Spiritual Exercises in the Spirit of the True Devotion to the Blessed Virgin Mary
" But happy and a thousand times happy is the generous soul that consecrates itself entirely to Jesus through Mary as a slave of love after it has shaken off by Baptism the tyrannical slavery of the devil!" (Saint Luis Mary Grignion de Montfort)
Note: The spiritual Exercises were preached by the Most Reverend Markus Martin Maria Ramolla to seminarians from November 25 - December 8 which served as a introduction into the devotion to the Immaculate Heart of Mary and as preparation for the Total Consecration to the Blessed Virgin Mary according to the teaching of Saint Luis Grignion de Montfort. We will publish on this blog all the conferences and meditations which given during the retreat. May the faithful gain great confidence and consecrate themselves the the Immaculate and live by it.
Conferences (Audio files) of the Spiritual Exercises in the Spirit of the True Devotion to Mary delivered by the Most Reverend Markus Ramolla
The Most Reverend Markus Ramolla preached during a retreat which took place from November 25 - December 8 in Twelve conferences about "The Devotion to the Immaculate Heart of Mary in the light of the True Devotion and Total Consecration to the Blessed Virgin Mary. Listen to this conferences in order to understand and comprehend the Devotion to the Immaculate Heart of Mary as requested by our Lady herself at Fatima, and the True Devotion and Total Consecration to the Blessed Virgin Mary as taught by Saint Luis-Marie Grignion de Montfort.
Conferences
Meditations for the 33-days preparation for the Total Consecration to the Blessed Virgin Mary
PREPARATION PERIOD
Saint Louis-Marie Grignion de Montfort suggests a 33-day preparation for the Total Consecration to Mary - adding, however, that this may be lengthened or shortened at will. He says in his treatise of the True Devotion to Mary TREATISE ON THE TRUE DEVOTION TO MARY: (227) "Those who wish to enter into this particular devotion, which is not at present erected into a confraternity (though that were to be wished), after having, as I said in the first part of this preparation for the reign of Jesus Christ, employed twelve days at least in ridding themselves of the spirit of the world, which is contrary to the spirit of Jesus Christ, should employ three weeks in filling themselves with Jesus Christ by the Holy Virgin." For this initial twelve days, it follows twelve Meditation regarding the Spirit of this World.
Meditations for the Preparation Period
Note: The first meditation which is entitled "Christ is calling to His Imitation" was unfortunately not recorded.
4. MEDITATION [PREPARATION PERIOD]: POWER & HONOR
5. MEDITATION [PREPARATION PERIOD]: "PURITY"
6. MEDITATION [PREPARATION PERIOD]: "INTELLECTUAL PRIDE"
7. MEDITATION [PREPARATION PERIOD]: "HUMAN RESPECT"
8. MEDITATION [PREPARATION PERIOD]: "PLEASURES OF THIS WORLD"
9. MEDITATION [PREPARATION PERIOD]: "TRUTHFULNESS"
10. MEDITATION [PREPARATION PERIOD]: "LIBERTY"
11. MEDITATION [PREPARATION PERIOD]: "FEAR"
12. MEDITATION [PREPARATION PERIOD]: "DEATH"
5. MEDITATION [PREPARATION PERIOD]: "PURITY"
6. MEDITATION [PREPARATION PERIOD]: "INTELLECTUAL PRIDE"
7. MEDITATION [PREPARATION PERIOD]: "HUMAN RESPECT"
8. MEDITATION [PREPARATION PERIOD]: "PLEASURES OF THIS WORLD"
9. MEDITATION [PREPARATION PERIOD]: "TRUTHFULNESS"
10. MEDITATION [PREPARATION PERIOD]: "LIBERTY"
11. MEDITATION [PREPARATION PERIOD]: "FEAR"
12. MEDITATION [PREPARATION PERIOD]: "DEATH"
FIRST WEEK
After a preparatory period of Twelve days Saint Louis-Marie Grignion de Montfort wants us to spend a week (First week) consisting of seven day in in order to obtain Self-knowledge. He says: "During the first week they should offer up all their prayers and pious actions to ask for a knowledge of themselves and contrition for their sins; and they should do this in a spirit of humility. For that end they can, if they choose, meditate on what I have said before of our inward corruption. They can look upon themselves during the six days of this week as snails, crawling things, toads, swine, serpents and unclean animals; or they can reflect on these three considerations of St. Bernard: the vileness of our origin, the dishonors of our present state, and our ending as the food of worms. They should pray Our Lord and the Holy Ghost to enlighten them; and for that end they might use the ejaculations, 'Lord, that I may see!' (Lk. 18:41); or 'May I know myself!'; or 'Come, Holy Ghost,' together with the Litany of the Holy Ghost and the prayer which follows, as indicated in the first part of this work. They should have recourse to the Blessed Virgin and ask her to grant them this immense grace, which must be the foundation of all the others; for this end, they should say daily the Ave Maris Stella and the Litany of the Blessed Virgin." Listen to the Meditation of the first week, which is dedicated to obtain the grace of Self-knowledge.
