Chaminade's Contribution To Mariology
![[Chaminade]](/mary/images/Chamina.jpg)
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Jansenist rigorism and the Monita Salutaria of Widenfield were strenuously combated by the controversialists and the theologians [ of the seventeenth and eighteenth centuries] ... |
Their devotional works not
only nourished Marian piety , but at the same
time broadened and deepened its doctrinal basis, particularly in connection with the mediational
role of our Blessed Mother, a crucial issue in the Jansenist controversy.
To these doctrinally significant spiritual writers, mostly of the Berullian school, one must
add
the last disciple of that school, William Chaminade ( d. 1850), founder of the Marianists, whose
published and unpublished writings are now being increasingly explored and appreciated.
If we assign Cardinal Newman to the latter half of the nineteenth century , Chaminade is the
sole Mariologist worthy of note in the preceding fifty years.2
Despite the defeat of Jansenism, Mariology was in low estate in the early decades of the
nineteenth century. Jansenism and rationalism had left their marks on all theology, and on the
science of Mary in particular.3
Father Cole, commenting in some detail on the sad state of Mariology in that
period
marvels that Father Chaminade was able to develop his doctrine in such impoverished and
adverse
conditions.4 To appreciate the modernity and completeness
of
his doctrine, especially on Mary's Spiritual Maternity and it consequences, it is necessary to see
the
work of Father Chaminade in the context of his own times. Evidently he had extensive
knowledge
of the writings of his great predecessors as well as the genius to extend and enrich the traditional
teachings by his study and meditation.
Characteristic elements of his spiritual doctrine. From his apostolic Marian
sodalities established for young adults and married people, Father Chaminade founded the
Marianists (the Daughters of Mary and the Society of Mary) to be the "undying moderator"
completely dedicated to perpetuate cooperation with Mary in her Apostolic Mission.
Article six of the 1937 Constitutions of the Society of Mary epitomizes the
spiritual doctrine of its Founder and states the raison d'être of his religious families
as
"the most faithful imitation of Jesus Christ, Son of God, become Son of Mary for the salvation of
mankind."6 All Marianists (religious and lay) were to
become
one with the Son of Mary for the same reason that Christ became her Son: to work at the
salvation
of all her other children.
Father Chaminade's doctrine of apostolic filial piety, then, is not an act or series of acts
of
devotion to Mary , but a dynamic way of life –a participation in the state of Jesus, Son of
Mary, to aid her in multiplying Christians. As Jesus was nursed and reared by Mary, so, taught
Father Chaminade, should Christians be formed in His likeness by her care. As Jesus associated
Mary in all the mysteries of His life, so Christians should associate her in all their works, for
their
apostolate is but a participation in hers as Mother of all mankind. 12
His writings. Father Thomas Stanley gives us the most detailed classification and
evaluation of Father Chaminade's writings. 15 Father
Chaminade was an eclectic, but with an original approach.16
In addition, he enlisted the assistance of a large number of secretaries and collaborators. After
proposing fundamental ideas and basic outlines, he delegated the writing to his disciples, then
edited and approved their work. Father Chaminade was a man of action discharging the manifold
duties of a founder and of the apostolate; he was not a writer. The genius of his organization is at
the same time a source of his obscurity in the history of spirituality .He embodied his ideas in a
living organization rather than in the printed page. 17 For,
while he wrote much, Father Chaminade published little. In fact, he never wrote directly for
publication in general.
Seventy years after the death of this Venerable Servant of God, highlights from many of
his principal documents and spiritual writings were edited and published by the Society of Mary
at
Nivelles, Belgium, through Imprimerie Havaux in several volumes entitled L 'Esprit de Notre
Fondation.21 Five volumes of the Lettres de M.
Chaminade were published in 1930 by Imprirnerie Havaux, Nivelles, Belgium. But in the
Marianist General Administration's archives in Rome, many more letters and writings of Father
Chaminade and his first disciples await editing and publication. The Petit Traité de la
Connaissance de Marie saw publication in 1927 by Tequi of Paris.22 This is an extract from the sixth edition (1841-1844) of the
Manuel du Serviteur de Marie. The Petit Traité was actually composed by
Father John B. Fontaine, S.M., one of Father Chaminade's most faithful disciples, in accord with
Father Chaminade's ideas and often using expressions furnished by Father Chaminade.23 It contains the authentic Marian theology of Father
Chaminade because he approved and published it. Of it one reviewer says:
His Marian doctrine: The sources of Father Chaminade's spirituality and
Mariology , and his identification with the French School, are examined in some detail by Father
Cole and Father Stanley in their excellent studies, which we have already cited. The influence of
the French School, especially of Father Olier, is marked in the teaching of Father Chaminade,
whose doctrine represents a resurgence and development of Berullian spirituality.25
Father Chaminade studied thoroughly the whole of Marian theology. He had clear ideas
on the privileges and functions of Mary , not only on those openly professed by the Church
for
many centuries, but also on those not yet generally held in terms of a definite and explicit
teaching.
