University of Dayton
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Marian Reprints Marian Library Publications
1955
043 - Christ's Devotion to Mary
Joseph J. Panzer
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ABOUT THE AUTHOR ...
Father Most's book, MARY IN OUR LIFE, aptly subtitled "Our
Lady in Doctrine and Devotion," won the Marian Library Medal
tor L954. Ordained in 1940, and a professor at Loras College,
Dubuque, Iowa, since that time, Father Most has written for Th,e
American Ecclestastical Reuiew, The Catltolic Biblr,cal Quarterly,
The lllartnnist, The Clnssxcal Journal, The Classinul Bulletin, Queen
of All Hearts, and The Catholic Educational Reuiew.
This reprint is a paper prepared for the third annual Marian
Institute of the Marian Library, June 1955.
(published with ecclestastical approual)
t
The Marian Library
University of Dayton
Dayton, Ohio
TIARY, OUR SPIRITUAl TNOTHER
wil.ltAil c. mosT
GOD HAD MADE GREAT PIANS FOR OUR FTRST PARENTS, and.
fhrough them, for us. For He had not only given them the natural life of
the body and the wonderful preternatural giffs, by which they were
made immune to ignorance, to death, and even to the struggle of the
flesh against the spirit. Far greater lhan all those, He had given ihem
also another kind of life, the life of grace: He hid really and literally
given them a share in the nature and life of God Himself.
Wirhin the Divine Trinity, there is a constant interchange of infinife
knowledge and love: the Father, from all eiernity, speaks a Word, which
is the perfect expression of Himself. But it is not such a word as we
speak, a mere vibration of the air, which endures but for a moment and
is gone: the Word that the Father speaks is eternal, equal fo Him. The
Son lS the Word. This Father and this Son love each other. But again,
therr love is not iust something passing-it is a Person, efernal, equal to
them. This love lS the Holy Spirit. No wonder, then, that St. John the
Apostle wrote: "God is love."l
Such is the nature of the life of ihe Divine Trinity, a life of infinitely
rich knowledge and incomprehensible love. lt was fhis divine life in
which our first parents were fo take part at the end of their earthly
course, when grace would blossom into ihe light of glory, so that they
would know and love God face io face, in the same way (though not in
lhe same degree) in which the Three Persons of the Blessed Trinity know
and love one anotherl
The pure generosify of God-for He had no need of crertures-
had planned that not only our firsf parents should have such gifts, lf
they were faithful, but that they should transmit them as an Inher-
ilance to all their descendants, including us. In this way Eve was lo have
been our Mother, not only physically, but also spiritually: she would
have been in the fullest sense, lhe "Mother of all the living."2
Eve, as we knew, sadly disappoinied God. She, together with Adam,
sinned, thereby bringing down ruin on all mankind: for she and Adam
lost this divine life, and became unable to transmit it to us.
But, as St. Paul tells us, the Redemption more than makes up for the
fcll; 'Where sin abounded, grace did more abound."s Hence God pro-
vided c new Mother of all the living, a New Eve.
MARY, OUR SPIRITUAL MOTHER
lT lS NOT lN JUST SOIIE FIGURATIVE SENSE fhar Mary is called our
spiritual Mother; nor is she merely a kindly person who has adopfed us,
though she did not bring us forth. In the fullest, mosf literal sense of the
word, Mary is our spiritual Mother. For she conceived us at Nazareth, she
shared in earning divine life for us on Calvary, and she brought us forth
to the divine life in giving us our first sanctifying grace, and she nourishes
and increases ihat life when she hands on lo us every grace ihat we shall
ever receive, even to the crowning grace of final perseverance that carries
us over fhe threshold of death into the eternal mansions of Heaven.
Mary's spiritual motherhood of us began at the very moment of her
consent to the Annunciation. As Pope Pius Xll expressed it: "When the
little maid of Nazareth uttered her fiat to the message of the angel
she became not only the Molher of God but also she became
the Mother of all who would be made one under the Headship of
her divine Son."{ For we are all one with Christ: Mary could not become
fhe Mother of Christ, the Head of the Mystical Body, without at the same
time becoming the Mother of all the members of that same Body, which
we are.