Meditations for the First Week
SECOND WEEK
Saint Louis-Marie Grignion de Montfort wants to spend the second week in order to know the Blessed Virgin Mary. He says: (229) "During the second week they should apply themselves, in all their prayers and works each day, to know the Blessed Virgin. They should ask this knowledge of the Holy Ghost; they should read and meditate on what we have said about it. For this intention they should recite, as in the first week, the Litany of the Holy Ghost and the Ave Maris Stella, and in addition a Rosary daily....". Listen to the meditations of the second week.
Meditations of the Second Week
THIRD WEEK
The and last week is dedicated to know Jesus Christ. Saint Louis-Marie Grignion de Montfort says: "They should apply themselves during the third week to know Jesus Christ. They can meditate upon what we said about Him, and say the prayer of St. Augustine which they will find in the beginning of the second part of this treatise. They can, with the same saint, repeat a hundred times a day: 'Lord, that I may know Thee!' or: 'Lord, that I may see Who Thou art!' They may recite as in the preceding weeks, the Litany of the Holy Ghost and the Ave Maris Stella, and should add daily the Litany of the Holy Name of Jesus." Listen to the final meditations of the third week:
Meditations of the Third Week
Read, what the Rev. Reginald Garrigou-Langrange O. P. says about the True Devotion to Mary. (excerpt from the Three Ages of the enterior life)
True
Devotion to Mary
We are not speaking here of an entirely exterior,
presumptuous, inconstant, hypocritical, and interested devotion, but
of true devotion which St. Thomas defines as "promptness of the
will in the service of God." (2) This promptness of the will,
which should subsist despite aridity of the sensible part of the
soul, inclines us to render to our Lord and His holy Mother the
worship that is due them.(3) As Jesus is our Mediator with His
Father, in the same way we should go to our Savior through Mary. The
mediation of the Son throws light on that of His holy Mother.
They are deluded who claim to reach union with God
without having continual recourse to our Lord. They will hardly
attain to an abstract knowledge of God, and not to that sweet
knowledge called wisdom; a lofty knowledge at once practical, living,
and experiential, which makes us discover the ways of Providence in
the most insignificant things. The quietists were mistaken in holding
that Christ's sacred humanity was a means useful only at the
beginning of the spiritual life; they did not sufficiently recognize
the universal mediation of our Savior.
Another error consists in wishing to go to our Lord
without passing through Mary. This was one of the errors of the
Protestants. And even some Catholics do not see clearly enough how
expedient it is to have recourse to the Blessed Virgin in order to
enter the intimacy of Christ. As St. Grignion de Montfort says, they
know Mary "only in a speculative, dry, fruitless, indifferent
manner. . . . They fear that devotion toward her is abused and that
injury is done to our Lord by paying excessive honor to His holy
Mother. . . . If they speak of devotion to Mary, it is less to
recommend it than to destroy the abuses of it." (4) They seem to
consider Mary "a hindrance in reaching divine union,"
(5)whereas all her influence is exercised in order to lead us to it.
It would be just as sensible to say that the holy Cure of Ars was a
hindrance to his parishioners in their progress toward God.
To neglect the Mediators whom God has given us
because of our weakness, shows a lack of humility. Intimacy with our
Lord in prayer will be greatly facilitated by frequent recourse to
Mary.
Devotion to Mary, which should exist in every
Christian, ought to grow with charity. The first degree consists in
praying to the Blessed Virgin from time to time, honoring her as the
Mother of God, saying, for example, the Angelus with true
recollection every time it rings. The second degree consists in
having more perfect sentiments of veneration, confidence, and love
for Mary. They lead us to the daily recitation of at least one of the
three parts of the Rosary while we meditate on the joyful, sorrowful,
or glorious mysteries, which are for us the road of eternal life.