For example, Father Chaminade resolutely advocated the universal mediation of Mary.
Moreover,
he was in advance of most Marian authors of his day, even from a speculative point of view,
regarding two particular doctrines: the Spiritual Maternity of Mary and the Apostolic Mission of
Mary in the world. Upon these doctrines he based the special way of life he taught his disciples.
His development of these two doctrines is clearly his distinctive contribution to Mariology in
his era. His treatment of these two points manifests in him a stamp of undeniable originality
.Even
other Marian teachings held in common with his contemporaries are distinguished by his own
particular stamp.30
To study and to know Mary, then, are of prime importance. Father Chaminade's frame of reference is a Christocentric, or Christological, theocentrism
woven into the context of salvation history .34 His
approach
at all times is intrinsically, primarily and essentially apostolic.35 For him the most salient point in following Christ is the
mystery of the Son of God, become Son of Mary for the salvation of all. This is the mystery of
Christ which includes all other mysteries, which presents the Christus totus.36
Father Cole outlines five related working principles of Mariology evident in the
doctrine
of Father Chaminade: (I) Mary's supreme dignity is the Divine Maternity; (2) the unsurpassed
intimacy of the spiritual union between Jesus and Mary; (3) inseparably united with Christ, Mary
is
associated in all his mysteries; ( 4) Mary is to the Mystical Body what she is to Christ; (5)
Mary must be known in order to be loved and served.37
The
fourth principle, Mary's relation to the whole Christ, is of special importance to our topic.
Father Neubert observes that Father Chaminade attached great importance to the
Spiritual Maternity because of the intrinsic importance of this function.38 Prior to Father Chaminade's time many Mariological
treatises gave only summary treatment of the Spiritual Maternity in the fashion of an appended
corollary. Father Chaminade realized that Mary's Spiritual Maternity should be placed not at the
end of the study of Mary's grandeurs but very close to the beginning; that is, immediately
following
the Divine Maternity, which it complements. Other prerogatives of the Virgin he recognized
as requirements or consequences of her twofold Maternity.
Father Chaminade's view was the following: 40
in
the actual order of things, the Incarnation of Christ had for its end the Redemption, our
supernatural birth. To Christ's Incarnation there corresponds in Mary the Divine Maternity
.Hence,
the Incarnation leads to the Redemption; the Divine Maternity , to the Spiritual Maternity .The
intimate ties relating these two functions of Mary are clearer yet if considered in the light of our
incorporation with Christ. We form with Christ but one body, the Mystical Body of Christ. He is
Head; we are members.
Seen in the fullness which marks all the works of God, Mary , who was predestined to
be
the Mother of Christ, ought to be the Mother of both Head and members. The Divine Maternity
necessitates the Spiritual Maternity; the Spiritual Maternity completes the Divine Maternity; and
both constitute a single Maternity , the Maternity uniting the Whole Christ. For Father
Chaminade,
a disciple of Father Olier, our incorporation in Christ constitutes a central doctrine. When
mentioning Mary's Spiritual Maternity he seldom fails to repeat that she is our Mother because
she
is the Mother of Christ and that we are one with Him –but one Son of Mary , one Son of
God.
"We do not go to Mary as our God, but we go to God through Mary , as faith tells us He came
to us through her". 42 More pointedly central to the doctrine of Mary's Apostolic Mission to complete the
Whole Chris, which is axiomatic to her Spiritual Maternity , are these several texts chosen from
Father Chaminade's various writings. It should be especially noted that Father Chaminade was a
precursor in expounding this doctrine.44 In this area he was
even more a pioneer than in the field of the Spiritual Maternity, which had been
defined before
his time, though not with the same breadth of view and cogency. But prior to the Marian
Congress.
in Rome in 1950, no other theologian had treated Mary's Apostolic Mission.45
"The ...concurrence of Mary in the mystery of the Incarnation is the ever compelling motive
of
our recourse to Mary for all kinds of graces. Through her charity , voluntary and direct consent of
her fiat, Mary cooperated in giving the world a Liberator; this is the underlying principle. The
consequence is that God, having once detennined upon giving to us Jesus Christ by the Blessed
Virgin, the decree is unalterable, for the "gifts of God are without repentance" (Rom. II :29).
