Consecration to Jesus through Mary

How many of my readers have made a consecration to Jesus through Mary?  I do one at least once a year as a requirement of being a member of the Spiritual Motherhood of Priests.  We start ours this August 15.  It’s a 33-day consecration based on St. Louis de Monfort’s Preparation for Total Consecration.  We will make our consecration on the day marking Our Lady of Sorrows.

Bishop Lopes is calling for the priests of the Ordinariate of the Chair of St. Peter to join him in consecrating the Ordinariate on Sunday, Oct. 15.   It might be nice for our parishes to make 33-day consecrations together using the St. Louis de Montfort method, or 33 Days to Morning Glory, the first one I used that I highly recommend for those who have never done a consecration before.  My friends Dennis and Angelina Girard have also developed a nine-day Marian Consecration for Little Souls, using cartoon characters and the stories of the Marian apparitions at Gaudalupe, Lourdes and Fatima to prepare for consecration.  They call it “apparition evangelism.”  This would be good for doing in families or in a Sunday school.  It’s in EWTN’s catalogue.

Our latest newsletter, The Annunciator, has this excerpt from a letter to priests from Bishop Lopes:

Dear Fathers,
As you all well know, this year we celebrate the 100th
anniversary of the apparitions of Our Lady at Fatima, Portugal.
Earlier in May, I arrived in Fatima to join the first few days of
a pilgrimage of parishioners from our Cathedral Parish of Our
Lady of Walsingham. Being half Portuguese myself, Fatima
has always held a special place in my heart.…
The message of Fatima is one of peace in the midst of
the bloodiest century in human history, of penitence in the
midst of rising secularism and hedonism, and of conversion in
the midst of totalitarian and godless quests for power. In our
own day, this message is all the more powerful and necessary.
Also at the core of the Fatima message is consecration to the
Immaculate Heart of Mary, precisely as the means for
achieving peace, penitence, and conversion. As we celebrate
the 100th anniversary of these apparitions, I would like to
invite you to make this Marian consecration part of the
spiritual growth of your Ordinariate community.
[Here follows] the text of the Prayer of Consecration
of the World to Mary’s Immaculate Heart, composed by Pope
Saint John Paul II. Marian devotion was at the center of his
spirituality, and devotion to Our Lady of Fatima was a
particular expression of that devotion. It was with her in mind
that he offered this prayer of consecration to the whole Church
in the year 1982, exactly one year after the assassination
attempt on his life on May 13, 1981, the liturgical Feast of Our
Lady of Fatima. He knew that, without the virtues of Mary’s
Immaculate Heart, the modern world would be fraught with as
many dangers as the developments it promised.
Between now and October, consider praying this
prayer of consecration on the 13th of each month for the
intentions of our Ordinariate and the faithful entrusted to your
care. On Sunday, October 15, I invite you to join me in
consecrating our Ordinariate of the Chair of Saint Peter to
Mary’s Immaculate Heart by praying the prayer publicly at the
conclusion of Sunday Mass. May the virtues of her heart be
born in each of us for the greater glory of God, the building up
of the Church, and the spread of the Gospel!
With every good wish,
+Steven J. Lopes
St. John Paul II Consecration to
the Immaculate Heart of Mary

We have recourse to your protection, holy Mother of God.”
Oh Mother of individuals and peoples, you who “know all their
Sufferings and their hopes,” you who have a mother’s awareness of
all the struggles between good and evil, between light and darkness,
which afflict the modern world, accept the cry which we, as though
moved by the Holy Spirit, addressdirectly to your Heart.
Embrace, with the love of the Mother and Handmaid, this human
world of ours, which we entrust and consecrate to you, for we are fullof
disquiet for the earthly and eternal destiny of individuals and peoples.
In a special way we entrust and consecrate to you those individuals
and nations which particularly need to be entrusted and consecrated.
“We have recourse to your protection, holy Mother of God.” Reject not
the prayers we send up to you in our necessities. Reject them not!
Accept our humble trust — and our act of entrusting!
“For God so loved the world that he gave his only Son, that whoever
believes in him should not perish but have eternal life” (Jn 3:16).