The third degree of the true devotion to Mary, that
proper to proficients, consists in consecrating oneself entirely to
our Lord through her. In a clear explanation of this consecration,
St. Grignion de Montfort says: "This devotion consists in giving
oneself entirely to the Blessed Virgin in order to belong entirely to
Jesus Christ through her. We must give her: (I) our body with all its
senses and members (that she may keep them in perfect purity); (2)
our soul with all its powers; (3) our exterior goods, present and to
come; (4) our interior and spiritual goods, our merits, virtues, and
good works, past, present, and future." (6) To have a clear understanding of this oblation, we
must distinguish in our good works between what is incommunicable to
others and what is communicable to other souls. What is
incommunicable in our good works is merit, properly so called (de
condigno), which constitutes a right in justice to an increase of
charity and to eternal life. These personal merits are
incommunicable; in this respect they differ from those of Jesus
Christ who, being constituted the head of humanity and our pledge,
could merit for us in strict justice.
Consequently, if we offer our merits, properly so
called, to the Blessed Virgin, it is not that she may give them to
other souls, but that she may preserve them, make them fructify, and,
if we should have the misfortune to lose them through mortal sin,
that she may obtain for us the grace of so fervent a contrition that
it may enable us to recover not only the state of grace, but the
degree of grace lost; so that if we have lost five talents, we may
recover these five, and not merely two or three.(7) What is communicable to others in our good works is
congruous merit; it is also their satisfactory or reparatory value
and their value as impetration or prayer. By congruous merit, based
not on justice, but on the charity or friendship which unites us to
God (in jure amicabili), we can obtain graces for our
neighbor. Thus a good Christian mother draws graces on her children
by her virtuous life because God takes into consideration the
intentions and good works of this generous mother. Likewise, we can
also pray for our neighbor, for his conversion, his progress, for
hardened sinners, the agonizing, the souls in purgatory.
Lastly, we can satisfy for others, we can
voluntarily accept the punishment due to their sins, expiate them, as
Mary did for us at the foot of the cross, and thus draw the divine
mercy down upon them. We can also gain indulgences for the souls in
purgatory, open to them the treasure of the merits of Christ and the
saints, and hasten their deliverance.
If we offer all our vexations and sufferings to Mary
in this way, she will send us crosses proportionate to our strength
aided by grace to make us labor for the salvation of souls.
Who should be advised to make this consecration as
we have explained it? It should not be advised for those who would
make it through sentimentality or spiritual pride without
comprehending its meaning; but it is fitting to counsel it for truly
pious and fervent souls, at first for a time, from one feast of the
Blessed Virgin to another, then for a year. Thus one will become
penetrated by this spirit of abandonment and later can make this act
with fruit for one's whole life.
It has been objected that such an act strips us and
does not pay our own debt, which will increase our purgatory. This is
the objection made by the devil to St. Bridget when she was preparing
to make a similar act. Our Lord made the saint understand that this
is the objection of self-love, which forgets the goodness of Mary,
who does not let herself be outdone in generosity. By thus stripping
oneself, one receives the hundredfold. And indeed the love to which
this generous act testifies obtains for us even now the remission of
part of our purgatory.
Others object, asking how, after having once and for
all given all our prayers to Mary, we can pray especially for our
parents and friends. The answer to this question is that the Blessed
Virgin knows our duties of charity toward our parents and friends,
and, should we forget to pray for them as we ought, she would remind
us to do so. Moreover, among our parents and friends there are some
who have a particular need of prayers, of which we are often
ignorant; but Mary knows their needs and will thus, without our being
aware of it, make these souls benefit by our prayers. We can always
ask her to favor others.
St. Grignion de Montfort says (8) that this road to
God is easier, and nevertheless more meritorious, and consequently a
more perfect, short, and sure road.
First of all, it is an easier way. "One can in
truth," he says, "reach divine union by other roads; but it
will be by many more crosses and strange deaths, with many more
difficulties, which he shall conquer with greater difficulty. He
shall have to pass through dark nights, combats, and strange agonies,
steep mountains, very sharp thorns, and frightful deserts. But by way
of Mary, the passage is more sweet and tranquil. On this road, in
truth, are great combats to be fought and great difficulties to be
overcome; but this good Mother takes up her position so near her
faithful servants to enlighten them in their darkness, to illumine
them in their doubts, to sustain them in their struggles and
difficulties that in reality this virginal road to find Jesus Christ
is a road of roses and honey compared with other roads."