It is true, and will be forever, that having received through her the universal principle of
grace,
we also received through her mediation the divers applications throughout our various stages of
Christian life. Her charity having so largely contributed toward our salvation in the mystery of
the
Incarnation, the sole principle of grace, she will eternally contribute in all its operations which
are
merely consequences of the mystery ..."46
"...We depend on Mary for the maintenance and increase of our spirituallife as Christ
depended on her for the maintenance and increase of his corporallife".47 In the brief treatise on Our Knowledge of Mary, which he commissioned Father
Fontaine
to compose and which was intended primarily for lay apostles, Father Chaminade teaches
that:
Nor does the sublime Mission of Mary end with her entrance into glory .Even in heaven she
continues to cooperate in the work of regeneration. for all things are done through Mary, and
every good gift comes to us through her.52 "On this point," explains Father Chaminade, "the doctrine of the Church leaves no room
for doubt. We have the testimony of her accepted oracles –Sacred Scripture, the Fathers,
selections in the Divine Office and in the public prayer and song of the faithful, the solemn
pronouncement of a General Council presenting her to us as the New Eve and exclaiming with
filial love: 'Rejoice, O Virgin Mary, for you alone have destroyed all
heresies'".53
The life of Jesus Christ in us originates through Baptism and faith; thus we are conceived of
the Holy Spirit. But, like the Savior, we must be born of the Virgin Mary.
It was in the virginal womb of Mary that Jesus Christ willed to be formed to our likeness,
and
there too should we form ourselves to His likeness. There we should fashion our habits and
inclinations upon His, conform our life to His.
Her influence continues to increase from century to century. And new ages, Father
Chaminade thought, would become, more than ever, the ages of Mary's power. The greater and
more exasperating t
he malice of Satan, the stronger and more extensive is the power of the
august
Virgin Mary. In the designs of Father Chaminade devotion to Mary was not merely a matter of the
heart, or a refuge in time of need. It was to be the offensive and defensive weapon of his
followers
in their combats. Their watchword would be Maria duce! In confiding to the young
Jean-Philippe Lalanne his plan of action for the Society of Mary, he exclaimed with clear
determination, "Let us entrust all to. ..Mary to whom her Divine Son has reserved the last
victories over hell. Let us, in all humility, ...be the heel of the Woman."56 The apostolate should be exercised entirely under the
auspices of Mary , "the key of our success." And for the Society of Mary, participation in her
Apostolic Mission is the very reason for its existence.57
A full comprehension of Father Chaminade's teaching of Mary's Apostolic Mission in
modern times and our part in assisting her comes from a careful study of the famed letter he
addressed on August 24, 1839, to the priests who would preach the annual retreats that year.58 This forceful and eloquent message expounding the
germinal
idea of the Marianist vocation to assist Mary in her Apostolic Mission is regarded as the charter
of
the Society of Mary .Because half the letter deals with the distinctive Marianist traits, it has been
called the "Circular on the Vow of Stability."59
The occasion of this letter was Father Chaminade's receipt of the papal "Decree of
Commendation" for his Constitutions of the Society of Mary. He chose the annual retreats as the
opportunity to renew the primitive spirit and fervor, and to promulgate the Constitutions. To
guide
the three retreat preachers Father Chaminade addressed to them this magnificent letter explaining
the true Marianist spirit with the great and unifying ideas underlying the two religious
congregations he founded. The "nineteenth century apostle of Mary" was seventy-eight years old
at the time of its composition, yet more powerful and dynamic than before. This letter, then,
contains his official teaching epitomizing more clearly and fully the many remarks scattered
throughout his voluminous notes and correspondence.
