Hopeth all things” (1 Corinthians 13:7).

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The Most Blessed Virgin Mary


The Most Blessed Virgin Mary

Mary Obtains and Distributes All Graces

"With even greater reason after the assumption and her entrance into glory, Mary is the distributor of all graces. As a beatified mother knows in heaven the spiritual needs of her children whom she left on earth, Mary knows the spiritual needs of all men. Since she is an excellent mother, she prays for them and, since she is all powerful over the heart of her Son, she obtains for them all the graces that they receive, all which those receive who do not persist in evil. She is, it has been said, like an aqueduct of graces and, in the mystical body, like the virginal neck uniting the head to its members." (Reverend Reginald Garrigou-Lagrange, O.P.  [b. Auch, France 1877 A.D. - d. Rome, Italy, 1964 A.D.], who taught dogmatic and Spiritual theology for 53 years at the Pontifical University of Saint Thomas Aquinas, the Angelicum, in Rome, THE THREE AGES OF THE INTERIOR LIFE, Prelude of Eternal Life, Translated by Sister M. Timothea Doyle, O.P., Volume 1, PART 1 - The Sources of the Interior Life and Its End, Chapter 6: The Influence of Mary Mediatrix, p. 128.)

Devotion to Mary in the Unitive Way

"In the unitive way, there is a profound influence, secret touches of Mary, Mediatrix of all graces, given to lead us to ever greater intimacy with our Lord. The soul that follows this way thereby enters increasingly into the mystery of the communion of saints and shares in the loftiest sentiments of the Mother of God at the foot of the cross, after the death of our Lord, on Pentecost, and still later in her prayers for the diffusion of the Gospel by the apostles, by which she obtained for them the great graces of light, love, and fortitude which they needed to carry the name of Jesus to the extremities of the then known world. Mary thus exercised the loftiest apostolate through prayer and immolation, which rendered inexpressibly fruitful the apostolate by teaching and preaching. The summits of the life of the Church, the mystical body of Jesus, are today no less under the influence of Mary Mediatrix, whose action is more universal and more radiant since her assumption into heaven.(18)

That it may penetrate the mystery of Christ, that of His passion, the contemplative soul should beg Mary to introduce it more profoundly into this mystery, as the Franciscan Jacopone da Todi (1228-1306) does in the Stabat Mater. This hymn is only one of a number of liturgical prayers asking for this grace.

This sequence demonstrates in a singularly striking manner how much the supernatural contemplation of the mystery of Christ is in the normal way of sanctity. In precise, ardent, and splendid images, it expresses the wound in our Savior's heart and shows us how intimate and penetrating is Mary's influence to lead us to it. And not only does the Blessed Virgin lead us to this divine intimacy, but, in a sense, she establishes it in us as the admirable repetition of the word Fac, the expression of ardent prayer, makes clear:

        Eia Mater, fons amoris,
        Me sentire vim doloris
        Fac ut tecum lugeam.

        Fac ut ardeat cor meum,
        In amando Christum Deum,
        Ut sibi complaceam.

        Fac ut portem Christi mortem,
        Passionis fac consortem
        Et plagas recolere.

        Fac me plagis vulnerari,
        Fac me cruce inebriari,
        Et cruore Filii.

This hymn is the prayer of the soul desirous of knowing spiritually, in its turn, the wound of love and of being associated with these sorrowful mysteries through reparatory adoration, as St. John and St. Mary Magdalen were in the company of Mary on Calvary, and as St. Peter also was when he shed abundant tears.

The soul would wish always to shed these tears of contrition and adoration for, in a work attributed to St. Augustine, we read "that the more one suffers from offense offered to God, the more one rejoices in experiencing this holy sorrow." (19) The Stabat Mater expresses these sentiments in the following beautiful strophe:

        Fac me tecum pie fiere,
        Crucifixi condolere,
        Donec ego vixero.
        Juxta crucem tecum stare,
        Et me tihi sociare
        In planctu desidero.

We should not fail to profit by these fountains of life, but should slake our thirst at them. From the adorable wounds of our Savior gushes forth the life that we should drink abundantly. May the Lord, during the Sacrifice of the Mass and at Communion, lift us up to the fountain of His Sacred Heart!"

(Reverend Reginald Garrigou-Lagrange, O.P., THE THREE AGES OF THE INTERIOR LIFE, Prelude of Eternal Life, Translated by Sister M. Timothea Doyle, O.P., Volume 2, PART 4 - The Unitive Way of the Perfect, Chapter 47: The love of Jesus Crucified and of Mary in the Unitive Way, pp. 484-486.)


“Rejoicing in Hope.  Patient in tribulation.  Instant in prayer” (Romans 12:12).

“Now the God of Hope fill you with all joy and peace in believing; that you may abound in Hope, and in the power of the Holy Ghost”  (Romans 15:13).

“Charity is patient, is kind: Charity...beareth all things, Believeth all things, Hopeth all things, endureth all things” (1 Corinthians 13:4, 7).

“Now Faith is the substance of things to be Hoped for, the evidence of things that appear not” (Hebrews 11:1).

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