Category Archives: Mariology

April, Mariology, Saints

Apr 28 – Can you love Mary too much? Not more than Jesus does.


-by Sean Fitzpatrick

“There’s not much romance in theology. That’s why the two can clash: the syllogisms of the former despise the sentiments of the latter, or the drive to be theologically perfect in the one runs up against the desire to be theatrically passionate in the other.

But God has established a Church for the logicians and the lovers alike. As there are many types of personality, so are there many types of spirituality, and in her wisdom, the Church provides many religious orders, many forms of prayer and worship.

St. Louis de Montfort was, as a Frenchman, one of the high romantics of the Roman Catholic faith. Though he wrote a good deal and preached a good deal more, scholars have rarely found his efforts good. Especially critical are those who see in this eloquent and courtly champion of Our Lady a type of Mary-olatry, to the point where Louis puts more stock in the Mother of God than in God Himself.

But here is where the poetry of this knight lies. Those who miss the man’s poetry will miss the man.

Born in 1673, Louis Marie Grignion led the charge of his eight siblings, of modest parentage and means, in the town of Montfort in the northwest of France. He took his education with the Jesuits in Rennes and, inspired by the gallant history of the knight-priest Ignatius of Loyola, he went to Paris to pursue his own call to holy orders.

With his ordination in 1700, Louis carried out priestly duties in Nantes while training for mission work in France or the French colonies in the New World. He also worked as a hospital chaplain during this time, and it was while tending to the sick and poor that he formed a holy order of reformation in this ministry—and a core of female followers, who would become the congregation of the Daughters of the Divine Wisdom.

Like so many reformers, Abbé Louis was blasted and blistered with criticism and mistrust. He was eventually forced to step away from his position in the hospital. People wondered at his emphasis on angels and the indispensable role of the Blessed Virgin in the course of salvation, and they questioned the dramatic way in which he presented the Faith to simple folk.

Under these disparagements, Louis turned to the streets to help the poor, but even there, his detractors influenced the Bishop of Poitiers to forbid Louis to evangelize. So Louis went to Rome to appeal to Pope Clement XI. The pope was favorably moved and sent him back to France with the title of apostolic missionary. Louis returned to his native land of Brittany in the northwest to lay the groundwork of his mission.

Though Louis de Montfort was beloved and successful in nearly every parish, his reputation as a startling and sensational preacher never left him. He was especially shunned by those in thrall to Jansenism, who strongly suspected, or even heretically rejected, the beauty of the soul that falls in love with Mary and Jesus to save itself from damnation.

To be fair, with all his passion, Abbé Louis could be shocking. Sometimes he would make an effigy of the devil and dress it up in the gaudy clothing of a society woman. Setting up this grotesquerie in the public square, he would call for people to bring out their secular or sinful books and make a great heap of them before his infernal mannequin. Then he would light them on fire and hurl the stuffed imp on the blazing pyre, to the delight of some and the disturbance of others. (…a bonfire of the vanities)

At other times, Louis would fervently enact the struggle of a dying sinner as an angel and a devil wrangled for his soul. He was known for drama and flair in these “performances”—not the pulpit fare that most were accustomed to, with desperate thoughts, devilish entrapments, and holy sentiments put into angelic dialogue.

It is here, in the realm of the poetic preacher, that Louis falls prey even now to denouncement, as too flamboyant or far afield in his devotion to Mary. His enduringly popular treatise (despite naysayers), True Devotion to Mary, may at times be flowery or fantastic in its treatment of the power of the Mediatrix of all Graces, but its intention is to sound a chord of love. As a lover of the Mother of God, Louis speaks in the language of love: poetry. He even sang hymns and recited metered prayers that he wrote himself for his congregation.

Catholics may stumble and be suspicious when they hear Louis say with imaginative drama that the “Hail Mary” was Mary’s favorite prayer to recite, but they are missing the angle of his approach. Louis was not being obscene in his exaltation of Mary and the angels or in his unconventional displays as a preacher. He was being poetic. And poetry should always be unconventional. If it takes no risk, if it stays on safe territory, it will not shake the soul into new vistas of wonder beyond the reaches of logic and rhetoric. It is in those realms, beyond logic and rhetoric, St. Thomas Aquinas taught, where poetry reigns.

Poetry is not dogmatic, in any case. It is expressive of an essence beyond the texts of dogma to delineate. There is, therefore, a romance that is proper to the spiritual life, for the mode of romance emphasizes and exults in perfection, and this divine quality should be the hopeful beginning and the joyful end of any spiritual journey. As John Senior, another poetic and impassioned soul, wrote in The Restoration of Christian Culture,

“…the Camino Real of Christ is a chivalric way, romantic, full of fire and passion, riding on the pure, high-spirited horses of the self with their glad, high-stepping knees and flaring nostrils, and us with jingling spurs and the cry “Mon joie!”—the battle cry of Roland and Olivier. Our Church is the Church of the Passion.”

With rosary in hand, Louis sallied through France like a knight errant for his lady, with all the romance of religion aflame in his heart, bringing the heat of his passion to rough sailors from market boats, young hooligans dancing in the street, and the entrenched Calvinists of La Rochelle. All turned to Louis de Montfort and, in so doing, turned to Our Lady and Our Lord.

Louis was only forty-three when he passed away from a sudden illness, dying as unexpectedly as any dramatic tale might have it. But his dramatic tale is true, and one that reflects the poetic, romantic side of the Catholic faith and the wonders of Mary, whom, to borrow a phrase from Chesterton that Louis would have adored, “God kissed in Galilee.”

Love, “Hail, full of grace, the Lord is with thee: blessed art thou among women.” -Lk 1:28,
Matthew

Mariology, September

Sep 12 – Most Holy Name of Mary, Mary is a bitter sea to demons


–“The Madonna of the Roses” (1903) by William-Adolphe Bouguereau, oil on canvas, height: 132 cm (51.9 in),width: 89 cm (35 in), please click on the image for greater detail.

The Feast of the Most Holy Name of the Blessed Virgin Mary is an optional memorial celebrated in the liturgical calendar of the Catholic Church on 12 September. It has been a universal Roman Rite feast since 1684, when Pope Innocent XI included it in the General Roman Calendar to commemorate the victory at the Battle of Vienna in 1683. It was removed from the Church calendar in the liturgical reform following Vatican II but restored by Pope John Paul II in 2002, along with the Feast of the Holy Name of Jesus.

In Hebrew, the name Mary is “Miryam”. In Aramaic, the language spoken in her own time, the form of the name was “Mariam”. Based on the root “merur”, the name signifies “bitterness”. This is reflected in the words of Naomi, who, after losing a husband and two sons lamented, ” “Do not call me Naomi (‘Sweet’). Call me Mara (‘Bitter’), for the Almighty has made my life very bitter.”(Ruth 1:20)

Meanings ascribed to Mary’s name by the early Christian writers and perpetuated by the Greek Fathers include: “Bitter Sea,” “Myrrh of the Sea”, “The Enlightened One,” “The Light Giver,” and especially “Star of the Sea.” Stella Maris was by far the favored interpretation. Jerome suggested the name meant “Lady”, based on the Aramaic “mar” meaning “Lord”. In the book, The Wondrous Childhood of the Most Holy Mother of God, St. John Eudes offers meditations on seventeen interpretations of the name “Mary,” taken from the writings of “the Holy Fathers and by some celebrated Doctors”. The name of Mary is venerated because it belongs to the Mother of God.

Feast day

The feast is a counterpart to the Feast of the Holy Name of Jesus (January 3). Its object is to commemorate all the privileges bestowed upon Mary by God and all the graces received through her intercession and mediation.

The entry in the Roman Martyrology about the feast speaks of it in the following terms:

The Holy Name of the Blessed Virgin Mary, a day on which the inexpressible love of the Mother of God for her Holy Child is recalled, and the eyes of the faithful are directed to the figure of the Mother of the Redeemer, for them to invoke with devotion.

History

The feast day began in 1513 as a local celebration in Cuenca, Spain, celebrated on 15 September.[9] In 1587 Pope Sixtus V moved the celebration to 17 September. Pope Gregory XV extended the celebration to the Archdiocese of Toledo in 1622. In 1666 the Discalced Carmelites received permission to recite the Divine Office of the Name of Mary four times a year. In 1671 the feast was extended to the whole Kingdom of Spain. From there, the feast spread to all of Spain and to the Kingdom of Naples.

In 1683, the Polish king, John Sobieski, arrived at Vienna with his army. Before the Battle of Vienna, Sobieski placed his troops under the protection of the Blessed Virgin Mary. In the following year, to celebrate the victory, Pope Innocent XI added the feast to the General Roman Calendar, assigning to it the Sunday within the octave of the Nativity of Mary.[10]

The reform of Pope Pius X in 1911 restored to prominence the celebration of Sundays in their own right, after they had been often replaced by celebrations of the saints. The celebration of the Holy Name of Mary was therefore moved to 12 September. Later in the same century, the feast was removed from the General Roman Calendar in 1969 in the reform of the Calendar by Pope Paul VI, as something of a duplication of the 8 September feast of the Nativity of the Blessed Virgin Mary, but it did not cease to be a recognized feast of the Roman Rite, being mentioned in the Roman Martyrology on 12 September. In 2002 Pope John Paul II restored the celebration to the General Roman Calendar.

Máire is the Irish language form of the Latin Maria, which was in turn a Latin form of the Greek names Μαριαμ, or Mariam, and Μαρια, or Maria, found in the New Testament. Both New Testament names were forms of the Hebrew name מִרְיָם‎ or Miryam English language name Mary. It was and still is a popular name in Ireland, and is sometimes spelt in its Anglicised forms Maura and Moira. Historically, Maol Muire (devotee of Mary) was the reverential form used by the Irish, just as Giolla Phádraig (servant of Pádraig) was the reverential usage for what subsequently became Pádraig. Following the Norman Invasion of Ireland, Máire gradually replaced Maol Muire as a given name, as Pádraig gradually replaced Giolla Phádraig. Its overwhelming popularity was due to the Irish devotion to the Blessed Virgin Mary, but in recent times Irish religious devotion has waned and far fewer girls are being named Máire or Mary. Due to a very strong devotion of Irish Catholics to the Virgin Mary, a special exception is made for her name. In Irish, she is known as Muire and no one else may take that name similar to the way the name “Jesus” is not used in most languages.


-by Philip Kosloski

“The name Mary means “bitter sea,” and St. Bonaventure saw that meaning as a reference to her role in spiritual warfare. The Blessed Virgin was named Mary, a name in Hebrew that has a very interesting meaning.

The Hebrew form of Mary is miryam. and some biblical scholars have seen in it the Hebrew words mar (bitter) and yam (sea). This first meaning can refer to Mary’s bitter suffering at the cross and her many tears of sorrow.

However, St. Bonaventure believed it was referring to Mary’s role in spiritual warfare, as he explains in his Mirror of the Blessed Virgin Mary.

This most holy, sweet, and worthy name was eminently fitting to so holy, sweet, and worthy a virgin. For Mary means a bitter sea, star of the sea, the illuminated or illuminatrix. Mary is interpreted ‘lady.’ Mary is a bitter sea to the demons; to men she is the star of the sea; to the angels she is illuminatrix, and to all creatures she is lady.

He then goes on to expand on this point, diving deeper into the meaning of Mary’s name.

Mary is interpreted: “a bitter sea”; this is excellently suited to her power against the demons. Note in what way Mary is a sea, and in what way she is bitter, and how she is at once a sea and bitter. Mary is a sea by the abundant overflow of her graces; and Mary is a bitter sea by submerging the devil. Mary is indeed a sea by the superabounding Passion of her Son; Mary is a bitter sea by her power over the devil, in which he is, as it were, submerged and drowned.

This reflection by St. Bonaventure, recalling Mary’s power over demons, has been ratified by many exorcists.

Famed exorcist Fr. Gabriele Amorth confirmed this reality in his dialogues with the devil, when the devil said to him, “I am more afraid when you say the Madonna’s name, because I am more humiliated by being beaten by a simple creature, than by Him.”

While Mary’s name can be interpreted a number of ways, it is interesting to see how one saint saw it in light of spiritual warfare.”

Love, Most Holy Mother of God, protect us from all the traps and deceits of the evil one, pray for us,
Matthew

Mariology

Sedes sapientiae


Lord have mercy.
Christ have mercy.
Lord have mercy.
Christ hear us.
Christ graciously hear us.

God, the Father of heaven,
have mercy on us.

God the Son, Redeemer of the world,
God the Holy Spirit,
Holy Trinity, one God,

Holy Mary,
pray for us.
Holy Mother of God,
Holy Virgin of virgins,
Mother of Christ,
Mother of the Church,
Mother of Mercy,
Mother of divine grace,
Mother of Hope,
Mother most pure,
Mother most chaste,
Mother inviolate,
Mother undefiled,
Mother most amiable,
Mother admirable,
Mother of good counsel,
Mother of our Creator,
Mother of our Saviour,
Virgin most prudent,
Virgin most venerable,
Virgin most renowned,
Virgin most powerful,
Virgin most merciful,
Virgin most faithful,
Mirror of justice,
Seat of wisdom,
Cause of our joy,
Spiritual vessel,
Vessel of honour,
Singular vessel of devotion,
Mystical rose,
Tower of David,
Tower if ivory,
House of gold,
Ark of the covenant,
Gate of heaven,
Morning star,
Health of the sick,
Refuge of sinners,
Solace of Migrants,
Comfort of the afflicted,
Help of Christians,
Queen of Angels,
Queen of Patriarchs,
Queen of Prophets,
Queen of Apostles,
Queen of Martyrs,
Queen of Confessors,
Queen of Virgins,
Queen of all Saints,
Queen conceived without original sin,
Queen assumed into heaven,
Queen of the most holy Rosary,
Queen of families,
Queen of peace.

