THE DUTY OF LEGIONARIES TOWARDS MARY
1. The
honouring
of the Legion devotion to Mary by serious meditation and zealous
practice is placed on each member as a solemn trusteeship to the
Legion. It is to be regarded as an essential part of legionary duty,
ranking before any other obligation of membership.
(See chp 5,
The Devotional Outlook of the Legion, and appendix 5, Confraternity of
Mary Queen of All Hearts)
The Legion aims to bring Mary to the
world as the infallible means of winning the world to Jesus.
Manifestly, the legionary without Mary in his heart can play no part in
this. He is divorced from the legionary purpose. He is an unarmed
soldier, a broken link, or rather as a paralysed arm - attached to the
body, it is true - but of what use for work!
The study of every army (and no less
that of the Legion) must be to bind the individual soldier to the
leader, so that the latter's plan passes smoothly into concerted
action. The army acts as one. To this end is all the elaborate
machinery of drill and discipline directed. In addition, there is found
in the soldiers of all the great armies of history a devotion of a
passionate sort for their leader, intensifying their union with him,
and rendering easy the sacrifices which the execution of his plan
called for. Of this leader it could be said that he was the inspiration
and soul of his soldiers, in their hearts, one with them, and so forth.
These phrases describe the operation of his influence and in a measure
express a truth.
But at best such unity is only an
emotional or mechanical one. Not so the relation between the christian
soul and Mary its Mother. To say that Mary is in the soul of the
faithful legionary would be to picture a union infinitely less
effective than that which actually exists, the nature of which is
summed up by the Church in such titles of Our Lady as: "Mother of
Divine Grace," "Mediatrix of all Graces." In these titles is expressed
a sway of Mary over the life of the soul, so complete that even the
closest of earthly unions - the mother and the babe unborn-is
inadequate to describe its intimacy. Other natural processes can help
to make real to the mind this place of Mary in the operations of grace.
The blood is not distributed except by the heart, the eyes are the
necessary link with the world of vision, and the bird-despite the
beating of its wings - cannot lift itself without the support of the
air. So the soul, according to the divinely established order, cannot
without Mary lift itself to God or do God's work.
Not being a creation either of the
reason or of the emotions but a Divine arrangement, this dependence on
Mary exists even though it is not adverted to. But it can be, and
should be, immeasurably strengthened by a deliberate participation in
it. In intensity of union with her, who is (as St. Bonaventure says)
the dispenser of our Lord's Blood, lie marvels of sanctification and an
incredible source of power over the souls of others. Those whom the
plain gold of the apostolate could not ransom from the captivity of sin
are freed - everyone - when Mary studs that gold with the jewels of the
Precious Blood which she has in her gift.
So, beginning with a fervent
Consecration, frequently renewed in some phrase embodying it (for
instance: "I am all yours, my Queen, my Mother, and all that I have is
yours"), this thought of the ever-present influence of Mary in the soul
should be reduced to such methodical and vivid practice that the soul
may be said to "breathe Mary as the body breathes air." (St.
Louis-Marie de Montfort)
In the Holy Mass, Holy Communion,
Adoration of the Blessed Sacrament, the Rosary, the Stations of the
Cross, and other Devotions, the legionary soul must seek, as it were,
to identify itself with Mary, and to meditate on the mysteries of the
Redemption through that supremely faithful soul which lived them with
the Saviour, and in them played an indispensable part.
And so, imitating her, thanking her
tenderly, rejoicing and sorrowing with her, giving her what Dante calls
'the long study and the great love,' bringing some thought of her into
every prayer and work and act of the spiritual life, forgetting itself
and its own resources to depend on her; the soul of the legionary
becomes so filled with the image and thought of her that the two souls
are but one soul. The legionary, lost in the depth of Mary's soul,
shares her faith, her humility, her Immaculate Heart (and hence the
potency of her prayer), and swiftly is transformed into Christ, which
is the object of all life. While on the other hand, in and through her
legionary, Mary participates in every duty and mothers souls, so that
in each of those worked for and of one's fellow-workers, not only is
the person of our Lord seen and served, but seen and served by Mary,
with the same exquisite love and nurturing care which she gave to the
actual body of her Divine Son.
