Total Consecration to Mary

Total consecration to mary Continue The Blessed Virgin Mary as the Virgin of Mercy was revered as the Virgin of the Seafarers, 1531-1536, with her protective robe covering those entrusted to her. Over the centuries, Mariana devotion among Catholics has included many examples of personal or collective acts of initiation and belief in the Virgin Mary, with Latin terms oblatio, servitus, commendatio and dedicatio used in this context. Consecration is the action by which a person dedicates himself to sacred service, or act, separates an object, location, or area from a common and worldly regime to a regime for sacred use. The Congregation for Divine Worship and discipline of the Sacrament explains that in this context it should be recalled, however, that the term consecration is used here in a broad and non-technical sense: the expression is the use of the consecration of the children of Our Lady by which children should be protected by her and ask for her maternal blessing for them. The consecration of the Virgin Mary by Catholics took place from three points of view: personal, social and regional, and under a number of different names: The Immaculate Conception, the Immaculate Heart of Mary, or most recently Mary, the Mother of the Church. At the beginning of the 20th century, Saint Maximilian Kolbe, who is called the Apostle of The Initiation of Mary, began an active program to promote the initiation of the Immaculata. In Catholic teachings, the initiation of Mary does not detract or replace God's love, but strengthens it, for all consecration is ultimately done to God. The theologian Garrigu-Lagrange marked Maria's personal dedication as the highest level among The Mariana legends. Pope John Paul II's motto, Totus Tous (totally yours), reflects his personal dedication to Mary. He consecrated the whole world to the Immaculate Heart of Mary. History and development of the Consecrated Shelter under the protective robe of the Virgin, Ravensburg, c. 1480. The beginning of the concept of Mary's belonging attributed to Michel Earhart can be seen in the writings of Saint Ephraim of Syria in the 4th century, and the form of Mary's personal initiation dates back to the 5th century, where his practitioners were called the servants of Mary, a practice sometimes called holy slavery. However, the first consistent and repeated use of the concept of Mary's initiation was perhaps Saint Ildephonsus Toledo in the 7th century, and Pope John VII also mentioned it in the 8th century. The notion that Mary's consecration is related to the dedication to Christ and has an ultimate Christ-centric purpose was already present in the works of Ildefons of the 7th century, when he wrote, What is delivered to mother bounces back to the Son; thus conveying to the king the honor that is in the service of In the 8th century, St. John Damascen continued the theme of Mary's initiation, and when he wrote to you, we consecrate (anathema) our minds, our souls and our bodies, in short, we ourselves he used the Greek term anathema, which indicates the adasing for sacred use. By the 9th century, being Mary's servant, he practiced in Ireland. The act of consecration of cities and regions dates back at least to the 9th century, when Abbo Cernuu of Saint-Germain-de-Preux composed a poem in which he explained the inability of the Vikings in the siege of Paris (885-886) to consecrate the city of mary and protect it. In the medieval period of the abbey, towns and cities began to devote themselves to the Virgin Mary to seek her protection. In the 12th century, coto Abbey in France used the motif of the protective mantle of the Virgin Mary, which covered the kneeling abbots and the abbey. In the 13th century Caesar Heisterbach also knew about this motif, which eventually led to the iconography of the Virgin of Mercy. Although previous saints had discussed the concept of consecration, it was not until the 11th century in France that Saint Odilo began to spread the official practice of Mary's personal initiation in The Abbey of Clooney. In the 12th century, the Cistercian Orders began to consecrate themselves to Mary, first individually and then as a group, and the practice then extended to the Benedictines and Carmelites. In the 17th century, the custom of consecrating May to the Blessed Virgin was also adopted. In the 18th and 19th centuries, the traditions of The Mariana consecration grew, and by 1860 the first communion in France included the initiation of the Virgin Mary. By this time the Mariana consecrations had spread beyond continental Europe, and in England Father Frederick Faber composed the hymn of initiation of the Virgin Mary, which included a petition to her maternal role. Beginning