The beginning of Mary's motherhood of us was accomplished with-
out pain: but ii was not carried on without great anguish. For it was et
the foot of the cross, where she ". endured suffering and almost
death"t and "gave up her Mother's right over her Son in order to procure
the salvation of mankind . . . so that one can truly say that together
with Christ she has redeemed the human race"-there it was that Mary
paid dearly, as the associate of her dying Son, in earning divine life for us'
This life that Mary helped to earn for us there, in the midst of the
bitter sea of suffering, is first given fo us through Baptism, and is in-
creased and strengthened in many ways, especially through the other
Sacraments. But the fact that we receive the beginning and many an
increase of this life through the Sacraments does not mean that it does
not come through Mary: rll graces, even the graces of the Sacraments,
were earned for us by both Jesus and Mary, and come to us through
their hands. As Pope Leo Xlll wrote: ". . . absolutely nothing of that
great ireasury of grace which the Lord brought us nothing of it is
given to us except through Mary, for such is the will of God . . ."t
An ordinary Mother, once she has accomplished her role of giving
human life to her child, continues to take care of that child as long as it
needs her care. There must come, however, a fime when that child no
MARY, OUR SPIRITUAT MOTHER
loryger needs the care of fhe Molher, for it is no longer a child. Such is
nol the case in Mary's motherhood of us: in the spiritual life, we are
always her children. Did not her Son tell us: "Unless you . . beorne
as little children you shall not enler inlo the kingdom of heaven.'{ We
never grow so greal that we do not need the care of Mary,.for rhe is
Mediatrix of ell graces-of every grace, to ihe very end of our Jives ard
our entrance into the home of our Father.
An ordinary Mo?her does not always know when a child is in need
of hetp. Not so Mary: she always knows the individual needs of each of
us. The fact that there are so many of us is no hindrance to her. For St.
Thomas tells us lhat every soul in heaven, since it beholds the vision of
God, sees in that vision all fhat concerns it in any way.8 The needs of
emh one do concern Mary: she is the Mother of all. Therefore, even
though we are many, it is not difficult for her to know the needs of ell
of us. For, although the number is great, it is still not infinite, it is a
limited number. And it is not loo much for her soul to know, enlightened
as it is by an unimaginable degree of the light of glory in Heaven.
Other mothers, even though they know lhe needs of a child, are
somefirnes unable-or even, in some unfortunate cases, unwilling to help.
Mary is never unwilling to help; she is more sager to give us spirilual
lreasures than we are to receive them. Nor is she ever unable. As PoPe
Pius Xll said: ". her kingdom is as vast as that of her Son and Crod,
since nothing is excluded from her dominion."o An ordinary mo?her musf
sometimes stand sadly by and see a child deprived of the life of the body.
Mary, however, is not similarly helpless. For if a child of hers ever
becomes so wicked as fo throw away the life of the soul-for it cannot
be taken from him, he can only throw it away-she is able, as Medictrix
of atl graces, to obtain for him resurrection from the death of mort6l sin,
if only that wretched soul will contritely come to her and beg her lo
obtain fhe grace of pardon. But, even better, if we are faithful to her. She
will obtain for us the grace never to lose this divine life.
IIARY NOT ONLY BRINGS US r.oRTH INTO DIVINE [lFE: she dccires
mosl earnestly lhat we continue io grow, from virtue to virluc, wer
advancing in love, until we are finally transformed into "perfecl rnan-
hood, fo the mature measure of the fullness of Christ."lo
tn order that we may grow by love inlo the likeness of Chrisf, Allary
obfains for us both light that we may see what things we need to dO, cnd
str:rq0h lo ccrry them out.
3
MARY, OUR SPIRITUAL MOTHER
In seeking for guidance from Mary, some souls make a foolish and
dangerous mistake. Having asked for light, they wait expectantly for
some feeling lo strike them; when it does, they consider it an inspiration
sent to them through Mary, and act accordingly. To proceed in this way
is to expore oneself not only to self deception, but also to ell the wiles
of the evil one, who can easily play on our feelings to deceive us.
In many instances, it is quite easy to determine what our Mother
wants us to do. First of all, she wanfs us, in imitation of her Divine Son
and herself, always to obey all laws and commands issued by every
lawful authority. Thus she, though she had no need of it, submitted to
the ceremony of purificafion after the birth of Christ, while He accepted
the painful riie of circumcision, as though He had been born in original
sin. She wants us also to be diligent and faithful in carrying out all the
duties of our state in life, iust as she devotedly swept the house and
prepared the meals, and iust as her Divine Son dutifully helped St. Joseph
in the carpenter shop before the fime came at which He went about'Flis
Father's business.