Its members thus grown into living
copies of Mary, the Legion sees itself in truth a Legion of Mary,
united to her mission and guaranteed her victory. It will bring Mary to
the world, and she will give light to the world and presently set it
all ablaze.
2. THE
IMITATION
OF MARY'S HUMILITY IS BOTH THE ROOT AND THE INSTRUMENT OF LEGIONARY
ACTION
The Legion speaks to its members in
terms of an army and battles. This is fitting, for the Legion is the
instrument and visible operation of her who is like an army in battle
array and who wages an intense warfare for the soul of every man.
Moreover, the martial idea is one with great appeal to mankind.
Legionaries, knowing themselves to be soldiers, are stimulated to
impart a soldierly seriousness to their work. But the warfare of
legionaries is not of this world, and must be waged according to the
tactics of Heaven. The fire which burns in true legionary hearts
springs only from the ashes of lowly and unworldly qualities.
Particular among these is the virtue of humility, so misunderstood and
despised by the world. Yet, it is noble and strong, and confers a
strange nobility and strength on those who seek it and practise it.
In the Legion system, humility plays
a unique part. In the first place, it is an essential instrument of the
legionary apostolate. For, the effecting and developing of the personal
contact, on which the Legion relies so largely in its work, calls for
workers with gentle, unassuming manners such as are derived only from
true humility of heart. But humility is more to the Legion than a mere
instrument of its external action. It is the very cradle of that
action. Without humility there can be no effective legionary action.
Christ, says St. Thomas Aquinas,
recommended to us humility above all things, for thereby is removed the
chief impediment to the salvation of men. All the other virtues derive
their value from it. Only when humility exists will God bestow his
favours. When it fades, those gifts will be withdrawn. The Incarnation,
the source of all graces, depended on it. Mary says, in the
"Magnificat," that in her God has shown might in his arm, that is, he
has exerted in her his very omnipotence. And she proclaims the reason.
It was her lowliness which had won his regard and brought him down to
terminate the old world and begin the new.
But how could Mary be a model of
humility, considering that her treasury of perfections was altogether
immeasurable - touching in fact the very borders of infinity, and that
she knew it? She was humble because she was likewise aware that she was
more perfectly redeemed than any other of the children of men. She owed
every gleam of her inconceivable sanctity to the merits of her Son, and
that thought was ever vivid in her mind. Her peerless intellect was
full of the realisation that as she had received more, so no other
creature stood as much in God's debt as she. Hence her attitude of
exquisite and graceful humility was effortless and constant.
Studying her, therefore, the
legionary will learn that the essence of true humility is the
recognition and unaffected acknowledgement of what one really is before
God; the understanding that one's worthlessness alone is one's own.
Everything else is God's free gift to the soul: his to increase,
diminish, or withdraw completely, just as he alone gave it. A sense of
one's subjection will show itself in a marked preference for humble and
little-sought tasks, in a readiness to bear contempt and rebuffs, and
generally in an attitude towards the manifestations of God's Will which
will reflect Mary's own declaration: "Here am I, the servant of the
Lord." (Lk 1:38)
The necessary union of the legionary
with his Queen requires not only the desire for that union, but the
capacity for it. A person may determine to be a good soldier, but yet
may never possess the qualities which will make him an efficient cog in
the military machine. In consequence that man's union with his general
is an ineffective one, so that he impedes the working out of the
military plan. Similarly, the legionary may aspire to play a great part
in the plan of his Queen; yet he may be incapable of receiving what
Mary so ardently longs to give. In the case of the ordinary soldier
this incapacity would proceed from defects of courage, intelligence,
physical fitness, and the like. In the case of the legionary, that
incapacity would be caused by the absence of the virtue of humility.
The purpose of the Legion is the sanctification of its members and the
radiation of that holiness in the world of souls. But there can be no
holiness without humility. Moreover, the Legion apostolate operates
through Mary. But there can be no union with Mary without some likeness
to her, and there can be little likeness to her in default of her
special virtue of humility. If union with Mary is the indispensable
condition - the root, so to speak, of all legionary action, then the
soil on which these roots depend is humility. If that soil is
deficient, the legionary life will wither.
