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If the Virgin Mary was created by God and “fashioned as a new creature” by the Holy Spirit, it was… so that she might become the mother of God. Henceforth she lives with the very life of the Holy Spirit, and together with him is sent on a mission: to complete within us the efficacious Redemption brought about by our sole Mediator, Jesus. In a certain sense the definitive glory that Mary enjoys, “carried up to Heaven in body and soul,” manifests how perfect was the Redemption Jesus effected in her. When Christ presents Mary to the Father he hands over to him for eternity the masterpiece of creation, of human redemption. In Mary who is glorified the Church is made perfect. When Christ returns at the end of ages there will not be a more perfect Church. But, joined to their Immaculate Mother in the deepest recesses of her maternal bosom, the countless members of Christ who have been formed in her by the Holy Spirit will share with her, each individually and all together, her Son’s eternal glory.

Thus to share Mary’s glory in heaven, every member of the Church must on earth share her special grace; without this universal mediation of Mary the Immaculata it is impossible for anyone to attain divine life in close intimacy with God, the One in Three.

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The Immaculata has left this earth, but her life has only grown the richer; and it develops and flourishes more and more in the lives of Christians. If all the souls that have lived on this earth, and all those that still struggle here could make known the all-powerful influence the Immaculata has exercised on them, and her maternal solicitude for these souls redeemed by the precious Blood of her divine Son, what an incalculable number of volumes would be required! All these people would recount only what they had been able to discover as special graces received through Mary. But in fact every grace that comes to a soul comes from her hands, for she is the Mediatrix of all graces; and at every moment new graces penetrate into the souls of men. There are graces which enlighten the intellect, which strengthen the will, which draw us towards what is good. There are ordinary and extraordinary graces; some directly concern our natural life, while others have to do with the sanctification of our souls. Only at the Last Judgment, only in Heaven will we discover with what loving attention our heavenly mother watched over each one of us without ceasing, over every soul individually, because all are her children. She strives to shape them after the model of Jesus, her First-born, the archetype of all sanctity, the Man-God.



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Before starting to consider what makes Mary the Immaculate Conception, it is good to stress, as St. Maximilian Kolbe did, that these distinctions we make, and which our intellect needs in order to see more clearly and to understand better the reasons why we should love, must not turn into occasions of diversion and distraction in our life of worship.

Our imagination leads us to think of God the Father, of Jesus, of the Immaculata, as the objects of "devotions" which are more or less similar. Instead, we should think of them as links in a single chain, as elements all leading to a single goal: God, who is One in his Trinity. (Letter to Niepokalanów, Nov. 10, 1934)

He insists on this idea:

Day by day, let us strive to belong more and more to the Immaculata, and in her and through her, to Jesus and to God; never should we try to go to Jesus without her. We do not serve God the Father, and Jesus our Lord, and the Immaculata; but we seek to serve God in Jesus and through Jesus, and to serve Jesus in the Immaculata and through the Immaculata. (Letter to Fr. Salezy Mikolajczyk, July 28, 1935)


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