There are ofher times when it is her wish, not so much that we act,
but .fhat we generously and joyfully suffer the varied difficulties and
trials thal Divine Providence may will to send us: iust as she ioyfully
embraced the painful trial when the Holy Family had to fly into pagan
Egypt, or as her Divine Son gladly bore the hardships of the life of a
poor carpenter's Son.
But there are also times when the wishes of our Mother cannot bd
learned in these ways. For instance, both in great and in small thlngs,
we must make a decision when there is no law, no command, nor any
obvious providential indication of her will. lt is at such times that we
mubt pray with even greater diligence for light and help. After we have
made our prayer for light, then it is our task to attempt calmly fo reason
opt the answer. lt is usually helpful to ask ourselves: what would Mary,
what would Jesus do if He or she were in this present situation? Here
again we must interiecl a note of warning: we should beware of lefing
mere imagination provide the answer. For the evil one can easily work
on our imagination-and even at best, fhe imagination is not a faculiy
suiied to provide prudent guidance. When, therefore, we ask ourselves
whEt Jesus or Mary would do, we should try to think out the answer,
net to imrgine or merely to feel an answer.
Very often merely asking what Mary would do will at once show
4
MARY, OUR SPIRITUAT MOTHER
us the answer. This is especially true when we are displeased or offended
by'sorheone; in our irritation, we are apt to think at length of what we
'/not only may but should do or say" to the other person. Our wounded
feelings so easily make us feel like marfyrs, or like minislers of the
iustice of Godl But when we stop to ask ourielves, Could this thought
really have been sent by Mary?-often it is as though a bubble has sud-
denl'i burst, and inside it we see our cheap, scheming selfishness, and
perhdps also, the designing infernal enemy.
SPIRITUAI WRITERS ALSO GIVE A NUMBER of special rules which
will aseist us to recognize true graces of light, and to unmask false
inspirafions that come from self or from lhe evil one. st. Francis de sales
sums up the principal rules under three headings.u
First of all, he would have us ask ourselves: ls this supposed inspira-
tion really in harmony with my vocation? ls it in accord with the spiril-
ually, sound courses on which I have already embarked?-lt is charac-
ieristic of the evil one to place before us a variety of apparently, or wen
really good goals; for he knows that perseverance and constancy are
essential to spiritual grdwth. Therefore, if he can make us turn at one
moment to this, and at anolher moment to that, even though some of the
things prgposed be quite good in lhemselves, he can lead us to many
false starts, which yield more confusion than construclive results.
Secondly, we should notice whether or not an apparent inspiration
is conducive to peace and calmness of heart. True divine inspirations
ordinarily do not cause upset or turmoil. An excellent figure of the gentle'
ness thot normally characterizes the action of God's inspirations can be
seen in the life of the great prophet Elias. On one occasion, a messenger
of God spoke to Elias sayingz "'Go forth, and stand upon the mount
before the Lord.' And behold, the Lord passeth, and a great and strorlg
wind before the Lord, overthrowing .!fre mountains, and breaking the
rocls in pieces: the Lord is not in the wind. And after the wind, an earth-
quake the Lord is not in the earthquake. And after the earthguake a
fire; the Lord is not in fhe fire. And after the fire, a whistling of a gentle
air. And when Elias heard it, he covered his face with his mantle, and,
corning forth, stood at the entering in of the cav€: lnd behold, a
voice . . ."12
Of course, at times, especially when it is a case of prodding a sinner
or a lukewarm soul to leave his evil strle, a divine inspiration may cause
some temporary disquiet: but deep and true peage is the ultimtte result,
MARY, OUR SPIRITUAL MOTHER
which soon appears.