It follows that the Legion's battle
for souls must begin in the heart of the individual legionary. Each one
must wage the battle with himself, determinedly conquering in his heart
the spirit of pride and self. This terrible struggle with the root of
evil within one, this constant striving after purity of intention, how
exhausting it is. It is the battle of a lifetime. Reliance upon one's
own efforts will make it the failure of a lifetime; for self winds
itself even into the attack on self. Of what use are his own muscles to
one struggling in a quicksand? A firm support is necessary.
Legionary, your firm support is
Mary. Lean upon her with complete trust. She will not fail you, for she
is deeply rooted in that humility which is vital to you. In the
faithful practice of the spirit of dependence upon her will be found a
supreme, simple, comprehensive way of humility - what St. Louis-Marie
de Montfort terms "a little-known secret of grace, enabling us quickly
and with but little effort to empty ourselves of self, fill ourselves
with God, and become perfect."
Consider how this is so. The
legionary, in turning towards
Mary, must necessarily turn away from self. Mary takes hold of this
movement and elevates it; makes of it the supernatural dying to self
which fulfils the stern but fruitful law of the Christian life. (Jn
12:24-25) The humble Virgin's heel crushes the serpent of self, with
its many heads:-
- of self-exaltation; for if Mary, so rich in perfections as
to be called by the Church the Mirror of Justice, endowed with
unbounded power in the realm of grace, is nevertheless found on her
knees - the humblest handmaid of the Lord! - what must be the legionary
place and attitude;
- of self-seeking; for, having given himself and all his
goods, spiritual and temporal, to Mary to use as she thinks fit, the
legionary continues to serve her in the same spirit of complete
generosity;
- of self-sufficiency; for the habit of leaning on Mary
inevitably produces distrust of one's own unaided powers;
- of self-conceit; for the sense of partnership with Mary
brings realisation of one's own inadequacy. What has the legionary
contributed to that partnership but painful weaknesses!
- of self-love; for what is there to love! The legionary,
absorbed in love and admiration of his Queen, is little inclined to
turn from her to contemplate himself;
- of self-satisfaction; for in this alliance higher standards
must prevail. The legionary models himself upon Mary and aspires to her
perfect purity of intention;
- of self-advancement; thinking with Mary's thoughts, one
studies God alone. There is no room for plans of self or reward;
- of self-will; completely submitted to Mary, the legionary
distrusts the promptings of his own inclinations and in all things
listens intently for the whisperings of grace.
In the legionary, who is truly
forgetful of self, there will be no impediment to the maternal
influences of Mary. She will develop in him energies and sacrifices
beyond nature, and make of him a good soldier of Christ (2 Tim 2:3),
fit for the arduous service to which that profession calls him.
3.
REAL
DEVOTION TO MARY OBLIGES APOSTLESHIP
Elsewhere in this handbook it has
been stressed that we cannot pick and choose in Christ; that we cannot
receive the Christ of glory without at the same time bringing into our
lives the Christ of pain and persecution; because there is but the one
Christ who cannot be divided. We have to take him as he is. If we go to
him seeking peace and happiness, we may find that we have nailed
ourselves to the cross. The opposites are mixed up and cannot be
separated; no pain, no palm; no thorn, no throne; no gall, no glory; no
cross, no crown. We reach out for the one and find that we have got the
other with it.
And, of course, the same law applies
to Our Blessed Lady. Neither can she be divided up into compartments as
between which we may pick and choose what seems to suit us. We cannot
join her in her joys without finding that presently our hearts are
riven with her sufferings.
If we want, like St. John the
beloved disciple, to take her to our own (Jn 19:27), it must be in her
completeness. If we are willing to accept only a phase of her being, we
may hardly receive her at all. Obviously devotion to her must attend to
and try to reproduce every aspect of her personality and mission. It
must not chiefly concern itself with what is not the most important.
