Marian Consecration and Entrustment

Some-perhaps many-Catholics, if they give any thought to it at all, may think that the practice of consecrating oneself to Our Lady or placing one's life entirely in her hands is a rather recent phenomenon in the life of the Church. Indeed, even if they are rather well informed, they may be of the conviction that this custom dates from the time of St. Louis-Marie Grignion de Montfort (+1716), the author of the famous treatises, True Devotion to the Blessed Virgin and The Secret of Mary. Surely without hesitation, St. Louis de Montfort (whom I hope will soon be named a Doctor of the Church) and St. Maximilian-Maria Kolbe (+1941) should be acknowledged as two of the principal proponents of Marian consecration in modern times. Yet the fact remains that this devotional practice dates from the earliest days of the Church and is really rooted in the Scriptures themselves, especially the words of Jesus from the Cross spoken to his Mother and to the beloved disciple (cf. Jn. 19:25-27).

Arguably the greatest proponent of Marian consecration in our own time was the Servant of God Pope John Paul II (+2005). His motto as bishop and pope was Totus Tuus (all yours), an abbreviated form of one of St. Louis de Montfort's formulas, Totus tuus ego sum et omnia mea tua sunt (I am all yours [O Mary] and everything I have is yours).¹ More than any other teacher of Marian consecration before him, this pope rooted his teaching and practice in the entrusting of John to Mary and Mary to John on Calvary. Here is a very important text from his Encyclical Redemptoris Mater of March 25, 1987, in which he expounded this doctrine in an authoritative manner:

The Redeemer entrusts Mary to John because he entrusts John to Mary. At the foot of the Cross there begins that special entrusting of humanity to the Mother of Christ, which in the history of the Church has been practiced and expressed in different ways. The same apostle and evangelist, after reporting the words addressed by Jesus on the Cross to his Mother and to himself, adds: "And from that hour the disciple took her to his own home" (Jn. 19:27). This statement certainly means that the role of son was attributed to the disciple and that he assumed responsibility for the Mother of his beloved Master. And since Mary was given as a mother to him personally, the statement indicates, even though indirectly, everything expressed by the intimate relationship of a child with its mother. And all of this can be included in the word "entrusting." Such entrusting is the response to a person's love, and in particular to the love of a mother.

The Marian dimension of the life of a disciple of Christ is expressed in a special way precisely through this filial entrusting to the Mother of Christ, which began with the testament of the Redeemer on Golgotha. Entrusting himself to Mary in a filial manner, the Christian, like the Apostle John, "welcomes" the Mother of Christ "into his own home" and brings her into everything that makes up his inner life, that is to say into his human and Christian "I": he "took her to his own home" (Redemptoris Mater 45).

Explaining the intimate relationship which Jesus wishes us to have with his Mother, the Pope pointed out that, while it is truly a personal relationship with Mary, it is ultimately oriented to Jesus himself:

This filial relationship, this self-entrusting of a child to its mother, not only has its beginning in Christ but can also be said to be definitively directed towards him. Mary can be said to continue to say to each individual the words which she spoke at Cana in Galilee: "Do whatever he tells you." ... Precisely with her faith as Spouse and Mother she wishes to act upon all those who entrust themselves to her as her children. And it is well known that the more her children persevere and progress in this attitude, the nearer Mary leads them to the "unsearchable riches of Christ" (Eph. 3:8) (Redemptoris Mater 46).

Historical Forms

The more one studies, the more one discovers Mary's maternal presence in the itinerary of the Church's life as well as the desire on the part of the faithful to entrust themselves to her. Here we can only indicate some of the major landmarks on this journey.²

Patristic Period

It does not seem presumptuous to see the first adumbrations of the tradition which would come to be known as Marian consecration in the Church in the most ancient recorded prayer to the Mother of God, dating from the third or fourth century, the Sub tuum praesidium.³ It is the filial prayer of Christians who know Mary's motherly mercy (eusplangchnía in the Greek text) and therefore do not hesitate to have recourse to her protection (praesidium in the Latin text). If it does not speak of belonging to Mary, it is surely not far removed from this concept.

