A Necessary Devotion?
Fr. Victor Devy, SMM
Because of her lofty dignity as Mother of God, Mary is entitled to a cult of hyperdulia or supreme dulia. “This cult leads effectively to salvation,” says the eminent theologian, Father Garrigou-Lagrange, O.P., “for Mary can obtain the grace of final perseverance for all those who pray faithfully to her for it. For this reason,” he adds, “true devotion to Our Lady is commonly looked on as one of the signs of predestination: though it does not give absolute and infallible certainty of salvation . . . it gives rise to a firm hope” (Mother of the Saviour, p. 290).
In this first of two articles on A Necessary Devotion, we shall endeavor to explain what St. Louis de Montfort means when he says that “devotion to the most holy Virgin Mary is necessary to all men for working out their salvation.” (TD. No. 43)
“We must not confuse devotion to the Blessed Virgin with devotion to the other Saints,” he writes, “as if devotion to her were not far more necessary than devotion to them, as if devotion to her were a matter of supererogation.” (TD No. 39)
Is a Devotion to Mary Necessary? This is one question that offers food for serious thought, for it may provoke many different answers according as each one scrutinizes his own conduct or personal convictions. Some there are, for example, who may ask themselves whether or not they have given sufficient place in their own lives to a devotion that may rightly be considered necessary. On the other hand, some may ask if we intend to compare devotion to Mary with the other principal means of salvation, such as, Faith and Baptism. Finally, there are some who solace themselves in the thought that, after all, devotion to Mary is a matter of free choice, a sort of spiritual luxury one may well forego without jeopardizing one’s eternal salvation.
In answering this question, one must likewise take into account the mentality of our separated brethren. The latter, only too often, are prone to interpret devotion to Mary as a distortion of the true Christian spirit and an encroachment on the dignity of Christ.
In any case, the question is a legitimate one; nay, it is even an indispensable one for whoever wishes to practice a religion in conformity with the gospel ideal. It may be well to recall. here that, if simple truth shuns all exaggeration it is no less certain that it does not brook any diminution of the precious treasure of the Word of Life. Thus, by bringing out into clearer light Mary’s role as universal mediatrix Of all graces, one may well hope to inspire confidence as well as dispel the misunderstandings concerning the “Mystery of Mary.”
A Complex Question
Let it be clearly stated that if the question is a legitimate one, the answer is not so simple as one might be inclined to believe. In its conciseness, the question contains many complex elements; it is only by adducing explanations and precisions that an exact answer can be expected to bring peace to souls and give them a fresh start on the road to perfection.
We shall first of all have to determine what kind of necessity we wish to speak of; secondly, to explain the nature of the devotion which is deemed necessary; finally, it will not be out of place for us to point out what persons are bound by this obligation and under what conditions. Thus, a question which, at first sight, seemed so simple would call for many explanations if one were to write a complete treatise on the subject. Suffice it for us to reduce the whole question to its essential elements and to withhold the other details for some future installment.
Madonna and Child and Saints: Filippino Lippi: 1490-1493
This painting resides in Florence, Italy.
The guiding principle in this question is: Mary’s preeminent position in the mystery of our redemption. As a consequence of her universal mediation, it is God’s will that all grace – whether they be graces of conversion, perfection or final perseverance – come to us through Mary.
Not a New Question
Before answering the question it may be apropos to note that this is not the first time this question has been asked. For the past few centuries, theologians have set themselves to the task of determining the exact place personal devotion to Mary holds in the economy of both our sanctification and salvation. The moralists, for example, have indicated in what sense, and within what limits, a certain amount of devotion to the Mother of God is imposed on every Christian instructed in the truths of his religion.
It is our endeavor to sum up, in this article, the teaching of both the masters of spiritual life and the eminent doctors of Mariology. St. Louis Mary de Monttort, St. Lawrence of Brindisi and St. Alphonse Liguori have particularly stressed Mary’s preeminent role in the sanctification of souls and the consequent moral necessity of invoking her to assure one’s salvation. Following in their foot-steps, many spiritual writers and theologians have upheld the same doctrine, making the necessary distinctions and precisions such an important doctrine calls for in Catholic theology.