Speaking of Mary's apostolic role in all centuries, he declares: All periods of the Church's history are marked with the struggles and the glorious triumphs
of
the august Mary. Ever since the Lord put enmity between her and the serpent, she has constantly
overcome the world and hell. All the heresies, the Church tells us, have been vanquished by the
Blessed Virgin, and little by little she has reduced them to the silence of death. 60 Again he insists that the Marianist vocation, as well as that of every Christian, is to
offer
our services to our Supernatural Mother and to cooperate as her auxiliaries. This aspect of
assistance and active benevolence is the most strongly emphasized effect of our filial love for
her.
The separate vow of Stability binds one to Mary as a child to a loving mother to stress and to
give perpetuity to our devotedness in her service.62 He
directs and urges all Marianists to hasten "to labor under her orders and to combat at her side. ..
bound. ..by a special vow. ..to assist her with all our strength. ..in her noble struggle against the
powers of hell".63
Continuing in this vein, Father Chaminade launches into a statement presaging the
monumental instruction of Pope Pius XII in Mystici Corporis regarding the "deep" and
"inexhaustible" mystery of God's dependence on human instruments to complete the Redemption
of mankind, in cooperation with our Blessed Mother, Mother of the Whole Christ.64 After explaining that this essentially apostolic spirit is the
distinguishing character and family trait of his religious congregations, he stirringly proclaims
that
The letter persuasively concludes that,
Ours is a great work, a magnificent work. If it is universal, it is because we are Missionaries
of
Mary , who has said to us [ as to the servants at Cana]: "Do whatever He tells you."68 We cannot select any more beautiful passages than those of Father Chaminade
to summarize in a single page the origin and development of the Catholic doctrine which teaches
that Mary is our Mother.69 The Virgin Mother of God pursues her apostolic role by inspiring our consciences. But,
as we have already noted, in the vision of Father Chaminade the work of the apostolate appears
as
a battle, as conquering souls and snatching them from Satan to present them to Christ. A battle, a
warfare –this is above all Mary's Apostolic Mission in the world.
Summary: After tracing the development of the notion of Mary's Apostolic Mission in
the
Mariology of Father Chaminade, and seeing its clarification in Catholic teaching, we conclude
that
it is theologically certain. Sacred Scripture, the Tradition of the Church, reliable theologians, and
the ordinary magisterium of the Church witness to the apostolic role of our Blessed Mother to
complete the Mystical Body of Christ by bringing the grace of Redemption to each person until
the
end of time.
The social and apostolic dimensions of Marian doctrine and cult are being developed
only in modern times. The dynamic relations of Mary to us are both, personal and
communitarian;
that is, she concerns herself with the welfare of individuals and also of social institutions. Mary's
place in Christian spirituality and in the Christian apostolate regarding all members of the
Mystical
Body –clergy , religious, and laity –is coming more plainly to the fore.
In a general and implicit sense a teaching may be considered a part of the deposit of
faith
if it means the same as a particular doctrine of Catholic faith. Presently recognized as
theologically certain the Apostolic Mission of Mary may become a doctrine of faith if it is explicitly declared
the
equivalent of her Divine Maternity and her role of Associate in the Redemption.
These comparisons between Mary's Apostolic Mission and her role of Mother,
Coredemptrix, and Distributrix of all graces permit us to affirm that this Mission is revealed. It
does
not follow as a simple logical consequence of these three functions of Mary which are revealed,
but as a particular aspect, as an integral part of them, to the point of being identified with them.
Under another name, it is simply her role of Coredemptrix and above all of Mother and
Distributrix
of graces. It shares, consequently, in the certitude of these three functions, and we can say that it
is
revealed as truly as these three are, even if Tradition hald never spoken explicitly of an Apostolic
Mission of Mary .Provided the idea has been revealed, the name need not be.80 De Maria numquam satis: Father Chaminade insisted on this proper perspective
in the study of Marian theology and a sound balance in the practice of Marian cult. In an
instruction he answers ", the blindness and illusion of Christians who give to Mary what does not
belong to her" and "those who frown on honoring her."
Ad mojorem Dei gloriam Virginisque Deiparae, Matris nostrae!
Venerable Father Chaminade's teaching on the concept of Mary's Apostolic Mission
presents nothing radically new and different, except for his clarity and amplification, than what
was held by the early Fathers from the second century at least. But his originality and
development
are manifested in the consequences he draws from the doctrine of Mary's Spiritual Maternity re-
garding her present role in the world. He clearly establishes Mary's Apostolic Mission as a
corollary of her Spiritual Maternity .