Lamb of God, who takes away the sins of the world,
spare us, O Lord.

Lamb of God, who takes away the sins of the world,
graciously hear us, O Lord.

Lamb of God, who takes away the sins of the world,
have mercy on us.

Pray for us, O holy Mother of God.
That we may be made worthy of the promises of Christ.

Let us pray.
Grant, we beseech thee,
O Lord God,
that we, your servants,
may enjoy perpetual health of mind and body;
and by the glorious intercession of the Blessed Mary, ever Virgin,
may be delivered from present sorrow,
and obtain eternal joy.
Through Christ our Lord.
Amen.


-by Tim Staples, Tim was raised a Southern Baptist. Although he fell away from the faith of his childhood, Tim came back to faith in Christ during his late teen years through the witness of Christian televangelists. Soon after, Tim joined the Marine Corps.

“In today’s (4/28) first reading for the Optional Memorial of St. Louis de Montfort, we read these powerful words from St. Paul applied to our Blessed Lord:

“He is the source of your life in Christ Jesus, Whom God made our wisdom, our righteousness and sanctification and redemption (1 Cor. 1:30).

As is the case with Scripture generally speaking, there are multiple levels of meaning to this text. Christ is more than just wise, just, and holy; He IS wisdom, justice (Gr., dikaiosune/δικαιοσύνη, “righteousness”), holiness, and redemption. In this article, I want to focus on wisdom.

When Paul penned these words, he was drawing on a wealth of Old Testament Scripture that spoke of Wisdom mysteriously personified. Paul was telling us the most perfect fulfillment of these texts is found in the person of Jesus Christ. Proverbs 8:10-9:1 is a classic example (see also Wis. 7:7-14):

“Take my instruction instead of silver, and knowledge rather than choice gold; for wisdom is better than jewels, and all that you may desire cannot compare with her. I, wisdom, dwell in prudence, and I find knowledge and discretion. By me kings reign, and rulers decree what is just. . . . The Lord created me at the beginning of his work, the first of his acts of old. Ages ago I was set up, at the first, before the beginning of the earth. . . . Before the mountains had been shaped, before the hills, I was brought forth. . . . When he established the heavens, I was there. . . . He who finds me finds life and obtains favor from the Lord; but he who misses me injures himself; all who hate me love death. . . . Wisdom has built her house.”

On one level, St. Paul is bringing out Christ’s divinity. Wisdom is revealed to be eternal. “When [God] established the heavens, I was there.” John 1:1 immediately comes to mind: “In the beginning was the Word.” Wisdom here is a symbol of our divine and eternal Lord. Moreover, the text seems to symbolize under the veil of the Old Testament the eternal “begetting” of the Second Person of the Blessed Trinity, wherein the Second Person was “brought forth” not in time, but from all eternity in the eternal filial procession of the Son from the Father. Thus, in a strict sense, Christ alone—along with the other two persons of the Holy Trinity—can be said to be wisdom itself.

On another level, we can also see this wisdom personified as being fulfilled in the life and person of the Blessed Virgin Mary. The third-person personal pronoun leaps out for one thing. Wisdom is a “she”! Yes, the Hebrew word for wisdom is feminine (Chokhmah), but this seems to be more than just grammar. This is a descriptor of a woman who possesses wisdom on a unique scale among all of God’s creatures: “For he who finds me finds life and obtains favor from the Lord.” Who among women could fit the bill other than she who is “most blessed of all women,” the Mother of God (Luke 1:42)?

Elizabeth’s declaration, “blessed are you among women,” is a Hebraism that means “you are most blessed among all women” (pp. 86-87). Thus, Mary’s immaculate conception follows. Her “blessedness” would far surpass that of Eve, who was created without sin. And just as Eve’s sinfulness led to death for all of her children, Mary’s sinlessness led to life for all of her children.

Thus, Mary’s “fullness of wisdom” would seem to flow from her “fullness of grace,” given to her in preparation for her unique calling to be the Mother of God. And this is a role that did not cease with the Incarnation. Enter two more ever-so-old and ever-so-new titles of the Blessed Virgin: Seat of Wisdom and Virgin Most Prudent.

Like all the fifty-five titles of the Blessed Virgin Mary in the Litany of Loreto, Seat of Wisdom is rooted in Scripture. Here’s 1 Kings 10:18-20:

“The king also made a great ivory throne and overlaid it with the finest gold. The throne had six steps, and at the back of the throne was a calf’s head, and on each side of the seat were armrests and two lions standing beside the armrests, while twelve lions stood there, one on each end of a step on the six steps. The like of it was never made in any kingdom.”

Similar to the Ark of the Covenant of Exodus 25, which finds its fulfillment in the Blessed Virgin (see 2 Sam. 6:9,11 and Luke 1:43,56,etc.), where an inanimate object finds its fulfillment in being brought to life—literally—this seat (or throne) of the wisest king to have ever lived finds its fulfillment to have come to life as well . . . in the mother of God, the Seat of Wisdom. This “seat” is more than a chair to sit in; this seat teaches wisdom to Wisdom.

Virgin Most Prudent is very much related to Seat of Wisdom. Religious art depicting Mary as Sedes Sapientiae always depicts the child Jesus seated on Mary’s lap, usually on a throne. In fact, when Pope St. John Paul II commissioned the Jesuit Marko Ivan Pupnik to create a mosaic icon of Mary, Seat of Wisdom in the year 2000, he depicted Jesus not just seated on Mary’s lap, but, from that posture, learning Sacred Scripture from Mary. Wisdom himself is being taught by the “Virgin Most Prudent.”

It boggles the mind.

Because of St. Joseph’s intimate role in protecting and raising the Savior, he is generally understood to have possessed grace and wisdom that far surpassed all men’s (other than Mary’s and those of “the man, Jesus Christ”). Yet Scripture reveals Mary’s knowledge and wisdom to surpass even his:

“And [Jesus] said to them, “How is it that you sought me? Did you not know that I must be in my Father’s house?” And [Joseph and Mary] did not understand the saying which he spoke to them . . . and his mother kept all these things in her heart (Luke 2:50-51).”

Neither understood perfectly, but Mary “kept all these things in her heart,” indicating a unique wisdom beyond Joseph’s. In fact, I would argue that as “Queen of Angels,” Mary’s wisdom and understanding surpass those of all of God’s creatures combined. But that is beyond the scope of what I can do here.

A final thought: In that same text from Luke, Mary (and Joseph) is implied to have commanded Jesus to leave the temple where he had been confounding the wisest Jewish scholars of the day. And he was twelve. Then Scripture says:

And he went down with them and came to Nazareth and was obedient to them. . . . And Jesus increased in wisdom and in stature, and in favor (Gr. “charity,” “grace”) with God and man.

In obeying the Virgin Most Prudent, Christ, Who IS wisdom, grew in grace and wisdom. What can we say of Mary other than what Scripture says? “The like of [her] was never [seen] in any kingdom.”

Love, pray for me to have the graces of wisdom & prudence,
Matthew

Apologetics, Archangels, Christology, Gabriel, Mariology, Michael, Raphael, Saints, Theology

Apparitions, Private Revelations, & Miracles

“Scripture gives us many passages that call us to reflect on the role of the supernatural in our lives of faith. St. Paul encourages us to be open to the supernatural when he reminds us, “Do not quench the Spirit, do not despise prophesying, but test everything, holding fast to what is good” (Thess. 5:19-21).

Although Christ worked many miracles of healing, He did not encourage the search for miracles: “An evil and unfaithful generation seeks a sign, but no sign will be given them except the sign of Jonah” (Matt. 16:4). Christ hints in a parable about Lazarus that even otherworldly revelations will not persuade the world: “If they will not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead” (Luke 17:31). When the resurrected Christ addresses Thomas, He seems to be addressing us if we seek signs and wonders in our own day: “Have you come to believe because you have seen Me? Blessed are those who have not seen and have believed” (John 20:29).

Despite asking us not to rest our faith entirely on miracles and to not get swept up in pursuing them, Jesus used miracles to draw people to him and encourage their faith. Even in our modern world, for many people, miracles are a connection to the supernatural that might inspire or enliven their belief and participation.

From the beginning of Scripture, God reveals Himself to humanity in major moments, from interactions with Adam in the creation account to Noah at the time of the Great Flood, to Moses, upon whom he bestows the Ten Commandments. There are at least 120 instances of revelation (dreams and visions) mentioned in the Old Testament.vi

Perhaps the Bible’s most famous dreamer was Joseph, son of Jacob and Rachel, who shared his revelations with his family, which resulted in his brothers plotting his death (Gen. 37:1-11). In one dream, the brothers of Joseph gathered bundles of grain that bowed to his own bundle. In another, the sun (his father), the moon (his mother), and eleven stars (his brothers) bowed down to Joseph himself.

Revelations continue in the New Testament. At the baptism of Christ, a voice from the heavens said, “This is my beloved Son, with Whom I am well pleased” (Matt. 3:17). At the Transfiguration where Jesus is transformed on the mountaintop and becomes radiant, the prophets Moses and Elijah appear with Jesus (Matt. 17:1-9, Mark 9:2-8, Luke 9:28-36). A voice from the sky again calls Him “Son.”

The most famous apparitions in Scripture are the numerous times Christ appeared to the apostles (1 Cor. 15:5) and other times to various disciples, including on the road to Emmaus (Luke 24:13-35). In the early Church, the deacon Stephen saw a vision of the heavens open and Christ at the right hand of God the Father (Acts 7:55-56). The “visions and revelations” from the Lord (Cor. 12:1-6) are the impetus for the conversion of Saul (Gal. 1:11-16), setting him on the path to become Paul, the greatest missionary in Christian history. The final book of the New Testament, Revelation, relates the visions of St. John.

The revelations of the Bible received by prophets and apostles showcase a supernatural connection between the Church and the divine. Throughout Christian history, there have been stories of visions and divine messages, the most common being those attributed to the Virgin Mary. Some Protestants, skeptical of the power and significance that Catholicism affords her, may doubt these reports, but the scriptural basis for Mary’s role in her Son’s saving work cannot be ignored:

  • Through her God the Father sent Christ to us physically.
  • Elizabeth received the grace of God through the mouth of Mary (Luke 1:44).
  • Jesus’ first miracle—the wedding feast at Cana—and the beginning of his public ministry came at her request (John 2:4).
  • From the cross, Jesus entrusted her to the care of St. John and symbolically to the care of all believers (John 19:26-27).

Although Jesus Christ is the sole mediator between God and man (1 Tim. 2:5-6), St. Paul has no problem asking the rest of us (including Mary) to be subordinate mediators as he asks us to pray for each other (Rom. 1:9, 1 Thess. 5:25, 1 Tim. 2:1). When we embrace the messages of Church-approved revelations of Jesus, Mary, and the saints, and reflect on the scriptural accounts of God’s tangible intrusions in the human experience, we appreciate more deeply God’s fatherly care for us and better understand His plan for salvation and our participation in it.”

Love, Lord, Holy Mary, all ye holy men and women, be near to me,
Matthew

Islam, Mariology, October, Prayer, Rosary

Oct 7 – The Battle of Lepanto


-Battle of Lepanto, by Lucas Valdez (1661-1725), Iglesia de Santa Maria Magdalena, Seville, Spain, please click on the image for greater detail.


-by Christopher Check

Americans know that in 1492 Christopher Columbus “sailed the ocean blue,” but how many know that in the same year the heroic Catholic monarchs Ferdinand and Isabella conquered the Moors in Grenada? Americans would also probably recognize 1588 as the year of the defeat of the Spanish Armada by Francis Drake and the rest of Queen Elizabeth’s pirates. It was a tragedy for the Catholic kingdom of Spain and a triumph for the Protestant British Empire, and the defeat determined the kind of history that would one day be taught in American schools: Protestant British history.

As a result, 1571, the year of the battle of Lepanto, the most important naval contest in human history, is not well known to Americans. October 7, the Feast of Our Lady of the Rosary, celebrates the victory at Lepanto, the battle that saved the Christian West from defeat at the hands of the Ottoman Turks.

That this military triumph is also a Marian feast underscores our image of the Blessed Virgin prefigured in the Canticle of Canticles: “Who is she that cometh forth as the morning rising, fair as the moon, bright as the sun, terrible as an army set in array?” In October of 1564, the Viziers of the Divan of the Ottoman Empire assembled to urge their sultan to prepare for war with Malta. “Many more difficult victories have fallen to your scimitar than the capture of a handful of men on a tiny little island that is not well fortified,” they told him. Their words were flattering but true. During the five-decade reign of Soleiman the Magnificent, the Ottoman Empire grew to its fullest glory, encompassing the Caucuses, the Balkans, Anatolia, the Middle East, and North Africa. Soleiman had conquered Aden, Algiers, Baghdad, Belgrade, Budapest, Rhodes, and Temesvar. His war galleys terrorized not only the Mediterranean Sea, but the Red Sea and the Persian Gulf as well. His one defeat was at the gates of Vienna in 1529.

The Defense of Malta

Malta was an infertile, dusty rock with so few natural springs that the Maltese had to collect rainwater in large clay urns. The island could sustain only the smallest population. Yet this little island guarded the Mediterranean passage from the Islamic East to the Christian West.

From its excellent natural harbors, the galleys of the Knights of Saint John could sail forth and disrupt any Turkish assault on Italy. They could also board and seize Turkish merchantmen carrying goods from France or Venice to be hawked in the markets of Constantinople. The ladies of Soleiman’s harem, who accumulated great wealth speculating in glass and other Venetian luxuries, nagged the sultan to take Malta.