Finally-and this is rhe most imporrant of all the rules of discern-
ment-st. Francis bids us see that the alleged inspiration is in accord wiih
obedience. For as he says: "ln obedience all is secure, outside of it, all
is fo be suspected."l3 That is, any decision that deals with an imporrant
matter, or with a long range policy fhat will affect many smaller maflers,
should be submitted to some authoritative guide, whether ihat be a
superior in the exterior order, or a competent spiritual director. For if
we alfempl to rely on our own iudgmenl, our selfish and disordered
nafure will soon lead us astray. Almost any prudent advisor would be
safer to follow than our own will, for rhe mere fact that he is a different
person makes il easier for him to be at least somewhat obiective in look-
ing at our proposals; while we tend to be misled by manifold subiective
drives.
But there are some souls who seem to be trying faithfully to follow
lhe guidance of Mary, and yet these souls will complain that they seem
lo make little if any progress. What is the reason for this situation?
Before giving the direct answer, we should comment that, as St.
Francis de Sales points out, God does not, at least ordinarily, permit a
soul lo be able lo see the exact slale of its own progress.u Therefore,
il is quife possible for a soul to see no results, or to think itself deficient,
while if is really moving ahead quile well.
But yef, it is probably frue that many souls fail to achieve nearly
the growth that fhey should be aftaining.
THERE ARE MANY FACTORS IHAT AnE probably the causes of
this deficiency. Let us examine the principal causes of slow growth, con-
sidering fhem especially in relation to inspirations. For this purpose we
might compare our minds to a sort of electrical indicator, having a needfe
whose function il is to register precisely the sort of current thaf is being
received. in such an indicafor, the incoming current is used to cteale a
magnelic field, which causes the needle lo assume the correct position.
lf, however, in addition to fhe delicate field created by lhe Incoming
current, ?here are certain distracting forces near the indicator, such as
strong power lines, or large masses of magneiic materials, the indicator
needle may be absolufely incapable of pointing in the ptoper way; it
may be pulled more powerfully by the nearby lines than by the cutrent
which it ought to record.
Something very similar may happen in our minds; they oughf to
6
MARY, OUR SPIRITUAT MOIHER
rcgister with accuracy fhe delicate inflow from the Holy Spirit, which
Mary obtains for us. But we, unfortunately, have within us many strong
counter pulls. For our nature is inclined to evil because of original sin,
and that inclination is increased by our personal sins. In addition, much
contact, even thought it be withoui positive sin, with the bustle and
pleasures of the world, tends to arouse within us stlong desires for
created things. with such powerful attractions and desires in us, we
may be unable even to know that a divine inspiration is entering.
Hence, if an inspiration should come, suggesting that we do some-
thing opposed to these desires of ours, it may easily happen ihat our
desires will be so strong that we will not even know that an inspiration
has come at all. As Our Lord Himself told us: "Where thy treasure is,
there is thy heart also."rs lf our treasure lies in some earthly satisfadion,
our heart rnay be so strongly pulled in the direction of that earthly ihing
that it cannot perceive at all the delicate voice of grace urging it heaven-
wards.
tt is clear that we have a great need of morfification to subdue
these lower attractions. For this reason, St. Francis de Sales, wishing to
make us perfectly responsive to the voice of grace, cOunsels us lo prac.
tice indifference to all worldly things.rG For worldly things are really of
indifferent value as regards our salvation, since we can use them either
for good or for evil: a thing that can be either good or evil for salvalion
must be itself of indifferent worth.
with the same purpose in view, st. John of the cross underlines
forccfully the need of such mortificatlon as will bring our desires into
subiecfion:
For this ler3on one mult grratly hmcnl thc lgnorrncc of ceilrin
mon, who burdcn thcmrelvcr wlth cxtrrondinrry pcnrncc rnd with
clrer voluntrry pnclicer, end thinh ther thb pf.Glicc cr thrr will
rufflcc to bring thcm to the union of Divlne lflirdom: but ruch ir not
thc cere if rhcy endelvor noi ditlgently to morr|fy thcir derirer. lf
ilrcy werc cerulul to bcrtow hdf of thel lebour on thlr, lhcy woold
p,"ilr rot" in e month then they profit by ell rhc olfrer prrctlccr in
m.ny ycrtr.u
Our desire for self-esteem and for ihe esteem of otherS is, as a rule,
especially disorderly and troublesome: in other words, pride and vani?y
arl strong in most persons. lt is obvious that pride, even more than
many other disordered desires, can easily make Our mlnds tlnresponslve
7
MARY, OUR SPIRITUAL MOTHER
to spiritual inspiralions. Hence lhere is great need for us to imitate the
humility of the Handmaid of the Lord, and of Him who invited us: ',Learn
of me, for I am meek and humble of heart.,,r8 For, as St. pefer says, ,,God
resisls lhe proud, but gives grace fo rhe humble."re This applies to all
graces in general, and especially fo graces of light and inspiration.