It was precisely by reason of this love that the Son of God consecrated
himself for all mankind: “And for their sake I consecrate myself,
that they also may be consecrated in truth”(Jn 17:19). By reason of
that consecration the disciples of all ages are called to spend
themselves for the salvation of the world, and to supplement Christ’s
afflictions for the sake of his body, that is the Church (cf. 2 Cor 12:15;
Col 1:24).
Before you, Mother of Christ, before your Immaculate Heart, we today,
together with the whole Church, unite ourselves with our Redeemer in
this his consecration for the world and for people, which only in his
divine Heart has the power to obtain pardon and to secure reparation.
The power of this consecration lasts for all time and embraces all
individuals, peoples and nations. It overcomes every evil that the
spirit of darkness is able to awaken, and has in fact awakened in
our times, in the heart of man and in his history.
Oh, how deeply we feel the need for consecration on the part of
humanity and of the world—our modern world—in union with Christ
himself! The redeeming work of Christ, in fact, must be shared in by
the world by means of the Church.
Oh, how pained we are by all the things in the Church and in each one
of us that are opposed to holiness and consecration! How pained we
are that the invitation to repentance, to conversion, to prayer, has not
met with the acceptance that it should have received! How pained we
are that many share so coldly in Christ’s work of Redemption! That
“what is lacking in Christ’s afflictions” is so insufficiently completed
in our flesh.And so, blessed be all those souls that obey the call of
eternal Love! Blessed be all those who, day after day, with
undiminished generosity accept your invitation, O Mother, to do what
your Jesus tells them (cf. Jn 2:5) and give the Church and the world a
serene testimony of lives inspired by the Gospel.
Above all blessed be you, the Handmaid of the Lord, who in the fullest
way obey the divine call!
Hail to you, who are wholly united to the redeeming consecration of
your Son! Mother of the Church! Enlighten the People of God along
the paths of faith, of hope and love! Help us to live with the whole
truth of the consecration of Christ for the entire human family
of the modern world.
In entrusting to you, O Mother, the world, all individuals and peoples,
we also entrust to you the consecration itself, for the world’s sake,
placing it in your motherly Heart.
Oh, Immaculate Heart! Help us to conquer the menace of evil, which
so easily takes root in the hearts of the people of today, and whose
immeasurable effects already weigh down upon our modern world and
seem to block the paths towards the future!
From famine and war, deliver us.
From nuclear war, from incalculable self-destruction,
from every kind of war, deliver us.
From sins against the life of man from its very beginning, deliver us.
From hatred and from the demeaning of the dignity of the children of
God, deliver us.
From every kind of injustice in the life of society, both national and
international, deliver us.
From readiness to trample on the commandments of God, deliver us.
From attempts to stifle in human hearts the very truth of God,
deliver us.
From sins against the Holy Spirit, deliver us, deliver us.
Accept, O Mother of Christ, this cry laden with the sufferings of all
individual human beings, laden with the sufferings of whole societies.
Let there be revealed, once more, in the history of the world your
infinite power of merciful Love. May it put a stop to evil.
May it transform consciences.
May your Immaculate Heart reveal for all the light of Hope. Amen


I’m in!  How about you?

7 thoughts on “Consecration to Jesus through Mary

  1. Could someone please enlighten me as to how and why the “through Mary” part of this matters?

    “To Jesus through Mary” seems like a useful vehicle for evangelization of those who engage in what the Vatican charitably called “exaggerated Marian devotion” several years ago but lack a solid relationship with the Lord, but I fail to comprehend how or why it matters whether we come to Christ through Mary or by some other route. Am I missing something profound here?

    In the end, either our lives are wholly submitted to the Lordship of Jesus Christ, or they are not. And if they are not, we need to do something to change that situation. I have not found “come to Jesus through Mary” anywhere in scripture. There are a few instances of individuals who did so, but the apostles and the majority of his disciples are not among them.



    • You ask, “Am I missing something profound here?” Yes, it seems that you are.

      Briefly, given the Blessed Mother’s exalted role in salvation history, from her Immaculate Conception through her glorious Assumption (all magisterial dogmas, I might add), everyone comes to Jesus through Mary, whether they know or like it, or not. She is the New Eve, without whom there is no New Adam. One can kvetch about the nature and quantity of “devotions” to her, but to deride her who is “more honorable than the cherubim, and beyond compare more glorious than the seraphim” (as the Byzantine liturgy [and not mere “private devotion!”] says), seems very alien to the spirit of Catholicism.

      You are absolutely right that we are to “wholly submit ourselves to the Lordship of Jesus Christ.” But don’t forget that Jesus Christ submitted himself to his blessed Mother (what an act of humility) from the moment of his incarnation, and typified as well by his actions at the wedding feast of Cana. Also don’t forget that just because you don’t see something in Scripture, it doesn’t mean either that (1) it’s not there, or (2) it’s not somewhere else in Sacred Tradition. There is a reason we are not Protestants.

