St Alphonsus de Liguori (1696 - 1787)
Catholic belief, prayers and spiritual teaching
St Alphonsus de Liguori (1696 - 1787)
PRAYER - The Great Means of Salvation and of Perfection (cont)
by St Alphonsus de Liguori
Part I: The Necessity, Power and Conditions of Prayer
4. The Intercession of the Blessed Virgin
And if this is true of the Saints, much more is it true of the intercession of the Mother of God, whose prayers are certainly of more value in His sight than those of all the rest of the Inhabitants of Heaven together.
For St. Thomas says, that the Saints, in proportion to the merits by which they have obtained grace for themselves, are able also to save others; but that Jesus Christ, and so also his Mother, have merited so much grace, that they can save all men. "it is a great thing in any Saint that he should have grace enough for the salvation of many beside himself; but if he had enough for the salvation of all men, this would be the greatest of all; and this is the case with Christ, and with the Blessed Virgin." [Expos. in Sal. Aug.]
And St. Bernard speaks thus to Mary: "Through thee we have access to thy Son, O discoverer of grace and Mother of salvation, that through thee he may receive us, who through thee was given to us." [In Adv. Dom. s. 2] These words signify, that as we only have access to the Father by means of the Son, Who is the Mediator of justice, so we only have access to the Son by means of the Mother, who is mediator of grace, and who obtains for us, by her intercession, the gifts which Jesus Christ has merited for us.
And therefore St. Bernard says, in another place, that Mary has received a twofold fullness of grace. The first was the Incarnation of the Word, who was made Man inner most holy womb; the second is that fullness of grace which we receive from God by means of her prayers. Hence the Saint adds: "God has placed the fullness of all good in Mary, that if we have any hope, any grace, any salvation, we may know that it overflows from her who 'ascendeth abounding with delights." [De Aquaed.]
She is a garden of delights, whose doors spread abroad and abound; that is, the gifts of graces. So that whatever good we have from God, we receive all by the intercession of Mary. Any why so? Because, says St. Bernard, it is God's will: "Such is his will, who would have us receive everything through Mary."
But the more precise reason is deduced from the expression of
St. Augustine, that Mary is justly called our Mother, because
she co-operated by her charity in the birth of the faithful to
the life of grace, by which we become members of Jesus Christ,
our head: "But clearly she is the mother of his members [which
we are]; because she cooperated by her charity in the birth of
the faithful in the Church, and they are members of that Head."
[De S. Virginit. c. 6] Therefore, as Mary co-operated by her
charity in the spiritual birth of the faithful, so also God
willed that she should co-operate by her intercession to make
them enjoy the life of grace in this world, and the life of
glory in the next; and therefore the Church makes us call her
and salute her, without any circumlocution by the names, "our
life, our sweetness, and our hope."
He calls her "ladder," because, as you cannot mount the third step except you first put your foot on the second, nor can you arrive at the second except by the first, so you cannot come to God except by means of Jesus Christ, nor can you come to Christ except by means of his Mother. Then he calls her "his greatest security, and the whole ground of his hope;" because, as he affirms, God wills that all the graces which he gives us should pass through the hands of Mary. And he concludes by saying, that we ought to ask all the graces which we desire through Mary; because she obtains whatever she seeks, and her prayers cannot be rejected. "Let us seek grace, and let us seek it through Mary; because she obtains whatever she seeks she finds, and she cannot be disappointed."
The following Saints teach the same as St. Bernard: St. Ephrem, "We have no other confidence than from thee, O purest Virgin!" St. Ildephonsus, "All the good things that the Divine Majesty has determined to give them, he has determined to commit to thy hands; for to thee are entrusted the treasures and the wardrobes of grace."[De Cor. Virg. c. 15]
St. Germanus, "If thou desertest us, what will become of us, O life of Christians?" St. Peter Damian, "In thy hands are all the treasures of the mercies of God." [De Nativ. s. 1] St. Antonius, "Who seeks without her aid, attempts to fly without wings."
St. Bernardine of Siena, "Thou art the dispenser of all graces; our salvation is in thy hands." In another place, he not only says that all graces are transmitted to us by means of Mary, but he also asserts that the Blessed Virgin, from the time she became Mother of God, acquired a certain jurisdiction over all the graces that are given to us. "Through the Virgin the vital graces are transfused from Christ, the Head, into his mystical body." "From the time when the Virgin Mother conceived in her womb the Word of God, she obtained a certain jurisdiction [if I may so speak] over every temporal procession of the Holy Ghost; so that no creature could obtain any grace from God, except by the dispensation of his sweet Mother." And he concludes, 'Therefore all gifts, virtues, and graces are dispensed through her hands to whom she wills, and as she wills."
St. Bonaventure says the same: "Since the whole Divine nature was in the womb of the Virgin, I do not fear to teach that she has a certain jurisdiction over all the streams of grace; as her womb was, as it were, an ocean of the Divine nature, whence all the streams of grace must emanate."
On the authority of these Saints, many theologians have piously and reasonably defended the opinion, that there is no grace given to us except by means of the intercession of Mary; so Mendoza, Vega, Paciucchelli, Segneri, Piore, Crasset, and others, as also the learned Alexander Natalis who says: "It is God's will that we should look to him for all good things, to e procured by the most powerful intercession of the Blessed Virgin, when we invoke her, as it is fit." [Ep. 50, in calce Theol.] And he quotes in confirmation the passage of St. Bernard: "Such is his will who has determined that we should receive all through Mary."
Contenson says the same, in a comment on the words addressed by Jesus on the cross to St. John, "Behold thy Mother:" As though he had said, "No one shall be partaker of my blood except by the intercession of my Mother. [John 19: 27] My wounds are fountains of grace; but their streams shall flow to on one, except through the canal of Mary. O my disciple John, I will love you as you love her!"
For the rest, it is certain, that if God is pleased when we have recourse to the Saints, he will be much more pleased when we avail ourselves of the intercession of Mary, that she, by her merits, may compensate for our unworthiness, according to the words of St. Anselm: "That the dignity of the intercessor may supply for our poverty. So that, to invoke the Virgin, is not to distrust God's mercy, but to fear our own unworthiness." [De incarn. q. 37, a. 4, d. 23, s. 3]
speaking of her dignity, calls it, as it were, infinite: "From
the fact that she is the Mother of God, she has a certain
infinite dignity." [P. 1, q. 25, a. 6, ad 4] So that it may be
said with reason, that the prayers of Mary have more power with
God than those of all Heaven together.