(see here)
True Devotion by St. Louis de Montfort: No. 152-164:
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 Bérulle, 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.
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Prayers for Part 3
St. Louis de Montfort, pray for us!
St. Mary, pray for us!
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