Guiding Principle
The guiding principle in this question is: Mary’s preeminent position in the mystery of our redemption. As a consequence of her universal mediation, it is God’s will that all grace – whether they be graces of conversion, perfection or final perseverance – come to us through Mary. This dignity is unique and sets Mary apart from all the other Saints in heaven. ”We must not confuse devotion to the Blessed Virgin with devotion to the other Saints,” writes St. Louis de Montfort, “as if devotion to her were not far more necessary than devotion to them, as if devotion to her were a matter of supererogation.” (TD. No. 39)
Moral Necessity
Now what are the boundaries God has placed in devotion to Mary, outside of which there is no salvation? We answer with Father Roschini, O.S.M., one of the foremost Mariologists of our day, “For adults who know Mary sufficiently, devotion to her is morally necessary for salvation; so that, if any adult would positively show indifference to her and refuse to honor her and pray to her, he would thereby place himself in a moral impossibility of attaining salvation.” (WHO IS MARY n. 182)
Practicing Catholics, generally speaking, fulfill this obligation by the simple accomplishment of their religious duties and by joining in the prayers of the Church so frequently addressed to Mary. Even if their knowledge of Mary is but rudimentary, they are inwardly disposed to do what God asks of them and so have an implicit devotion to Mary. This is sufficient to shield them from any positive indifference or contempt which would imperil their eternal salvation.
Since we are speaking of personal devotion (explicit or implicit) it is clear that the moral necessity we refer to does not affect baptized children who have not yet reached the age of reason. This also goes for persons who may be put in the same category as children, such as, the mentally retarded, etc.
Now the question arises: what about adults (Christian or non-Christian) who know nothing of their obligations towards the Mother of God? Are they thereby excluded from any possibility of salvation? Certainly not, provided that in their hearts they have the will to do all that God may ask of them. In this instance, as in many others, a right intention and good will can supplement what is lacking in knowledge.
No Positive Law
It is important to note that there is no positive and explicit law binding all to recite certain prayers or carry out certain practices of devotion to Mary as necessary for salvation? The Code of Canon Law says simply: “It is a good and useful thing prayerfully to invoke the Servants of God who are reigning with Christ…; but all the faithful shall especially cultivate a filial devotion for the Blessed Virgin Mary.” (Cn. 1276)
Let it be noted, too, that the moral necessity of invoking Mary for salvation does not stem from this article of Canon Law. As we have already stated, it is but a logical conclusion of the distribution of graces according to God’s plan of our redemption. Consequently, they who refuse or disdain to submit themselves to these conditions, they who are unwilling to go to God by the road He has traced out for us, these souls place themselves in a moral impossibility of obtaining the graces which might be the cause of their salvation.
To put it tersely, in the words of St. Louis de Montfort: ”It all comes to this, then: that you should find an easy means for obtaining from God the grace necessary to make you holy…Now, I say that to find the grace of God, we must find Mary.” (Secret, No. 6)
Minimum and Maximum
Let us not be surprised at the minimum requirements which God in His Mercy has been pleased to place on the rigorous exigencies of devotion to Mary, or of the facility with which these requirements may be met. It is always consoling to know that souls, even those actually living in sin, can still preserve a minimum of devotion to Mary, thus leaving room for hope of their conversion and salvation. It is likewise an incentive for each and everyone of us to foster in our own lives, as well as in the lives of others, at least the elementary practices of devotion to the Mother of God.
But, lest our readers turn from these pages with a minimistic view of devotion to Mary, may we hasten to correct this impression. It is our hope that, in our next installment, we can show you a more excellent way: that of fervent and perfect devotion to Mary. If a minimum of devotion to Mary is sufficient to give us some hope of final perseverance, then surely a whole life dedicated to the service of Mary, and through her to the service of God, will be a pledge not only of salvation but of holiness and glory, in keeping with our generosity and fervor.
To Be Continued in Part II
