Consecration & Entrustment in Pope John Paul II's Spirituality, Teaching & Practice
←
→
Page content transcription
If your browser does not render page correctly, please read the page content below
Consecration & Entrustment in Pope John Paul II’s Spirituality, Teaching & Practice
Rich May
I Introduction
De Montfort’s development and transformation of his method of consecration to Mary into a practical system for the
masses became his greatest achievement.
In a similar way, it became JPs great achievement to elevate de Montfort’s consecration to new heights within the papacy
and Papal Magisterium, integrating it into papal teachings and practice, while contributing to its development from both a
theological and spiritual perspective.
Influencing Factors in the Life of JPII
A. De Montfort - JPII admits in his writings that de Montfort’s “True Devotion to the Blessed Virgin” was a key element
in shaping his Marian devotion, prayer and contemplation, leading him to the priesthood.
B. St. Maximilian Kolbe - JPII’s had an affinity to St. Maximilian Kolbe and de Montfort, both of whom hold that Mary
acts as an instrument in the conferral of grace, and that Mary has a spousal relationship to the Holy Spirit.
C. Cardinal Stefan Wyszynski – besides Polish Catholicism, the influence of Cardinal Stefan Wyszynski is especially
noteworthy. He adopted his own program of entrustments to Mary, both personally and corporately (nationally),
which later also became the practice of JPII.
II. Consecration and its Historical Development
A. Patristic Period and Middle Ages
1. Sub tuum praesidium, testifying to the childlike tendency to take refuge under the protection of Mary, contains basic
fundamental elements characterizing Marian consecrations or entrustments, & also consecration to her Immaculate Heart.
2. St. John Damascene conveys the concept of consecration to the Mother of God. The Greek word anatithemi used by
Damascene means to dedicate, consecrate or offer to Mary as his sovereign in a religious sense.
3. Servus Mariae (slave of Mary) in the African sermons of the 5th and 6th centuries
a. “holy slavery” from Scriptures (Greek doulos, servus in Latin) means complete dependency in reference to Christ,
rooted in St. Paul (Rm. 1:1) to be a “slave of Jesus Christ.” Later it was applied in a secondary, filial sense, to Mary.
b. Seventh century writings of St. Ildefonsus of Toledo.
c. Ireland by the ninth century, the earlier popes John VII, Nicholas IV and Paul V.
d. The scholastics, Sts. Anselm and Bernard applied to themselves the title of “slave of Mary.”
B. The French School of Spirituality & de Montfort’s Program of Marian Consecration
1. Influenced de Montfort’s spirituality, most especially in relationship to Mary's role in the Christian life and represents,
at this juncture, a benchmark in tracing the historical development of Marian consecration later adopted by JPII.
2. Emphasized the mystery of the Incarnation and Christ’s infancy from which his deep loving devotion to Mary was
rooted. The Incarnation is central to the faith along with devotion to the two Hearts of Jesus and Mary. The Marian
component is important because Jesus is linked to Mary in a unique and definitive way because she gave him his
humanity. He lives in her, and Our Lady is both his mother and ours.
3. De Montfort's central theme: the renewal of our baptismal promises and servitude to Jesus through Mary; de Montfort,
develops and transforms this spirituality into a practical system for the masses. In 1842, True Devotion to the Blessed
Virgin was uncovered in a trunk. Divided into two parts: True Devotion and, its practice. It is Christocentric. The central
theme, is the concept of "holy slavery” … a complete and total surrender through the hands of Mary, in order to become
more perfect slaves of Jesus. With, in, through, and for Mary importantly becomes a way of life.
4. Formal “Consecration to Jesus through Mary” to which JPII had taken and promoted. TD n. 120: As all perfection
consists in our being conformed, united and consecrated to Jesus it naturally follows that the most perfect of all
devotions is that which conforms, unites, & consecrates us most completely to Jesus. Now of all God's creatures Mary
is the most conformed to Jesus. It therefore follows that, of all devotions, devotion to her makes for the most effective
consecration and conformity to him. The more one is consecrated to Mary, the more one is consecrated to Jesus.
5. Its ultimate goal is to lead us into perfect union with Christ, as established by our baptismal vows. Mary is the
proximate end; the perfect means toward union with Christ our final end.
The term "consecration" as is used is here, is in a general sense to denote the Montfort Spirituality in its totality.
