The Memorare

The Memorare

We  know very little about the Memorare.

The Greek Liturgy contains an antiphon that is very similar in its Monday morning Office and in certain evening Offices. In the West, in the 7th and 8th centuries, Mary is invoked as an “advocate in the dangers of the entire world”, obtaining from her Son everything she wants. A Latin manuscript of the 15th century presents our prayer once again, slightly diluted and in a much longer form.

The Memorare is therefore, one of those more or less spontaneous prayers which expresses confidence in Mary’s maternal tenderness and in her all-powerful intercession. Saint Francis de Sales experienced this, as he made it his own prayer, during the long months of anguish in which he suffered from scruples and from which he was eventually freed.

Commentary

“Remember” . . . Why this reminder to her who has never ceased “remembering”? St. Luke signals it out twice. First, after the “Birth of Christ”. “As for Mary, she kept all these things in her heart”. (Lk. 2:19). Then, at the end of the Infancy Narrative. “And His mother kept all these things in her heart”. (Lk. 2:51). Would she, now that she has entered her glory, have lost something of that marvelous capacity for attending to all that touches upon her mission towards her Son and toward us? Certainly not. Why then this reminder, this useless pleading?

Remember

Useless? That isn’t so sure, if at least we seek the reasons in ourselves and not in Mary. Deep down, is it not one way to reawaken, if needs be, and, in any event, to strengthen and express the confidence that should animate us in order that our prayer might carry its full weight. And which will assure, at least on our part, its efficacy? We are the ones who need to bolster our fragile dispositions.

We do this by turning to Mary, by looking at her, by seeming to remind her – only to remind ourselves – that in no way can she abandon us. It is a way of telling her, with totally filial audacity. Yes, I have rights over you! Not those founded on your mercy. But on the fact that you, the Mother of the Word, are also my mother.  Remember it, I pray you, at this moment as I address myself to you! O, I know very well you cannot forget it. And I see the smile that lights up your countenance as you listen to my rebuke. I see the smile of the one who understands the force, the conviction, the certitude that her Child wants to put in his cry for help. If I say to you “Remember”, you know well that it is only to say it better to myself.

We are Placing Ourselves in Her Presence

It is easier this way and more effective than all the best constructed arguments. By looking at Mary, by speaking to her this way, we are placing ourselves in her presence. We are forming a living relationship with her. A heart-to-heart relationship which, by itself, is already the essential part of prayer.

And we give Mary her rightful place. For it is in her, and not in ourselves, that we find the motives of our confidence, which give us the certitude that we will be listened to and heard. Yes, I entrust myself to you who are all mercy and kindness, to you who cannot fail me.

“Never was it known that anyone who fled to thy protection, implored thy help, or sought your intercession, was left unaided”.

You abandon someone, that’s impossible.

It would be most unnatural. If that ever happened, you would no longer be you. You know that I believe this in the depths of my being, despite appearances which are often deceptive, and which force me to deepen my faith.

For, how many people can say. What I have asked for, with all the fervor of my command, I have not obtained. What I have asked for: such a grace, such a favor for myself or for others . . .

How Then Can We Say that Mary . . .

It is true, we do not always receive – or not at once – what we ask for, at least in the form we desired. How then can we say that Mary has never abandoned anyone?

Because true prayer is never in vain. True prayer always obtains more and better than what we asked for. Mary knows better than we do what is, according to God’s mysterious designs, good for us.

And here we are brought back to what is essential in the Christian attitude, that which must characterize the Children of God. Namely, to believe against the whole world that “God is Love”. (1 Jn. 4, 8, 16). Hope against all hope, because we know He will have the last word. We can ask for all things in the name of Christ, provided we say, as He did in the Garden of Olives, and He taught us to say: “Father, may Thy will be done . . . “.

. . . has Never Abandoned Anyone?

To pray truly as Christians, in that final attitude which allows complete boldness, is to express, even though very precise and very personal requests, that certitude that our prayers are listened to, heard, granted – even if we do not immediately see how – because we are loved. The same may be said, all things being equal, when we address our prayer to Mary, since she cannot do otherwise than to enter fully into God’s Will to Whom she presents our prayer. Yes, it is true. The person who goes to Mary cannot be abandoned.

“Filled, therefore, with confidence, I fly unto thee, O Virgin of Virgins, my Mother! To thee I come, before thee I stand, . . . “.

Yes, I stand before you, . . .

. . . such as I am in the true poverty of a sinner, conscious of being such . . . and miserable for being so. Before you, the faithful one, the sinless one – and for that very reason completely disposed, completely given. Before you the Virgin of Virgins – and I like to see in this title the sign of your marvelously perfect consecration to the Lord -. And, before you, my mother, I need not fear, not even my miserable condition is an irresistible appeal to your mercy. Likewise, do not reject my prayer – how could you? – but in your kindness hear and answer it.