Soleiman had bigger goals than pleasing these matrons, and he knew that, in Turkish possession, the harbors of Malta would afford him a base from which to continue his raids on the coast of Italy. With the greater control of the sea that it would afford him, he would be able to bring Venice to heel. An invasion of Sicily would be possible. Soleiman’s greatest dream, however, the dream of all Turks, the dream his soldiers toasted before setting off on every campaign, was the conquest of Rome. There the Turks could transform Michelangelo’s St. Peter’s, then under construction, into a mosque, just as they had Constantinople’s Hagia Sophia more than a century before.

Although the sultan had led his army on twelve major campaigns, this time his age would keep him home. The Turks sailed for Malta in the spring of 1565, and on May 18, their fleet was spotted offshore. That night, Jean de la Valette, the seventy-one-year-old Grand Master of the Knights of Saint John, led his warriors into their chapel where they confessed and then assisted at the Holy Sacrifice of the Mass.

“A formidable army composed of audacious barbarians is descending on this island,” he told them. “These persons, my brothers, are the enemies of Jesus Christ. Today it is a question of the defense of our Faith. Are the Gospels to be superseded by the Koran? God on this occasion demands of us our lives, already vowed to His service. Happy will be those who first consummate this sacrifice.”

Many of Valette’s 700 knights and their men-at-arms did just that. While Europe stood idly by, expecting the fortress to fall, the knights held their island against an Ottoman army of 40,000, including 6500 of the sultan’s elite Janissaries. Three-quarters of the Turkish army were killed over the four-month siege, before the Ottoman survivors turned and straggled back to Constantinople.

Slaughter in Szigetvar

Soleiman was outraged. “I see that it is only in my own hand that my sword is invincible!” exploded the sultan, and by May of the following year he was leading an army of 300,000 men across the plains of Hungary, bound for Vienna.

When the Hungarian Count of Szigetvar, a fortress city on the eastern frontier of the Holy Roman Empire, led a successful raid on the Ottoman supply trains, Soleiman wheeled his massive army and swore to wipe the city off the map. Turkish engineers prepared flotillas and bridges to span the Drava and Danube rivers to lay siege to Szigetvar. To greet the sultan and to inspire his men, who were outnumbered fifty to one, Count Miklos Zrinyi raised a large crucifix over his battlements and fired his cannons in defiance. But Zrinyi knew that in a Hungary infested with Protestantism, hope of relief was even fainter than any the Knights of Malta had entertained the previous year.

For nearly a month, wave after wave of Turkish infantry were thrown back from the walls. Soleiman offered Zrinyi rule of all Croatia if he would yield his city, but he answered, “No one shall point his finger on my children in contempt.”

When the breaches made by the Turkish artillery were too large to defend, the Catholic count assembled his last 600 men. “With this sword” he shouted as he held the bejeweled weapon aloft, “I earned my first honor and glory. I want to appear with it once more before the eternal throne to hear my judgment.” Charging out of the remains of their stronghold, the courageous band was swallowed by a sea of Turks. To the last man the Hungarian knights died defending the Christian West. The Turks, furious at the losses their army had suffered, consoled themselves according to their grisly custom: they slaughtered every Christian civilian who had survived the siege.

Soleiman the Magnificent did not live to witness the massacre. He had died of dysentery four days earlier. Had he survived, however, this victory would have given him no comfort. The capture of Szigetvar was Pyrrhic. The Ottoman army had exhausted itself and was in no condition to carry on the campaign. Though they all died, Count Zrinyi and his heroic band were the true victors.

Back in Constantinople, Soleiman’s son ascended the throne by the usual Ottoman method: a complex harem intrigue designed to eradicate his worthier brothers. Unlike every previous sultan, Selim II, nicknamed “the Sot,” had little interest in warfare. His enthusiasms were for wine, his extraordinarily deviant sexual appetite, wine, poetry, and wine. Nevertheless, he sensed that without a decisive victory, the mighty empire his father had left him would be eclipsed.

The Attack on Cyprus

Selim II invaded Cyprus, the source of his favorite vintage. Half the population were Greek Orthodox serfs laboring under the exacting rule of their Venetian Catholic masters, and they offered little resistance. The Venetian senate was half-hearted about fighting for the island; upon receiving word of the invasion, senate members voted by the very small margin of 220 to 199 to defend it.

The Turks rolled through Cyprus, and after a forty-six day siege, the capital city of Nicosia fell on September 9, 1570. The 500 Venetians in the garrison surrendered on terms, but once the city gates were opened, the Turks rushed in and slaughtered them. Then they set on the civilian population, massacring twenty thousand people, “some in such bizarre ways that those merely put to the sword were lucky.” Every house was plundered. To protect their daughters from rape, mothers stabbed them and then themselves, or threw themselves from the rooftops. Still, “[t]wo thousand of the prettier boys and girls were gathered and shipped off as sexual provender for the slave markets in Constantinople.”

Then God intervened and sent one of history’s greatest popes, St. Pius V, who declared, “I am taking up arms against the Turks, but the only thing that can help me is the prayers of priests of pure life.” Michael Ghislieri, an aged Dominican priest when he ascended the Chair of Peter, faced two foes: Protestantism and Islam. He was up to the task. He had served as Grand Inquisitor, and the austerity of his private mortifications was a contrast to the lifestyles of his Renaissance predecessors. During his six-year reign, he promulgated the Council of Trent, published the works of Thomas Aquinas, issued the Roman Catechism and a new missal and breviary, created twenty-one cardinals, excommunicated Queen Elizabeth, and, aided by St. Charles Borromeo, led the reform of a soft and degenerate clergy and episcopacy.

The Holy League

In a papacy of great achievements, the greatest came on March 7, 1571, on the feast of his fellow Dominican, St. Thomas Aquinas. At the Dominican Church of Santa Maria Sopra Minerva in Rome, Pope Pius formed the Holy League. Genoa, the Papal States, and the Kingdom of Spain put aside their jealousies and pledged to assemble a fleet capable of confronting the sultan’s war galleys before the east coast of Italy became the next front in the war between the Christianity and Islam.

The day was not a total triumph, though. Venice refused to join. Though at war with the Turks over Cyprus, the Venetians never failed to consider their economy. They might well lose Cyprus, but a fast peace afterward would lead to the resumption of normal trade relations with the Turks. Moreover, the loss of the Venetian fleet in an all-out battle with the sultan’s galleys would be a disaster for a state so dependent on seaborne commerce. Walking back across the Tiber, the old monk wept for the future of Christendom. He knew that without the galleys of Venice, there was no hope of a fleet strong enough to face the Turks.

The rest of Europe ignored Pius’s call for a new crusade. In fact, the Queen of England, Elizabeth I, through her spymaster, Sir Francis Walsingham, actively enlisted the aid of the Turks in her wars against Spain. France had openly traded with the Turks for years and as recently as 1569 had drawn up an extensive commercial treaty with them. For years the French had allowed Turkish ships to harbor in Toulon, and the oars that rowed Turkish galleys came from Marseilles. The cannons that brought down the walls of Szigetvar were of French design. With Venice at war with Constantinople, markets once filled by Venetian goods were open to France. Redeeming France from utter disgrace were the Knights of Saint John of Malta, who sent their galleys to join the Holy League, eager to do battle with Islam.

As the Pope prayed for Venice to answer a higher call, a new breed of fiery priests led by stirring preachers like St. Francisco Borgia, superior general of the Jesuits, inflamed the hearts of Christian Europeans throughout the Mediterranean with their sermons against Islam. Enough Venetians must have been listening, because on May 25 Venice at last joined the Holy League. By fits and starts, with hesitation and quarreling on the part of a few of the principal players, the fleet of the Holy League was forming.

The man chosen by Pius V to serve as Captain General of the Holy League did not falter: Don John of Austria, the illegitimate son of the late Holy Roman Emperor, Charles V, and half-brother of Philip II, King of Spain. The young commander had distinguished himself in combat against Barbary corsairs and in the Morisco rebellion in Spain, a campaign in which he demonstrated his capacity for swift violence when the threat called for it and restraint when charity demanded it.

He was a great horseman, a great swordsman, and a great dancer. With charm, wit, and good looks in abundance, he was popular among the ladies of court. Since childhood he had cultivated a deep devotion to the Blessed Virgin. He spoke Latin, French, Italian, and Spanish, and kept a pet marmoset and a lion cub that slept at the foot of his bed. He was twenty-four years old.

Taking the young warrior by the shoulders, Pius V looked Don John of Austria in the eye and declared, “The Turks, swollen by their victories, will wish to take on our fleet, and God—I have the pious presentiment—will give us victory. Charles V gave you life. I will give you honor and greatness. Go and seek them out!”

The Death of Bragadino

In late summer of 1571, as Don John was making his way to the harbor at Messina to take command of his fleet, the situation on Cyprus was growing more desperate. The Venetian colonists had claimed the lives of some 50,000 Turks with their intrepid defense of Famagusta, but when their gunpowder and supplies were exhausted, when they had eaten their last horse, their shrewd governor, Marcantonio Bragadino, sent a message to the Turkish commander, Lala Mustafa, asking for terms. The Turks agreed to give the remaining Venetian soldiers passage to Crete on fourteen Turkish galleys in exchange for the surrender of the city. The Greek Cypriots would be allowed to retain their property and their religion.

On August 4, 1571, Bragadino, with a small entourage including several young pages, met with Mustafa and his advisors in the Turkish general’s tent. Mustafa lecherously demanded Bragadino’s page, Antonio Quirini, as a hostage for the fourteen galleys. When Bragadino calmly refused, he and his men were pushed out of the tent by Mustafa’s guards. Bragadino was bound and forced to watch as his attendants were hacked to pieces. The pages were led off in chains. The Turks thrice thrust the Venetian governor’s neck on the executioner’s block and thrice lifted it off. Instead of his head, they cut off his nose and ears. To prevent his bleeding to death, they cauterized the wounds with hot irons.

The Venetian soldiers of the garrison, unaware that Mustafa had broken the terms of the surrender, began their march down to the galleys, expecting passage to Crete. Once aboard, the Venetians were set upon by Turkish soldiers, who stripped them of their clothes and chained them to the oars. From their benches they witnessed some of the horrifying ordeal to which the Turks now subjected Bragadino.

First the Turks fitted the governor with a harness and bridle and led him around the Turkish camp on his hands and knees. Ass panniers filled with dung were slung across his back. Each time he passed Lala Mustafa’s tent he was forced to kiss the ground. Then he was strung up in chains, hoisted over a galley spar, and left to hang for a time. Finally, the courageous governor was dragged into the city square and lashed to the pillory, where the Turks flayed him alive. Witnesses said they heard him whispering a Latin prayer. He died “when the executioner’s knife reached the height of his navel.” The diabolical orgy did not end there. Mustafa had the governor’s skin stuffed, hoisted it up the mast of his galley, and joined the Ottoman fleet headed west.

Don John Takes Command

As Bragadino was losing his life to the Turkish monsters, Don John was inspecting his ships. Of the 206 galleys and 76 smaller boats that constituted the Holy League fleet, more than half came from Venice. The next largest contingent came from Spain, and included galleys from Sicily, Naples, Portugal, and Genoa, the latter owned by the Genovese condottiere admiral, Gianandrea Doria. Not only was Doria renting his services and the use of his ships to Philip at costs thirty percent higher than Philip paid to run his own galleys, he was lending the money to the Spanish king at fourteen percent! The balance of the galleys came from the Holy See.

Don John took charge of his fleet and promptly forbade women from coming aboard the galleys. He declared that blasphemy among the crews would be punishable by death. The whole fleet followed his example and made a three-day fast.

By September 28, the Holy League had made its way across the Adriatic Sea and was anchored between the west coast of Greece and the Island of Corfu. By this time, news of the death of Bragadino had reached the Holy League, and the Venetians were determined to settle the score. Don John reminded his fleet that the battle they would soon engage in was as much spiritual as physical.

Pius V had granted a plenary indulgence to the soldiers and crews of the Holy League. Priests of the great orders, Franciscans, Capuchins, Dominicans, Theatines, and Jesuits, were stationed on the decks of the Holy League’s galleys, offering Mass and hearing confessions. Many of the men who rowed the Christian galleys were criminals. Don John ordered them all unchained, and he issued them each a weapon, promising them their freedom if they fought bravely. He then gave every man in his fleet a weapon more powerful than anything the Turks could muster: a Rosary.

On the eve of battle, the men of the Holy League prepared their souls by falling to their knees on the decks of their galleys and praying the Rosary. Back in Rome, and up and down the Italian Peninsula, at the behest of Pius V, the churches were filled with the faithful telling their beads. In Heaven, the Blessed Mother, her Immaculate Heart aflame, was listening.

In the quiet of night, Don John met with his admirals on the deck of his flagship Real to review once more the order of battle. He had divided his fleet into four squadrons. Commanding the squadron on his left flank was a Venetian warrior named Agostin Barbarigo. The center squadron was commanded by Don John, assisted on either side by his vice admirals, the Roman Marcantonio Colonna, and the Venetian Sebastian Veniero. Directly behind the center squadron, Don John stationed the reserve squadron, commanded by the Spaniard Don Alvaro de Bazan, the Marquis of Santa Cruz. The right squadron was under the command of the Genovese Gianandrea Doria. Arrayed for battle, the mighty armada of the Holy League looked like nothing if not a Latin Cross.

Doria, despite his mercenary motives, had been the source of sound tactical counsel.

“Cut off the spars in the prows of the fleet’s galleys,” he told Don John. Galleys had been equipped with bow spars or rams since the days of Salamis. “This will permit the centerline bow cannons to depress further and fire their rounds at the waterline of the enemy hulls.” Don John’s famous order to remove these spars was a signal moment in naval warfare, heralding the age of gunpowder.

