Excerpted from The Church's Year of Grace, Pius Parsch
This week repeat as often as possible:
“Immaculate Heart of Mary, I place all my trust in you!”
“My Queen, My Mother, remember I am your own!”
" Because Jesus redeemed us, He is our Lord and our King. In the same way, the Blessed Virgin is our Lady and our Queen, on account of the unique manner in which she assisted in the Redemption, offering her Son to the Father for the salvation of the world." - Pope Pius Xll (was Pope 1939 - 1958)
"The Blessed Virgin directs to us all of the acts that every mother lavishes on her children. She loves us, watches over us, protects us, and intercedes for us." - Pope John XXlll (was Pope 1958 - 1963)
Below, St. Louis de Monfort tells more about being truly devoted to Mary to be perfectly conformed to Jesus Christ, thus love God and neighbor in this life and coming to heaven in the life to come.
True Devotion to Mary by St. Louis Marie Grignion de Montfort
[Both of the above will be given below in their entirety in the next 5 weeks.]
Second part of True Devotion to Mary
PART II: THE PERFECT DEVOTION TO OUR LADY
CHAPTER THREE - THE PERFECT CONSECRATION TO JESUS CHRIST
1. A complete consecration to Mary
120. As all perfection consists in our being conformed, united and consecrated to Jesus it naturally follows that the most perfect of all devotions is that which conforms, unites, and consecrates us most completely to Jesus. Now 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.
That is why perfect consecration to Jesus is but a perfect and complete consecration of oneself to the Blessed Virgin, which is the devotion I teach; or in other words, it is the perfect renewal of the vows and promises of holy baptism.
121. This devotion consists in giving oneself entirely to Mary in order to belong entirely to Jesus through her. It requires us to give:
(1) Our body with its senses and members;
(2) Our soul with its faculties;
(3) Our present material possessions and all we shall acquire in the future;
(4) Our interior and spiritual possessions, that is, our merits, virtues and good actions of the past, the present and the future.
In other words, we give her all that we possess both in our natural life and in our spiritual life as well as everything we shall acquire in the future in the order of nature, of grace, and of glory in heaven. This we do without any reservation, not even of a penny, a hair, or the smallest good deed. And we give for all eternity without claiming or expecting, in return for our offering and our service, any other reward than the honour of belonging to our Lord through Mary and in Mary, even though our Mother were not - as in fact she always is - the most generous and appreciative of all God's creatures.
122. Note here that two things must be considered regarding our good works, namely, satisfaction and merit or, in other words, their satisfactory or prayer value and their meritorious value. The satisfactory or prayer value of a good work is the good action in so far as it makes condign atonement for the punishment due to sin or obtains some new grace. The meritorious value or merit is the good action in so far as it merits grace and eternal glory. Now by this consecration of ourselves to the Blessed Virgin we give her all satisfactory and prayer value as well as the meritorious value of our good works, in other words, all the satisfactions and the merits. We give her our merits, graces and virtues, not that she might give them to others, for they are, strictly speaking, not transferable, because Jesus alone, in making himself our surety with his Father, had the power to impart his merits to us. But we give them to her that she may keep, increase and embellish them for us, as we shall explain later, and we give her our acts of atonement that she may apply them where she pleases for God's greater glory.
123. (1) It follows then: that by this devotion we give to Jesus all we can possibly give him,and in the most perfect manner, that is, through Mary's hands. Indeed we give him far more than we do by other devotions which require us to give only part of our time, some of our good works or acts of atonement and penances. In this devotion everything is given and consecrated, even the right to dispose freely of one's spiritual goods and the satisfactions earned by daily good works. This is not done even in religious orders. Members of religious orders give God their earthly goods by the vow of poverty, the goods of the body by the vow of chastity, their free will by the vow of obedience, and sometimes their freedom of movement by the vow of enclosure. But they do not give him by these vows the liberty and right to dispose of the value of their good works. They do not despoil themselves of what a Christian considers most precious and most dear - his merits and satisfactions.
124. (2) It follows then that anyone who in this way consecrates and sacrifices himself voluntarily to Jesus through Mary may no longer dispose of the value of any of his good actions. All his sufferings, all his thoughts, words, and deeds belong to Mary. She can then dispose of them in accordance with the will of her Son and for his greater glory. This dependence, however, is without detriment to the duties of a person's present and future state of life. One such duty, for example, would be that of a priest who, by virtue of his office or otherwise, must apply the satisfactory or prayer value of the Holy Mass to a particular person. For this consecration can only be made in accordance with the order established by God and in keeping with the duties of one's state of life.
125. (3) It follows that we consecrate ourselves at one and the same time to Mary and to Jesus. We give ourselves to Mary because Jesus chose her as the perfect means to unite himself to us and unite us to him. We give ourselves to Jesus because he is our last end. Since he is our Redeemer and our God we are indebted to him for all that we are.
2. A perfect renewal of baptismal promises
126. I have said that this devotion could rightly be called a perfect renewal of the vows and promises of holy baptism. Before baptism every Christian was a slave of the devil because he belonged to him. At baptism he has either personally or through his sponsors solemnly renounced Satan, his seductions and his works. He has chosen Jesus as his Master and sovereign Lord and undertaken to depend upon him as a slave of love. This is what is done in the devotion I am presenting to you. We renounce the devil, the world, sin and self, as expressed in the act of consecration, and we give ourselves entirely to Jesus through Mary. We even do something more than at baptism, when ordinarily our god-parents speak for us and we are given to Jesus only by proxy. In this devotion we give ourselves personally and freely and we are fully aware of what we are doing.