For instance, it is valuable to regard her as our exquisite model whose
virtues we must draw into ourselves. But to do that and to do no more
would be a partial and indeed a petty devotion to her. Neither is it
enough to pray to her, even though it be in considerable quantity. Nor
is it enough to know and rejoice at the innumerable and startling ways
in which the Three Divine Persons have encompassed her, and built upon
her, and caused her to reflect their own attributes. All these tributes
of respect are due to her and must be given to her, but they are no
more than parts of the whole. Adequate devotion to her is only achieved
by union with her. Union necessarily means community of life with her;
and her life does not consist mainly in the claiming of admiration but
in the communicating of grace.
Her whole life and destiny have been
motherhood, first of Christ and then of men. For that she was prepared
and brought into existence by the Holy Trinity after an eternal
deliberation (as St. Augustine remarks). On the day of the Annunciation
she entered on her wondrous work and ever since she has been the busy
mother attending to her household duties. For a while these were
contained in Nazareth, but soon the little house became the whole wide
world, and her Son expanded into mankind. And so it has continued; all
the time her domestic work goes on and nothing in that
Nazareth-grown-big can be performed without her. Any caring of the
Lord's body is only supplemental to her care; the apostle only adds
himself to her maternal occupations; and in that sense Our Lady might
declare: "I am Apostleship," almost as she said: "I am the Immaculate
Conception."
That motherhood of souls being her
essential function and her very life, it follows that without
participation in it there can be no real union with her. Therefore, let
the position be stated once again: true devotion to Mary must comprise
the service of souls. Mary without motherhood and the christian without
apostleship, would be analogous ideas. Both the one and the other would
be incomplete, unreal, unsubstantial, false to the Divine intention.
Accordingly, the Legion is not
built, as some suppose, upon two principles, that is, Mary and
apostleship, but upon the single principle of Mary, which principle
embraces apostleship and (rightly understood) the entire Christian life.
Wishful thinking is proverbially an
empty process. A mere verbal offering of our services to Mary can be as
empty. It is not to be thought that apostolic duties will descend from
Heaven on those who content themselves with waiting passively for that
to happen. It is rather to be feared that those idle ones will continue
in their state of unemployment. The only effective method of offering
ourselves as apostles is to undertake apostleship. That step taken, at
once Mary embraces our activity and incorporates it in her motherhood.
Moreover, Mary cannot do without
that help. But surely this suggestion goes too far? How could the
Virgin so powerful be dependent on the aid of persons so weak? But,
indeed, such is the case. It is a part of the divine arrangement which
requires human co-operation and which does not save man otherwise than
through man. It is true that Mary's treasury of grace is superabundant,
but she cannot spend from it without our help. If she could use her
power according to her heart alone, the world would be converted in the
twinkling of an eye. But she has to wait till the human agencies are
available to her. Deprived of them, she cannot fulfil her motherhood,
and souls starve and die. So she welcomes eagerly any who will really
place themselves at her disposal, and she will utilise them, one and
all; not only the holy and the fit, but likewise the infirm and the
unfit. So needed are they all that none will be rejected. Even the
least can transmit much of the power of Mary; while through those that
are better she can put forth her might. Bear in mind how the sunlight
streams dazzlingly through a clean window and struggles through a dirty
one.
In no circumstances should the
spirit of dependence upon Mary be made an excuse for lack of effort or
for defects in system. Indeed the exact contrary must obtain. Because
one works with Mary and for her so completely it follows that one's
gift to her must be the choicest that can be offered. One must always
work with energy and skill and fineness. Now and then, fault has had to
be found with branches or members who did not appear to be making
sufficient effort in connection with the ordinary Legion work or with
extension or recruiting. Sometimes this kind of answer is forthcoming:
"I distrust my own powers. I rely altogether on Our Blessed Lady to
bring about the right result in her own way." Often this reply proceeds
from earnest persons who are inclined to ascribe to their own
inactivity a sort of virtue, as if method and effort implied a
littleness of faith. There may be, too, a certain danger of applying
human ideas to these things and of reasoning that if one is the
instrument of a simply immense power, the exact degree of one's own
effort does not so greatly matter. Why, it may be argued, should a poor
man who is in partnership with a millionaire, exhaust himself to
contribute an extra penny to the already overflowing common purse?