Doria also advised taking the League’s six galleases and stationing them in the van, two before each of the three forward squadrons. A galleas was a large, multi-decked, Venetian merchant galley that had been outfitted with cannons not only on its bow, but also along its port and starboard sides. Where an ordinary galley was most vulnerable, a galleas packed heavy firepower. Don John increased their lethality by packing the decks with Spanish shooters (arquebusiers), bearing their handheld, smoothbore, heavy guns. Though slow moving, these six galleases would provide a powerful shock at the start of the battle.

Doria was an admiral, but he was also a shipowner. He looked at Don John, raised his eyebrows, opened his palm, and offered, “There is still time, your grace, to avoid pitched battle.”

The young Captain General stood surrounded by men older and with greater seafaring and military experience than he. Silence filled the small stateroom as these men waited to hear his response. He caught their eyes, each one of them, as he looked around.

“Gentlemen,” he said. “The time for counsel has passed. Now is the time for war.”

The Divine Breath

It was. At dawn on October 7, 1571, the Holy League rowed down the west coast of Greece and turned east into the Gulf of Patras. When the morning mist cleared, the Christians, rowing directly against the wind, saw the squadrons of the larger Ottoman fleet arrayed like a crescent from shore to shore, bearing down on them under full sail.

As the fleets grew closer, the Christians could hear the gongs and cymbals, drums and cries of the Turks. The men of the Holy League quietly pulled at their oars, the soldiers stood on the decks in silent prayer. Priests holding large crucifixes marched up and down the decks exhorting the men to be brave and hearing final confessions.

Then the Blessed Virgin intervened.

The wind shifted 180 degrees. The sails of the Holy League were filled with the Divine breath, driving them into battle. Now heading directly into the wind, the Turks were forced to strike their sails. The tens of thousands of Christian galley slaves who rowed the Turkish vessels felt the sharp sting of the lash summoning them up from under their benches and demanding they take hold of their oars and pull against the wind.

Don John knelt on the prow of Real and said a final prayer. Then he stood and gave the order for the Holy League’s battle standard, a gift from Pius V, to be unfurled. Christians up and down the battle line cheered as they saw the giant blue banner bearing an image of our crucified Lord.

The fleets engaged at midday. The first fighting began along the Holy League’s left flank, where many of the smaller, swifter Turkish galleys were able to maneuver around Agostin Barbarigo’s inshore flank. The Venetian admiral responded with a near impossibility: He pivoted his entire squadron, fifty-four ships, counterclockwise and began to pin the Turkish right flank, commanded by Mehemet Sirrocco, against the north shore of the Gulf of Patras. Gaps formed in Barbarigo’s line and Ottoman galleys broke into the intervals. As galley pulled up along galley, the slaughter brought on by cannon, musket ball, and arrow was horrific, but the Venetians in time prevailed. Barbarigo took an arrow to the eye, but before he died he learned of the death of Sirrocco and the crushing defeat of the Turkish right line.

In the center of the battle, breaking a convention of naval warfare, the opposing flagships engaged—Don John’s Real with Muezzinzade Ali Pasha’s Sultana. Twice Spanish infantry boarded and drove the Sultana’s Janissaries back to the mast, and twice they were driven back to the Real by Ottoman reinforcements. Don John led the third charge across Sultana’s bloodied deck. He was wounded in the leg, but Ali Pasha took a musketball to the forehead. One of Real’s freed convicts lopped off the Turkish admiral’s head and held it aloft on a pike. The Muslims’ sacred banner, with the name of Allah stitched in gold calligraphy 28,900 times, which Islamic tradition held was carried in battle by the Prophet, was captured by the Christians. Terror struck the Turks, but the fight was far from won.

On the Holy League’s right flank, Doria was forced to increase the intervals between his galleys to keep his line from being flanked on the south by the larger Ottoman squadron under the command of the Algerian Uluch Ali. When the space between Doria’s squadron and Don John’s grew large enough, Uluch Ali sent his corsairs through the gap to envelop the galleys of Don John’s squadron from behind. Don Alvaro de Bazan, commanding the Holy League’s reserve squadron of thirty-five galleys, had carefully kept his ships out of the fray until the moment came when he was most needed. Now he entered the fight, rescuing the center of the Holy League from the Turkish vessels that had surrounded them before turning his squadron south to aid the outmanned Doria.

The fighting lasted for five hours. The sides were evenly matched and well led, but the Divine favored the Christians, and once the battle turned in their favor it became a rout. All but thirteen of the nearly 300 Turkish vessels were captured or sunk and over 30,000 Turks were slain. Not until the First World War would the world again witness such carnage in a single day’s fighting. In the aftermath of the battle, the Christians gave no quarter, making sure to kill the helmsmen, galley captains, archers, and Janissaries. The sultan could rebuild ships, but without these men, it would be years before he would be able to use them.

The news of the victory made its way back to Rome, but the Pope was already rejoicing. On the day of the battle, Pius had been consulting with his cardinals at the Dominican Basilica of Santa Sabina on the Aventine Hill. He paused in the midst of their deliberations to look out the window. Up in the sky, the Blessed Mother favored him with a vision of the victory. Turning to his cardinals he said, “Let us set aside business and fall on our knees in thanksgiving to God, for he has given our fleet a great victory.”

SIDEBARS

Interesting Facts about the Battle

  • A young contemporary of Don John’s, Miguel Cervantes, fought with abandon and lost his left hand to a Turkish blade. With his remaining hand, he later penned Spain’s greatest novel, Don Quixote.
  • On another galley, a soldier of the Holy League, his soul torn with despair, took his sword to the ship’s crucifix. The blade instantly shattered. Many years later, an attempt to re-forge the sword was made, but when the new blade was pulled from the fire, it fell to pieces.
  • The crucifix on board the Real, which twisted itself to avoid a Turkish cannonball, is displayed in a side chapel of the cathedral of Barcelona.
  • Gianandrea Doria carried on his galley a gift from the king of Spain, an image that is now displayed in the Doria chapel in the cathedral in Genoa. Exactly forty years before the battle of Lepanto, the Blessed Virgin appeared to a peasant boy leaving a miraculous image of herself on his smock. The bishop of the region immediately commissioned an artist to paint five copies of the image, and he touched each one to the original. Our Lady of Guadalupe was present at Lepanto.

Timeline for the Feast of Our Lady of the Rosary

  • In thanksgiving for the victory at Lepanto on the first Sunday of October 1571, Pope St. Pius V ordered that a commemoration of the Rosary should be made on that day.
  • At the request of the Dominican Order, in 1573 Pope Gregory XIII allowed the feast to be kept in all churches with an altar dedicated to the Holy Rosary.
  • In 1671, the observance of the feast was extended by Pope Clement X to the whole of Spain.
  • Pope Clement XI extended the feast to the universal Church after the important victory over the Turks gained by Prince Eugene on August 6, 1716, the feast of our Lady of the Snows, at Peterwardein in Hungary.

Other Feasts That Celebrate Military Victories

  • May 24, Our Lady Help of Christians, commemorates the defeat of one of history’s greatest generals (and most wicked men), Napoleon Bonaparte.
  • August 6, The Transfiguration of Christ, was extended to the Universal Church by Pope Calixtus III to celebrate legendary Hungarian general János Hunyadi’s victory over the Turks at Belgrade in 1456. This feast has great significance for Orthodox and Eastern Rite Catholic churches.
  • September 12, the Holy Name of Mary, celebrates the victory of John Sobieski and his Polish warriors over the Ottoman Turks at the gates of Vienna in 1683.

Further Reading

  • Lepanto by G. K. Chesterton (Ignatius, 2004)
  • The Galleys at Lepanto by Jack Beeching (Scribner, 1983 – out of print; used copies available online)
  • Ten Dates Every Catholic Should Know by Diane Moczar (Sophia Institute, 2006)

Prayer to Our Lady of the Most Holy Rosary

O Queen of the Most Holy Rosary, in these times of such brazen impiety, manifest thy power with the signs of thine ancient victories.

From thy throne whence thou dispense pardon and grace, mercifully regard the Church of thy Son, His Vicar on Earth, and every order of clergy, religious, and laity, who are oppressed in this mighty conflict.

Thou who art powerful, the vanquisher of all heresies, hasten the hour of mercy, even though the hour of God’s justice is every day provoked by the countless sins of men, the sons and daughters of Adam.

Obtain for me, the least of men, kneeling before thee in supplication, the grace I need to live righteously upon earth, in order to be numbered among the just in heaven.

In the company of all faithful Christians throughout the world, I salute thee and acclaim thee as Queen of the Most Holy Rosary.

Queen of the Most Holy Rosary pray for us.

Amen
(indulgence of 500 days; Raccolta, no. 399)

Pope Leo XIII recounts the illustrious event in his 1883 encyclical Supremi Apostolatus:

“And thus Christ’s faithful warriors, prepared to sacrifice their life and blood for the salvation of their faith and their country, proceeded undauntedly to meet their foe near the Gulf of Corinth, while those who were unable to take part formed a pious band of supplicants, who called on Mary, and unitedly saluted her again and again in the words of the Rosary, imploring her to grant the victory to their companions engaged in battle. Our Sovereign Lady did grant her aid; for in the naval battle by the Echinades Islands, the Christian fleet gained a magnificent victory . . . “

Love,
Matthew

Liturgy, Mariology

Stella caeli exstirpavit – top hit of 1317 AD, anthem of the Black Death

-from https://www.beautysoancient.com/the-stella-caeli-extirpavit-chant-in-time-of-pestilence-english-latin/

“It is said that the Stella Caeli chant was composed by the Sisters of the Monastery of Santa Clara in Coimbra, Portugal, during the “Black Death” (1347-1351).

It is in some ways reassuring that we humans experience the same calamities throughout the ages. We go through pandemics, as our ancestors in the faith did, and they learned to live with it. Fortunately for us, we have more drugs at our disposal.

When we go through such dire situations, we should do whatever it takes to keep our peace. Nothing happens outside the permissive Will of God. It’s something that we have to remind ourselves over and over.

In the Stella Caeli, we pray to our Mother Mary to beg our Lord for succor. We acknowledge that her Son denies her nothing. When we pray this prayer, we ask our Lady to help us just as the Sisters of the Monastery of Santa Clara did. And we know she will intercede for us.

In some earlier versions of this prayer, the text is a little different. The most popular version says “O Glorious Star of the Sea”, which seems to be the oldest; while some say, “O most pious” Star of the Sea.

If you’re really interested in a scholarly treatise on the Stella Caeli, read this paper. It goes deep.

You can pray this chant until the pandemic is over.

May our Lady see our plight and intercede for us in this grave time.

Salva nos Jesu, pro quibus Virgo mater te orat!”


-by Br Damian Day, OP

“…Stella caeli exstirpavit, a medieval chant petitioning the Blessed Virgin for protection from the plague. Since the Covid-19 outbreak, the chant has made a comeback among Catholics…

Through this fourteenth-century chant, we can tap into the memory of the Church and find some guidance on how to respond existentially—not just procedurally—to the uncertainties and challenges of the current pandemic.

When the plague broke out in 1317, a now-familiar terror set in, including the fear of contact with others who might carry the hidden disease. As one town became a hotspot, the local monastery of cloistered nuns considered running for the hills. Suddenly, a strange beggar appeared and passed them a paper. Unfolding the paper, they found a prayer to the Blessed Virgin that he instructed them to pray daily for their protection.

That chant, Stella caeli exstirpavit, became the cry of Christians in the many recurrences of the plague that followed.

“Stélla caéli exstirpávit
quae lactávit Dóminum:
Mórtis péstem quam plantávit
prímus párens hóminum.
Ipsa stélla nunc dignétur sídera compéscere,
Quórum bélla plébem caédunt dírae mórtis úlcere.
O piíssima stélla máris a péste succúre nóbis:
Audi nos, nam fílius tuus níhil négans te honórat.
Sálva nos, Jésu pro quíbus vírgo máter te órat.

The star of heaven, she who nourished the Lord, has uprooted the plague of death which the first parent of mankind planted.
That very star is now worthy to restrain the constellation, whose wars cut down the people with the sore of dreaded death.
O most loving star of the sea, save us from the plague:
Hear us, for the Son, denying nothing, honors you.
Save us, Jesus! For us, the virgin mother entreats You.”

It is a short prayer, but one that tells a rich story, our story. God planted a garden and set our first parents there. He also cultivated their souls, planting within them special graces protecting them from sickness and death. God didn’t make death or intend His garden to be a place where death lurked (cf. Wis 1:13-15).

By rejecting God, however, our first parents uprooted the seeds of immortality and planted in their stead “the plague of death,” Original Sin, the wound in our nature that opened us up to sickness and death. Our first parents planted this sickly seed and we have harvested its rotten fruit, including Covid-19, to this day…

Living in a world full of sickness and death, we may wish to curse our stars. Indeed, people have often looked to heavenly constellations fearing what they might portend. While not subscribing to a fatalistic astrological outlook, the Scriptures describe Satan leading the rebellion of the fallen angels using the imagery of the stars: Satan’s “tail swept down a third of the stars of heaven, and cast them to the earth” (Rev 12:4).

These fallen angels, no longer “stars of heaven,” sow violence upon the earth, forming “the constellation, whose wars cut down the people with the sore of dreaded death.” In our fallen world, then, we contend with the effects of the evil implanted in our nature, but also with the mischief of the agents of evil.

But God never abandoned His garden to be choked to death by weeds. In the Blessed Virgin Mary, God begins the story of our replanting, first uprooting Original Sin from human nature by preserving her from all stain of sin. From the verdant garden of Mary’s humanity sprang the healing antidote to sickness and death.

Unlike the demonic constellations of the enemy which are cast down from heaven, Mary is the Star of Heaven arising to frustrate the machinations of the devil. In her person and through the fruit of her womb, God re-orders creation, shifting the cosmic balance in our favor.