In holy baptism we do not give ourselves to Jesus explicitly through Mary, nor do we give him the value of our good actions. After baptism we remain entirely free either to apply that value to anyone we wish or keep it for ourselves. But by this consecration we give ourselves explicitly to Jesus through Mary's hands and we include in our consecration the value of all our actions.
127. "Men" says St. Thomas, "vow in baptism to renounce the devil and all his seductions." "This vow," says St. Augustine, "is the greatest and the most indispensable of all vows." Canon Law experts say the same thing: "The vow we make at baptism is the most important of all vows." But does anyone keep this great vow? Does anyone fulfil the promises of baptism faithfully? Is it not true that nearly all Christians prove unfaithful to the promises made to Jesus in baptism? Where does this universal failure come from, if not from man's habitual forgetfulness of the promises and responsibilities of baptism and from the fact that scarcely anyone makes a personal ratification of the contract made with God through his sponsors?
128. This is so true that the Council of Sens, convened by order of the Emperor Louis the Debonair to remedy the grave disorders of Christendom, came to the conclusion that the main cause of this moral breakdown was man's forgetfulness of his baptismal obligations and his disregard for them. It could suggest no better way of remedying this great evil than to encourage all Christians to renew the promises and vows of baptism.
129. The Catechism of the Council of Trent, faithful interpreter of that holy Council, exhorts priests to do the same and to encourage the faithful to remember and hold fast to the belief that they are bound and consecrated as slaves to Jesus, their Redeemer and Lord. "The parish priest shall exhort the faithful never to lose sight of the fact that they are bound in conscience to dedicate and consecrate themselves for ever to their Lord and Redeemer as his slaves."
130. Now the Councils, the Fathers of the Church and experience itself, all indicate that the best remedy for the frequent lapses of Christians is to remind them of the responsibilities of their baptism and have them renew the vows they made at that time. Is it not reasonable therefore to do this in our day and in a perfect manner by adopting this devotion with its consecration to our Lord through his Blessed Mother? I say "in a perfect manner", for in making this consecration to Jesus they are adopting the perfect means of giving themselves to him, which is the most Blessed Virgin Mary.
131. No one can object that this devotion is novel or of no value. It is not new, since the Councils, the Fathers of the Church, and many authors both past and present, speak of consecration to our Lord or renewal of baptismal vows as something going back to ancient times and recommended to all the faithful. Nor is it valueless, since the chief source of moral disorders and the consequent eternal loss of Christians spring from the forgetfulness of this practice and indifference to it.
132. Some may object that this devotion makes us powerless to help the souls of our relatives, friends and benefactors, since it requires us to give our Lord, through Mary, the value of our good works, prayers, penances, and alms-giving.
To them I reply:
(1) It is inconceivable that our friends, relatives and benefactors should suffer any loss because we have dedicated and consecrated ourselves unconditionally to the service of Jesus and Mary; it would be an affront to the power and goodness of Jesus and Mary who will surely come to the aid of our relatives, friends and benefactors whether from our meagre spiritual assets or from other sources.
(2) This devotion does not prevent us from praying for others, both the living and the dead, even though the application of our good works depends on the will of our Blessed Lady. On the contrary, it will make us pray with even greater confidence. Imagine a rich man, who, wanting to show his esteem for a great prince, gives his entire fortune to him. Would not that man have greater confidence in asking the prince to help one of his friends who needed assistance? Indeed the prince would only be too happy to have such an opportunity of proving his gratitude to one who had sacrificed all that he possessed to enrich him, thereby impoverishing himself to do him honour. The same must be said of our Lord and our Lady. They will never allow themselves to be outdone in gratitude.
133. Some may say, perhaps, if I give our Lady the full value of my actions to apply it to whom she wills, I may have to suffer a long time in purgatory. This objection, which arises from self-love and from an unawareness of the generosity of God and his holy Mother, refutes itself.
Take a fervent and generous soul who values God's interests more than his own. He gives God all he has without reserve till he can give no more. He desires only that the glory and thekingdom of Jesus may come through his Mother, and he does all he can to bring this about. Will this generous and unselfish soul, I ask, be punished more in the next world for having been more generous and unselfish than other people? Far from it! For we shall see later that our Lord and his Mother will prove most generous to such a soul with gifts of nature, grace and glory in this life and in the next.
134. We must now consider as briefly as possible: (1) The motives which commend this devotion to us, (2) the wonderful effects it produces in faithful souls, and (3) the practices of this devotion.
CHAPTER FOUR - MOTIVES WHICH RECOMMEND THIS DEVOTION
1. By it we give ourselves completely to God
135. This first motive shows us the excellence of the consecration of ourselves to Jesus through Mary.
We can conceive of no higher calling than that of being in the service of God and we believe that the least of God's servants is richer, stronger, and nobler than any earthly monarch who does not serve God. How rich and strong and noble then must the good and faithful servant be, who serves God as unreservedly and as completely as he possibly can! Just such a person is the faithful and loving slave of Jesus in Mary. He has indeed surrendered himself entirely to the service of the King of kings through Mary, his Mother, keeping nothing for himself. All the gold of the world and the beauties of the heavens could not recompense him for what he has done.
136. Other congregations, associations, and confraternities set up in honour of our Lord and our Blessed Lady, which do so much good in the Church, do not require their members to give up absolutely everything. They simply prescribe for them the performance of certain acts and practices in fulfilment of their obligations. They leave them free to dispose of the rest of their actions as well as their time. But this devotion makes us give Jesus and Mary all our thoughts, words, actions, and sufferings and every moment of our lives without exception. Thus, whatever we do, whether we are awake or asleep, whether we eat or drink, whether we do important or unimportant work, it will always be true to say that everything is done for Jesus and Mary. Our offering always holds good, whether we think of it or not, unless we explicitly retract it. How consoling this is!
