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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:
Our body with its
senses and members;
Our soul with its faculties;
Our present material possessions and all we shall acquire in the future;
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. It follows then: (1) 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 godparents 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 fulfill 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 the kingdom 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,
3) the practices of this devotion.
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