Sometimes we forget how broken and susceptible to decay our world is. The current pandemic can jog our memory and point us where to turn for help. Mary is not just the beginning of God healing our nature or a cold, impersonal, cosmic sign. She is our “most loving star of the sea,” a continual maternal protection. “[S]he who nourished the Lord” nourishes us too.”

Love, health, & safety,
Matthew

Apologetics, August, Mariology

Aug 15 – Dormition of the Blessed Virgin Mary, Eastern Tradition


-by Fr Deacon Daniel G. Dozier

“In the great mystery and divine economy of the Christian faith, the role of the Virgin Mary, Mother of God (or Theotokos) is pivotal. It is from her that the incarnate Son of God received his human nature. The Church’s cycle of feasts pertaining to the life of Jesus are celebrated to some extent in the context of the symphony of Mary’s life, from holy beginning to holy end. We celebrate this holy end of Mary’s life today with the Solemnity of the Assumption, in the East called the Dormition.

Catholics of the Latin tradition often assume that Mary’s final end has been sufficiently addressed by the dogma of the Assumption, that is, her translation, body and soul, into heaven as defined by Pius XII in 1950. But as glorious as the mystery of her Assumption is, it represents only one dimension of the mystery of the end of Mary’s life. There is also her death and subsequent resurrection. On this subject, Pope Pius remained silent, choosing not to address the subject of Mary’s mortality. The Byzantine tradition, however, as part of the universal and fully Catholic patrimony of the Church, is not silent on this topic. It guards a rich treasury of teaching, iconography, and liturgy concerning the end of Mary’s life.

According to the tradition of the Byzantine East, the Assumption was the final stage of Mary’s transition into the glory of heaven. This Analepsis or “translation” of Mary to eternal life was preceded by what was called the Koimesis or “sleep” or Mary in death. These three events—her death, her resurrection, and her assumption into heaven—complete the mosaic of the holy end of Mary’s life. But what are the literary and historical bases for such a belief within the traditions of the Church?

Before the Council of Ephesus (third and fourth centuries)

It must first be said that Sacred Scripture is completely silent on the matter. No explicit reference to Mary’s death is ever mentioned in the New Testament.[1] Prior to the first Council of Nicaea, the only explicit references to Mary’s death come from Origen of Alexandria and Ephrem the Syrian who both mention her death (which seems to be assumed as fact) in the context of defending her perpetual virginity (which they were intent on defending.[2]

Although not entirely convinced of the fact of the Virgin’s death, Epiphanius of Salamis in the late fourth century wrote that three possibilities existed concerning the end of Mary’s life: death due to natural causes, death through martyrdom, or immortality without death. He was the first patristic source to posit the death of Mary as a question or a problem with a limited number of solutions due to the lack of evidence in Scripture.

Pseudo-Melito of Sardis, who wrote in the fifth century, related a distinct Palestinian tradition in favor of acknowledging the Virgin Mary’s death. His writing was the first and most explicit account of this tradition, which was probably a story orally transmitted over the course of several generations of Christians. His account is the first of what became known as the “Palm of the Tree of Life Tradition,” which represents a family of writings characterized by the distinctive palm branch given to Mary by the archangel Gabriel as a sign of the Lord granting her prayerful petition to pass from this life in death into paradise with him.

According to Stephen Shoemaker, a contemporary theologian who specializes in the area of the Dormition traditions, some of the common threads running through the Palm narratives are as follows:

  1. An angel meets Mary on the Mount of Olives and announces to her that her time of death has come and brings to her a palm branch from the Tree of Life in paradise;
  2. Mary goes back to her home in Jerusalem and informs her friends and family of the message of the angel, and the apostles, who were engaged in their respective missions all over the earth, re-gather miraculously in Jerusalem;
  3. Peter, who is treated as the head of the apostles, delivers a homily to those who have come the night before to pray as Mary prepares for her death;
  4. When the moment arrives, the crowds are put to sleep, all except the apostles and three virgins, who see Jesus and a host of angels appear;
  5. Jesus receives the immaculate soul of Mary, appearing in the form of an infant wrapped in white swaddling clothes, and gives it to Michael the Archangel;
  6. The apostles carry Mary’s body on a funeral bier to a tomb beside the Garden of Gethsemane;
  7. Jephonias, one of the Jewish leaders, attempts to upend the funeral bier but as he does so his hands are severed by an angel, then later restored by his conversion and prayers to Mary;
  8. After laying her body in the tomb, the apostles wait for Christ there for several days until he returns, resurrects Mary and takes her body, along with the apostles, to paradise;
  9. The apostles, after being shown heaven and hell, then return to earth with Mary remaining, body and soul, in heaven.

One of the later narratives also mentions a situation where Thomas arrives late. By the time he reaches the city and meets with the other apostles, Mary has been buried and he requests to see her body in the sealed tomb. When the tomb is opened, however, Mary’s body is not to be found, but rather the relics of her funeral robe and her girdle. The finding of the relics is also part of the Dormition traditions of Constantinople and Ephesus.

Byzantine homiletic literature (seventh and eighth centuries)

Following the advent of a special feast in honor of Mary’s Dormition, an enormous amount of Byzantine homiletic literature developed in the seventh and eighth centuries. Preachers and writers of the era generated a body of teaching on the Dormition that was unparalleled in patristic literature. This period in many ways represents the full flowering within the first millennium of the theological implications of Mary’s title of Theotokos. Patristic scholar and Jesuit Father Brian Daley notes several common themes that appear in these writings:

Mary’s glory and beauty, as the highest embodiment of an idealized humanity, reaching its divine destiny; Mary’s enthronement as lady and queen, and her share in Jesus’ Messianic rule over all creation; Mary’s continuing role in the everyday life of the Church, as intercessor, kindly patron, even mediator between Christians on earth and her glorified Son; the direct link between this new and glorious status for Mary and the purity of her earthly life—her obedience and fidelity, her total dedication to God, expressed  in her virginity, and freedom from the “corruption” of passion and self-interest; her role as the one who fulfills and epitomizes the hopeful imagery of the whole Bible, realizing the ancient promise of a transforming human intimacy with the God of life—as Ark of the Covenant, Mother Sion, Bride of the heavenly Bridegroom.

Father Daley also observes that “for all these preachers, the heart of the ‘mystery’ being celebrated in Mary’s name is the Mystery of redemption through and in Christ.”

The central meaning of this celebration was that, although Mary has received from her Son this great privilege of entry into the glory of heaven, this was done not for her sake alone, but also for the sake of her spiritual offspring in the Church. Mary’s Assumption, like all Marian mysteries, is an instrument for the salvation of souls. Her role of maternal mediation, made more powerful by her glorification in heaven, continues in the life of the Body of Christ and therefore merits a deep, rich, and public veneration by the Church.”

Troparion — Tone 1
In giving birth you preserved your virginity, / in falling asleep you did not forsake the world, O Theotokos. / You were translated to life, O Mother of Life, / and by your prayers, you deliver our souls from death.

Kontakion — Tone 2
Neither the tomb, nor death could hold the Theotokos, / who is constant in prayer and our firm hope in her intercessions. / For being the Mother of Life, / she was translated to life by the One who dwelt in her virginal womb.

Love,
Matthew

[1] Mary’s presence in heaven as the glorified and crowned Woman of Revelation 12 implies her entry into paradise as the New Eve and Queen Mother at the end of her earthly life, but nothing indicates her translation through death and resurrection.

[2] See Walter J. Burghardt’s The Testimony of the Patristic Age Concerning Mary’s Death.

Apologetics, August, Mariology

Aug 15 – Assumption/Dormition of the Blessed Virgin Mary


-please click on the image for greater detail

[Aug 15 is a special day for entering and advancing novices, those who have completed their canonical year, of transition in the Dominican Order. Those invited take the simple vow of obedience for three years, the only vow Dominicans ever take. All the evangelical counsels are summed up in the vow of obedience to Dominicans.]


-by Tim Staples, Tim was raised a Southern Baptist. Although he fell away from the faith of his childhood, Tim came back to faith in Christ during his late teen years through the witness of Christian televangelists. Soon after, Tim joined the Marine Corps.

“As we approach the great feast of the Assumption of Mary, I, having written a post on the biblical evidence for the Assumption of Mary, thought I would change gears and consider the historical evidence for the Assumption in honor of this year’s feast day.

The doctrine of the Assumption of Mary began with a historical event to which Scripture alludes and that been believed in the Church for 2,000 years. It was passed down in the oral tradition of the Church and developed over the centuries, but it was always believed by the Catholic faithful. Let us examine the facts:

1. Archaeology has revealed two tombs of Mary, one in Jerusalem and one in Ephesus. The fact that Mary lived in both places explains the two tombs. But what is inexplicable apart from the Assumption is the fact that there is no body in either tomb. And there are no relics. Anyone who peruses early Church history knows that Christian belief in the communion of saints and the sanctity of the body—in radical contrast to the Gnostic disdain for “the flesh”—led early Christians to seek out with the greatest fervor relics from the bodies of great saints. Cities, and, later, religious orders, would fight over the bones of great saints.

This is one reason why we have relics of the apostles and so many of the greatest saints and martyrs in history. Yet never was there a single relic of Mary’s body? As revered as Mary was, this would be very strange, except for the fact of the assumption of her body.

2. On the historical front, Fr. Michael O’Carroll, in his book, Theotokos: A Theological Encyclopedia of the Blessed Virgin Mary, writes:

We have known for some time that there were widespread “Transitus Stories” that date from the sixth century that teach Mary’s glorious Assumption. It was the promulgation of the dogma of the Assumption by Pope Pius XII that rekindled interest in these stories of the end of Mary’s life. In 1955, Fr. A.A. Wenger published L’Assomption (p. 59).

Fr. Wenger found a Greek manuscript that verified what scholars had previously believed to be true. Because there were whole families of manuscripts from different areas of the world in the sixth century that told a similar story of Mary’s Assumption, there had to be previous manuscripts from which everyone received their data. Fr. Wenger discovered one of these earlier manuscripts, believed to be the source later used by John of Thessalonica in the sixth century in his teaching on the Assumption. Fr. O’Carroll continues:

Some years later, M. Haibach-Reinisch added to the dossier an early version of Pseudo-Melito, the most influential text in use in the Latin Church. This could now, it was clear, be dated earlier than the sixth century. . . . V. Arras claimed to have found an Ethiopian version of it which he published in 1973; its similarity to the Irish text gave the latter new status. In the same year M. Van Esbroeck brought out a Gregorian version, which he had located in Tiflis, and another, a Pseudo-Basil, in the following year, found in Mount Athos.

Much still remains to be explored. The Syriac fragments have increased importance, being put as far back as the third century by one commentator. The whole story will eventually be placed earlier, probably in the second century.

This is significant. Recently discovered Syriac fragments of stories about the Assumption of Mary have been dated as early as the third century. And there are undoubtedly more manuscripts to be found. It must be remembered that when we are talking about these “Transitus stories,” we are not only talking about ancient manuscripts and fragments of manuscripts, but we are talking also about two different “families” of manuscripts written in nine languages. They all agree on Mary’s Assumption and they presuppose that the story was already widely known.

Gnostic Fable or Christian Truth?

What about those who claim the Assumption of Mary is nothing more than a Gnostic fable? Or those who claim the historical narratives about the Assumption of Mary were condemned by Pope Gelasius I? James White, in his book Mary—Another Redeemer?, goes so far as to claim:

Basically, the first appearance of the idea of the Bodily Assumption of Mary is found in a source that was condemned by the then-bishop of Rome, Gelasius I! The irony is striking: what was defined by the bishop of Rome as heresy at the end of the fifth century becomes dogma itself in the middle of the twentieth! (p. 54).

Mr. White’s reasoning fails for several reasons.

1. Even if it were a papal document, Decretum Gelasianum would not be a “definition” by the bishop of Rome declaring the Assumption of Mary to be heresy, as White claims. The document does not make such an assertion. It gives us a rather long list of titles of apocryphal books after having listed the accepted books of the Bible. That’s all. One of these titles declared to be “apocryphal” is referred to as: “Liber qui appellatur  ‘Transitus, id est Assumptio sanctae Mariae,’” which translates as “A book which is called, ‘Having been taken up, that is, the Assumption of Holy Mary.’”

White evidently thought this document condemned as untrue the doctrine of the Assumption of Mary. But it did not. As a matter of history, this document does not condemn any doctrines in the books it lists at all; it declares the books themselves to be apocryphal and therefore not part of the canon of Scripture.

This would be something akin to the Church’s rejection of The Assumption of Moses and The Book of Enoch as apocryphal works. The fact that these works are apocryphal does not preclude St. Jude (9; 14) from quoting both of them in Sacred Scripture. Because a work is declared apocryphal or even condemned does not mean that there is no truth at all to be found in it.

2. There is a real question among scholars today as to whether Pope Gelasius wrote what is popularly called the Dectretum Gelasianum. According to The Oxford Dictionary of the Christian Faith (p. 462), it was probably written in the sixth century (Pope Gelasius died in the late fifth century) in Italy or Gaul and was most likely not a papal work at all. In fact, it was falsely attributed to several different popes over the years.

3. If the pope had genuinely condemned the teaching of the Assumption, great saints and defenders of orthodoxy such as St. Gregory and later St. John Damascene would not have taught it. Further, we would have found other writers condemning this teaching as it became more and more popular throughout the world. And we certainly would not see the Assumption celebrated in the liturgy as we do as early as the fifth century in Palestine, Gaul in the sixth, universally in the East in the seventh century, and in the West in the eighth century. Far from a condemnation of the Assumption, this reveals just how widespread this teaching truly was.

Why Don’t the Earliest Fathers Write About the Assumption?

