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or "holy slavery" to the Mother of God

The consecration of himself to Jesus Christ, Wisdom Incarnate the hands of Mary of St. Louis Grignon de Montfort.

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Under the influence of cultural factors of the seventeenth century, such as the royal exaltation of Mary, the sense of the transcendence of God, the pessimistic conception of man who loves to annihilate and submit to the absolute monarchy which requires dependence on passive spread the use of proclaiming himself a slave of Mary. Faced with the abuse, the decrees of Rome take the position condemning the slave trade associations of Mary (1673, 1675) and every attitude is incompatible with human freedom and Christian. Spiritual writers of the seventeenth century, as Bérulle and Boudon, escape to this view because they have the "slavery" as a total self-giving love that fulfills God's plan and committed to a strong Christian life: "God alone is the foundation of slavery Holy Virgin ... and the only purpose of this devotion. " Those who embrace it needs to make works of carità, di culto e di cooperazione missionaria, nell’intera libertà di compiere i propri doveri. La santa schiavitù consiste in una « santa transazione che si fa con la Regina del cielo e della terra, con cui le si consacra la propria libertà ». È un « cambiamento di tutta la nostra vita e un rinnovamento di grazia », in quanto ci si dona a Maria senza riserva per appartenere unicamente a Gesù; è impegno totale senza altri limiti che quelli prescritti dal Dio di infinita maestà. Bérulle la presenta in modo più profondamente cristocentrico come rinnovazione dei voti o promesse battesimali.
Agli inizi del XVIII secolo, S. Luigi Grignion di Montfort († 1716) nella sua opera Trattato True Devotion to Mary recur and refine the "slavery of love", which consists of a "perfect and complete consecration of oneself to the SS. Virgin ... or, in other words a perfect renewal of vows and promises of holy baptism. " He intends to introduce in the popular Catholicism of his time, oblivious of the baptismal commitment, a devotion to Mary that exceed the criterion of practice to be an attitude and a way to live the Christian life responsibly. Montfort for one can not remain Christians by proxy, but you must give herself to Christ voluntarily and with knowledge of the facts, the donation to Mary is part of this project as an element that "conforms, perfectly unites and consecrates us to Jesus Christ. " Living the consecration to Mary, by his actions through her, with her, in her and her, walking toward spiritual maturity, in purifying the heart from selfish tendencies, the assimilation of the spirit and virtues of Mary and God in union with Mary, in fact, addressed mainly to men through her spiritual motherhood, does not cease to be "completely on God," she who brings the holy liberty of the sons of God, "safe and easy way to find Jesus Christ and be transformed in him and let themselves be led by the Holy Spirit. The Treaty of Montfort, hidden for over a century nel silenzio di un cofano secondo la previsione profetica del suo autore e ritrovato nel 1842, sosterrà in molti cristiani una spiritualità impegnata, pur suscitando alcune riserve circa qualche espressione, soprattutto per il termine schiavitù, usato per descrivere la consacrazione a Maria.
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P. Stefano De Fiores
Compagnia di Maria (Monfortani) (S.M.M.)

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La Consacrazione di sé stesso a Gesù Cristo Sapienza Incarnata per le mani di Maria di S. Luigi Grignion da Montfort.

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L’atto di consacrazione composto dal Montfort è tratto dall’opera L’Amore di Gesù Eterna Sapienza , nella quale risulta ancora più evidente il contesto cristocentrico in cui l’autore colloca la devozione mariana. Nell’opera, infatti, il Montfort tratta del Cristo prima, durante e dopo l’Incarnazione, sottolineando il movimento di amore e di solidarietà della Sapienza verso l’uomo, cui deve corrispondere il cammino dell’uomo verso la Sapienza. In questo duplice itinerario si inserisce Maria: è la creatura degna della Sapienza, che l’attira nel mondo, ed è la Vergine fedele che guida l’uomo verso la Sapienza, purificandone il cuore e preservandolo by a return to worldly wisdom. This dynamic leads to a better understanding of the ' Act of consecration, which intertwine the two ways: by the mystery of Christ comes to Mary, which in turn becomes a way of faithfulness to Christ and evangelical commitment.
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The text of the 'Act of Consecration

O eternal and incarnate Wisdom! O most loving and adorabilissimo Jesus, true God and true man, only Son of the Eternal Father and Mary ever Virgin! I love you deeply in the bosom and splendors of the Father during eternity, and in the virginal womb of Mary, your most worthy Madre, nel tempo dell’Incarnazione.