137. Moreover, as I have said before, no other act of devotion enables us to rid ourselves so easily of the possessiveness which slips unnoticed even into our best actions. This is a remarkable grace which our dear Lord grants us in return for the heroic and selfless surrender to him through Mary of the entire value of our good works. If even in this life he gives a hundredfold reward to those who renounce all material, temporal and perishable things out of love for him, how generously will he reward those who give up even interior and spiritual goods for his sake!
138. Jesus, our dearest friend, gave himself to us without reserve, body and soul, grace and merits. As St. Bernard says, "He won me over entirely by giving himself entirely to me." Does not simple justice as well as gratitude require that we give him all we possibly can? He was generous with us first, so let us be generous to him in return and he will prove still more generous during life, at the hour of death, and throughout eternity. "He will be generous towards the generous."
2. It helps us to imitate Christ
139. Our good Master stooped to enclose himself in the womb of the Blessed Virgin, a captive but loving slave, and to make himself subject to her for thirty years. As I said earlier, the human mind is bewildered when it reflects seriously upon this conduct of Incarnate Wisdom. He did not choose to give himself in a direct manner to the human race though he could easily have done so. He chose to come through the Virgin Mary. Thus he did not come into the world independently of others in the flower of his manhood, but he came as a frail little child dependent on the care and attention of his Mother. Consumed with the desire to give glory to God, his Father, and save the human race, he saw no better or shorter way to do so than by submitting completely to Mary.
He did this not just for the first eight, ten or fifteen years of his life like other children, but for thirty years. He gave more glory to God, his Father, during all those years of submission and dependence than he would have given by spending them working miracles, preaching far and wide, and converting all mankind. Otherwise he would have done all these things.
What immeasurable glory then do we give to God when, following the example of Jesus, we submit to Mary! With such a convincing and well- known example before us, can we be so foolish as to believe that there is a better and shorter way of giving God glory than by submitting ourselves to Mary, as Jesus did?
140. Let me remind you again of the dependence shown by the three divine Persons on our Blessed Lady. Theirs is the example which fully justifies our dependence on her. The Father gave and still gives his Son only through her. He raises children for himself only through her. He dispenses his graces to us only through her. God the Son was prepared for mankind in general by her alone. Mary, in union with the Holy Spirit, still conceives him and brings him forth daily. It is through her alone that the Son distributes his merits and virtues. The Holy Spirit formed Jesus only through her, and he forms the members of the Mystical Body and dispenses his gifts and his favours through her.
With such a compelling example of the three divine Persons before us, we would be extremely perverse to ignore her and not consecrate ourselves to her. Indeed we would be blind if we did not see the need for Mary in approaching God and making our total offering to him.
141. Here are a few passages from the Fathers of the Church which I have chosen to prove what I have just said: "Mary has two sons, the one a God-man, the other, mere man. She is Mother of the first corporally and of the second spiritually" (St. Bonaventure and Origen).
"This is the will of God who willed that we should have all things through Mary. If then, we possess any hope or grace or gift of salvation, let us acknowledge that it comes to us through her" (St. Bernard).
"All the gifts, graces, virtues of the Holy Spirit are distributed by the hands of Mary, to whom she wills, when she wills, as she wills, and in the measure she wills" (St. Bernardine).
"As you were not worthy that anything divine should be given to you, all graces were given to Mary so that you might receive through her all graces you would not otherwise receive" (St. Bernard).
142. St. Bernard tells us that God, seeing that we are unworthy to receive his graces directly from him, gives them to Mary so that we might receive from her all that he decides to give us. His glory is achieved when he receives through Mary the gratitude, respect and love we owe him in return for his gifts to us. It is only right then that we should imitate his conduct, "in order", asSt. Bernard again says, "that grace might return to its author by the same channel through which it came to us".
This is what we do by this devotion. We offer and consecrate all we are and all we possess to the Blessed Virgin in order that our Lord may receive through her as intermediary the glory and gratitude that we owe to him. We deem ourselves unworthy and unfit to approach his infinite majesty on our own, and so we avail ourselves of Mary's intercession.
143. Moreover, this devotion is an expression of great humility, a virtue which God loves above all others. A person who exalts himself debases God, and a person who humbles himself exalts God. "God opposes the proud, but gives his graces to the humble." If you humble yourself, convinced that you are unworthy to appear before him, or even to approach him, he condescends to come down to you. He is pleased to be with you and exalts you in spite of yourself. But, on the other hand, if you venture to go towards God blindly without a mediator, he vanishes and is nowhere to be found. How dearly he loves the humble of heart! It is to such humility that this devotion leads us, for it teaches us never to go alone directly to our Lord, however gentle and merciful though he may be, but always to use Mary's power of intercession, whether we want to enter his presence, speak to him, be near him, offer him something, seek union with him or consecrate ourselves to him.
3. It obtains many blessings from our Lady
144. The Blessed Virgin, mother of gentleness and mercy, never allows herself to be surpassed in love and generosity. When she sees someone giving himself entirely to her in order to honour and serve her, and depriving himself of what he prizes most in order to adorn her, she gives herself completely in a wondrous manner to him. She engulfs him in the ocean of her graces, adorns him with her merits, supports him with her power, enlightens him with her light, and fills him with her love. She shares her virtues with him - her humility, faith, purity, etc. She makes up for his failings and becomes his representative with Jesus. Just as one who is consecrated belongs entirely to Mary, so Mary belongs entirely to him. We can truthfully say of this perfect servant and child of Mary what St. John in his gospel says of himself, "He took her for his own."