It is necessary, therefore, to
emphasise a principle which must govern the attitude of the legionary
towards his work. It is that legionaries are no mere instruments of
Mary's action. There is question of a true co-operation with her for
the purpose of enriching and ransoming the souls of men. In that
co-operation each supplies what the other cannot give. The legionary
gives his action and his faculties: that is all of himself; and Mary
gives herself with all her purity and power. Each is bound to
contribute without reserve. If the spirit of this partnership is
honoured by the legionary, Mary will never be found wanting. Therefore,
the fate of the enterprise may be said to depend entirely on the
legionary, so that he must bring to it all his intelligence and all his
strength, perfected by careful method and by perseverance.
Even if it were known that Mary were
going to give a desired result independent of the legionary effort,
nevertheless that effort must be exerted in its fulness, with just the
same intensity as if all depended on it. While placing a limitless
confidence in the aid of Mary, the legionary's effort must always be
pitched at its maximum. His generosity must always rise as high as his
trust. This principle of the necessary inter-action of boundless faith
with intense and methodical effort is expressed in another way by the
saints, when they say that one must pray as if all depended on that
prayer and nothing on one's own efforts; and then one must strive as if
absolutely everything depended on that striving.
There must be no such thing as
proportioning the output of effort to one's estimate of the difficulty
of the task, or of thinking in terms of "just how little can I give to
gain the object in view?" Even in worldly matters, such a bargaining
spirit constantly defeats itself. In supernatural things it will always
fail, for it forfeits the grace on which the issue really hangs.
Moreover, human judgments cannot be depended on. The apparent
impossibility often collapses at a touch; while, on the other hand, the
fruit which hangs almost within reach, may persistently elude the hand,
and at long last be harvested by someone else. In the spiritual order
the calculating soul will sink to smaller and smaller things and
finally end in barrenness. The only certain way lies in unrestricted
effort. Into each task, trivial or great, the legionary will throw
supreme effort. Perhaps that degree of effort is not needed. It may be
that a touch would be sufficient to bring the work to completion; and
were the completion of the task the only objective, it would be
legitimate to put forth that slight effort and no more. One would not,
as Byron says, uplift the club of Hercules to crush a butterfly or
brain a gnat.
But legionaries must be brought to
realise that they do not work directly for results. They work for Mary
quite irrespectively of the simplicity or the difficulty of the task;
and in every employment the legionary must give the best that is in
him, be it little or be it great. Thereby is merited the full
co-operation of Mary, so that even miracles are wrought where they are
needed. If one can do but little, and yet does it with all one's heart,
Mary will come in with power and will give that feeble movement the
effect of a giant's strength. If, having done all that he can, the
legionary is still a million miles from success, Mary will bridge that
distance to carry their joint work to an ideal conclusion.
And even if the legionary puts into
a work ten times the intensity which is needed to perfect it,
nevertheless not a particle of what he does is wasted. For is not all
his work for Mary and at the service of her vast design and purpose ?
Mary will receive with joy that surplus effort, will multiply it
exceedingly, and with it supply grave needs of the household of the
Lord. There is nothing lost of anything which is committed to the hands
of the careful housewife of Nazareth.
But if, on the other hand, the
legionary's contribution falls meanly short of what might reasonably be
required from him, then Mary's hands are held from giving munificently.
The compact of common goods with Mary, so full of unique possibilities,
is set aside by legionary negligence. O what sad loss to souls and to
the legionary himself thus to be left on his own resources!
It is useless, therefore, for the
legionary to justify insufficient effort or slovenly methods by
alleging that he relies on Mary altogether. Surely that sort of
reliance, which enabled him to shrink from reasonable endeavour on his
own part, would be a weak, ignoble thing. He seeks to transfer to
Mary's shoulders a burden which his own are adequate to bear. Would any
common knight of chivalry serve his fair lady so strangely!
So just as if nothing had been said
on this subject, let this root principle of the legionary alliance with
Mary be stated once again. The legionary must give to the utmost of his
capacity. Mary's part is not that of supplying what the legionary
refuses to give. It would not be proper for her to relieve her
legionary from the effort, method, patience, thought, which he can
provide, and which is due by him to the treasury of God.