The most obvious reason would be that when Gnostics, who were some of the main enemies of the Faith in the early centuries of the Christian era, agreed with the Church on the matter, there would have been no need to defend the teaching. In other words, there is no record of anyone disagreeing on the matter. We don’t find works from the earliest Fathers on Jesus’ celibacy either, but that too was most likely due to the universal agreement on the topic. Much of early Christian literature was apologetic in nature. Like the New Testament, it mostly dealt with problem areas in the Church that needed to be addressed.

Even so, it is not as though there is no written evidence to support the Assumption either. According to Fr. O’Carroll (Theotokos, 388), we now have what some believe to be a fourth-century homily on the prophet Simeon and the Blessed Virgin Mary by Timothy, a priest of Jerusalem, which asserts Mary is “immortal to the present time through him who had his abode in her and who assumed and raised her above the higher regions.”

Evidently, there was disagreement in the circulating stories of the Assumption of Mary as to whether she was taken up alive or after having died. But whether or not she was assumed was not in question. Indeed, the Church even to this day has not decided definitively the matter of whether Mary died or not, though at the level of the Ordinary Magisterium it does teach that Mary died—for example, in Pope Pius XII’s Munificentissimus Deus, 17, 20, 21, 29, 35, 39, and 40.

Rethinking St. Epiphanius

I believe St. Epiphanius’s work needs to be reexamined when it comes to the Assumption of Mary. This great bishop and defender of orthodoxy may give us key insights into the antiquity of the Assumption, writing in ca. A.D. 350. In his classic Panarion (“breadbox”) or Refutation of All Heresies, he includes eighty-eight sections dealing with scores of the most dangerous heresies of his day. In sections 78 and 79, he deals with one particular sect comprised mainly of women called the “Collyridians.” Evidently, this sect was “ordaining” women as “priestesses” and adoring Mary as a goddess by offering sacrifice to her. St. Epiphanius condemns this in the strongest of terms:

For I have heard in turn that others who are out of their minds on this subject of this holy Ever-virgin, have done their best and are doing their best, in the grip both of madness and of folly, to substitute her for God. For they say that certain Thracian women there in Arabia have introduced this nonsense, and that they bake a loaf in the name of the Ever-virgin, gather together, and attempt an excess and undertake a forbidden, blasphemous act in the holy Virgin’s name, and offer sacrifice in her name with women officiants.

This is entirely impious, unlawful, and different from the Holy Spirit’s message, and is thus pure devil’s work . . .

And nowhere was a woman a priest. But I shall go to the New Testament. If it were ordained by God that women should be priests or have any canonical function in the Church, Mary herself, if anyone, should have functioned as a priest in the New Testament. She was counted worthy to bear the king of all in her own womb, the heavenly God, the Son of God. Her womb became a temple, and by God’s kindness and an awesome mystery, was prepared to be a dwelling place of the Lord’s human nature. But it was not God’s pleasure that she be a priest.

These women who were adoring Mary as if she were a goddess would no doubt have been well acquainted with the “Transitus Stories” and would have been teaching Mary’s Assumption. In fact, it appears they were teaching Mary never died at all. This would be in keeping with John of Thessalonica, Timothy of Jerusalem, and others who taught this among Christians. However, these women were taking Mary and the Assumption to the extreme by worshiping her. What is interesting here is that in the midst of condemning the Collyridians, St. Epiphanius gives us, in section 79 of Panarion, a point-blank statement that is overlooked today by many:

Like the bodies of the saints, however, she has been held in honor for her character and understanding. And if I should say anything more in her praise, she is like Elijah, who was virgin from his mother’s womb, always remained so, and was taken up, but has not seen death.

St. Epiphanius clearly indicates his personal agreement with the idea that Mary was assumed into heaven without ever having died. He will elsewhere clarify the fact that he is not certain, and no one is, at least not definitively so, about whether or not she died. But he never says the same about the Assumption itself. That did not seem to be in doubt. By comparing her to Elijah, he indicates that she was taken up bodily, just as the Church continues to teach 1,600 years later.

A Final Thought

Since the time of the promulgation of the dogma of the Assumption of Mary, there has been much new discovery. We now have written evidence of belief in the Assumption of Mary as far back as the third century. Though it is not necessary for there to be written evidence all the way back to the second century for us as Catholics because we have Sacred Tradition and Sacred Scripture as interpreted by the Magisterium of the Church first and foremost that has already given us the truth of the Matter, I believe it is really exciting that new historical discoveries continue to be made and once again . . . and again . . . and again, they confirm the Faith of our Fathers.

If you enjoyed this, and you would like to learn more, click here.

Love,
Matthew

Mariology

The Holy Spirit & Mary

“In the sixth month, the angel Gabriel was sent from God to a town of Galilee called Nazareth,

to a virgin betrothed to a man named Joseph, of the house of David, and the virgin’s name was Mary.

And coming to her, he said, “Hail, favored one! The Lord is with you.”

But she was greatly troubled at what was said and pondered what sort of greeting this might be.

Then the angel said to her, “Do not be afraid, Mary, for you have found favor with God.

Behold, you will conceive in your womb and bear a son, and you shall name Him Jesus.

He will be great and will be called Son of the Most High,* and the Lord God will give Him the throne of David His father,

and He will rule over the house of Jacob forever, and of His kingdom there will be no end.”

But Mary said to the angel, “How can this be, since I have no relations with a man?”*

And the angel said to her in reply, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore the child to be born will be called holy, the Son of God.

Mary said, “Behold, I am the handmaid of the Lord. May it be done to me according to your word.” Then the angel departed from her.” -Lk 1:26-35, 38

““Most blessed are you among women, and blessed is the fruit of your womb.

And how does this happen to me, that the mother of my Lord should come to me?

For at the moment the sound of your greeting reached my ears, the infant in my womb leaped for joy.

Blessed are you who believed that what was spoken to you by the Lord would be fulfilled.”

And Mary said:

“My soul proclaims the greatness of the Lord;

my spirit rejoices in God my savior.

For He has looked upon his handmaid’s lowliness;

behold, from now on will all ages call me blessed.

The Mighty One has done great things for me,

and holy is His name.

His mercy is from age to age

to those who fear Him.

He has shown might with his arm,

dispersed the arrogant of mind and heart.

He has thrown down the rulers from their thrones

but lifted up the lowly.

The hungry He has filled with good things;

the rich He has sent away empty.

He has helped Israel His servant,

remembering His mercy,

according to His promise to our fathers,

to Abraham and to his descendants forever.” – Lk 1:42-55

“This truth has to do with the union between the Holy Spirit and Mary…

What type of union is this [between the Holy Spirit and Mary]? It is above all an interior union, a union of her essence with the “essence” of the Holy Spirit. The Holy Spirit dwells in her, lives in her. This was true from the first instant of her existence. It was always true; it will always be true.

In what does this life of the Spirit in Mary consist? He himself is uncreated Love in her; the Love of the Father and of the Son, the Love by which God loves Himself, the very love of the Most Holy Trinity. He is a fruitful Love, a “Conception.” Among creatures made in God’s image the union brought about by married love is the most intimate of all (see Mt 19:6). In a much more precise, more interior, more essential manner, the Holy Spirit lives in the soul of the Immaculata, in the depths of her very being. He makes her fruitful, from the very first instant of her existence, all during her life, and for all eternity.

This eternal “Immaculate Conception” (which is the Holy Spirit) produces in an immaculate manner divine life itself in the womb (or depths) of Mary’s soul, making her the Immaculate Conception, the human Immaculate Conception. And the virginal womb of Mary’s body is kept sacred for Him; there He conceives in time — because everything that is material occurs in time — the human life of the Man-God.

… If among human beings the wife takes the name of her husband because she belongs to him, is one with him, becomes equal to him and is, with him, the source of new life, with how much greater reason should the name of the Holy Spirit, Who is the divine Immaculate Conception, be used as the name of her in whom He lives as uncreated Love, the principle of life in the whole supernatural order of grace? – St Maximillian Kolbe (1894-1941), Martyr of Charity, Martyr of Auschwitz36

Gaitley, Michael E.. 33 Days to Morning Glory: A Do-It-Yourself Retreat In Preparation for Marian Consecration (pp. 39-40). Marian Press. Kindle Edition.

Love,
Matthew

36 H.M. Manteau-Bonamy, OP, Immaculate Conception and the Holy Spirit, trans. Richard Arnandez, FSC (Libertyville, IL: Franciscan Marytown Press, 1977), p. 4-5.

Pope Paul VI’s Beatification homily for Maximilian Kolbe on October 17, 1971: “No one should disapprove if Blessed Maximilian and the Church together with him show such enthusiasm for the formal veneration of the most Blessed Virgin; this enthusiasm will never be too great considering the merits and the advantages we can derive from such veneration, precisely because a mysterious communion unites Mary to Christ, a communion that is documented convincingly in the New Testament. Never let us think of this as “Mariolatry”; we know that the sun will never be dimmed by the light of the moon; and never will the ministry of salvation entrusted to the Church’s solicitude in particular be impaired, if the Church is faithful to honor in Mary her most exceptional Daughter, and her spiritual Mother.”

April, Jansenism, Mariology, Saints

Apr 28 – St Louis-Marie Grignion de Montfort (1673-1716), Priest & Confessor, God Alone!!


-Statue in Saint Peter’s Basilica, Saint Louis de Montfort, Founder Statue by Giacomo Parisini, 1948, in which St Louis tramples the devil who holds a scroll listing the 7 deadly sins.  Please click on the image for greater detail.

When I encounter non-Catholics concerned about the Catholic emphasis on the Blessed Mother, I assure them not to worry they will love her more than Jesus did.

I
La croix dans le mystère
Est voilé pour nous ci-dessous;
Sans grande lumière pour voir,
Qui sa splendeur connaîtra-t-elle?
Seul l’esprit noble
Cette trace secrète élevée;
Et personne ne trouvera le ciel
Qui ne le saisit pas par grâce.
Dieu seul.

The Cross in mystery
Is veiled for us below;
Without great light to see,
Who shall its splendor know?
Alone the lofty mind
Shall this high secret trace;
And none shall heaven find
Who grasps it not by grace.
God Alone.

II
La nature que la croix abhorre;
La raison lui donne un froncement de sourcils;
Le savant l’ignore.
Satan le démolit.
Malgré un art pieux,
Même l’âme fervente
Souvent, cela ne me tient pas à cœur,
Mais joue le rôle du menteur.
Dieu seul.

Nature the Cross abhors;
Reason gives it a frown;
The learned man ignores It.
Satan tears it down.
Despite a pious art,
Even the fervent soul
Oft takes it not to heart,
But plays the liar’s role.
God Alone.

III
L’arbre est essentiel,
Et nous qui connaissons son coût
Doit monter au Calvaire
Ou languir et être perdu.
Comme le dit Saint Augustin
Avec un tollé inquiétant,
Nous sommes tous réprouvés
A moins que Dieu ne nous châtie.
Dieu seul.

Essential is the Tree,
And we who know its cost
Must mount to Calvary
Or languish and be lost.
As Saint Augustine states
With outcry ominous,
We all are reprobates
Unless God chastens us.
God Alone.

IV
Sa nécessité

Une route vers le ciel court:
L’autoroute de la Croix.
C’était le fils royal,
Son chemin vers la vie après la perte.
Et chaque pierre
Qui guide les pieds du pèlerin
Est ciselé juste pour s’adapter
Dans la rue sainte de Sion.
Dieu seul.

Its Necessity

One road to Heaven runs:
The highway of the Cross.
It was the royal Son’s,
His road to life from loss.
And every stone of it
That guides the pilgrim’s feet
Is chiseled fair to fit
In Zion’s holy street.
God Alone.

V
Vain est la victoire
De celui qui, vainqueur
Le monde manque de maîtrise
De soi par la souffrance;
Vain s’il n’a pas Christ,
Tuez le Christ, pour exemplaire,
Ou repousse les sacrifiés
Pour la crainte de blessure et de cicatrice.
Dieu seul.

Vain is the victory
Of him who, conquering
The world, lacks mastery
Of self through suffering;
Vain if he has not Christ,
Slain Christ, for exemplar,
Or spurns the Sacrificed
For dread of wound and scar.
God Alone.

VI
Ses victoires

Croix du Christ, retenant l’enfer,
A vaincu la malédiction d’Eden,
Citadelle de Satan prise d’assaut,
Et a gagné l’univers.
Maintenant à son groupe fidèle
Il donne cette arme brillante
Pour armer le cœur et la main
Contre le mal sprite.
Dieu seul.

Its Victories

Christ’s Cross, restraining Hell,
Has conquered Eden’s curse,
Stormed Satan’s citadel,
And won the universe.
Now to His faithful band
He gives that weapon bright
To arm both heart and hand
Against the evil sprite.
God Alone.

VII
Dans ce signe de bon augure
Tu seras vainqueur,
Dit-il à Constantine,
Qui ce fier Standard portait;
Un augure glorieux,
Dont la valeur prodigieuse
Les dossiers sont tous d’accord
Au paradis et sur terre!
Dieu seul.

In this auspicious Sign
Thou shalt be conqueror,
Said He to Constantine,
Who that proud Standard bore;
A glorious augury,
Of whose prodigious worth
The records all agree
In Heaven and on earth!
God Alone.

VIII
Sa gloire et son mérite

Malgré un sens trompeur
Et le changement inconstant de la raison,
La croix en toute confiance
Nous prenons comme le propre cadeau de la vérité.
Une princesse que nous voyons
En qui, que la foi se confesse,
Nous trouvons toute la charité,
Grâce, sagesse, sainteté.
Dieu seul.

Its Glory and Merit

Despite deceitful sense
And reason’s fickle shift,
The Cross with confidence
We take as Truth’s own gift.
A princess there we see
In whom, let faith confess,
We find all charity,
Grace, wisdom, holiness.
God Alone.