145. This produces in his soul, if he is persevering, a great distrust, contempt, and hatred of self, and a great confidence in Mary with complete self-abandonment to her. He no longer relies on his own dispositions, intentions, merits, virtues and good works, since he has sacrificed them completely to Jesus through his loving Mother. He has now only one treasury, where all his wealth is stored. That treasury is not within himself: it is Mary. That is why he can now go to our Lord without any servile or scrupulous fear and pray to him with great confidence. He can also share the sentiments of the devout and learned Abbot Rupert, who, referring to the victory which Jacob won over an angel, addressed our Lady in these words, "O Mary, my Queen, Immaculate Mother of the God-man, Jesus Christ, I desire to wrestle with this man, the Divine Word, armed with your merits and not my own."
How much stronger and more powerful are we in approaching our Lord when we are armed with the merits and prayers of the worthy Mother of God, who, as St. Augustine says, has conquered the Almighty by her love!
146. Since by this devotion we give to our Lord, through the hands of his holy Mother, all our good works, she purifies them, making them beautiful and acceptable to her Son.
(1) She purifies them of every taint of self-love and of that unconscious attachment to creatures which slips unnoticed into our best actions. Her hands have never been known to be idle or uncreative. They purify everything they touch. As soon as the Blessed Virgin receives our good works, she removes any blemish or imperfection she may find in them.
147. (2) She enriches our good works by adorning them with her own merits and virtues. It is as if a poor peasant, wishing to win the friendship and favour of the king, were to go the queen and give her an apple - his only possession - for her to offer it to the king. The queen, accepting the peasant's humble gift, puts it on a beautiful golden dish and presents it to the king on behalf of the peasant. The apple in itself would not be a gift worthy of a king, but presented by the queen in person on a dish of gold, it becomes fit for any king.
148. (3) Mary presents our good works to Jesus. She does not keep anything we offer for herself, as if she were our last end, but unfailingly gives everything to Jesus. So by the very fact we give anything to her, we are giving it to Jesus. Whenever we praise and glorify her, she sings today as she did on the day Elizabeth praised her, "My soul glorifies the Lord."
149. At Mary's request, Jesus accepts the gift of our good works, no matter how poor and insignificant they may be for one who is the King of kings, the Holiest of the holy. When we present anything to Jesus by ourselves, relying on our own dispositions and efforts, he examines our gift and often rejects it because it is stained with self-love, just as he once rejected the sacrifices of the Jews because they were imbued with selfish motives.
But when we present something to him by the pure, virginal hands of his beloved Mother, we take him by his weak side, in a manner of speaking. He does not consider so much the present itself as the person who offers it. Thus Mary, who is never slighted by her Son but is always well received, prevails upon him to accept with pleasure everything she offers him, regardless of its value. Mary has only to present the gift for Jesus graciously to accept it. This is what St. Bernard strongly recommended to all those he was guiding along the pathway to perfection. "When you want to offer something to God, to be welcomed by him be sure to offer it through the worthy Mother of God, if you do not wish to see it rejected."
150. Does not human nature itself, as we have seen, suggest this mode of procedure to the less important people of this world with regard to the great? Why should grace not inspire us to do likewise with regard to God? He is infinitely exalted above us. We are less than atoms in his sight. But we have an advocate so powerful that she is never refused anything. She is so resourceful that she knows every secret way to win the heart of God. She is so good and kind that she never passes over anyone no matter how lonely and sinful.
Further on, I shall relate the story of Jacob and Rebecca which exemplifies the truths I have been setting before you.
4. It is an excellent means of giving glory to God
151. This devotion, when faithfully undertaken, is a perfect means of ensuring that the value of all our good works is being used for the greater glory of God. Scarcely anyone works for that noble end, in spite of the obligation to do so, either because men do not know where God's greatest glory is to be found or because they do not desire it. Now Mary, to whom we surrender the value and merit of our good actions, knows perfectly well where God's greatest glory lies and she works only to promote that glory. The devout servant of our Lady, having entirely consecrated himself to her as I have described above, can boldly claim that the value of all his actions, words and thoughts is used for the greatest glory of God, unless he has explicitly retracted his offering. For one who loves God with a pure and unselfish love and prizes God's glory and interests far above his own, could anything be more consoling?
5. It leads to union with our Lord
152. This devotion is a smooth, short, perfect and sure way of attaining union with our Lord, in which Christian perfection consists.
(a) This devotion is a smooth way. It is the path which Jesus Christ opened up in coming to us and in which there is no obstruction to prevent us reaching him. It is quite true that we can attain to divine union by other roads, but these involve many more crosses and exceptional setbacks and many difficulties that we cannot easily overcome. We would have to pass through spiritual darkness, engage in struggles for which we are not prepared, endure bitter agonies, scale precipitous mountains, tread upon painful thorns, and cross frightful deserts. But when we take the path of Mary, we walk smoothly and calmly.
It is true that on our way we have hard battles to fight and serious obstacles to overcome, but Mary, our Mother and Queen, stays close to her faithful servants. She is always at hand to brighten their darkness, clear away their doubts, strengthen them in their fears, sustain them in their combats and trials. Truly, in comparison with other ways, this virgin road to Jesus is a path of roses and sweet delights. There have been some saints, not very many, such as St. Ephrem, St. John Damascene, St. Bernard, St. Bernardine, St. Bonaventure, and St. Francis de Sales, who have taken this smooth path to Jesus Christ, because the Holy Spirit, the faithful Spouse of Mary, made it known to them by a special grace. The other saints, who are the greater number, while having a devotion to Mary, either did not enter or did not go very far along this path. That is why they had to undergo harder and more dangerous trials.
153. Why is it then, a servant of Mary might ask, that devoted servants of this good Mother are called upon to suffer much more than those who serve her less generously? They are opposed, persecuted, slandered, and treated with intolerance. They may also have to walk in interior darkness and through spiritual deserts without being given from heaven a single drop of the dew of consolation. If this devotion to the Blessed Virgin makes the path to Jesus smoother, how can we explain why Mary's loyal servants are so ill-treated?