still other souls suffer from the fact that the very atmosphere, as if
were, in which they live, is so far out of harmony wiih things of the
spirit thaf, in addition to the counter pull of their desires, they are also
hampered by a sort of spirifual bluniness that makes them insensitive to
the voice of grace. souls such as these may even be quite faithful fo the
exlernal routine of a devout life, while in their fhoughts, they are
habitually far from divine things. In other words, they rack habitual
recollection.
Recollection and mental prayer may be compared to the breathing
of the soul. The spiritual life, just like rhe life of the body, needs to be
lived in an atmosphere congenial to it: if one's mind is ever filled wiih
crealures, even though fte lhoughrs be perfecfly innocent in themretves,
it becomes less easy lo raise the mind and heart towards that land where
our true lreasure is found.
WE NEED, THEN, TO IRY TO REAIIZE as often as we can, fhe
presence of God, and the presence of our good Mofher. Such habitual
recollection can be developed only gradually; let us not, then make an
attempt for a short period, and, failing to achieve great results quickly,
give up in discouragemenl. We need to work perseveringly over a long
period. Many things will aid us. One help is to form fhe habit of .saying
eiaculatory prayers at a greal number of times throughout the day. We
might make up a private list of a dozen or more limes in our daily routine
at which we will say such prayers, not mechanically, but with real recof-
lection. Again, we might make use of the method of "small talk". Suppose
there are lwo women in a room; each of them may be busy, and they
may not oarry on a continuous conversation; but yet, from time to fime,
one will comment to the other on what she is doing, how it is going,
whai she hopes to accomplish, and many such things. We can learn to
converse with God or with His Blessed Mother in iust such a way, fre-
qrlently telling them what we are doing, how it is going, what we want
to accomplish, and so on. That is not, of course, the most exalted form
of prayer; but yet, if it is done out of love, it really is prayer, and will be
a.great aid towards keeping us more or less constantly in the realization
MARY, OUR SPIRITUAL MOTH€R
of the presence of God or of Mary. We must remember, however, that
in this life it is simply not possible fhat our recollection be perfectly
continuous at all iimes: at best, it will be rafher intermittent.
lF, THEN, WE tlVE ATWAYS lN HER PRESENCE' and listen respon-
sively to her voice, she will Jead us fo imitate her own virtues, especially
her burning love, her profound humility, and her universal mortification.
She will show us that humility and mortificafion are needed nol only fo
make us receptive to inspirations, but also lo provide room for love. For
it is only in the proportion in which, by the aid of these virfues, we
empty ourselves of the disorders of self, fhat we shall become capable
of being full of love. Therefore if we, under her guidance, do our part,
and dispose ourselves well, she will not fail to obtain for us an ever
growing measure of love. Especially, by causing us to exPerience her
own great goodness, she will bring us to learn something of the infinite
goodness of the God who is love, whose goodness finds so beautiful a
ieflection in her. And she will teach us at the same time, to love dearly
all those who are made one under the Headship of her Divine Son.
Then our consecration to her will be no more formality of words,
it will be a vital, a dynamic thing, for we shall really be giving ourselves
entirely to her. Thus we shall truly imitate the ways of her Divine Son,
whoguu"Himse|fsocomp|etelyintoherhands.ThusaIso,ingivingher
place in our lives, we shall imitate the ways of our
"n "ll-peruading
Heavenly Father, who has made Mary the constant,
inseparable asscciate
and shaier with His Divine Son throughout all His works'
Notes
1. I John 4:16.
2. Genesis 3:20.
consress of orta_wa,-_9p"g1,^Jylg^^1e, re4t: AAS 3e.2?1'
i: Fr",fTirl'?3' -Marian 22, 1918: AAS 10'182'
b. Benedict XV. ioi"t Sodalicta' March
22, 1891: AAS 24.196.
6. Leo XIII, b;t"tri" M"nr", Sept
?. Matt. 18:3.