Ti ringrazio perche ti sei annientato prendendo la forma d’uno schiavo, per liberarmi dalla crudele schiavitù del demonio; ti lodo e ti glorifico per aver voluto sottometterti a Maria, tua santa Madre, in ogni cosa, al fine di rendermi per mezzo di Lei tuo schiavo fedele.
Ma, ohimè ingrato e infedele che sono! Non ho mantenuto i voti e le promesse che ti ho fatto così solennemente nel santo Battesimo e non ho adempiuto ai miei obblighi. Non merito di essere chiamato tuo figlio e tuo schiavo. E siccome non c’è nulla in me che non meriti le tue ripulse e il tuo sdegno, non oso più avvicinarmi da solo alla tua santissima ed augustissima Maestà.
But have recourse to the intercession of your holy Mother, I've assigned as mediator with you: through him I hope to get from you contrition and forgiveness of my sins, the purchase and conservation of the Wisdom.
Hail then, O Immaculate Mary, living tabernacle of the Divinity, in which hidden eternal wisdom wants to be adored by angels and by men.
Hail, O Queen of heaven and earth, whose empire is subjected to every subject of God Hail, O sure refuge of sinners, whose mercy never failed anyone. Fulfills the wishes of the Divine Wisdom and I receive the vows and offerings which in my lowliness I present. I
NN, a faithless sinner, renew and ratify today in thy hands the vows of my baptism: I renounce forever Satan, his vanity and his works, and I give myself entirely to Jesus Christ, the Incarnate Wisdom, to carry my cross after him all the days of my life.
And so that is more faithful to what it was until now, I choose you today, Mary, in the presence of all the heavenly court, for my Mother and Mistress. I surrender and consecrate, as a slave, my body and my soul, my goods, both interior and exterior, and the value of all my good actions, past, present and future, leaving the entire and full right to dispose of me and what belongs to me, without exception, according to thy good pleasure, for the greater glory of God in time and eternity.
Receive, O benignant Virgin, this little offering of my slavery, in honor of the union and subjection which the Eternal Wisdom deigned to have your motherhood, in homage to the power that you both have this miserable sinner, in thanksgiving for the privileges that you favored the Holy Trinity.
declare that henceforth I will, what your true slave, to search for your honor and your obedience in all things.
O admirable Mother! present me to your dear Son as His eternal slave, that He has redeemed through you, through you receive me.
O Mother of Mercy! grant me the grace to obtain the true wisdom of God and to put in the number of those you love, teach, guide, nourish and protect as your children and your slaves.
O faithful Virgin, make me in all things so perfect a disciple, imitator and slave of the Incarnate Wisdom, Jesus Christ, your Son, that I may attain, for your intercession and your example, the fullness of His age on earth and its glory in heaven. Amen

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The Christian idea of 'Man, created in the image and likeness of God