154. I reply that it is quite true that the most faithful servants of the Blessed Virgin, being her greatest favourites, receive from her the best graces and favours from heaven, which are crosses. But I maintain too that these servants of Mary bear their crosses with greater ease and gain more merit and glory. What could check another's progress a thousand times over, or possibly bring about his downfall, does not balk them at all, but even helps them on their way. For this good Mother, filled with the grace and unction of the Holy Spirit, dips all the crosses she prepares for them in the honey of her maternal sweetness and the unction of pure love. They then readily swallow them as they would sugared almonds, though the crosses may be very bitter. I believe that anyone who wishes to be devout and live piously in Jesus will suffer persecution and will have a daily cross to carry. But he will never manage to carry a heavy cross, or carry it joyfully and perseveringly, without a trusting devotion to our Lady, who is the very sweetness of the cross. It is obvious that a person could not keep on eating without great effort unripe fruit which has not been sweetened.
155. (b) This devotion is a short way to discover Jesus, either because it is a road we do not wander from, or because, as we have just said, we walk along this road with greater ease and joy, and consequently with greater speed. We advance more in a brief period of submission to Mary and dependence on her than in whole years of self-will and self- reliance. A man who is obedient and submissive to Mary will sing of glorious victories over his enemies It is true, his enemies will try to impede his progress, force him to retreat or try to make him fall. But with Mary's help, support and guidance, he will go forward towards our Lord. Without falling, retreating and even without being delayed, he will advance with giant strides towards Jesus along the same road which, as it is written, Jesus took to come to us with giant strides and in a short time.
156. Why do you think our Lord spent only a few years here on earth and nearly all of them in submission and obedience to his Mother? The reason is that "attaining perfection in a short time, he lived a long time", even longer than Adam, whose losses he had come to make good. Yet Adam lived more than nine hundred years!
Jesus lived a long time, because he lived in complete submission to his Mother and in union with her, which obedience to his Father required. The Holy Spirit tells us that the man who honours his mother is like a man who stores up a treasure. In other words, the man who honours Mary, his Mother, to the extent of subjecting himself to her and obeying her in all things will soon become very rich, because he is amassing riches every day through Mary who has become his secret philosopher's stone.
There is another quotation from Holy Scripture, "My old age will be found in the mercy of the bosom". According to the mystical interpretation of these words it is in the bosom of Mary that people who are young grow mature in enlightenment, in holiness, in experience and in wisdom, and in a short time reach the fullness of the age of Christ. For it was Mary's womb which encompassed and produced a perfect man. That same womb held the one whom the whole universe can neither encompass nor contain.
157. (c) This devotion is a perfect way to reach our Lord and be united to him, for Mary is the most perfect and the most holy of all creatures, and Jesus, who came to us in a perfect manner, chose no other road for his great and wonderful journey. The Most High, the Incomprehensible One, the Inaccessible One, He who is, deigned to come down to us poor earthly creatures who are nothing at all. How was this done?
The Most High God came down to us in a perfect way through the humble Virgin Mary, without losing anything of his divinity or holiness. It is likewise through Mary that we poor creatures must ascend to almighty God in a perfect manner without having anything to fear.
God the Incomprehensible, allowed himself to be perfectly comprehended and contained by the humble Virgin Mary without losing anything of his immensity. So we must let ourselves be perfectly contained and led by the humble Virgin without any reserve on our part.
God, the Inaccessible, drew near to us and united himself closely, perfectly and even personally to our humanity through Mary without losing anything of his majesty. So it is also through Mary that we must draw near to God and unite ourselves to him perfectly, intimately, and without fear of being rejected.
Lastly, He who is deigned to come down to us who are not and turned our nothingness into God, or He who is. He did this perfectly by giving and submitting himself entirely to the young Virgin Mary, without ceasing to be in time He who is from all eternity. Likewise it is through Mary that we, who are nothing, may become like God by grace and glory. We accomplish this by giving ourselves to her so perfectly and so completely as to remain nothing, as far as self is concerned, and to be everything in her, without any fear of illusion.
158. Show me a new road to our Lord, pave it with all the merits of the saints, adorn it with their heroic virtues, illuminate and enhance it with the splendour and beauty of the angels, have all the angels and saints there to guide and protect those who wish to follow it. Give me such a road and truly, truly, I boldly say - and I am telling the truth - that instead of this road, perfect though it be, I would still choose the immaculate way of Mary. It is a way, a road without stain or spot, without original sin or actual sin, without shadow or darkness,. When our loving Jesus comes in glory once again to reign upon earth - as he certainly will - he will choose no other way than the Blessed Virgin, by whom he came so surely and so perfectly the first time. The difference between his first and his second coming is that the first was secret and hidden, but the second will be glorious and resplendent. Both are perfect because both are through Mary. Alas, this is a mystery which we cannot understand, "Here let every tongue be silent."
159. (d) This devotion to our Lady is a sure way to go to Jesus and to acquire holiness through union with him.
(1) The devotion which I teach is not new. Its history goes back so far that the time of its origin cannot be ascertained with any precision, as Fr. Boudon, who died a holy death a short time ago, states in a book which he wrote on this devotion. It is however certain that for more than seven hundred years we find traces of it in the Church.
St. Odilo, abbot of Cluny, who lived about the year 1040, was one of the first to practise it publicly in France as is told in his life.
Cardinal Peter Damian relates that in the year 1076 his brother, Blessed Marino, made himself the slave of the Blessed Virgin in the presence of his spiritual director in a most edifying manner. He placed a rope around his neck, scourged himself and placed on the altar a sum of money as a token of his devotion and consecration to our Lady. He remained so faithful to this consecration all his life that me merited to be visited and consoled on his death-bed by his dear Queen and hear from her lips the promise of paradise in reward for his service.
