True Devotion to Mary, Nos. 120-134

Nature of Perfect Devotion to the Blessed Virgin or Perfect Consecration to Jesus Christ

120. 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.

Hence it comes to pass that the most perfect consecration to Jesus Christ is nothing else but a perfect and entire consecration of ourselves to the Blessed Virgin, and this is the devotion which I teach; or, in other words, a perfect renewal of the vows and promises of holy Baptism.

– Article One –

A Perfect and Entire Consecration of Oneself to the Blessed Virgin

121. This devotion consists, then, in giving ourselves entirely to Our Lady, in order to belong entirely to Jesus through her. We must give her (1) our body, with all its senses and its members; (2) our soul, with all its powers; (3) our exterior goods of fortune, whether present or to come; (4) our interior and spiritual goods, which are our merits and our virtues, and our good works, past, present and future. In a word, we must give her all we have in the order of nature and in the order of grace, and all that may become ours in the future, in the orders of nature, grace and glory; and this we must do without the reserve of so much as one farthing, one hair, or one least good action; and we must do it also for all eternity; and we must do it, further, without pretending to, or hoping for, any other recompense for our offering and service except the honor of belonging to Jesus Christ through Mary and in Mary – as though that sweet Mistress were not (as she always is) the most generous and the most grateful of creatures.

122. Here we must note that there are two things in the good works we perform, namely, satisfaction and merit; in other words, their satisfactory or impetratory value, and their meritorious value. The satisfactory or impetratory value of a good action is that action inasmuch as it satisfies for the pain due to sin, or obtains some new grace; the meritorious value, or the merit, is the good action inasmuch as it merits grace now and eternal glory hereafter. Now, in this consecration of ourselves to Our Lady, we give her all the satisfactory, impetratory and meritorious value of our actions; in other words, the satisfactions and the merits of all our good works. We give her all our merits, graces and virtues – not to communicate them to others, for our merits, graces and virtues are, properly speaking, incommunicable, and it is only Jesus Christ who, in making Himself our surety with His Father, is able to communicate His merits – but we give her them to keep them, augment them and embellish them for us, as we shall explain by and by. Our satisfactions, however, we give her to communicate to whom she likes, and for the greatest glory of God.

123. It follows from this that:

  1. By this devotion we give to Jesus Christ in the most perfect manner, inasmuch as it is by Mary’s hands, all we can give Him, and far more than by any other devotions in which we give Him either a part of our time, or a part of our good works, or a part of our satisfactions and mortifications; because here everything is given and consecrated to Him, even the right of disposing of our interior goods and of the satisfactions which we gain by our good works day after day. This is more than we do even in a religious order. In religious orders we give God the goods of fortune by the vow of poverty, the goods of the body by the vow of chastity, our own will by the vow of obedience, and sometimes the liberty of the body by the vow of cloister. But we do not by these vows give Him the liberty or the right to dispose of the value of our good works; and we do not strip ourselves, as far as a Christian man can do so, of that which is dearest and most precious, namely, our merits and our satisfactions.

124. 2. A person who is thus voluntarily consecrated and sacrificed to Jesus Christ through Mary can no longer dispose of the value of any of his good actions. All he suffers, all he thinks, all the good he says or does, belongs to Mary, in order that she may dispose of it according to the will of her Son and His greatest glory – without, however, that dependence interfering in any way with the obligations of the state we may be in at present or may be placed in for the future; for example, without interfering with the obligations of a priest who, by his office or otherwise, ought to apply the satisfactory and impetratory value of the Holy Mass to some private person. For we make the offering of this devotion only according to the order of God and the duties of our state.

125. 3. We consecrate ourselves at one and the same time to the most holy Virgin and to Jesus Christ; to the most holy Virgin as to the perfect means which Jesus Christ has chosen whereby to unite Himself to us, and us to Him; and to Our Lord as to our Last End, to whom, as our Redeemer and our God, we owe all we are.

– Article Two –

A Perfect Renewal of the Vows of Holy Baptism

126. I have said that this devotion may rightly be called a perfect renewal of the vows or promises of holy Baptism.

For every Christian, before his Baptism, was the slave of the devil, seeing that he belonged to him. He has in his Baptism, by his own mouth or by his sponsor’s, solemnly renounced Satan, his pomps and his works; and he has taken Jesus Christ for his Master and Sovereign Lord, to depend upon Him in the quality of a slave of love. That is what we do by the present devotion. We renounce, as is expressed in the formula of consecration, the devil, the world, sin and self; and we give ourselves entirely to Jesus Christ by the hands of Mary. Nay, we even do something more; for in Baptism, we ordinarily speak by the mouth of another, our godfather or godmother, and so we give ourselves to Jesus Christ not by ourselves but through another. But in doing this devotion we do it by ourselves, voluntarily, knowing what we are doing.