IX
L’amour de Dieu n’a pas pu résister
Une telle beauté ou son appel,
Qui lui a dit de garder un rendez-vous
Avec notre humanité.
Venant sur terre, il a dit:
Ceci, Seigneur, et rien de plus:
Ta croix sauvée enracinée
Ici dans le cœur de mon sein.
Dieu seul.

God’s love could not resist
Such beauty or its plea,
Which bade Him keep a tryst
With our humanity.
Coming to earth, He said:
This, Lord, and nothing more:
Thy saving Cross imbed
Here in My bosom’s core.
God Alone.

X
Il l’a pris, l’a trouvé juste,
Un objet pas honteux
Mais l’honneur, le fait partager
La flamme la plus tendre de son amour.
De l’heure matinale de l’enfance
Son désir gardé en vue
Comme la beauté serait une fleur
La croix de sa joie.
Dieu seul.

He took it, found it fair,
An object not of shame
But honor, made it share
His love’s most tender flame.
From childhood’s morning hour
His longing kept in sight
As beauty would a flower
The Cross of His delight.
God Alone.

XI
Enfin dans sa caresse
Longtemps recherché avec impatience,
Il est mort de tendresse
Et la totalité de l’amour.
Ce cher baptême suprême
Pour lequel son cœur avait pleuré,
La croix est devenue son chrisme,
L’objet de l’amour est indéniable.
Dieu seul.

At last in its caress
Long sought for eagerly,
He died of tenderness
And love’s totality.
That dear supreme baptism
For which His heart had cried,
The Cross became His chrism,
Love’s object undenied.
God Alone.

XII
Le Christ a appelé le pêcheur
Un Satan scandaleux
Quand il grimaça pour scanner
Ce que le Christ porterait pour nous.
La croix du Christ que nous pouvons adorer,
Sa Mère, nous ne pouvons pas.
O mystère et plus!
une merveille au-delà de la pensée!
Dieu seul.

Christ called the Fisherman
A Satan scandalous
When he but winced to scan
What Christ would bear for us.
Christ’s Cross we may adore,
His Mother we may not.
O mystery and more!
a marvel beyond thought!
God Alone.

XIII
Cette croix, maintenant largement dispersée
Sur terre, un jour se lèvera
Transporté, glorifié,
Aux cieux célestes.
Sur une hauteur nuageuse
La croix, brillante,
Doit, par sa vue même,
Jugez à la fois les rapides et les morts.
Dieu seul.

This Cross, now scattered wide
On earth, shall one day rise
Transported, glorified,
To the celestial skies.
Upon a cloudy height
The Cross, full-brillianted,
Shall, by its very sight,
Judge both the quick and dead.
God Alone.

XIV
Vengeance, la croix pleurera
Contre ses ennemis maussades;
Pardon et joie d’en haut
Et la bénédiction pour ceux
D’une fidélité prouvée
Dans la foule immortelle,
Chanter sa victoire
Avec chanson universelle.
Dieu seul.

Revenge, the Cross will cry
Against its sullen foes;
Pardon and joy on high
And blessedness for those
Of proved fidelity
In the immortal throng,
Singing its victory
With universal song.
God Alone.

XV
Dans la vie, les saints aspiraient
Rien que la croix;
«C’était tout ce qu’ils voulaient,
En comptant tout sauf la perte.
Chacun, mécontent
Avec de telles afflictions douloureuses
Comme le châtiment du ciel a envoyé,
Se condamna à plus.
Dieu seul.

In life the Saints aspired
To nothing but the Cross;
‘Twas all that they desired,
Counting all else but loss.
Each one, in discontent
With such afflictions sore
As chastening Heaven sent,
Condemned himself to more.
God Alone.

XVI
Saint-Pierre, en prison,
Il y avait une plus grande gloire
Qu’à Rome, il a gagné
La première chaise du Christ-Vicaire.
Saint André, fidèle, s’écria:
O bonne croix, laisse-moi céder
Pour toi et en toi te cache,
Où la mort dans la vie est scellée.
Dieu seul.

St. Peter, prison-chained,
Had greater glory there
Than when at Rome he gained
The first Christ-Vicar’s chair.
Saint Andrew, faithful, cried:
O good Cross, let me yield
To thee and in thee hide,
Where death in Life is sealed.
God Alone.

XVII
Voyez comment le grand Saint-Paul
Dépeint avec un maigre brillant
Son ravissement mystique,
Mais des gloires à la croix.
Plus admirable encore,
Il est plus riche en mérite,
Derrière son cachot
Que dans son extase.
Dieu seul.

See how the great St. Paul
Depicts with meagre gloss
His rapture mystical,
But glories in the Cross.
More admirable far,
More merit-rich is he,
Behind his dungeon bar
Than in his ecstasy.
God Alone.

XVIII
Ses effets

Sans croix, l’âme
Est lâche et docile;
Comme le feu à un charbon
La croix s’enflamme.
Celui qui n’a pas souffert,
Dans l’ignorance est liée;
Seulement dans le sort dur de la douleur
Est-ce que la sainte sagesse est trouvée.
Dieu seul.

Its Effects

Without a Cross, the soul
Is cowardly and tame;
Like fire to a coal
The Cross sets it aflame.
One who has suffered not,
In ignorance is bound;
Only in pain’s hard lot
Is holy wisdom found.
God Alone.

XIX
Une âme non éprouvée est pauvre
En valeur; nouveau, sans formation,
Avec un destin incertain
Et peu de sagesse a gagné.
O douceur souverain
Que ressentent les affligés
Quand heureux que sa douleur
Aucune consolation humaine ne vole!
Dieu seul.

A soul untried is poor
In value; new, untrained,
With destiny unsure
And little wisdom gained.
O sweetness sovereign
Which the afflicted feels
When pleased that to his pain
No human solace steals!
God Alone.

XX
C’est par la croix seule
La bénédiction de Dieu est conférée,
Et son pardon connu
Dans le mot absolu.
Il veut que tout porte
La marque de ce grand sceau;
Sans cela, rien n’est juste
Pour lui, aucune beauté réelle.
Dieu seul.

‘Tis by the Cross alone
God’s blessing is conferred,
And His forgiveness known
In the absolving word.
He wants all things to bear
The mark of that great seal;
Without it, nought is fair
To Him, no beauty real.
God Alone.

XXI
Partout où la place est donnée
La croix, les choses autrefois profanes
Devenez instinct avec le ciel
Et jeté leur tache.
Sur la poitrine et le front, signe de Dieu,
Porté fièrement pour lui,
Bénira avec Power Divine
Chaque tâche que nous entreprenons.
Dieu seul.

Wherever place is given
The Cross, things once profane
Become instinct with Heaven
And shed away their stain.
On breast and brow, God’s sign,
Worn proudly for His sake,
Will bless with Power Divine
Each task we undertake.
God Alone.

XXII
C’est notre caution,
Notre seule protection,
La pureté blanche de notre espoir,
La perfection de notre âme.
Si précieux est sa valeur
Que les anges apporteraient
L’âme la plus bénie sur terre
Pour partager nos souffrances.
Dieu seul.

It is our surety,
Our one protection,
Our hope’s white purity,
Our soul’s perfection.
So precious is its worth
That Angels fain would bring
The blest soul back to earth
To share our suffering.
God Alone.

XXIII
Ce signe a un tel charme
Que sur l’autel
Le prêtre peut Dieu désarmer
Et tirez-le de son trône.
Au-dessus de l’hôte sacré
Ce signe puissant qu’il joue,
Signale le Saint-Esprit,
Et le Divin obéit.
Dieu seul.

This Sign has such a charm
That at the altar-stone
The priest can God disarm
And draw Him from His throne.
Over the sacred Host
This mighty Sign he plays,
Signals the Holy Ghost,
And the Divine obeys.
God Alone.

XXIV
Avec cet adorable signe
Un parfum est diffusé
Le plus exquis et le plus fin,
Un parfum rarement utilisé.
Le prêtre consacré
Lui fait cette offrande
Comme encens d’Orient,
Rencontrez la couronne du roi du ciel.
Dieu seul.

With this adorable Sign
A fragrance is diffused
Most exquisite and fine,
A perfume rarely used.
The consecrated priest
Makes Him this offering
As incense from the East,
Meet crown for Heaven’s King.
God Alone.

XXV
Sagesse éternelle toujours
Tamise nos pauvres crasses humaines
Pour celui dont le cœur et la volonté
Est digne de la croix,
Cherche toujours un esprit rare
Dont chaque pouls et chaque souffle
Est-ce le courage de supporter
La Croix-Christ jusqu’à la mort.
Dieu seul.

Eternal Wisdom still
Sifts our poor human dross
For one whose heart and will
Is worthy of the Cross,
Still seeks one spirit rare
Whose every pulse and breath
Is fortitude to bear
The Christ-Cross until death.
God Alone.

XXVI
O Croix, laisse-moi me taire;
Dans le discours, je t’abaisse.
Que ma présomption, écrasée,
Son insolence s’efface.
Depuis toi j’ai reçu
Imparfaitement, en partie,
Pardonnez-moi, ami lésé,
Pour mon cœur réticent!
Dieu seul.

O Cross, let me be hushed;
In speech I thee abase.
Let my presumption, crushed,
Its insolence erase.
Since thee I have received
Imperfectly, in part,
Forgive me, friend aggrieved,
For my unwilling heart!
God Alone.

XXVII
Chère Croix, ici en cette heure,
Je m’incline devant toi avec admiration.
Demeurez avec moi au pouvoir
Et enseigne-moi toute ta loi.
Ma princesse, laisse-moi briller
Avec ardeur dans tes bras;
Accorde-moi de savoir chastement
Le secret de tes charmes.
Dieu seul.

Dear Cross, here in this hour,
I bow to thee in awe.
Abide with me in power
And teach me all thy law.
My princess, let me glow
With ardor in thine arms;
Grant me to chastely know
The secret of thy charms.
God Alone.

XXVIII
En te voyant si juste,
J’ai faim de posséder
Ta beauté, mais j’ose
Pas dans mon infidélité.
Viens, maîtresse, par ta volonté
Éveille mon âme faible
Et je te donnerai encore
Un cœur renouvelé et entier.
Dieu seul.

In seeing thee so fair,
I hunger to possess
Thy beauty, but I dare
Not in my faithlessness.
Come, mistress, by thy will
Arouse my feeble soul
And I will give thee still
A heart renewed and whole.
God Alone.

XXIX
Pour la vie je te choisis maintenant,
Mon plaisir, honneur, ami,
Seul objet de mon vœu,
Seule joie à laquelle j’ai tendance.
Par pitié, imprimer, tracer
Vous sur mon coeur,
Mon bras, mon front, mon visage;
Et pas un rougissement ne commencera.
Dieu seul.

For life I choose thee now,
My pleasure, honor, friend,
Sole object of my vow,
Sole joy to which I tend.
For mercy’s sake, print, trace
Yourself upon my heart,
My arm, my forehead, face;
And not one blush will start.
God Alone.

XXX
Je possède avant tout
Je choisis ta pauvreté;
Et pour ma tendresse
Ta douce austérité.
Maintenant sois folle sage
Et toute ta sainte honte
Comme la grandeur à mes yeux,
Ma gloire et ma renommée.
Dieu seul.

Above all I possess
I choose thy poverty;
And for my tenderness
Thy sweet austerity.
Now be thy folly wise
And all thy holy shame
As grandeur in my eyes,
My glory and my fame.
God Alone.

XXXI
Quand, par votre majesté,
Et pour votre gloire,
Tu m’auras vaincu,
Cette conquête que je prendrai
Comme victoire finale,
Bien que digne de ne pas tomber
Sous tes coups, ou sois
Une moquerie pour tous.
Dieu seul.

When, by your majesty,
And for your glory’s sake,
You shall have vanquished me,
That conquest I shall take
As final victory,
Though worthy not to fall
Beneath thy blows, or be
A mockery to all.
God Alone.

-Hymn, Triumph of the Cross by St. Louis de Montfort

God alone.


-by Br Louis Mary Bethea, OP

“Today we also celebrate the great Breton saint, Louis de Montfort. Tall, very strong, stubborn, and with a quick temper…After his seminary studies at St. Sulpice he would begin his missionary life with crushing rejection and resistance. Yet, tromping barefoot from town to town across France, he would be the instrument of great conversion because he trusted in

God alone.

St. Louis embraced the scorn of others, whether it came from a bishop or a supercilious nitwit jeering at him during a mission. Yet he never felt worthy of the mockery that he received: I am not worthy “of being a sign of contradiction to the world.” He attributed the fruits of his labors wholly and rightly to the grace of his Creator. Blossoming from his blessed humility, St. Louis’s famous motto was born:

God alone.

Commonly, when not preaching to the faithful, he would storm the local establishments of ill repute to implore conversions of heart. His frequent companion, Pierre des Bastieres, described one such instance when “one man, furious at this intrusion, drew his sword, and threatened to run him through the body unless he immediately left. […] Completely unperturbed, he looked his assailant straight in the eye and told him that he was very ready to be killed on condition that his murderer would promise to change his way of life. Such courage completely broke the man’s nerve; he trembled so badly that he could scarcely sheathe his sword, and had to grope his way to the door” (The Man Called Montfort, 108). This was the effect of St. Louis because he was a man for

God alone.

St. Louis’s love of Jesus through Mary and his zealous way of life, always yearning for the salvation of souls, stands out as an example to follow, especially when times grow difficult like during our present viral pandemic. Fortified by heavenly consolation, St. Louis was always with the God who dwelt in his heart, enabling his perseverance even to the point of his own demise for the salvation of another…Yet in his humility, St. Louis attributed everything to God, recognizing that God alone was his goal, in God alone is the living bread of life for which man yearns and by which man is saved; he realized that the glory forever belongs to

God alone.”