8. St. Thomas, Summa Theol' fII' q' 10' a' 2-' '38'266: quoted from Ammerlcan Eccl' Bcvlew'
9. Pius XIL n""alt" iefa" Ivlav 13, igeO: AeS
November, 1949' P. 358'
10. Ephesians 4:13. God VIII' 11-13'
11. St. Francis-d; Sales Treatlse on the Love of
L2. UI I$nes 19:11-13.
on the Love of God vrrr, 13 (p. 360, Transl' of rI' B'
13. st. Francis de sales, Treatise
Mackey,- ne*-att Press, Westminster' Md.' 1949)pp. '
135-36 (Transl. under supervlslon
14. St. Francis de Sales, Spirituaf Conferences VIII, Md.' 1945.)
of Gasquef-"tta-Mact<ey, Newrnan Press, Westminster,
15. Matt. 6:21.
i6: St: Francis de Sales, Trea.tise on the Love of God .ry, .4-16'
gi4: in: Thc Works of St. John oO
1?. St. John of the-pp.Cross, Ascent of Mount Carme! I
the Crosls f. 4Z-4g, transl. by E. Allison Peers, Newman Press, Westminster, Md., '{6.
18. Matt. 11:29.
19. I Peter 5:5.
MARIAN R
No. I Mary's Place in Our life-Rev
No. 2 - The Meaning of Mary-Lois S
- litany for Our Times-Roberf
No. 3 - Mary and the Apostolate-Rev
No. 4 The lmitation of Mary-Rev. Placid Huault, S.M.
No. 5 - Mary, Assumed inlo Heaven-Rev. Lawrence Everett, C.SS.R.
I
No. 6 - Fatima ln Battle Array-Rev. Joseph Agius, O.P.
No. 7 - Men, Mary,- and Manliness-Ed Willock
-
No. 8 Mary, Conceived without Sin-Rev. Francis Connell, C.SS.R.
-
No. 9-Russia and the lmmaculale Heart-Pius Xll
No. l0 Mary, Our Inspiration to Action-Bro. Robert Knopp, S.M.
No. I I - Sign in the Heavens-Rev. James O'Mahony, O.F.M.Cap.
No. l2 - Soul of Marian Devotion-Rev. Edmund Baumeister, S.M.
No. l3 - The Assumption and fhe Modern World-Bishop Fulton J. Sheen
-
No. l4-Mother and Helpmate of Christ-Rev. James Egan, O.P.
No. l5 Patroness of Carholic Action-John J. Griffin
No. l6 -Mary, of Mary-Rev. Emil Neubert, S.M.
- The Mystery
No. l7-The Blessed Virgin in fhe liturgy-Rev. Clifford Howell, S.J.
No. l8 Our lady of Russia-Caf herine de Hueck Doherty
-
No. l9-The Witness of Our lady-Archbishop Alban Goodier, S.J.
No. 20 Fulgens Corona-Pius Xll
No. 2l - lmmaculate Conception and the United States-Rev. Ralph
-The
Ohlmann, O.F.M.
No. 22 lmmaculate Conception and the Apostolate-Rev. Philip
-The
Hoelle, S.M.
No. 23 Ineffabilis Deus-Pius lX
No. 24 - Mary's Apostolic Role in History-Bro. John Totten, S.M.
No. 25 - Ad Diem lllum-Pius X
No. 26 - Know Your Mother Better: a Marian bibliography-Bro. Stanley
- Mathews, S.M.
No. 27 The lmmaculale Conception and Mary's Death-Rev. J. B.
- Carol, O.F.M.
No. 28 lmmaculate Mother of God-James Francis Cardinal Mclntyre
No.29--- The Wisdom of Our [ady-- Gerald Vann, O. P.
No. 30-- Ad Caeli Reginam-Pius Xll
No. 3l -- Our lady at Home -- Richard T. A. Murphy, O.P.
No. 32
- The Brown Scapular of Carmel -- Henry M. Esteve, O. Carm.
No. 33
- May's Role in the Mystical Body -- Thomas A. Stanley, S. M.
No. 34 -- Mary and the Fullness of Time -- Jean Danielou, S. J.
No. 35 -- Proleslantism and the Mother of God -- Kenneth F. Dougherty, S. A.
No. 36-The legion of Mary - Edward B. Kotter
No. 37 - Developing a Sound Marian Spirituality - William G. Most