In union with her Son, Mary redeems all on Calvary in principle. To be the true
Associate of the Redeemer she must yet apply to each of us in fact the fruits of the
Redemption.
After tracing the development of this notion in the Mariology of Venerable Father
Chaminade
and its clarification in Catholic teaching, we realize it as theologically certain. Provided the idea
has
been revealed, the name need not be.
Mary's Apostolic Mission is a particular, essential, and integral aspect of her social functions
as
Spiritual Mother and Associate of the Redeemer .
This concept is the keystone of the Marianist charism. While Chaminade' s instruction is
addressed to those who follow the Marianist vocation to assist Mary in her Apostolic Mission,
the
message certainly applies to the whole of Christianity .The social orientation of his teaching
–his Mystical Body framework and social consciousness –focuses on the Church at
large and on all society .
L ' enseignement du Vénérable Père Chaminade sur la notion de
mission apostolique de Marie ne presente rien qui soit radicalement nouveau et different de ce
qui
a été développ par les Pères de l 'Eglise au moins á partir du 2e
siècle, excepté pour ce qui est de la clarté et du développement de cette
notion. Mais son originalité et son développement sont manifestes
précisément dans les conclusions qu' il tire de la doctrine de la matemité
spirituelle de Marie á propos de son role actuel dans le monde. II établit avec
netteté la mission apostolique de Marie comme corollaire de sa maternité spirituelle.
En union avec son Fils, Marie participe au rachat de tous sur le Calvaire dans le
principe. Pour être véritablement associée au Redempteur elle doit encore
appliquer á chacun d' entre nous dans les faits les fruits de la redemption.
Après avoir suivi le développement de cette notion dans la mariologie du
Vénérable Père Chaminade et sa clarification dans la doctrine catholique, on
réalise á quel point cela est théologiquement sûr. Si l'idée
apparait
clairement, il importe moins que sa formulation apparaisse.
La mission apostolique de Marie est un aspect particulier, essentiel, et intégral de ses
fonctions sociales comme mère spirituelle et associée du Rédempteur .
Ce concept est la pierre d'angle du charisme marianiste. Bien que le Père Chaminaqe
adresse ses instructions á ceux qui suivent la vocation marianiste pour assister Marie
dans
sa mission apostolique, le message s 'applique certainement a l' ensemble de la
chrétienté. L' orientation sociale de son enseignement –sa notion de corps
mystique et sa conscience sociale – s'applique á l 'ensemble de l'Eglise et á
toute la société.
La doctrina del Venerable P. Chaminade sobre el concepto de la Misión Apostólica
de María no presenta nada radicalmente nuevo y diferente, excepto por su claridad y
amplitud de 10 que fue sostenido por los Santos Padres desde el s. II en adelante. Pero su
originalidad y desarrollo son evidentes en las consecuencias que saca de la doctrina de la
Maternidad Espiritual de María respecto a su rol actual en el mundo. Establece claramente
la Misión Apostólica de María como un corolario de su Maternidad
Espiritual.
En unión con su Hijo, en principio María redime a todos en el Calvario.
Para ser la verrladera colaboradora del Redentor debe todavía aplicar a carla uno de
nosotros de facto los frutos de la Redención.
Después de trazar el desarrollo de esta noción en la Mariologia del Venerable
P. Chaminade y su clarificación en la enseñanza cató1ica, descubrimos que es
teológicamente cierta. Asegurada la idea como revelada, el nombre no necesita serlo.
La Misión Apostó1ica de María es un aspecto particular, esencial y
integral de su funci6n social como Madre Espiritual y Colaboradora del Redentor .
Esto concepto es la clave del Carisma Marianista. Desde que esta enseñanza del P.
Chaminade está dirigida a aquellos que siguen la vocación marianista para asistir a
Maria en su Misión Apostó1ic, el mensaje afecta a todo el Cristianismo. La
orientación social de dicha enseñanza, su estructura del Cuerpo Mistico y su
conciencia social, se enfoca a la Iglesia en general y a toda la sociedad.
Ad majorem Dei gloriam Virginisque Deiparae, Matris nostrae!
3. Shea p. 314. Rene Laurentin, Court Traité de
Théologie Mariale (Paris, 1953), p. 59. Emil Neubert, S.M., Our Gift from
God, trans. Sylvester P. Juergens, S.M. (n.p. [St. Louis, Missouri], privately published,
n.d. [1962], p. 96.