St. Louis-Marie Grignion de Montfort (1673 – 1716) was born in Brittany, France, to a large farming family. As a child he displayed an unusual spiritual maturity and spent much time in prayer before the Blessed Sacrament. At the age of 19 he went on foot to Paris to study theology at a prestigious school with the support of a benefactor; along the way he gave his possessions to the poor and made a lifelong vow to live in poverty supported entirely on alms. He was ordained a priest at the age of 27, and at 32 discovered his calling to be an itinerant preacher, receiving the title of “Apostolic Missionary” from the Pope after his bishop tried to silence him. For the next 17 years he preached missions in countless towns and villages throughout France with an emphasis on renewal and reform. His fiery devotion, oratory skill, and identification with the poor led many souls to conversion. He was persecuted by the Jansenists, who, in their spiritual pride, poisoned him, banished him from preaching in their dioceses, and made an assassination attempt on his life. He had a profound devotion to the Blessed Virgin Mary and taught on the power of the Holy Rosary. He also wrote a number of classic works on Marian devotion, the most famous being True Devotion to Mary.

“We do find, it is true, great battles to fight, and great hardships to master; but that good Mother makes herself so present and so near to her faithful servants, to enlighten them in their darknesses and their doubts, to strengthen them in their fears, and to sustain them in their struggles and their difficulties, that in truth this virginal path to find Jesus Christ is a path of roses and honey compared with other paths.”
—St. Louis de Montfort

“Pray with great confidence, with confidence based on the goodness and infinite generosity of God and upon the promises of Jesus Christ. God is a spring of living water which flows unceasingly into the hearts of those who pray.”
–St. Louis De Montfort

“Often, actually very often, God allows his greatest servants, those who are far advanced in grace, to make the most humiliating mistakes. This humbles them in their own eyes and in the eyes of their fellow men.”
–St. Louis de Montfort

“O most loving Jesus, deign to let me pour forth my gratitude before Thee, for the grace Thou hast bestowed upon me in giving me to Thy holy Mother through the devotion of Holy Bondage, that she may be my advocate in the presence of Thy majesty and my support in my extreme misery.

Alas, O Lord! I am so wretched that without this dear Mother I should be certainly lost. Yes, Mary is necessary for me at Thy side and everywhere that she may appease Thy just wrath, because I have so often offended Thee; that she may save me from the eternal punishment of Thy justice, which I deserve; that she may contemplate Thee, speak to Thee, pray to Thee, approach Thee and please Thee; that she may help me to save my soul and the souls of others; in short, Mary is necessary for me that I may always do Thy holy will and seek Thy greater glory in all things.

Ah, would that I could proclaim throughout the whole world the mercy that Thou hast shown to me ! Would that everyone might know I should be already damned, were it not for Mary! Would that I might offer worthy thanksgiving for so great a blessing! Mary is in me.

Oh, what a treasure! Oh, what a consolation! And shall I not be entirely hers? Oh, what ingratitude! My dear Saviour, send me death rather than such a calamity, for I would rather die than live without belonging entirely to Mary. With St. John the Evangelist at the foot of the Cross, I have taken her a thousand times for my own and as many times have given myself to her; but if I have not yet done it as Thou, dear Jesus, dost wish, I now renew this offering as Thou dost desire me to renew it.

And if Thou seest in my soul or my body anything that does not belong to this august Princess, I pray Thee to take it and cast it far from me, for whatever in me does not belong to Mary is unworthy of Thee.

O Holy Spirit, grant me all these graces. Plant in my soul the Tree of true Life, which is Mary; cultivate it and tend it so that it may grow and blossom and bring forth the fruit of life in abundance.

O Holy Spirit, give me great devotion to Mary, Thy faithful spouse; give me great confidence in her maternal heart and an abiding refuge in her mercy, so that by her Thou mayest truly form in me Jesus Christ, great and mighty, unto the fullness of His perfect age. Amen.”

“My Jesus, I long ardently For you to come to me this day; Without you life is misery. Come to me soon, I pray. Without the fervor that you bring, O Love, I languish night and day; And do you not desire my love? Inflame my heart, I pray. Good Shepherd, bear your lost sheep home Within your arms, whene’er I stray; From ravening wolves that round me roam Oh, keep me safe, I pray. O bread of Life, for you I sigh,

Give me yourself without delay; For otherwise my soul must die. Give me to eat, I pray. O fount of living waters clear, How long and weary is the way; Refresh my soul which thirsts for you. Give me to drink, I pray. O loving Lord, my soul is chilled By icy winds that round me play; O fire of love, let me be filled With warmth from you, I pray. Like the blind man who cried to you: Have mercy on me, Lord, I say, O Mary’s Son, that I may see; Increase my faith, I pray. Lord, I am sick beyond all cure, But with a word you can display Your power; without you death is sure. O heal me, Lord, I pray. My Lord, I knock upon your door; Your favors I can ne’er repay, Yet in my want I beg for more. Fulfill my needs, I pray. I am not worthy, Lord, that you Should come into my house today As heavenly food; say but the word And heal my soul, I pray. Lord, you alone are my true friend, My treasure which can ne’er decay; All earthly joys do you transcend. Do visit me this day.”
-Saint Louis Grignion de Montfort

“Hail Mary, beloved Daughter of the Eternal Father! … May the light of thy faith dispel the darkness of my mind; may thy profound humility take the place of my pride; may thy sublime contemplation check the distractions of my wandering imagination; may thy continuous sight of God fill my memory with His presence; may the burning love of thy heart inflame the lukewarmness of mine; may thy virtues take the place of my sins; may thy merits be my only adornment in the sight of God and make up for all that is wanting in me. Finally, dearly beloved Mother, grant, if it be possible, that I may have no other spirit but thine to know Jesus and His divine will; that I may have no other soul but thine to praise and glorify the Lord; that I may have no other heart but thine to love God with a love as pure and ardent as thine I do not ask thee for visions, revelations, sensible devotion or spiritual pleasures. It is thy privilege to see God clearly; it is thy privilege to enjoy heavenly bliss; it is thy privilege to triumph gloriously in Heaven at the right hand of thy Son and to hold absolute sway over angels, men and demons; it is thy privilege to dispose of all the gifts of God, just as thou willest.”
-St. Louis de Montfort

“Often, actually very often, God allows his greatest servants, those who are far advanced in grace, to make the most humiliating mistakes. This humbles them in their own eyes and in the eyes of their fellow men.”
-St. Louis de Montfort

“Be one of the small number who find the way to life, and enter by the narrow gate into Heaven. Take care not to follow the majority and the common herd, so many of whom are lost. Do not be deceived; there are only two roads: one that leads to life and is narrow; the other that leads to death and is wide. There is no middle way.”
–St. Louis de Montfort

“True devotion to Our Lady is constant. It confirms the soul in good, and does not let it easily abandon its spiritual exercises. It makes it courageous in opposing the world in its fashions and maxims, the flesh in its weariness and passions, and the devil in his temptations; so that a person truly devout to our Blessed Lady is neither changeable, irritable, scrupulous nor timid. It is not that such a person does not fall, or change sometimes in the sensible feeling of devotion. But when he falls, he rises again by stretching out his hand to his good Mother. When he loses the taste and relish of devotions, he does not become disturbed because of that; for the just and faithful client of Mary lives by the faith (Heb. 10:38) of Jesus and Mary, and not by natural sentiment.”
—St. Louis De Montfort, True Devotion to Mary

“God the Father has communicated to Mary His Fruitfulness, as far as a mere creature was capable of it, in order that He might give her the power to produce His Son, and all the members of His mystical Body.
—St. Louis de Montfort, True Devotion to Mary

“If we do not risk anything for God we will never do anything great for Him.”
–St. Louis De Montfort

“Dearly beloved Mother, grant, if it is possible, that I may have no other spirit but yours to know Jesus and his divine will; that I may have no other soul but yours to praise and glorify the Lord; that I may have no other heart but yours to love God with a love as pure and passionate as yours. I do not ask you for visions, revelations, feelings of devotion, or spiritual pleasures. It is your privilege to see God clearly; it’s your privilege to enjoy heavenly bliss; it’s your privilege to triumph gloriously in heaven at the right hand of your Son and to hold absolute sway over angels, men, and demons; it is your privilege to dispose of all the gifts of God, just as you wish . . . The only grace I beg you to obtain for me is that every day and every moment of my life I may say: Amen, so be it, to all that you did while on earth; amen, so be it, to all that you are now doing in heaven; amen, so be it, to all that you are doing in my soul, so that you alone may fully glorify Jesus in me for time and eternity.”
—St. Louis de Montfort

“True devotion to Our Lady is holy; that is to say, it leads the soul to avoid sin and to imitate the virtues of the Blessed Virgin, particularly her profound humility, her lively faith, her blind obedience, her continual prayer, her universal mortification, her divine purity, her ardent charity, her heroic patience, her angelic sweetness and her divine wisdom. These are the ten principal virtues of the most holy Virgin.”
— St. Louis De Montfort, True Devotion to Mary

“All our perfection consists in being conformed, united and consecrated to Jesus Christ; and therefore the most perfect of all devotions is, without any doubt, that which the most perfectly conforms, unites and consecrates us to Jesus Christ. Now, Mary being the most conformed of all creatures to Jesus Christ, it follows that, of all devotions, that which most consecrates and conforms the soul to Our Lord is devotion to His holy Mother, and that the more a soul is consecrated to Mary, the more it is consecrated to Jesus.”
—St. Louis De Montfort, True Devotion to Mary

“True devotion to Our Lady is interior; that is, it comes from the mind and the heart. It flows from the esteem we have for her, the high idea we have formed of her greatness, and the love which we have for her. It is tender; that is, full of confidence in her, like a child’s confidence in his loving mother … It implores the aid of its good Mother at all times, in all places and above all things: in its doubts, that it may be enlightened; in its wanderings, that it may be brought into the right path; in its temptations, that it may be supported; in its weaknesses, that it may be strengthened; in its falls, that it may be lifted up; in its discouragements, that it may be cheered; in its scruples, that they may be taken away; in the crosses, toils and disappointments of life, that it may be consoled under them. In a word, in all the evils of body and mind, the soul ordinarily has recourse to Mary, without fear of annoying her or displeasing Jesus Christ.”
—St. Louis De Montfort, True Devotion to Mary

“Let us say boldly with St. Bernard that we have need of a mediator with the Mediator Himself, and that it is the divine Mary who is the most capable of filling that charitable office. It was through her that Jesus Christ came to us, and it is through her that we must go to Him. If we fear to go directly to Jesus Christ, our God, whether because of His infinite greatness or because of our vileness or because of our sins, let us boldly implore the aid and intercession of Mary, our Mother. She is good, she is tender, she has nothing in her austere and forbidding, nothing too sublime and too brilliant. In seeing her, we see our pure nature.”
—St. Louis de Montfort, True Devotion to Mary

“When will the happy time come when the divine Mary will be established Mistress and Queen of all hearts, in order that she may subject them fully to the empire of her great and holy Jesus? When will souls breathe Mary as the body breathes air? When that time comes, wonderful things will happen in those lowly places where the Holy Ghost, finding His dear spouse, as it were, reproduced, in all souls, shall come in with abundance, and fill them to overflowing with His gifts, and particularly with the gift of wisdom, to work miracles of grace.”
—St. Louis de Montfort, True Devotion to Mary

“You never think of Mary without Mary interceding for you with God. You never praise or honor Mary without Mary’s praising and honoring God with you. She is the echo of God, that says nothing and repeats nothing but God. If you say `Mary,’ She says `God.’ St. Elizabeth praised Mary and called Her blessed because She had believed. Mary, the faithful echo of God, at once intoned: `My soul magnifies the Lord (Lk 1: 46). What Mary did then, She does daily. When we praise, love, honor, or give anything to Her, it is God who is praised, God who is loved, God who is glorified, and it is to God that we give, through Mary and in Mary.”

“We ask for the grace of receiving Communion as Mary received the Word and letting it become flesh again in me; for the grace to receive the Eucharist from the hands of the Church, putting our hands out like a paten (meaning manger), feeling that it is our Lady who places the host there and entrusts it to us; for the grace to sing with Mary the Magnificat in that moment of silence that follows communion; the grace to look forward in the Eucharist all that will be in our day or week, with all the good and positive offered together with the bread, and all that is suffering and passion offered along with the wine; for the grace to believe and to put with love all our hope in that first fruit and pledge of salvation that we already have in each Eucharist, to then shape our lives in the image of what we receive.”
—St. Louis de Montfort, True Devotion to Mary

“The Cross is good because it is an abundant source of all kinds of delight and consolation. It brings joy, peace, and grace to the soul.”
-St. Louis de Montfort (The Love of Eternal Wisdom, 95-96)

“Never the Cross without Jesus; nor Jesus without the Cross.” -St Louis de Montfort (The Love of Eternal Wisdom, 91).

“Friends of Jesus Christ, drink of His bitter cup, and your friendship with Him will increase. Suffer with Him and you will be glorified with Him. Suffer patiently and even cheerfully. Yet a little while and the moment of suffering will be changed into an eternity of happiness” -St Louis de Montfort (The Love of Eternal Wisdom, 95).

“Only he will receive, will find, and will enter who perseveres in asking, seeking, and knocking. It is not enough to ask Almighty God for certain graces for a month, a year, ten, or even twenty years; we must never tire of asking. We must keep on asking until the very moment of death, and even in this prayer that shows our trust in God, we must join the thought of death to that of perseverance and say; “Although he should kill me, I will trust in him” (Job 13:15) and will trust Him to give me all I need.”
–St. Louis Mary de Montfort

Love,
Matthew