C. The Papal Magisterium – Ubiquitous papal support and recommendations, from Pope Pius IX on,
including plenary indulgence in perpetuum, a devotion that is “solid and right;” de Montfort canonized in 1947.
III. Consecration and its Theological Development
A. The Heart as a Symbol and Sensible Image of a Person
The theological foundation of Marian consecration & entrustment is found in the ecclesial and theological development of
the devotion to the Sacred Heart of Jesus and the Immaculate Heart of Mary. While independent, they are complimentary.
1. French school: the union of the Jesus & Mary are so close, that the two hearts become one … The heart is the most apt
symbol of the love of Jesus and of Mary so that the heart is ultimately equivalent to the person, a theological application
of the figure of speech known as synecdoche. In biblical usage the “heart” bespeaks the whole person, the center of
human life –the focal point of one's planning and volition, of the ethical decisions of the whole, undivided person.
2. In as much as the Heart is part of Jesus’ sacred humanity, and also symbolizes the very PERSON of Jesus, then it’s
proper too that adoration be paid directly to the Heart of Jesus.
3. By the 19th century (St. Margaret Mary beatified), there’s a groundswell to consecrate the world to the two Hearts.
B. Leo XIII and Annum Sacrum (1899)
1. Annum Sacrum is not only a benchmark for providing the theological foundation for the practice of consecration to the
Sacred Heart of Jesus, individually and corporately, it also sets the stage for developing the theological foundation for
subsequent Marian consecrations during the century to follow (world consecration can be traced as far back as Vatican I).
2. Annum Sacrum centers on both the natural and acquired right of Christ’s Kingship, and the principles cited in III. A.
C. Pius X and Benedict XV
Pius X and Benedict XV later recommend annual renewals of the consecration to the Sacred Heart and approve group
consecrations to the Immaculate Heart.
D. Pius XI and Quas Primas (1925)
1. Instituted the Feast of Christ the King; further encouraged an awareness of the significance for Marian consecration,
developing as a result of Our Lady’s request at Fatima (1917) calling also for consecration and reparation to her heart.
2. Significant theological tenets now emerge. E.G. - Quas Primas: “we are devoted to God and are called holy to God, by
that holiness and stability which, as the Angelic Doctor teaches, is proper to consecration.”
E. Pius XII and Mary’s Queenship (Ad Caeli Reginam, 1954)
1. From a theological perspective, the pontificate of Pius XII not only represents a major benchmark for Marian
consecration, but also in terms of influencing the theological underpinnings of JPII, who more than once will refer to Pius
XII’s world consecration to Mary’s Immaculate Heart leading to his own such acts in 1982 and 1984.
2. Ad Caeli Reginam is especially noteworthy. Prior, Pius XII’s predecessors had already established the theological
foundation for the practice of consecration to the Sacred Heart of Jesus by linking it to the Kingship of Christ.
3. In a complimentary fashion, Mary’s Queenship, understood in the context of Christ’s Kingship, (Mary shares in His
reign), provides support for consecration to her Immaculate Heart. Thus consecration to Mary’s Heart is a divinely
intended compliment to the consecration to Christ’s Sacred Heart.
4. Leads to the first world consecration by Pius XII (1942 radio address to Fatima pilgrims): “We commit, We entrust, We
consecrate [affidiamo, rimetiamo, consacriamo] not only the Church … but also the entire world … may they be
perpetually consecrated to YOU, to your Immaculate heart, O Our Mother and Queen of the world, in order that your love
and protection may hasten the triumph of the Kingdom of God.”
5. As with the Sacred Heart, the Immaculate Heart signifies the very person of Mary. There is a clear analogy with Pope
Leo’s consecration to the Sacred Heart 43 years earlier.
E. Pius XII and Haurietis Aquas (1956)
1. Landmark encyclical providing an important capstone to this endeavor by specifically citing the complementarity
between both the Alliance and the associated consecrations to the two Hearts of Jesus & Mary.
2. Result: the Feast of Mary’s Queenship, & a papal mandate for annual renewal of consecration to the Immaculate Heart.
F. Subsequent Old Testament scholarship concerning the role of the Queen Mother
In the Davidic kingdom adds support for Mary’s maternal and universal mediation; this impinges on the theology of
consecration in terms of the instrumentality of Our Lady’s mediation. Like the Queen Mother, she, now, dispenses the
treasures of Christ’s kingdom “in the order of grace.” This becomes an essential feature in the Mariology of JPII.