5. Constitutions de la Société de Marie (1820),
(Rome: Archives of the Society ofMary, Box 61), pp. 2-3, quoted in Stanley, p. 148.
10. Emi1 Neubert, S.M., La Mission Apostolique de Marie et la
Nôtre, (Paris: Editions Alsatia, 1956), p. 95.
13. Joseph Simler, SM, Guillaume-Joseph Chaminade,
(Paris, 1901), p. 373; and Henri Rousseau, SM, William Joseph Chaminade, trans. John
Garvin, S.M., (Dayton, 1916), p. 281. Lettres de M. Chaminade Tome II (Nivelles,
Belgique. Imprimerie Havaux, n.d. ([1930]), p. 179 (15 fevrier 1826). Lettres de M.
Chaminade, Tome IV, p. 376 ( 16 septembre 1836). Lettres de M L.Chaminade, pp.
72- 73 (24 août 1839); and W. Joseph Chaminade, Letter to the Retreatmasters of
1839, trans. Carl Dreisoerner, S.M. (Kirkwood, Missouri: Maryhurst Press, 1937), pp. 8-10.
Lettres de M. Chaminade, Tome V pp. 124-125.(31 octobre 1839). See also Emil
Neubert, S.M., La Doctrine Mariale de M. Chammade, (n.p. [Paris): Editions du
Cerf, n.d (19371), pp. 29-32; and Neubert, Our Gift fromm God: pp.27-29.
24. A. de Becdelievre, S.l., "Le Père Chaminade et son Petit
Traite de Connaissance de Marie," Les Cahiers Notre Dame, X (April 1934), 117, quoted
in Stanley, p. 11.
27. Neubert, La Doctrine Mar;ate de M. Chaminade. p. 32.
Neubert, La Mission Apostolique de Marie et la Môtre. p. 95. n. 28.
28. Spirit of Our Foundation 1, pp. 8-17. Neubert, Our
Gift from God, pp. 96-97. Neubert, La Mission Apotolique de Marie et la Noûre,
pp. 94-95.
35. Neubert, Mary in Doctrine, p 135. Neubert, La
Mission Apostolique de Marie et la Nótre. p, 223, Cole. pp. 7,9. Stanley, p. 151.
48. Chaminade, Memoranda of Instructions on the Blessed
Virgin, pp. 158-159, quoted in,Spirit of our Foundation, Vol. I, p. 140.
51. Chaminade, Our Knowledge of Mary, pp.49-55.
55. Apôtre de Marie (November-December 1904),
quoted in Spirit of Our Foundation, Vol. I, p. 175.
58. "Aux Predicateurs de Retraites," (24 août 1839),
Lettres de M Chaminade, Tome V, pp. 69-80 (No 1163) English translation: w. Joseph
Chaminade, Letter to the Retreatmasters of 1839, or Circular on the Vow of
Stability, trans. Carl Dreisoerner, S.M., (Kirkwood, Missouri: Maryhurst Press, 1937).
76. Neubert, La Mission Apostolique de Marie et la
Nôtre (Paris: Editions Alsatia, 1956) pp. 185-187.
77. Neubert, La Mission Apostoliqule de Marie et la
Nôtre, pp.189-192.
This page, maintained by The Marian Library/International Marian Research Institute,
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Wednesday, 10/19/2005 11:57:48 EDT by Ravi Chandra Alluri. Please send any comments to
Johann.Roten@udayton.edu. URL for this page is http://www.udayton.edu/mary/meditations/chaminade/mariology.html"He [Father Chaminade] did not begin with thinking about a new apostolic society
that he would place under the auspices of Mary. Rather the very idea of Mary's Apostolic
mission
gave birth in him to the idea of a new religious family, totally consecrated to her as her ministers
for the accomplishment of this mission. At the feet of Our Lady of the Pillar (Saragossa, Spain)
he
meditated long hours on Mary's mission. There he understood that her mission is a preeminently
apostolic one. God had given him the conviction that this mission was to be especially manifest
in
modem times".8
"A little over a hundred years ago it was prophesied by a great client of our Blessed
Lady, Father William Chaminade, that a new era of devotion to the Mother of God was about to
dawn upon the world. In a letter to the supreme pontiff of the time, dated September 16, 1838,
this holy man went further. He foretold that the new era, this age of Mary , would herald in a
signal triumph for Christ and His Church".14
"It is a substantial work, full of ideas and doctrine, short, simple, precise, and
capable,
I believe, of doing as much good as The Glories of Mary of St. Alphonsus Ligouri or the
True Devotion of Blessed Grignion de Montfort".24
"No one can lay another foundation but that which is laid, which is Christ Jesus (1
Cor. 3: I I). It is upon Jesus Christ also that I undertake to lay the foundations of our devotedness
to Mary .It is an immovable foundation which the enemies of our faith vainly seek to undennine.