Mary desires to give profusely, but
she cannot do so except to the generous soul. Therefore, desirous that
her legionary children will draw deeply from her immensity, she
anxiously appeals to them, in her Son's own words, for a service "with
all your heart, and with all your soul, and with all your mind, and
with all your strength." (Mk 12:30)
The legionary must only look to Mary
to supplement, to purify, to perfect, to supernaturalise the natural,
to enable weak human effort to achieve what is impossible to it. But
these are mighty things. They can mean that mountains will be torn from
their roots and hurled into the sea, and the land be made plain, and
the paths straightened to lead on to the Kingdom of God.
5. LEGIONARIES SHOULD UNDERTAKE DE
MONTFORT'S
TRUE DEVOTION TO MARY
It is desirable that the practice of
the legionary devotion to Mary should be rounded off and given the
distinctive character which has been taught by St. Louis-Marie de
Montfort under the titles of "The True Devotion" or the "Slavery of
Mary", and which is enshrined in his two books, True
Devotion to the Blessed Virgin and the Secret
of Mary. (see appendix 5)
That Devotion requires the formal
entry into a compact with Mary, whereby one gives to her one's whole
self, with all its thoughts and deeds and possessions, both spiritual
and temporal, past, present, and future, without the reservation of the
smallest part or slightest little thing. In a word, the giver places
himself in a condition equivalent to that of a slave possessing nothing
of his own, and wholly dependent on, and utterly at the disposal of
Mary.
But the earthly slave is far freer
than the slave of Mary. The former remains master of his thoughts and
inner life, and thus may be free in everything that matters to him. But
the surrender to Mary bears with it everything: each thought, the
movements of the soul, the hidden riches, the inmost self. All - on to
the final breath - is committed to her that she may expend it all for
God. It is a sort of martyrdom, the sacrifice of self to God, with Mary
as the altar of that sacrifice. How conformed, indeed, to the sacrifice
of Christ himself, which likewise began in Mary's bosom, was publicly
confirmed in the arms of Mary uplifted in the presentation, embraced
every moment of his life, and was consummated on Calvary on the cross
of Mary's heart.
The True Devotion is inaugurated by
a formal Act of Consecration, but it consists principally in the
subsequent living of that Consecration. The True Devotion must
represent not an act but a state. Unless Mary takes possession of all
the life, and not merely of minutes and hours of that life, the Act of
Consecration-even though frequently repeated-has but the value of a
passing prayer. It is like a tree which has been planted, but which has
never taken root.
But this does not mean that the mind
has to remain ever fixed upon the Consecration. Just as one's physical
life is governed by one's breathing or by the beating of one's heart,
even though these operations are not consciously viewed, so it is with
the True Devotion. Even though not adverted to, it works incessantly on
the life of the soul. It suffices if the idea of Mary's ownership is
now and then made vivid by deliberate thought, by acts and
ejaculations; provided that the fact of one's dependence on her remains
permanently acknowledged, always at least vaguely present to the mind,
and put into force in a general way in all the circumstances of one's
life.
If there is a warmth in all this, it
can be a help. But if not, it does not affect the value of the
Devotion. Oftentimes, in fact, warmth makes things soft and not
dependable.
Mark this well: the True Devotion
does not depend on fervour or emotions of any kind. Like every lofty
edifice, it may at times burn in sunshine, while its deep foundations
are cold like the rock they rest on.
Reason is commonly cold. The best
resolve may be icy. Faith itself can be chill as a diamond. Yet these
are the foundations of the True Devotion. Set in them, the latter will
abide; and the frost and the storm, which cause mountains to crumble,
will only leave it the stronger.
The graces which have attended the
practice of the True Devotion, and the position it has attained in the
devotional life of the Church, would reasonably appear to indicate that
it represents an authentic message from Heaven, and this is precisely
what St. Louis-Marie de Montfort claimed it to be. He attached to it
immense promises, and he asserted most positively that those promises
would be fulfilled if the conditions which govern them are fulfilled.
And as to the everyday experience:
speak to those whose practice of the Devotion is more than a surface
affair, and see with what complete conviction they speak of what it has
done for them. Ask them if they may not be the victims of their
feelings or imagination. Always they will declare that there is no
question of it; the fruits have been too evident to admit of their
being deceived.