2Leo XIII Early Development
Annum Sacrum (1899) … especially from French School
The “heart” is an image of love de Montfort’s
of Jesus and his very person, Consecration to Mary
thus an object of consecration
Vatican I & papal petitions
Pius X & Benedict XV support
Fatima
Pius XI Independent
but parallel Our Lady asks for devotion and
Miserentissimus reparation to her heart.
development
Redemptor (1928) Petitions to Pius XI for a
Consecration & reparation to world consecration to the
the Sacred Heart Immaculate Heart
Pius XII 1942 consecration, others
Same theological
Pius XI correlation; Pius XII
Quas Primas (1925) Mary’s Ad Caeli Reginam (1954)
Theological correlation that the … Queenship
Thus derived
Consecration to the
Consecration to the Sacred from and united Immaculate Heart
Heart is linked to the to Christ’s is linked to the
Kingship of Christ Kingship Queenship of Mary
The Alliance of Two Hearts …
Haurietis Aquas (1956)
Landmark Encyclical of Pius XII
Consecration to the Immaculate Heart
is in accord with
consecration to the Sacred Heart –
they are complementary!
“…from the devotion to the Most Sacred
heart, let the faithful see to it that to this
devotion the Immaculate Heart of the Mother
of God is closely joined” (n. 124)
Figure 1 The Parallel but Complementary Doctrinal Development
of Consecration to the Two Hearts of Jesus and Mary
3V JPII – A Continuation of Papal and Magisterial Faith and Practice
Requires an examination of JPII’s philosophical and theological principles that underpin the pope’s Mariology in general.
His program has a strong Trinitarian, Christological, ecclesial, biblical, liturgical and anthropological dimension.
A. The issue of usage. Is it “Consecration” or “Entrustment”?
1. The term “consecration” in the broader sense, has always been in the light of its proper usage; that is, the primary
initiative of God in consecrating, as noted by The Congregation for Divine Worship and the Discipline of the Sacraments
in “Directory on Popular Piety and the Liturgy, Principles and Guidelines”(2002). “Entrustment” is suggested as an
alternative. The Pontifical International Marian Academy: “…there appears in the texts of John Paul II an increasing
preference for the term entrustment.” But, statistically, one cannot conclude that JPII had a significant preference.
2. Italian Aux. Bishop Francesco Franzi: There is a “risk of impoverishing the significance of “entrustment” by not paying
sufficient attention to that particular category of relations with Mary to which the term refers and is meant to confirm,
constituting an act of faith in such relations and a coherent commitment of life.”
3. The word entrustment does bring an “enrichment” to the meaning or connotation, expressing a certain attitude of
“trust.” For some, consecration says too much; for others, entrustment says too little.
4. As it turns out, the Polish word “zawierzc” (translated “entrust”) is a strong word and is used for what we call in
English “consecration” to Mary, and was a special word for John Paul II because of the special way he has used it in his
Polish writings. The motto of John Paul, “Totus Tuus,” means, “I consecrate …” and is what Pope John Paul has in mind
when he uses “zawierzac” In short, the Polish “to entrust” means “to consecrate.”
5. JPII often uses both phrases, “entrust and consecrate,” to apparently express one relationship we have with Our Lady;
and seem equivalent or synonymous. He is not bound by one stereotyped formula, but has recourse to various terms that
take into account the pastoral context -- just as de Montfort used a variety of words and expressions.
6. Despite some contemporary objections, JPII has no issue with the use of the traditional term “holy slavery.”
B. Instrumental Causality, the Conferral of Grace, Spiritual Maternity and Marian Consecration
1. A correct understanding of the nature of Mary’s mediation impinges on the theology of consecration. If we are to
consecrate ourselves to Mary as a true mother, one would expect that Mary’s motherhood, in a strict sense, demands a
certain immediacy – a directness in the communication of life, enabling her to act directly upon us, i.e. - touching us
directly through the actions of a Mother. If not, we are using the term “motherhood” in an improper sense; it would be an
analogy of improper proportionality.
2. JPII (as does de Montfort), implicitly and by deduction, clearly favors Mary’s universal mediation and instrumental
causality. He often used the term “instrument” in as a traditional Scholastic theologian.
