22. The conduct which the Three Persons of the Most Holy Trinity have deigned to pursue in the Incarnation and the first coming of Jesus Christ, They still pursue daily, in an invisible manner, throughout the whole Church; and They will still pursue it even to the consummation of ages in the last coming of Jesus Christ.
23. God the Father made an assemblage of all the waters and He named it the sea (mare). He made an assemblage of all His graces and he called it Mary (Maria) St. Antoninus, Summa, p. IV, Tit. 15, cap. 4, no. 5.This great God has a most rich treasury in which He has laid up all that He has of beauty and splendor, of rarity and preciousness, including even His own Son: and this immense treasury is none other than Mary, whom the saints have named the Treasure of the Lord, Idiota (In contemplatione B.V.M.). out of whose plenitude all men are made rich.
24. God the Son has communicated to His Mother all that He acquired by His life and His death, His infinite merits and His admirable virtues; and He has made her the treasurer of all that His Father gave Him for His inheritance. It is by her that He applies His merits to His members, and that He communicates His virtues, and distributes His graces. She is His mysterious canal; she is His aqueduct, through which He makes His mercies flow gently and abundantly.
25. To Mary, His faithful spouse, God the Holy Spirit has communicated His unspeakable gifts; and He has chosen her to be the dispenser of all He possesses, in such wise that she distributes to whom she wills, as much as she wills, as she wills and when she wills, all His gifts and graces. The Holy Spirit gives no heavenly gift to men which He does not have pass through her virginal hands. Such has been the will of God, who has willed that we should have everything through Mary, so that she who, impoverished, humbled, and who hid herself even unto the abyss of nothingness by her profound humility her whole life long, should now be enriched and exalted and honored by the Most High. Such are the sentiments of the Church and the holy Fathers. Cf., among others, St. Bernard and St. Bernardine of Siena.
26. If I were speaking to the freethinkers of these times, I would prove what I have said so simply here, drawing it out more at length, and confirming it by the Holy Scriptures and the Fathers, quoting the original passages, and adducing various solid reasons, which may be seen at length in the book of Father Poiré, La Triple Couronne de la Ste. Vierge. But as I speak particularly to the poor and simple, who being of good will, and having more faith than the common run of scholars, believe more simply and more meritoriously, I content myself with stating the truth quite plainly, without stopping to quote the Latin passages, which they would not understand. Nevertheless, without making much research, I shall not fail to bring forward some of them from time to time. But now let us go on with our subject.
27. Inasmuch as grace perfects nature, and glory perfects grace, it is certain that Our Lord is still, in Heaven, as much the Son of Mary as He was on earth; and that, consequently, He has retained the obedience and submission of the most perfect Child toward the best of all mothers. But we must take great pains not to conceive this dependence as any abasement or imperfection in Jesus Christ. For Mary is infinitely below her Son, who is God, and therefore she does not command Him as a mother here below would command her child who is below her. Mary, being altogether transformed into God by grace and by the glory which transforms all the saints into Him, asks nothing, wishes nothing, does nothing contrary to the eternal and immutable will of God. When we read then in the writings of Sts. Bernard, Bernardine, Bonaventure and others that in Heaven and on earth everything, even God Himself, is subject to the Blessed Virgin, they mean that the authority which God has been well pleased to give her is so great that it seems as if she had the same power as God; and that her prayers and petitions are so powerful with God that they always pass for commandments with His Majesty, who never resists the prayer of His dear Mother, because she is always humble and conformed to His will.
If Moses, by the force of his prayer, stayed the anger of God against the Israelites in a manner so powerful that the most high and infinitely merciful Lord, being unable to resist him, told him to let Him alone that He might be angry with and punish that rebellious people, what must we not, with much greater reason, think of the prayer of the humble Mary, that worthy Mother of God, which is more powerful with His Majesty than the prayers and intercessions of all the angels and saints both in Heaven and on earth? St. Augustine, Sermo 208, in Assumptione, no. 12 (inter opera Sti. Aug.).
28. In the Heavens Mary commands the angels and the blessed. As a recompense for her profound humility, God has empowered her and commissioned her to fill with saints the empty thrones from which the apostate angels fell by pride. St. Bonaventure, Speculum B.V., lect. XI, no. 6. The will of the Most High, who exalts the humble (Lk. 1:52), is that Heaven, earth and Hell bend, with good will or bad will, to the commandments of the humble Mary St. Bonaventure, Psalt. majus B.V., Cant. instar, can. Triumpuerorum. whom He has made sovereign of Heaven and earth, general of His armies, treasurer of His treasures, dispenser of His graces, worker of His greatest marvels, restorer of the human race, Mediatrix of men, the exterminator of the enemies of God, and the faithful companion of His grandeurs and triumphs.
29. God the Father wishes to have children by Mary till the consummation of the world; and He speaks to her these words: “Dwell in Jacob” (Ecclus. 24:1 3); that is to say: Make your dwelling and residence in My predestined children, prefigured by Jacob, and not in the reprobate children of the devil, prefigured by Esau.