Caesarius Bollandus mentions a famous knight, Vautier de Birback, a close relative of the Dukes of Louvain, who about the year 1300 consecrated himself to the Blessed Virgin.
This devotion was also practised privately by many people up to the seventeenth century, when it became publicly known.
160. Father Simon de Rojas of the Order of the Holy Trinity for the Redemption of Captives, court preacher to Philip III, made this devotion popular throughout Spain and Germany. Through the intervention of Philip III, he obtained from Gregory XV valuable indulgences for those who practised it.
Father de los Rios, of the Order of St. Augustine, together with his intimate friend, Father de Roias, worked hard, propagating it throughout Spain and Germany by preaching and writing. He composed a large volume entitled "Hierarchia Mariana", where he treats of the antiquity, the excellence and the soundness of this devotion, with as much devotion as learning.
The Theatine Fathers in the seventeenth century established this devotion in Italy and Savoy.
161. Father Stanislaus Phalacius of the Society of Jesus spread this devotion widely in Poland.
Father de los Rios in the book quoted above mentions the names of princes and princesses, bishops and cardinals of different countries who embraced this devotion.
Father Cornelius a Lapide, noted both for holiness and profound learning, was commissioned by several bishops and theologians to examine it. The praise he gave it after mature examination, is a worthy tribute to his own holiness. Many other eminent men followed his example.
The Jesuit Fathers, ever zealous in the service of our Blessed Lady, presented on behalf of the sodalities of Cologne to Duke Ferdinand of Bavaria, the then archbishop of Cologne, a little treatise on the devotion, and he gave it his approval and granted permission to have it printed. He exhorted all priests and religious of his diocese to do their utmost to spread this solid devotion.
162. Cardinal de B‚rulle, whose memory is venerated throughout France, was outstandingly zealous in furthering the devotion in France, despite the calumnies and persecutions he suffered at the hands of critics and evil men. They accused him of introducing novelty and superstition. They composed and published a libellous tract against him and they - rather the devil in them - used a thousand stratagems to prevent him from spreading the devotion in France. But this eminent and saintly man responded to their calumnies with calm patience. He wrote a little book in reply and forcefully refuted the objections contained in it. He pointed out that this devotion is founded on the example given by Jesus Christ, on the obligations we have towards him and on the promises we made in holy baptism. It was mainly this last reason which silenced his enemies. He made clear to them that this consecration to the Blessed Virgin, and through her to Jesus, is nothing less than a perfect renewal of the promises and vows of baptism. He said many beautiful things concerning this devotion which can be read in his works.
163. In Fr. Boudon's book we read of different popes who gave their approval to this devotion, the theologians who examined it, the hostility it encountered and overcame, the thousands who made it their own without censure from any pope. Indeed it could not be condemned without overthrowing the foundations of Christianity. It is obvious then that this devotion is not new. If it is not commonly practised, the reason is that it is too sublime to be appreciated and undertaken by everyone.
164. (2) This devotion is a safe means of going to Jesus Christ, because it is Mary's role to lead us safely to her Son; just as it is the role of our Lord to lead us to the eternal Father. Those who are spiritually-minded should not fall into the error of thinking that Mary hinders our union with God. How could this possibly happen? How could Mary, who found grace with God for everyone in general and each one in particular, prevent a soul from obtaining the supreme grace of union with him? Is it possible that she who was so completely filled with grace to overflowing, so united to Christ and transformed in God that it became necessary for him to be made flesh in her, should prevent a soul from being perfectly united to him?
It is quite true that the example of other people, no matter how holy, can sometimes impair union with God, but not so our Blessed Lady, as I have said and shall never weary of repeating. One reason why so few souls come to the fullness of the age of Jesus is that Mary who is still as much as ever his Mother and the fruitful spouse of the Holy Spirit is not formed well enough in their hearts. If we desire a ripe and perfectly formed fruit, we must possess the tree that bears it. If we desire the fruit of life, Jesus Christ, we must possess the tree of life which is Mary. If we desire to have the Holy Spirit working within us, we must possess his faithful and inseparable spouse, Mary the divinely- favoured one whom, as I have said elsewhere, he can make fruitful.
165. Rest assured that the more you turn to Mary in your prayers, meditations, actions and sufferings, seeing her if not perhaps clearly and distinctly, at least in a general and indistinct way, the more surely you will discover Jesus. For he is always greater, more powerful, more active, and more mysterious when acting through Mary than he is in any other creature in the universe, or even in heaven. Thus Mary, so divinely-favoured and so lost in God, is far from being an obstacle to good people who are striving for union with him. There has never been and there never will be a creature so ready to help us in achieving that union more effectively, for she will dispense to us all the graces to attain that end. As a saint once remarked, "Only Mary knows how to fill our minds with the thought of God." Moreover, Mary will safeguard us against the deception and cunning of the evil one.
166. Where Mary is present, the evil one is absent. One of the unmistakable signs that a person is led by the Spirit of God is the devotion he has to Mary, and his habit of thinking and speaking of her. This is the opinion of a saint, who goes on to say that just as breathing is a proof that the body is not dead, so the habitual thought of Mary and loving converse with her is a proof that the soul is not spiritually dead in sin.
167. Since Mary alone has crushed all heresies, as we are told by the Church under the guidance of the Holy Spirit (Office of B.V.M.), a devoted servant of hers will never fall into formal heresy or error, though critics may contest this. He may very well err materially, mistaking lies for truth or an evil spirit for a good one, but he will be less likely to do this than others. Sooner or later he will discover his error and will not go on stubbornly believing and maintaining what he mistakenly thought was the truth.