A Prayer That Goes . . . 

It is a true prayer because it takes into account the “truth” about Mary, about ourselves and about the relationship that must unite us with her.

The “truth” about Mary. The title, “Mother of God” that is given to her at the end of the Memorare, acknowledges her unique position. She is the one who, having found grace before God, has conceived and brought forth the only Son of the Father, the Eternal Word. This is indeed the basis of her dignity. She is Mother of the Savior, and that Savior is God. Even if this theme is not fully developed, it is important that we keep it in mind, for we must never forget that Mary is all through and for Christ.

The answer given by the one . . .

. . . who was full of grace was perfect. One that brings to mind the title: “Virgin of Virgins”. The virginal consecration expresses the complete will of the gift of oneself to the Lord. Who has been more given, more available, more faithful than Mary? In line with her unique personal vocation, this extends to integral physical virginity, called, according to God’s infinitely wise plan, by a divine maternity which consecrates her wholly to the Savior and His work of salvation. But let us not forget that Mary’s physical integrity is in reality the brilliant sign of her virginity of heart and of her spiritual fertility. Not only must we not see there are any disparagement of the realities of ordinary family life, but rather we should see it as a universal appeal to perfect fidelity to the Lord, each according to his or her vocation in life.

. . . To The Heart Of The Matter

“O My Mother . . . “. My Mother! That is what Mary is for us. What more can we say? What closer ties can exist between two beings than that one? We are talking about a spiritual maternity, “in the order of grace”. But that does not take away any of its power. Quite the contrary. For to this mission of bring us forth and helping us grow, on her part, under the power of the Spirit, in our life as Children of God, Mary can do no less than dedicate herself totally. To test her maternity by the cry that we send up to her, is this not already being heard?

Mary Understands Us Better . . .

“O most compassionate Virgin Mary . . . “. It is difficult to render into English the full meaning of the Latin superlative piisima.  Most tender, most sweet, most loving, most compassionate, most merciful. It is all these things in one. Mary is truly the one who loves us with an effectual love, and who understands us better than any other creature.

“Our truth . . . “.  It can be expressed in a few words.

“Filled, therefore, with confidence . . . “.  Confidence in the one to whom we are praying is a fundamental prerequisite to prayer. We have already said it, that confidence must rely on Mary’s perfection and goodness.

On our part, what do we have to bring if not the need that we have to be cured, delivered from this supreme evil which is sin?  The first condition to free ourselves is to admit our sinfulness. It is not easy to render into the vernacular the full meaning of a Latin phrase. “Corum te gemens peccator assito”. It is usually translated by “weeping under the weight of my sins, I cast myself at your feet”. This translation is a bit emphatic compared to the concise Latin expression.

. . . Than Any Other Creature

Moreover, it is not so much a question here of “the weight of my sins” as of my situation, my being a sinner, of that misery rooted in me and drags me into evil which I would not want. The effects – my sins – are deplorable, certainly, but even more deplorable are its causes. And that is what needs to be cured.  (Rom. 7, 14-24).

How then translate the words “gemens peccator”?  While keeping the qualifying value of the term “gemens” affixed to the word “peccator”?  The verb gemo may signify “to deplore”, “to regret”. This, it seems to me, is the shade of meaning that we must retain here. But you can immediately see the difficulty. “Deploring sinner” or “regretting sinner” doesn’t go in the vernacular. The better term would be “contrite sinner” – that is, one who regrets being a sinner and who wants to free himself from that miserable condition. This would express more exactly the disposition required of us to be “true”. It is not sufficient to be aware of one’s sinfulness. There must be “contrition” which will allow God’s grace to cure us.

“Contrite  sinner. I stand before you “coram te . . . assisto)”.

What else can I do? If I remain alone with my sin, I will not pull out of it. Therefore, I stand before you, such as I am, helpless and confident.

Is this not discovering the attitude of the publican in the gospel who said simply: ” Have pity on me a sinner” ( Lk. 18, 13)?

Mary Helps Us to Approach a Little Closer to God

By this very fact, the truth of our relationship with Mary is assured – namely by recognizing who she is and who we are – by a request which goes to the heart of the mother. Permitting us to approach a little closer to “the liberty of the sons of God”, to an authentic life in Christ. That is why Mary was given to us, and that is what we request from her above all things.

On the other hand, nothing prevents us from making this prayer more precise, to make use of it to ask for such and such help, for this or that favor. Ask for oneself or for others. We may solicit from Mary anything that seems good and useful to us, even in the material order.  We may do so, provided, on the one hand, that we place ourselves in the attitude of faith and truth we have just described. And, on the other hand, that we do all we can to bring about the realization of what we are requesting.