If the sum of the experiences of
those who teach, and understand, and practise the True Devotion is of
value, it seems unquestionable that it deepens the interior life,
sealing it with the special character of unselfishness and purity of
intention. There is a sense of guidance and protection: a joyful
certainty that now one's life is being employed to the best advantage.
There is a supernatural outlook, a definite courage, a firmer faith,
which make one a mainstay of any enterprise. There is a tenderness and
a wisdom which keep strength in its proper place. There is, too, the
protectress of them all, a sweet humility. Graces come which one cannot
but realise are out of the common. Frequently, there is a call to a
great work, which is patently beyond one's merits and natural capacity.
Yet with it come such helps as enable that glorious but heavy burden to
be borne without faltering. In a word, in exchange for the splendid
sacrifice which is made in the True Devotion by selling oneself into
this species of slavery, there is gained the hundredfold which is
promised to those who despoil themselves for the greater glory of God.
When we serve, we rule; when we give, we have; when we surrender
ourselves we are victors.
Some persons appear to reduce their
spiritual life very simply to a matter of selfish gain or loss. These
are disconcerted by the suggestion that they should abandon their
treasures even to the Mother of our souls. Such as the following is
heard: "If I give everything to Mary, will I not at the hour of my
departure from this life stand empty-handed before my Judge, and
therefore perhaps have to go for a vast time into Purgatory?" To this,
a commentator quaintly answers: "No, not at all, since Mary is present
at the Judgment!" The thought contained in this remark is profound.
But the objection to making the
Consecration is usually due less to a purely selfish outlook than to
perplexity. There is difficulty in understanding how those things for
which one is bound in duty to pray, such as one's family, one's
friends, one's country, the Pope, etc., will fare if one makes the
unreserved gift of one's spiritual treasures. Let all these misgivings
be put aside, and let the Consecration be boldly made. Everything is
safe with Our Lady. She is the guardian of the treasures of God
himself. She is capable of being the guardian of the concerns of those
who place their trust in her. So together with the assets of your life,
cast all its liabilities - its obligations and duties - into that great
sublime heart of hers. In her relations with you, she acts in a manner
as if she had no other child but you. Your salvation, your
sanctification, your multiple needs are peremptorily present to her.
When you pray for her intentions, you yourself are her first intention.
But here, where one is being urged
to make sacrifice, is not the place to seek to prove that there is no
loss whatever in the transaction. For to prove this would sap the very
foundations of the offering and deprive it of the character of
sacrifice on which its value depends. It will suffice to recall that
once upon a time a multitude of ten or twelve thousand were in a
desert, and were hungry. (Jn 6:1-14) In all that number only one person
had brought food with him. What he possessed amounted to five loaves
and two fishes and he was asked to give them up for the common good;
and he did so with willingness. Then those few loaves and fishes were
blessed and broken and distributed to the multitude. And in the end all
that immense throng did eat, until they could eat no more; and among
them he who had given the original seven items of food. And yet what
remained over filled twelve baskets, full and to overflowing! Now
supposing that individual had said: "What good will these few loaves
and fishes be to so great a multitude? Besides, I require them for the
members of my family here with me and oppressed by hunger. I cannot
give." But no! He gave and he and his people received far more from the
miraculous repast than they had contributed to it. And no doubt they
had a form of claim to the twelve basketfuls, if they desired to assert
it.
Such is always the way of Jesus and
Mary with the princely soul which gives its possessions without reserve
or stipulation. The gift avails to satisfy the wants of a vast throng.
Yet, one's own needs and intentions, which had appeared to suffer, are
filled to overflowing and still the Divine bounty lies scattered about.
Let us, then, hasten to Mary with
our poor loaves and fishes, and press them into her arms, so that Jesus
and she may multiply them to feed the souls of the millions hungering
in the arid desert of this world.
The form of one's ordinary prayers
and actions need not be changed as a result of the making of the
Consecration. The customary paths of life may be pursued, and one may
continue to pray for one's usual intentions and for all special
purposes, but subject in future to Mary's good pleasure.