The late redoubtable Marian encyclopedist, Father Michael O'Carroll, C.S.Sp., renders this third- or, at the latest, fourth-century prayer according to the reconstruction of Father Gabriele Giamberardini, O.F.M.: "Under your mercy, we take refuge, Mother of God, do not reject our supplications in necessity. But deliver us from danger. [You] alone chaste, alone blessed."⁴ This Marian troparion used in almost all the rites of the Church and cited in Lumen Gentium 66 is ordinarily rendered into English after the Latin version: "We fly to thy patronage, O holy Mother of God, despise not our petitions in our necessities, but deliver us from all danger, O ever glorious and Blessed Virgin."⁵ Mother Maria Francesca Perillo, F.I., on the basis of her recent study on the philology and doctrinal contents of the prayer, translates: "We take refuge in your womb, Holy Mother of God; do not refuse our pleas in our need, but save us from danger, O incomparable Virgin, divinely pure and blessed."⁶

This ancient Marian invocation is of capital importance from many perspectives. First, it constitutes a remarkable witness to the fact that prayer was already explicitly addressed to Mary as Theotókos, or "Mother of God," long before the Council of Ephesus which vindicated the use of this title in 431. Secondly, it may well reflect a tradition even older than the third century, the era from which many scholars believe the Egyptian papyrus dates, going all the way back to the apostolic period. Thirdly, while this antiphon (called a "troparion" according to Byzantine liturgical usage) does not explicitly call Mary "our Mother," it does so in equivalent and very expressive terms.

About this justly famous and most ancient of Marian prayers Father Quéméneur makes this careful observation:

Here we do not yet have a consecration properly so called, but we already discern the fundamental elements that characterize Marian consecrations. The Sub tuum recognizes the patronage of the Mother of God; it is a spontaneous gesture of recourse to Mary. Originating in Egypt, the Sub tuum, with slight variations, will soon be taken up by the other churches; starting with the sixth century, it is inserted into the Byzantine, Ambrosian, and Roman liturgies. We can say that it is the root from which the formulas of other Marian prayers will arise.⁷

Significantly, and very conscious that he was standing in the most ancient stream of the Church's Tradition, John Paul II framed the first part of his great acts of consecration and entrustment of the world to the Immaculate Heart of Mary in 1982 and 1984 with the words of this antiphon: "We have recourse to your protection, holy Mother of God."⁸ There are numerous other instances of his quotation of this most ancient Marian prayer.⁹ VII/1 (1984) 774, 775 [

Father O'Carroll informs us that his confrère, the late Father Henri Barré, C.S.Sp., found evidence for the title servus Mariae in African sermons from the fifth and sixth centuries which indicate a personal attitude of belonging to Mary.¹⁰ Father Stefano De Fiores, S.M.M., also points to the use of this term in St. Ephrem the Syrian (+373) and Pope John VII (+707), but indicates that these instances cannot compare with the consistent usage and fervor of St. Ildephonsus of Toledo (+667).¹¹ Ildephonsus is usually considered the first major representative of the spirituality of "Marian slavery"¹² which eventually develops into what is now known as Marian consecration.¹³ 400. In the case of Pope John VII one might profitably consult the testimony presented by Gabriele M. Roschini, O.S.M.,

Pope John Paul II himself, in his homily in Saragossa on November 6, 1982, immediately prior to the Entrustment of Spain to Our Lady, reviewed what is for us the most relevant information about this Benedictine Abbot who became the archbishop of Toledo:

St. Ildephonsus of Toledo, the most ancient witness of that form of devotion which we call slavery to Mary, justifies our attitude of being slaves of Mary because of the singular relation she has with respect to Christ. "For this reason I am your slave, because your Son is my Lord. Therefore you are my Lady because you are the slave of my Lord. Therefore, I am the slave of the slave of my Lord, because you have been made the Mother of my Lord. Therefore I have been made a slave because you have been made the Mother of my Maker" [De virginitate perpetua Sanctæ Mariæ, 12: PL 96, 108].

As is obvious, because of these real and existing relationships between Christ and Mary, Marian devotion has Christ as its ultimate object. The same St. Ildephonsus saw it with full clarity: "So in this way one refers to the Lord that which serves his slave. So, what is delivered up to the Mother redounds to the Son; thus passes to the King the honor that is rendered in the service of the Queen" [c. 12: PL 96, 108]. Then one understands the double employment of the desire expressed in the same blessed formula, speaking with the most Holy Virgin: "Grant that I may surrender myself to God and to you, to be the slave of your Son and of you, to serve your Lord and you" [c. 12: PL 96, 105].¹⁴