Evidence of this fact appears in the lives of saints who more
particularly followed this way, such as St. Ephrem, St. John
Damascene, St. Bernard, St. Bonaventure, St. Bernardine of Siena, St.
Francis de Sales.
The vision of St. Francis of Assisi in this
connection is well known. One day the saint saw his sons trying to
reach our Lord by a ladder that was red and very steep; after
climbing a few rungs, they would fall back. Our Lord then showed St.
Francis another ladder, white and much less steep, at whose summit
appeared the Blessed Virgin, and He said to Francis: "Advise
your sons to go by the ladder of My Mother."
By way of Mary the road is easier because the
Blessed Virgin supports us by her gentleness; nevertheless it is a
more meritorious road because Mary obtains for us a greater charity,
which is the principle of merit. The difficulties to be overcome are
certainly an occasion of merit, but the principle of merit is
charity, the love of God, by which we triumph over these
difficulties. We should remember that Mary merited more by her
easiest acts, such as a simple prayer, than did the martyrs in their
torments, for she put more love of God into these easy acts than the
saints did in heroic acts. Since the road by way of Mary is easier
and more meritorious, it is shorter, surer, and more perfect; more
easily traveled, progress on it is more rapid. By submission to the
Mother of God, a person makes greater progress in a short time than
he would make in many years relying excessively on his own personal
prudence. Under the direction of her whom the Incarnate Word obeyed,
he walks with giant steps.
This road is also more perfect, since through Mary
the Word of God came down perfectly to us without losing anything of
His divinity; through her, very little souls can ascend even to the
Most High without fearing anything. She purifies our good works and
increases their value when she presents them to her Son.
Lastly, it is a surer road, on which we are better
preserved from the illusions of the devil who seeks to deceive us,
imperceptibly at first, that later he may lead us into great sin. On
this road we are also preserved from the illusions of day-dreaming
and sentimentality. In the subordination of the causes that transmit
divine grace, Mary exercises, in fact, a salutary influence on our
sensibility; she calms it, rules it, to enable the elevated part of
our soul to receive the influence of our Lord more fruitfully. In
addition, Mary herself is to our sensible faculties a most pure and
holy object, which lifts our soul toward union with God. She gives us
great interior liberty, and, on our urgent petition, she sometimes
obtains our immediate deliverance from the deviations of our sensible
appetites which hinder prayer and intimate union with our Lord. The
purpose of the entire influence of Mary Mediatrix is to lead us to
the intimacy of Jesus, as He Himself leads us to the Father.
It is advisable to ask for Mary's particular
assistance at the moment of Holy Communion that she may make us share
in her profound piety and love, as if she were to lend us her most
pure heart to receive our Lord worthily. We may with profit make our
thanksgiving in the same way.
We shall conclude by giving the essential parts of
the consecration of oneself to Jesus Christ through Mary's hands:
O Eternal and Incarnate Wisdom! O most amiable and
adorable Jesus, true God and true Man, I thank Thee for having
annihilated Thyself, taking the form of a slave, to draw me from the
slavery of the devil. . . . I have recourse to the intercession of
Thy most holy Mother, whom Thou hast given me as a Mediatrix. By this
means I hope to obtain from Thee contrition and the pardon of my
sins, the acquisition and preservation of wisdom.
Hail, Immaculate Mary, Queen of heaven and earth, to
whom everything under God is subject. Hail, safe Refuge of sinners,
whose mercy fails no one; hear and grant my desires for divine
wisdom, and to that end receive the vows and offerings that my
baseness presents to thee.
I, an unfaithful sinner, today renew and ratify in
thy hands my baptismal vows. I forever renounce Satan, his works and
pomps, and I give myself completely to Jesus Christ, Incarnate
Wisdom, to carry my cross after Him all the days of my life. And that
I may be more faithful to Him than I have been hitherto, I choose
thee, O Mary, for my mother.
I give and consecrate to thee my body and soul, my
interior and exterior goods, and the very value of my good works
past, present, and future. Present me to thy Son and grant me the
grace to obtain true wisdom from God, and for that purpose to place
myself in the number of those whom thou dost love, teach, lead, feed,
and protect. O faithful Virgin, render me in all things so perfect a
disciple and imitator of Incarnate Wisdom, Jesus Christ, thy Son,
that by thy intercession and example, I may attain to the plenitude
of His age on earth and His glory in heaven. Amen.(9)
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