in the 19th century, the devotion and dedication of the Immaculate Heart of Mary was encouraged by several popes, including Pius IX, Pius XII and John Paul II. Personal consecration See also: Catholic Devotions - Marian devotion theologian Reginald Garrigu-Lagrange, Professor Angelicum analyzed various forms and stages of Marian devotion. He marked Mary's personal dedication as the highest level among these initiations. In his theological analysis, Marian's devotion is classified into stages, from beginner to advanced, as follows: Sometimes prayer, such as prayer hail Mary from time to time. Regular and daily devotion, such as the devout recitation of the Rosary on a daily basis. The formal act of Mary's initiation and life in the habitual dependence on her as a means of unification with Christ. The theology of Mary's personal initiation was explained pope John Paul II in Redemptoris Mater, where, drawing on John 19:27, he declared that the word house refers to the spiritual and inner life of believers, and to take Mary into her home means family to trust her as a mother in all aspects of life. John Paul II offered St. John as an example of how every Christian should respond to the gift of Mary's spiritual motherhood. The complete devotion of Montfort and the dedication of the main article: Louis de Montfort Practice of Initiation of Mary was further enhanced in the 18th century by Louis de Montfort. The heart of Montfort's classic work True Devotion to Mary is the formal act of Mary's initiation, so through it it is possible to be sanctuared to Christ. For Montfort, consecration begins a gradual process of consecration in which man's attention turns away from self-love and God through Mary. According to Montfort, different people reach different levels on this scale, depending on their efforts and purity of intentions. Montfort's classification of multiple levels of spiritual progress is similar to the spiritual dwellings described by Saint Teresa Avila in the Castle of the Interior. However, Montfort's view differs from modern Theresa, St. John of the Cross in that Monfort sees Marian's path to Jesus as far more positive, hopeful and smooth than the path that St. John follows in the Dark Night of the Soul. The concept of The Consecration of Montfort was influenced by Henri Budon's book Dieu Seoul: le Saint esclavage de l'admirable Mere de Dieu (Only God, Holy Slavery of the Wonderful Mother of God). Reading Budon, Monfort came to the conclusion that any consecration is ultimately done for One God, for only God deserves a loving human slavery. Later, One God became Montfort's motto. Monfort's approach followed Budon very closely, but differed in one element: while Budon's consecration was based on the queen Mary, Montfort's approach was based on divine motherhood. Pope John Paul II stated that, as a young seminarian, he had read and reread Montfort many times and understood that I could not exclude the Mother of the Lord from my life without ignoring the will of the God-Trinity. The Immaculate Heart of Mary Main Article: The Immaculate Heart of Mary Francis de Seyce began to write about the perfections of the Heart of Mary as a model of love for God in the early 17th century, and his work influenced St. Jean Eudes, who then developed a joint devotion to the hearts of Jesus and Mary. Two factors that helped the rapid progress of devotion were the introduction of the Miraculous Medal of St. Catherine of Labor in 1830 and the creation of the Notre Dame de Victoire, Paris Archcont of the Brotherhood of the Immaculate Heart of Mary, the Asylum of Sinners. In 1838, Father Desgenette, pastor organized the Association in honor of the Holy and Immaculate Heart of Mary, which Pope Gregory XVI made a fraternity in the same year. In July 1855, the Congregation of Rites approved the Office and Mass for the Immaculate Heart. Another driving force of devotion and dedication of the Immaculate Heart of Mary appeared in the messages of Our Lady of Fatima in 1917. Three children who reported on the messages of the Mariana phenomenon in Fatima referred to the Immaculate Heart. The third phenomenon reported in Fatima on 13 July 1917 specifically encouraged devotion and dedication to the triumph of the Immaculate Heart. Although reports on Fatima's phenomena were initially met with scepticism, they grew in popularity and were approved by the Holy See in 1930. On May 13, 1967, on the 50th anniversary of Our Lady of Fatima, Pope Paul VI visited Fatima, Portugal, and issued the Apostolic Exhortation of Signum (meaning a great sign in Latin), in which he asked all the sons of the Church to renew their dedication to the Immaculate Heart of Mary.

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