3. Mary fulfills her universal and spiritual maternity as a mediatrix in the economy of grace … a mediation that is
universal and especially efficacious (Redemptoris Mater, n. 22).
4. JPII (RM n. 43) ties the sacramental nature of the Church to Mary’s spiritual maternity. The Church’s vocation is
maternal, bound to the Church’s sacramental nature. The Church is the sign and instrument of union with God by which
the Church generates Christians through grace. All this the Church learns from Mary’s motherhood! A fortiori, therefore,
Mary is a mother, a sign and an instrument, who generates Christians through grace.
5. JPII incorporates the teachings of LG chapter 8 but expands and develops it further in terms of her motherhood. For
JPII, Mary’s redemptive participation is intimately associated with her revealed relationship to us as our Mother. Her
contribution to the work of Redemption was active, real, immediate and effective; while still a dependent collaboration
and cooperation, she contributed actively in the production of grace. This is a major focus in Redemptoris Mater.
6. JPII’s teachings are rich in providing further organic development of Jn. 19:25f that also provides further justification
and rationale for proposing an act of entrustment or consecration. He further develops the outline provided in LG ns. 61 &
62. At the Cross, Our Lord proclaims Mary’s spiritual motherhood as the first fruit of his redemptive act. Her universal
motherhood in the spiritual order, foreshadowed at Cana, is a product of her cooperation in the redemptive work of Christ.
Therefore, it is by the will of Christ that we entrust our lives to her and have recourse to her.
C. JPII’s Rationale for Consecration using the Principle of Analogy (SEE FIGURE 2)
1. As in the French school, consecration can be used in the broader sense as a special homage. With Mary, this is even
more so because of her unique cooperative and participatory role in the economy of salvation; that is, the corresponding
joint predestination of Jesus and Mary (a patristic teaching of great antiquity, and of Vatican II). Mary is an associate of
Christ, working inseparably with Christ in the work of redemption. Dedication to her is dedication to Christ. It is in this
light de Montfort’s consecration is rooted. We give ourselves to Mary in order to belong totally to Jesus through her.
This relational principle is nothing more than the application of the principle of analogy.
4Figure 2 Mariology by Analogy -- the Christotypical and
Ecclesiotypical Perspectives
52. Mariology by analogy relates to parallel resemblances. Christotypical perspective: Mary’s privileges are in likeness to
Christ’s. Christ is mediator, Mary Mediatrix, the New Eve with the New Adam, transmitting life-giving grace to us
(descending movement). Ecclesiotypical: Mary is analogous to the mystery of the Church, prototype of the Church, most
perfectly redeemed by grace, model disciple, & intercessor (ascending movement). An analogy of proportionality exists.
3. JPII implicitly uses the principle of analogy when citing the two terms synonymously for Mary and Christ, or Mary and
the saints, while clearly proportionally different. Just as, by analogy, he often links the acts of latria, hyperdulia and dulia.
4. JPII would hold that Marian consecration is the first instance an act of religion (i.e. – latria) and, in the second or
broader sense, an act of hyperdulia (veneration pertaining to Mary). This also holds true in his Marian consecrations.
D. The Christocentric Nature of JPII’s Marian Consecration -- SEE FIGURE 3
1. Drawing from the principle of participation (we can participate in things Christ has uniquely done), the act of entrusting
has a Christological basis or character; we personally share in the self-consecration of Christ to the Father leaning on the
words of Christ himself in John 17:19. This also becomes added theological rationale for JPII as well. This is surely one
of John Paul II’s major contributions to the theology of Marian consecration as well as an irrefutable proof that he
envisions consecration/entrustment to Mary as first and foremost an act of latria with a solid Christological foundation.
2. Thus Marian consecration is a participation in Christ’s own consecration, and, for JPII, this principle is evident in his
1982 and 1984 consecrations, his 1982 Fatima homily, and his later personal consecration. Mary’s consecration, that
began at her conception, is consummated at the Cross, totally united to the sacrifice of Jesus; she is crucified in her heart
contributing “to the redemption of all” (see Salvifici Doloris n. 25).
E. JPII’s Feminine Anthropology and Maternal Entrustment
1. JPII has also added depth to our understanding of spiritual motherhood especially as it relates to Marian consecration
and the union of the two Hearts of Jesus and Mary. Mary’s spiritual maternity, expressed in Christ’s dying breath on the
Cross, is the fruit of His sacrifice and her participation and collaboration in this saving event. See RM n. 23.
