Marian Consecration

E ven a non-Catholic feels reverent at the consecration in the Mass. As the priest leans over the altar to say the mysteriously effecting words, one can almost sense the awe-inspiring change we are privileged to witness.

The change is world-shattering. Ordinary bread and ordinary wine are being withdrawn from common use. They can no longer serve to quiet the gnawing pangs of hunger. By the power of his priesthood and the words he now speaks this bread and wine are dedicated wholly to the cult of God. Withdrawal from profane use is so effective here, that the very substances of the bread and wine now become the Body and Blood of the Son of God. Any consecration brings about some change. In the Mass the conversion is substantial . . . transubstantiation, we call it. But there are other forms of consecrations and though the mutations produced leave the substance intact, still they are radical enough to be judged closely related to that of the Eucharist.

Consecrated Objects

Things and persons can be consecrated to God. The chalice on the altar in the Mass must be so dedicated before it can hold the Blood of Christ. A drinking cup of gold or silver, the consecratory rite withdraws it from common use and sets it apart for the sacrificial service. Any use of this sacred object other than in the Sacrifice is sacrilegious and deserves the punishment that God once inflicted upon Baltassar, the Chaldean king, for the profanation of the Jewish altar vessels (Daniel, 5) . God holds jealously to those things and persons which have been so solemnly dedicated to His service.

A Sacrament

Evidently, the consecration of a person is far superior in dignity and importance to that of an object, be it chalice, altar or church. The consecration of a person is even a sacrament sometimes, such as baptism, confirmation, the priesthood.

In the rite of ordination the young Levite is made aware of the fact that the world, its spirit, its ambitions for him will now be off-limits. He is being anointed for the altar. Kneeling with hands outstretched before his bishop, the priest-to-be sees the prelate slowly anoint those hands with sacred oil. Those hands may no longer serve, but for Christ’s work. They will hold the Body of Christ, distribute it in Communion, they will bless, anoint, forgive.

Our Consecration to Mary

And that is how we must look upon our consecration to Mary. Ours is not a sacrament. Nevertheless it remains a solemn act of the virtue of religion by which an individual voluntarily renounces the exercise of his free will in order to accomplish the will of Mary over him.

On a day of his own choice, one that has followed hours of humble prayer and mature reflection, he gives himself wholly to Mary as her slave of love. From that day and hour, he will be like that sacred chalice withdrawn from profane use and dedicated to the service of the Blessed Virgin.

A change occurs within him, some-what similar to the accidental conversion effected by a religious profession. In the profession of his vows by the act of his will and a decision of the Church, the religious withdraws from the world and enters a new and different state of life. To remind him-self of his new life he takes a different name, even alters the style of his dress.

In a similar way, the slave of Mary has now struck a new relation with the Blessed Virgin. In this state of life he will forego his own personal desires, personal decisions to accomplish those of the Blessed Virgin. At times, he may forget the change within him. But unless he renounces his dedication, heaven will always regard him as a slave of Mary, belonging to Mary, an instrument in Mary’s hands. Incidentally, though he may forget, Mary will always remember to lavish upon her child and slave the special graces that she has reserved for her intimate friends.

Immaculate Conception: Spanish Painter: Francis Zurbarán: 1632

The painting resides in Museum of National Art de Catalunya, in Barcelona, Spain.