Moreover, in holy Baptism we do not give ourselves to Jesus by the hands of Mary, at least not in an explicit manner; and we do not give Him the value of our good actions. We remain entirely free after Baptism, either to apply them to whom we please or to keep them for ourselves. But by this devotion we give ourselves to Our Lord explicitly by the hands of Mary, and we consecrate to Him the value of all our actions.

127. Men, says St. Thomas, make a vow at their Baptism to renounce the devil and all his pomps. This vow, says St. Augustine, is the greatest and most indispensable of all vows. It is thus also that canonists speak: “The principal vow is the one we make at Baptism.” Yet who has kept this great vow? Who is it that faithfully performs the promises of holy Baptism? Have not almost all Christians swerved from the loyalty which they promised Jesus in their Baptism? Whence can come this universal disobedience, except from our forgetfulness of the promises and obligations of holy Baptism, and from the fact that hardly anyone ratifies, of himself, the contract he made with God by those who stood sponsors for him?

128. This is so true that the Council of Sens, convoked by order of Louis the Debonair to remedy the disorders of Christians, which were then so great, judged that the principal cause of that corruption of morals arose from the oblivion and the ignorance in which men lived of the obligations of holy Baptism; and it could think of no better means for remedying so great an evil than to persuade Christians to renew the vows and promises of Baptism.

129. The Catechism of the Council of Trent, the faithful interpreter of that holy Council, exhorts the parish priests to do the same thing, and to induce the people to remind themselves, and to believe, that they are bound and consecrated as slaves to Our Lord Jesus Christ, their Redeemer and their Lord. These are its words: “The parish priest shall exhort the faithful people so that they may know that it is most just . . . that we should devote and consecrate ourselves forever to our Redeemer and Lord as His very slaves.”

130. Now, if the Councils, the Fathers and even experience show us that the best means of remedying the irregularities of Christians is by making them call to mind the obligations of their Baptism, and persuading them to renew now the vows they made then, is it not only right that we should do it in a perfect manner, by this devotion and consecration of ourselves to Our Lord through His holy Mother? I say “in a perfect manner,” because in thus consecrating ourselves to Him, we make use of the most perfect of all means, namely, the Blessed Virgin.


131. No one can object to this devotion as being either a new or an indifferent one. It is not new, because the Councils, the Fathers and many authors both ancient and modern speak of this consecration to Our Lord, or renewal of the vows and promises of Baptism, as of a thing anciently practiced, and which they counsel to all Christians. Neither is it a matter of indifference, because the principal source of all disorders, and consequently of the eternal perdition of Christians, comes from their forgetfulness and indifference about this practice.

132. But some may object that this devotion, in making us give to Our Lord, by Our Lady’s hands, the value of all our good works, prayers, mortifications and alms, puts us in a state of incapacity for assisting the souls of our parents, friends and benefactors.

I answer them as follows:

  1. That it is not credible that our parents, friends and benefactors should suffer from the fact of our being devoted and consecrated without exception to the service of Our Lord and His holy Mother. To think this would be to think unworthily of the goodness and power of Jesus and Mary, who know well how to assist our parents, friends and benefactors, out of our own little spiritual revenue or by other ways.
  2. This practice does not hinder us from praying for others, whether dead or living, although the application of our good works depends on the will of our Blessed Lady. On the contrary, it is this very thing which will lead us to pray with more confidence; just as a rich person who has given all his wealth to his prince in order to honor him the more, would beg the prince all the more confidently to give an alms to one of his friends who should ask for it. It would even be a source of pleasure to the prince to be given an occasion of proving his gratitude toward a person who had stripped himself to clothe him, and impoverished himself to honor him. We must say the same of our Blessed Lord and of Our Lady. They will never let themselves be outdone in gratitude.

133. Someone may perhaps say, “If I give to our Blessed Lady all the value of my actions to apply to whom she wills, I may have to suffer a long time in Purgatory.”

This objection, which comes from self-love and ignorance of the generosity of God and His holy Mother, refutes itself. A fervent and generous soul who gives God all he has, without reserve, so that he can do nothing more; who lives only for the glory and reign of Jesus Christ, through His holy Mother, and who makes an entire sacrifice of himself to bring it about – will this generous and liberal soul, I say, be more punished in the other world because it has been more liberal and more disinterested than others? Far, indeed, will that be from the truth! Rather, it is toward that soul, as we shall see by what follows, that Our Lord and His holy Mother are the most liberal in this world and in the other, in the orders of nature, grace and glory.

134. But we must now, as briefly as we can, run over the motives which ought to recommend this devotion to us, the marvelous effects it produces in the souls of the faithful, and its practices.

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