Jesus Christ today, yesterday and forever: our dedication to Mary will be etemal".31
"As it is through our knowledge of our Saviour Jesus Christ that we have come to
know the most Blessed Virgin, so also may we say that it is our knowledge of Mary that leads us
to
know our Lord Jesus Christ".33
"Christ has so ordained all concerns of religion that Mary participated and
cooperated
in all of them. If other proof were wanted, would we need aught else but to mention that Mary is
the Mother of Jesus and of all those who are born of Jesus?.. The best and richest of fathers
prepares the means of our salvation. ..and through the hand of the most tender Mother, he applies
these means to us. ...Having thus placed all the treasures of His grace in the hands of Mary , He
thus evidences His intention of having us ever apply for them to her. ..."41
In his Memoranda of Instructions on the Blessed Virgin he writes:
"...At the foot of the cross. ..Mary knew that she was beholding this consummation
in
unity , that her Son and all His disciples consummated in unity were but one Son of
God".48
The Son of God became Man to redeem and regenerate the masterpieces of His
own
creation. We have His word for it in Sacred Scripture: "I have come. ..that you may have life
within you. ..Unless you be born again of water and the Holy Spirit, you shall not enter the
kingdom of heaven. " Mary was to take an active part in communicating this supernatural life to
man. That is implied in the words of God Himself in Genesis 3: 15. Mary is the woman referred
to, who was to cooperate in the destruction of the empire of Satan and in the establishment of the
kingdom of justice.50
And yet Mary's exalted mission does not end on Calvary... For is she not the
New Eve, and, as such, necessary to her children?51
In the womb of Mary was Christ conceived by the operation of the Holy Spirit;
Jesus was born of the virginal womb of Mary: Qui conceptus est de Spiritu Sancto. natus ex
Maria Virgine.
Not only once did the Woman crush the head of the serpent, when she gave unto
the
world its Redeemer, but the enmity foretold from the beginning signifies a combat to continue
unceasingly to the end of time Mary appeared to Father Chaminade as the living symbol of
the triumph of truth over error, of faith over incredulity. The conviction grew upon him that this
privileged creature of sweet and maternal mien personified the idea of apostolic combats
throughout the ages, but more particularly in that period dawning with the French Revolution.55
This [foregoing] description of our times [rampant religious indifference ],
unfortunately so exact, is however far from discouraging us. Mary's power is not diminished.
We firmly believe she will overcome this heresy as she has overcome all others, because she is today,
as she was formerly, the incomparable Woman, the promised Woman who was to crush the
serpent's head; and Jesus Christ, in never addressing her except by this sublime name, teaches us
that she is the hope, the joy, and the life of the Church and the terror of hell. To her, therefore,
is reserved a great victory in our day: hers will be the glory of saving the faith from the
shipwreck
with which it is threatened among us.61
We are accused of pompously eulogizing Mary and are blamed for the honor we
render her. I do not refer to the impious, but to badly instructed Christians who know not the gift
of God in this miracle of His omnipotence. Can we really assert too much, do too much,
provided
we do not declare her equal to the Divinity , provided we make a distinction between her worship
and that of the Divinity? What has God said ofMary? What has He done for her? He is our
model!81
We have seen Mary making use of all the rights of a Mother in regard to her Son,
Who is our God, and sharing, if we be permitted to say so, with the Eternal Father, parental
claims
over the Uncreated Word. We have seen her, the New Eve, fulfilling in behalf of the human
race the functions of a Spiritual Maternity, engendering in it a new life for heaven lost through
the
sin of Adam. We have seen her sacrificing on Calvary the only Son of her fruitful virginity .We
have seen her at the foot of the Cross, stronger than death, associated with her Divine Son, as she
had been associated with Him in all the mysteries of His life. We have seen her from that very
hour, watching over all Christians, her children, with the most tender solicitude, fulfilling in their
behalf the sublime duties of a Mother.82