2. Christ entrusts Mary to John and John to Mary. The fact that John is entrusted to Mary highlights the solicitude with
which Mary is to surround the disciple. In our entrustment to Mary, Mary unites then our consecration to Jesus, and to
her own consecration, and through her motherly Heart. Her motherhood is a gift from Christ; See RM n. 45. JPII
recognizes that it is Christ Himself who entrusts us to his Mother – by his will - to be our Mother!
3. JPII’s Mariology relates to his understanding of anthropology & the phenomenology of Max Scheler. It’s personalistic
and relational -- to investigate reality from the point of view of the human person as its principle concern. Through one’s
free gift / self-donation to others, a person grows in self-actualization and then is ultimately called to be in relation to God.
4. Thus, in Jn. 19:26-27, and in JPII’s call to entrust ourselves to Mary’s maternal care, is not isolated from his overall
theological program. RM n. 45: the act of entrustment is associated with a response to a mother’s love; to womanhood
and femininity in general. Dr. Joyce Little examined this maternal relationship in terms of the immediacy that is
associated with Motherhood; “Motherhood lies at the center of the New Covenant, because the Father entrusts His Son to
a mother.” Every child trusts its care totally to a mother as we pass through the “utter helplessness and dependence”
stage, and this precedes coming to know the father. Initially, the mother is most influential. The same applies to our
relationship with God who first entrusts our care to our earthly and spiritual mothers. Thus, Christ gives us his Mother
from the Cross; we first put our trust in our spiritual mother before we are put into position to entrust ourselves to Christ.
5. Edith Stein’s work in feminist philosophy supports this special maternal function; the woman has a greater sense of
compassion, a special sensitivity toward the human person, all that constitutes the individual’s true welfare (see SD n. 25).
We entrust ourselves to Mary because we trust her as a mother, in order to entrust ourselves more completely to Christ.
As JPII states: Entrustment is the only response adequate to the love of a person, in particular to the love of a mother.
V. Summary: The Theology of Entrustment and the Contribution of Pope John Paul II
To summarize: In JPII’s theology of consecration and entrustment we see a significant development in doctrine, now
elevated within the papal Magisterium. Nine contributions could be cited …
1. JPII’s theological & anthropological development of the “act of entrustment;” adds insight to Jn. 19 & LG ns. 61 & 62.
2. He uses the principles of participation & analogy: Marian Consecration is a participation in Christ’s self-consecration
… and, thus, is Christ centered!
5. Uses De Montfort’s logic of Faith and syllogistic approach.
6. “Consecration” & “Entrustment” are generally synonymous; these terms and “Holy Slavery” are pastorally acceptable.
7. No other pontiff applies the “theology of the heart” and the “Alliance of Two Hearts” in a more profound way.
8. JPII enforces Mary’s spousal relationship with the Holy Spirit in concert with Sts. De Montfort and Kolbe.
9. Explores the nature of Mary’s mediation and instrumental causality with respect to the theology of consecration.
6The Father
Christ
Christ is the preeminent one
consecrated by God (Jn 17:19).
He consecrates Himself to the Father
Christ is self-consecrated to
victimhood for our redemption
Mary’s consecration is Jesus’ consecration
consummated on the Cross, begins in the womb
wholly united to the of Mary and
redeeming consecration is consummated
of her Son on the Cross.
Mary
Analogously and subordinately,
Mary is consecrated under
Jesus, and with Jesus, in the
service of the mystery of
redemption, to her Son’s
redeeming sacrifice.
Figure 3 The Consecrations of Jesus and Mary
7Some Key Resources
St. Louis De Montfort:
Love of Eternal Wisdom (Montfort Publications, Bayshore, N.Y., 1980)
Secret of Mary (Montfort Publications, Bayshore, N.Y., 1978)
The Secret of the Rosary (Montfort Publications, Bayshore, N.Y., 1954)
True Devotion to the Blessed Virgin (Montfort Publications, Bayshore, N.Y., 1980)
Ecclesial Documents of Pope John Paul II:
Christifideles Laici, 1988, www.vatican.va/phome_en.htm (Holy See library)
Redemptionis Donum, 1984, Daughters of St. Paul, Boston, Ma.