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A wonderful sculpture of the cathedral of Chartres represents Adam, with the bust just mentioned, which emerges from the mother land, shaped by the hands of God already the face of the first man reproduces the features of his model. It is a parable carved in stone, that translates to our eyes in an expression as simple as the mysterious words of the Book of Genesis: "God made man in His own image and likeness."
Christian tradition has continued, since its origins, to comment on this verse. We recognized our first title of nobility, the foundation of our greatness. Reason, freedom, immortality and dominion over nature: they are all divine prerogatives of their source, that God communicates to his creation and to shine on his face. Each of these prerogatives, which from the beginning are the man in the image of God should bloom until then to complete in him the divine likeness. Thus they open to man's destiny more sublime.
"Know then thyself, man." This is the cry that the mouth of his doctors and his apologists, the early Church launches everywhere around him. Resumed after Epictetus, the gnothi seauton Socratic, transforms and deepens it. What the ancient sage was primarily a board of moral attention, it makes it a point to evaluate metaphysics. Known, it says, ie know your nobility and your dignity, understand the greatness of your being and your vocation, the vocation which constitutes your being. Know you see in the spirit of God reverb, made for God " [Anima,] tu devi fare attenzione a te stessa; questo è, infatti, il modo più sicuro per conservare le cose buone: sappi quanto tu sei stata onorata dal Creatore al di sopra del resto della creazione… Nessuna cosa che esiste è così grande da essere commisurata alla tua grandezza ». Qualche filosofo ti ha detto che eri un « microcosmo », piccolo mondo fatto dagli stessi elementi, dotato della stessa struttura, sottomesso agli stessi ritmi del grande universo; ti hanno spiegato che eri fatta a sua immagine e che subivi le sue leggi; hanno fatto di te la rotella di un ingranaggio, tutt’al più una macchina cosmica in miniatura. Non si sbagliavano del tutto. Per il tuo corpo e per tutto quello che in te può essere that 'nature', that is true. But if you go deeper, and if your reflection is illuminated by the guidance of the holy books, then you will be amazed at the depth that will open you. In front of your eyes are open spaces immeasurable. You will notice early on that in a kind of infinity, you transcend from all over this great world and that in reality it is, the macrocosm, to be contained in this apparent "microcosm" ... In parvo magnus. You might think that the paradox is taken from some of our modern idealists. Not at all. Formulated by Origen, then by St. Gregory Nazianzen, is then repeated by many others. St. Thomas Aquinas will give a similar explanation, when he says that the soul is in the world "Continens magis quam happy" there, and was still the talk of Bossuet.
No doubt, man is made of dust and mud - in other words we would say today that he comes from the animal. The Church does not forget, as this is attested in the same page of Genesis. No doubt the man is more sinful, and the Church does not cease to remind her. The estimate that it wants to inculcate itself does not result from a superficial and naive. Like Christ, she knows "what is in man" ... But he knows that this humility of its physical origin no way prevents the sublimity of his vocation, and all tares that may result from sin does not hinder in any way that this calling is to maintain and is a principle of inalienable greatness, indeed, it thinks that it should occur early in the conditions of life this as a source of freedom and as a principle of progress, a necessary revenge on the forces of evil. Finally, the Church acknowledges the mystery of God made man the guarantee of our vocation and consecration of our greatness. So it can be celebrated every day in its liturgy, "the dignity of human nature," even before rising to the contemplation of the new birth ...
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Henri de Lubac

Henri de Lubac, The Drama of Atheistic Humanism , Jaca Book, Milano 1992, pp. 19 -21.

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Purgatory

The "vision" of Adrienne von Speyr, Catholic theologian and mystic of the twentieth century.

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Contrary to a widespread commonplace today, the "purgatory", defined as "intermediate stage" between the death and resurrection on the last day, was not an "invention" medieval. The knowledge that we have the first sinking roots in the Old Testament (2 Mcc 12, 32-46) and in other texts of the Judeo-Archaic period, as, for example, the apocryphal Life of Adam and Eve (first century AD). It is true, however, that the New Testament had left open the description of this "place of purification" and does not give sufficient information to understand it. The topic was discussed several times in later centuries. In particular, the Catholic doctrine of purgatory was made in the Middle Ages during the two Councils that they intended to promote union with the Eastern Churches. Later it was taken up and redefined at a glance by the Council of Trent: "Enlightened by the Holy Spirit, drawing from Scripture and the ancient tradition of the Fathers, the Catholic Church has taught in the sacred councils, and in this last plenary meeting: there is a "place of purification" ( purgatorium) and the souls therein detained are help in the intercessions of the faithful, but especially in the sacrifice of the altar acceptable to God "(DS 1820).
also significant contributions of the great Christian mystics who, thanks to the "intimate and profound perception" of the "divine mysteries" infused them by the Holy Spirit, have facilitated our understanding of the "last things", including Purgatory.
We can not forget in this respect the vision of purgatory Adrienne von Speyr, one of più importanti mistiche cattoliche del Novecento. Morta nel 1967, fu medico, sposa, teologa e mistica, “superando le dimensioni della normalità non solo con la sua santità personale, ma anche con la sua opera”, come sosteneva il grande teologo Hans Urs von Balthasar, direttore spirituale della mistica svizzera.
Il testo che segue è tratto da una prima raccolta sistematica degli scritti di Adrienne von Speyr. L’antologia redatta da Barbara Albrecht, con un saggio introduttivo di Hans Urs von Balthasar, fu pubblicata in Italia nel 1975 dalle Edizioni Jaca Book, con il titolo Adrienne von Speyr: Mistica oggettiva .