168. Whoever then wishes to advance along the road to holiness and be sure of encountering the true Christ, without fear of the illusions which afflict many devout people, should take up with valiant heart and willing spirit this devotion to Mary which perhaps he had not previously heard about. Even if it is new to him, let him enter upon this excellent way which I am now revealing to him. "I will show you a more excellent way."
It was opened up by Jesus Christ, the Incarnate Wisdom. He is our one and only Head, and we, his members, cannot go wrong in following him. It is a smooth way made easy by the fullness of grace, the unction of the Holy Spirit. In our progress along this road, we do not weaken or turn back. It is a quick way and leads us to Jesus in a short time. It is a perfect way without mud or dust or any vileness of sin. Finally, it is a reliable way, for it is direct and sure, having no turnings to right or left but leading us straight to Jesus and to life eternal.
Let us then take this road and travel along it night and day until we arrive at the fullness of the age of Jesus Christ.
6. It gives great liberty of spirit
169. It gives great liberty of spirit - the freedom of the children of God - to those who faithfully practise it. Through this devotion we make ourselves slaves of Jesus by consecrating ourselves entirely to him. To reward us for this enslavement of love, our Lord frees us from every scruple and servile fear which might restrict, imprison or confuse us; he opens our hearts and fills them with holy confidence in God, helping us to regard God as our Father; he inspires us with a generous and filial love.
170. Without stopping to prove this truth, I shall simply relate an incident which I read in the life of Mother Agnes of Jesus, a Dominican nun of the convent of Langeac in Auvergne, who died a holy death there in 1634.
When she was only seven years old and was suffering great spiritual anguish, she heard a voice telling her that if she wished to be delivered from her anguish and protected against all her enemies, she should make herself the slave of our Lord and his Blessed Mother as soon as possible. No sooner had she returned home than she gave herself completely to Jesus and Mary as their slave, although she had never known anything about this devotion before. She found an iron chain, put it round her waist and wore it till the day she died. After this, all her sufferings and scruples disappeared and she found great peace of soul.
This led her to teach this devotion to many others who made rapid progress in it - among them, Father Olier, the founder of the Seminary of Saint-Sulpice, and several other priests and students from the same seminary. One day the Blessed Virgin appeared to Mother Agnes and put a gold chain around her neck to show her how happy she was that Mother Agnes had become the slave of both her and her Son. And St. Cecilia, who accompanied our Lady, said to her, "Happy are the faithful slaves of the Queen of heaven, for they will enjoy true freedom." Tibi servire libertas.
7. It is of great benefit to our neighbour
171. It is of great benefit to our neighbour, for by it we show love for our neighbour in an outstanding way since we give him through Mary's hands all that we prize most highly - that is, the satisfactory and prayer value of all our good works, down to the least good thought and the least little suffering. We give our consent that all we have already acquired or will acquire until death should be used in accordance with our Lady's will for the conversion of sinners or the deliverance of souls from Purgatory.
Is this not perfect love of our neighbour? Is this not being a true disciple of our Lord, one who should always be recognised by his love? Is this not the way to convert sinners without any danger of vainglory, and deliver souls from Purgatory by doing hardly anything more than what we are obliged to do by our state of life?
172. To appreciate the excellence of this motive we must understand what a wonderful thing it is to convert a sinner or to deliver a soul from Purgatory. It is an infinite good, greater than the creation of heaven and earth, since it gives a soul the possession of God. If by this devotion we secured the release of only soul from Purgatory or converted only one sinner in our whole lifetime, would that not be enough to induce any person who really loves his neighbour to practise this devotion?
It must be noted that our good works, passing through Mary's hands, are progressively purified. Consequently, their merit and their satisfactory and prayer value are also increased. That is why they become much more effective in relieving the souls in Purgatory and in converting sinners than if they did not pass through the virginal and liberal hands of Mary. Stripped of self-will and clothed with disinterested love, the little that we give to the Blessed Virgin is truly powerful enough to appease the anger of God and draw down his mercy. It may well be that at the hour of death a person who has been faithful to this devotion will find that he has freed many souls from Purgatory and converted many sinners, even though he performed only the ordinary actions of his state of life. Great will be his joy at the judgement. Great will be his glory throughout eternity.
8. It is a wonderful means of perseverance
173. Finally, what draws us in a sense more compellingly to take up this devotion to the most Blessed Virgin is the fact that it is a wonderful means of persevering in the practice of virtue and of remaining steadfast.
Why is it that most conversions of sinners are not lasting? Why do they relapse so easily into sin? Why is it that most of the faithful, instead of making progress in one virtue after another and so acquiring new graces, often lose the little grace and virtue they have? This misfortune arises, as I have already shown, from the fact that man, so prone to evil, so weak and changeable, trusts himself too much, relies on his own strength, and wrongly presumes he is able to safeguard his precious graces, virtues and merits.
By this devotion we entrust all we possess to Mary, the faithful Virgin. We choose her as the guardian of all our possessions in the natural and supernatural sphere. We trust her because she is faithful, we rely on her strength, we count on her mercy and charity to preserve and increase our virtues and merits in spite of the efforts of the devil, the world, and the flesh to rob us of them. We say to her as a good child would say to its mother or a faithful servant to the mistress of the house, "My dear Mother and Mistress, I realise that up to now I have received from God through your intercession more graces than I deserve. But bitter experience has taught me that I carry these riches in a very fragile vessel and that I am too weak and sinful to guard them by myself. Please accept in trust everything I possess, and in your faithfulness and power keep it for me. If you watch over me, I shall lose nothing. If you support me, I shall not fail. If you protect me, I shall be safe from my enemies."