30. Just as in the natural and corporal generation of children there is a father and a mother, so in the supernatural and spiritual generation there is a Father, who is God, and a Mother, who is Mary. All the true children of God, the predestinate, have God for their Father and Mary for their Mother. He who has not Mary for his Mother has not God for his Father. This is the reason why the reprobate, such as heretics, schismatics and others, who hate our Blessed Lady or regard her with contempt and indifference, have not God for their Father, however much they boast of it, simply because they have not Mary for their Mother. For if they had her for their Mother, they would love and honor her as a true child naturally loves and honors the mother who has given him life.
The most infallible and indubitable sign by which we may distinguish a heretic, a man of bad doctrine, a reprobate, from one of the predestinate, is that the heretic and the reprobate have nothing but contempt and indifference for Our Lady, endeavoring by their words and examples to diminish the worship and love of her, openly or hiddenly, and sometimes by misrepresentation. Alas! God the Father has not told Mary to dwell in them, for they are Esaus.
31. God the Son wishes to form Himself, and, so to speak, to incarnate Himself in His members every day, by His dear Mother, and He says to her: “Take Israel for your inheritance” (Ecclus. 24:13). It is as if He had said: God the Father has given Me for an inheritance all the nations of the earth, all men, good and bad, predestinate and reprobate. The ones I will lead with a rod of gold, and the others with a rod of iron. Of the ones, I will be the Father and the Advocate; of the others, the Just Punisher; and of all, the Judge. But as for you, My dear Mother, you shall have for your heritage and possession only the predestinate, prefigured by Israel; and as their Mother, you shall bring them forth and take care of them; and as their sovereign, you shall conduct them, govern them and defend them.
32. “This man and that man is born in her” (Ps. 86:5), says the Holy Spirit through the Royal Psalmist. According to the explanation of some of the Fathers, For instance, Origen and St. Bonaventure; cf. no. 141. the first man that is born in Mary is the Man-God, Jesus Christ; the second is a mere man, the child of God and Mary by adoption. If Jesus Christ, the Head of men, is born in her, then the predestinate, who are the members of that Head, ought also to be born in her, by a necessary consequence. One and the same mother does not bring forth into the world the head without the members, or the members without the head; for this would be a monster of nature. So in like manner, in the order of grace, the head and the members are born of one and the same Mother; and if a member of the Mystical Body of Jesus Christ—that is to say, one of the predestinate—were born of any other mother than Mary, who has produced the Head, he would not be one of the predestinate, nor a member of Jesus Christ, but simply a monster in the order of grace.
33. Besides this, Jesus being at present as much as ever the fruit of Mary—as Heaven and earth repeat thousands and thousands of times a day, “and blessed is the fruit of thy womb, Jesus”—it is certain that Jesus Christ is, for each man in particular who possesses Him, as truly the fruit and the work of Mary as He is for the whole world in general; so that if any one of the faithful has Jesus Christ formed in his heart, he can say boldly, “All thanks be to Mary! What I possess is her effect and her fruit, and without her I should never have had it.” We can apply to her more than St. Paul applied to himself the words: “I am in labor again with all the children of God, until Jesus Christ my Son be formed in them in the fullness of His age” (cf. Gal. 4:19).
St. Augustine, surpassing himself, and going beyond all I have yet said, affirms that all the predestinate, in order to be conformed to the image of the Son of God, are in this world hidden in the womb of the most holy Virgin, where they are guarded, nourished, brought up and made to grow by that good Mother until she has brought them forth to glory after death, which is properly the day of their birth, as the Church calls the death of the just. O mystery of grace, unknown to the reprobate, and but little known even to the predestinate!
34. God the Holy Spirit wishes to form elect for Himself in her and by her, and He says to her: “Strike the roots,” My Well-beloved and My Spouse, “of all your virtues in My elect” (Ecclus. 24:13), in order that they may grow from virtue to virtue and from grace to grace. I took so much complacence in you when you lived on earth in the practice of the most sublime virtues, that I desire still to find you on earth, without your ceasing to be in Heaven. For this end, reproduce yourself in My elect, that I may behold in them with complacence the roots of your invincible faith, of your profound humility, of your universal mortification, of your sublime prayer, of your ardent charity, of your firm hope and of all your virtues. You are always My spouse, as faithful, as pure and as fruitful as ever. Let your faith give Me My faithful, your purity, My virgins, and your fertility, My temples and My elect.
35. When Mary has struck her roots in a soul, she produces there marvels of grace, which she alone can produce, because she alone is the fruitful Virgin who never has had, and never will have, her equal in purity and in fruitfulness.
Mary has produced, together with the Holy Spirit, the greatest thing which has been or ever will be—a God-Man; and she will consequently produce the greatest saints that there will be in the end of time. The formation and the education of the great saints who shall come at the end of the world are reserved for her. For it is only that singular and miraculous Virgin who can produce, in union with the Holy Spirit, singular and extraordinary things.
36. When the Holy Spirit, her Spouse, has found Mary in a soul, He flies there. He enters there in His fullness; He communicates Himself to that soul abundantly, and to the full extent to which it makes room for His spouse. Nay, one of the greatest reasons why the Holy Spirit does not now do startling wonders in our souls is because He does not find there a sufficiently great union with His faithful and inseparable spouse. I say “inseparable” spouse, because since that Substantial Love of the Father and the Son has espoused Mary, in order to produce Jesus Christ, the Head of the elect, and Jesus Christ in the elect, He has never repudiated her, because she has always been fruitful and faithful.
This article was excerpted from True Devotion to Mary, TAN Books & Publishers, 1985.