Redemptor Hominis, 1979, Daughters of St. Paul, Boston, Ma.
Redemptoris Mater, 1987, Daughters of St. Paul, Boston, Ma.
Salvifici Doloris, 1984, Daughters of St. Paul, Boston, Ma.
Others
Lumen Gentium (Vatican II Dogmatic Constitution on the Church), in Austin Flannery, O.P., ed., Vatican Council II: The Conciliar
and Post-Conciliar Documents (Costello Publishing Co, Inc., 1988).
Marialis Cultis, 1974, 1974, Daughters of St. Paul, Boston, Ma.
Pope John Paul II, Gift and Mystery, (New York, Doubleday, 1997) p. 27.
Pope John Paul II, Crossing the Threshold of Hope, (New York: Alfred A. Knopf, 1994), p. 213.
God Alone, The Collected Writings of St. Louis Marie de Montfort, (Bay Shore, N.Y.: Montfort
Publications, 1987), pp. 28-29.
Jesus Living in Mary, Handbook of the Spirituality of St. Louis Marie de Montfort, Stefano De Fiores (ed.), (Bay Shore, N.Y.:
Montfort Publications, 1994),
John A. Schug, Cap., Mary, Mother, (Springfield, Mass.: St. Francis Chapel Press, 1992),
Arthur Burton Calkins, Totus Tuus, John Paul II’s Program of Marian Consecration and Entrustment, (Libertyville, Il.:Academy of
the Immaculate, 1992)
Papal Support for DeMontfort’s Consecration and “True Devotion to The Blessed Virgin”
Pius IX declared True Devotion to Mary to be free from all doctrinal error and referred to de Montfort’s devotion to Mary as the best
and most acceptable form of devotion to the Blessed Virgin. As part of the process of the saint’s beatification, this papal
pronouncement was a reaffirmation of the 1853 declaration by the Holy See that the works of St. Louis Marie de Montfort were free
from error. References: Cf. Positio super scriptis beatificationis et canonizationis Ven. Servi Ludovici Mariae Grignon de Montfort,
Rome, 1853, p. 30; Gaffney, S.M.M., "The Holy Slavery of Love," Mariology, III, p. 159; cf. also True Devotion to Mary, (Rockford,
Tan Publishers, 1985), p. v.
Leo XIII beatified de Montfort in 1888 and encouraged all faithful to make de Montfort’s act of consecration (granting to those a
plenary indulgence), and renewed his personal consecration on his death -bed. Reference: True Devotion to Mary, (Rockford, Tan
Publishers, 1949), p. v.
St. Pius X Initiated several encouragements to the faithful to read and practice the spirituality of True Devotion to Mary and declared
his dependence on de Montfort’s writings in the composition of his Marian encyclical, Ad diem illum, granting an apostolic blessing
and plenary indulgence in perpetuum for those take the consecration. References: Enchiridion Indulgentiarum, preces et opera,
Civitas Vaticana, 1950, No. 96; Gaffney, S.M.M., "The Holy Slavery of Love," Mariology, III, p. 160.
Benedict XV declared that the practice of making the de Montfort consecration to Mary to be "of great unction and high authority."
References: Benedict XV, letter to the Superior General of the Montfort Fathers on the occasion of the second centenary of the death
of their founder; AAS, Vol. 8, 1916, p. 172; Gaffney, S.M.M., "The Holy Slavery of Love," Mariology, III, p. 160.
Pius XI referring to de Montfort’s True Devotion: "I have practiced this devotion ever since my youth."
Reference: True Devotion to Mary, (Rockford, Tan Publishers, 1985), p. v.
Pius XII canonized de Montfort in 1947 and declared his Marian spirituality to be "consuming, solid and right."
References: Pius XII, homily on the day of the canonization of St. Louis Marie de Montfort; AAS 39, 1947, p. 331; Gaffney, S.M.M.,
"The Holy Slavery of Love," Mariology, III, p. 160.
Pius XII calls de Montfort as the guide "who leads you to Mary and from Mary to Jesus ... he is incontestably one of those who has
worked the most ardently and the most efficaciously to make Mary loved and served."
References: Pius XII, address to pilgrims in Rome for the canonization of St. Louis Marie de Montfort; AAS 39, 1947, p. 410-411;
Gaffney, S.M.M., "The Holy Slavery of Love," Mariology, III, p. 160.
8You can also read