174. This is exactly what St. Bernard clearly pointed out to encourage us to take up this devotion, "When Mary supports you, you will not fail. With her as your protector, you will have nothing to fear. With her as your guide, you will not grow weary. When you win her favour, you will reach the port of heaven." St. Bonaventure seems to say the same thing in even more explicit terms, "The Blessed Virgin," he says, "not only preserves the fullness enjoyed by the saints, but she maintains the saints in their fullness so that it does not diminish. She prevents their virtues from fading away, their merits from being wasted and their graces from being lost. She prevents the devils from doing them harm and she so influences them that her divine Son has no need to punish them when they sin."
175. Mary is the Virgin most faithful who by her fidelity to God makes good the losses caused by Eve's unfaithfulness. She obtains fidelity to God and final perseverance for those who commit themselves to her. For this reason St. John Damascene compared her to a firm anchor which holds them fast and saves them from shipwreck in the raging seas of the world where so many people perish through lack of such a firm anchor. "We fasten souls," he said, "to Mary, our hope, as to a firm anchor." It was to Mary that the saints who attained salvation most firmly anchored themselves as did others who wanted to ensure their perseverance in holiness.
Blessed, indeed, are those Christians who bind themselves faithfully and completely to her as to a secure anchor! The violent storms of the world will not make them founder or carry away their heavenly riches. Blessed are those who enter into her as into another Noah's ark! The flood waters of sin which engulf so many will not harm them because, as the Church makes Mary say in the words of divine Wisdom, "Those who work with my help - for their salvation - shall not sin." Blessed are the unfaithful children of unhappy Eve who commit themselves to Mary, the ever-faithful Virgin and Mother who never wavers in her fidelity and never goes back on her trust. She always loves those who love her, not only with deep affection, but with a love that is active and generous. By an abundant outpouring of grace she keeps them from relaxing their effort in the practice of virtue or falling by the wayside through loss of divine grace.
176. Moved by pure love, this good Mother always accepts whatever is given her in trust, and, once she accepts something, she binds herself in justice by a contract of trusteeship to keep it safe. Is not someone to whom I entrust the sum of a thousand francs obliged to keep it safe for me so that if it were lost through his negligence he would be responsible for it in strict justice? But nothing we entrust to the faithful Virgin will ever be lost through her negligence. Heaven and earth would pass away sooner than Mary would neglect or betray those who trusted in her.
177. Poor children of Mary, you are extremely weak and changeable. Your human nature is deeply impaired. It is sadly true that you have been fashioned from the same corrupted nature as the other children of Adam and Eve. But do not let that discourage you. Rejoice and be glad! Here is a secret which I am revealing to you, a secret unknown to most Christians, even the most devout.
Do not leave your gold and silver in your own safes which have already been broken into and rifled many times by the evil one. They are too small, too flimsy and too old to contain such great and priceless possessions. Do not put pure and clear water from the spring into vessels fouled and infected by sin. Even if sin is no longer there, its odour persists and the water would be contaminated. You do not put choice wine into old casks that have contained sour wine. You would spoil the good wine and run the risk of losing it.
178. Chosen souls, although you may already understand me, I shall express myself still more clearly. Do not commit the gold of your charity, the silver of your purity to a threadbare sack or a battered old chest, or the waters of heavenly grace or the wines of your merits and virtues to a tainted and fetid cask, such as you are. Otherwise you will be robbed by thieving devils who are on the look-out day and night waiting for a favourable opportunity to plunder. If you do so all those pure gifts from God will be spoiled by the unwholesome presence of self- love, inordinate self-reliance, and self-will.
Pour into the bosom and heart of Mary all your precious possessions, all your graces and virtues. She is a spiritual vessel, a vessel of honour, a singular vessel of devotion. Ever since God personally hid himself with all his perfections in this vessel, it has become completely spiritual, and the spiritual abode of all spiritual souls. It has become honourable and has been the throne of honour for the greatest saints in heaven. It has become outstanding in devotion and the home of those renowned for gentleness, grace and virtue. Moreover, it has become as rich as a house of gold, as strong as a tower of David and as pure as a tower of ivory.
179. Blessed is the man who has given everything to Mary, who at all times and in all things trusts in her, and loses himself in her. He belongs to Mary and Mary belongs to him. With David he can boldly say, "She was created for me", or with the beloved disciple, "I have taken her for my own", or with our Lord himself, "All that is mine is yours and all that is yours is mine."
180. If any critic reading this should imagine that I am exaggerating or speaking from an excess of devotion, he has not, alas, understood what I have said. Either he is a carnal man who has no taste for the spiritual; or he is a worldly man who has cut himself off from the Holy Spirit; or he is a proud and critical man who ridicules and condemns anything he does not understand. But those who are born not of blood, nor of flesh, nor of the will of man, but of God and Mary, understand and appreciate what I have to say. It is for them that I am writing.
181. Nevertheless, after this digression, I say to both the critics and the devout that the Blessed Virgin, the most reliable and generous of all God's creatures, never lets herself be surpassed by anyone in love and generosity. For the little that is given to her, she gives generously of what she has received from God. Consequently, if a person gives himself to her without reserve, she gives herself also without reserve to that person provided his confidence in her is not presumptuous and he does his best to practise virtue and curb his passions.
182. So the faithful servants of the Blessed Virgin may confidently say with St. John Damascene, "If I confide in you, Mother of God, I shall be saved. Under your protection I shall fear nothing. With your help I shall rout all my enemies. For devotion to you is a weapon of salvation which God gives to those he wishes to save."
"Every time that you honor Mary, Mary praises and honors God with you."
"In entrusting to you, O Mother, the world, all individuals and peoples, we also entrust to you this very consecration of the world, placing it in your motherly heart."
- Pope John Paul ll ( Pope from 1978 - 2005)