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Dionysius Scyllacensis

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Purgatory
Adrienne von Speyr

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between the Cross and Hell: Purgatory
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On the one hand is the work of pure love: the cross. On the other hand the work of pure justice: the underworld. The son sees what the Father draws from both: see the summary ...
Father goes to meet his son for one do not show the harsh realm of the underworld, but the synthesis of hell and the cross, then the effect of the love of the Son involved in justice. Before the cross the underworld were the only ultimate reality. A purgatory of course only through the redemptive work of her Son. The Father shows the Son not to remain indifferent to the redemption, though redemption is temporarily hidden from him, the Father.
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The border area
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purgatory. This is not just the border between earth and sky - and therefore a reflection of - is the line between good and evil. So the border is not placed outside, the Son took upon himself the sin and the sin by going through hell, purgatory form, draws upon himself the border of the underworld. Here are the two areas:

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Where is the border between the two areas? It is very difficult to specify. One is made up from the underworld, the other from heaven and the Son took with him both
... The Lord has done in its own the two spaces, then the boundary is in him, in him they have come close:

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As Christ becomes the border, is the purgatory. And the Son, bearing in mind the limit that is in him, after separating the right and left. Of course, establishing the boundary remains unchanged but it got rejected and its borders. Purgatory is precisely this double action. The decision falls into the fire which he sets in stable form and with which tests the man what is incompatible is thrown into hell and burn.
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transformation through fire
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The Son of the Father to bring those far unwilling yet to accept the love of the Lord, you must allow them to implement the procedure of the Father. The souls in this state are isolated. Not asking for any help and no prayer outside. They do not recognize their guilt, are not willing to receive the pure grace of forgiveness as the only way out. They insist on their own righteousness, upon its own principles, his / her past life. They want to atone for their sins, according to a method of their own. So they are entrusted to the method of the Father who knows how to combine the mystery justice and mercy for every soul to get them and bring them to the charity of the Son. He always puts in his justice already drops of love that the soul of the Son without knowing it and knowing. By the time the method will bring results. The soul then begins to suffer in all respects and to feel the lack of aid, is compelled to leave their safety. The armor becomes unbearable self-righteous morality with which he was surrounded. He understood that alone can not: he needs help. Must turn to the intercession. Now the Lord, which was previously prevented by the refusal, he is free. Now his prayers for the soul becomes effective. This, which was previously frozen, it moves, it tends to charity, he approaches the edge of purgatory, and then the sinner longs ever more urgent to charity and the perfection, regret more and more of sin, makes it increasingly effective in itself the Lord's Prayer and the Church, is fulfilled in him the decisive transformation. To the extent that it recognizes the seriousness of sin, which are beginning to realize the full extent of sin in the world and its wickedness, forgets the confines of their own and others' guilt. Now sees only one thing: the enormous injury done to God by sin. Does not see it directly in the other (in purgatory not seen the others) but looking back to his condition, as it was in this life and when he entered the place of purification. Especially in this picture miserable recognizes the essence of sin. Does not matter to him if he was to begin or another, do not worry even more for purification and redemption staff has no more certain way in the time to spend here. It took so little from the thought of atonement and that aid would be ready now with joy to remain in focus until the end of the world, if God were just a little offended '. The full weight of his passes from the love of God and the love of God through love of neighbor. The soul no longer wants to achieve one's goals, but be only an instrument of charity. At a time when the mind reaches that, it is redeemed. He can pray with the Lord and the Church, their prayers began to be effective in the fellowship of the Spirit, and this is the ultimate absolution with which it enters into the sky. Purgatory is the self, the sky is the other. The move is in love. The order of love on earth and in purgatory is like upside down: the land of the Lord is the great commandment "Love one another." Through the love of neighbor is guaranteed to love God more and more motivated. The critical path to God through the love of neighbor. In purgatory the opposite occurs: the first sinner recognizes God's offer of which he himself is guilty, came to the charity of Christ and it's open love for men. The moment you see that the Eucharist is the Lord's love, infinite self-giving to others, he is redeemed.