      One could go on (books have been written on this for centuries), but I would recommend St. John Paul II’s 1987 Encyclical, Redemptoris Mater, for starters.


      • I don’t think that anybody is downplaying any of the Marian dogmas here. In fact, there is an aspect of them that is much more profound than many Catholics — even clergy! — seem to realize, rooted in the fact that the Virgin is the archetype of the Church. This fact is manifest in the prophets, who refer to “Israel” as the “Virgin Daughter,” and in the theology especially of Matthew’s gospel in which the Church is the new Israel, signified by the Virgin. Thus, what’s said of “Mary” — especially in the Marian dogmas — is, and indeed must, be true of the Church. By way of example, consider the dogma of the Immaculate Conception — that, by a singular grace of God, the “virgin” was preserved from the stain of original sin from the moment of her conception. But of course, we enters the Church via baptism, which absolves original sin, so the the church never bore the stain of original sin. One can examine all of the other Marian dogmas in the same way.

        If one understands the “Mary” of “to Jesus through Mary” in this context, it makes sense: it is the church who evangelizes authentically, bringing people to faith in our Lord.

        If, on the other hand, one understands “to Jesus through Mary” as implying that it is necessary to pray popular Marian devotions to come to authentic faith in our Lord, I’m not persuaded.



      • Norm, I don’t think the idea is that any one particular Marian devotion is mandatory, but I will submit to you that whoever does not know and honor Mary in some way, does not yet fully know Christ (“fully” in an earthly sense, knowing that we still see as through a glass, darkly). The rosary, or the Akathist, or the Supplicatory Canon to the Theotokos, or what-have-you, may be individually optional, but Mary herself, and knowing and honoring her as one’s mother, is not. That is why I think Louis Marie de Montfort was right when he said that one who does not have Mary for a mother, cannot have God as a father.

        In the Byzantine Divine services, the Theotokos always has a formal and well-defined place. You simply cannot liturgize without honoring her. It’s inconceivable. In this regard, I find the Eastern liturgy to be more balanced and salutary than the Latin rite. We don’t much hear of Mary in the Mass — and consequently, layfolk turn to all sorts of (otherwise laudable) private devotions to compensate.


      • There’s no doubt that the Theotokos is an essential element in the identity of the Christ. Thus, there’s no way that any Christian can deny the role of the virgin mother in salvation history, and I have not suggested otherwise.

        But I also think that the translation from the Greek Theotokos (literally, “God-bearer”), which the Council of Ephesus declared infallibly as an assertion of the divinity of Jesus, to the Latin Mater Dei (literally, “Mother of God”) has caused no small amount of distortion in some quarters. Mary is wholly human, and can never be elevated to the level of deity, let alone made superior to it — which is precisely what misunderstanding of “Mother of God” tends to do. This misunderstanding is often manifest in what the Vatican charitably called “exaggerated Marian devotion” in a response to a petition requesting an infallible declaration of three Marian titles a couple decades ago. As a church, we need to restore the proper balance where such abuses persist.



  2. You might recall that Blessed J. H. Newman himself kept de Montfort’s book at arm’s length. Pusey had pointed out some of the language, which rather shocked Newman (the sentiments of the book “seem to me like a bad dream … They do but scare and confuse me”).

    A suggestion, if I may, to those who, like the blessed Cardinal, might find the language of S. Louis de Montfort’s “True Devotion” to be a bit “over the top”.

    The Venerable Mother Mary Potter (1847-1913), foundress of the Little Company of Mary, was a convert to the Catholic Church from the C of E. She read Faber’s translation of de Montfort but was frankly put off by some of the language. After years of struggling with the book, Mother Potter eventually produced a sort of adaptation, for those of a more English temperament, of de Montfort’s teaching entitled “The Path of Mary”. The teaching itself is faithfully presented (Faber endorsed it) but in terminology that would appeal to Englishmen. “Slaves” of Mary, for instance, become “Mary’s own” or “Mary’s children”.

    Perhaps Mother Potter’s book would have met with the approval of Blessed Newman himself.

    In any case, given Mother Potter’s background in Anglicanism and concern for expressing Catholic devotion in an English idiom, one might see “The Path of Mary” as an element of Anglican patrimony and thus eminently suited to Catholics of the Ordinariates.


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