The Virgin Mary and the Saints in the Formation, Life
and Ministry of Priests
The Venerable Pontiff Paul VI
defined chapter VIII of Lumen Gentium on the Blessed Virgin
Mary in the Mystery of Christ and of the Church as “summit and crown” of
the entire Dogmatic Constitution on the Church of the Second Vatican Council.
At the same time he declared Mary to be the Mother of the Church (Address to
the Council for the promulgation of Lumen Gentium, November 21, 1964). This final chapter is inseparable
from chapters V on the Universal Vocation to Sanctity, and VII on the Eschatological
nature of the Pilgrim Church and its union with the Celestial Church. It is these great teachings of the
Council that shed the most profound light on our topic: The Virgin Mary and
the Saints in the formation, life and ministry of priests. For the Light of Christ (Lumen
Gentium) brings new splendor to the sanctity of Mary and of the Church in
Heaven as it is on Earth, and the great and shared vocation to sanctity of all
members of the Church. The profound
spirituality of the Council as perceived by Paul VI is none other than the Love
of Christ, of
Mary
and of the Church. “Love for the Church will become love for Mary, and vice versa, since
the one cannot exist without the other” (Marialis Cultus, n.28), and
also “Loving Mary means loving the Church, just as loving the Church means
loving Our Lady” (General Audience of May 27, 1964).
The Blessed John Paul II further
developed upon the same christocentric, marian and ecclesial spirituality of
the Council. In the Homily for his
Beatification (May 1, 2011) the
Holy Father Benedict XVI offers us a luminous synthesis thereof:
Dear brothers and sisters,
today our eyes behold, in the full spiritual light of the risen Christ, the beloved
and revered figure of John Paul II. Today his name is added to the host
of those whom he proclaimed saints and blesseds during the almost twenty-seven
years of his pontificate, thereby forcefully emphasizing the universal
vocation to the heights of the Christian life, to holiness, taught by the
conciliar Constitution on the Church Lumen
Gentium. All of us, as members of the people of God – bishops, priests,
deacons, laity, men and women religious – are making our pilgrim way to the
heavenly homeland where the Virgin Mary has preceded us, associated as she was
in a unique and perfect way to the mystery of Christ and the Church. Karol
Wojtyła took part in the Second Vatican Council, first as an
auxiliary Bishop and then as Archbishop of Kraków. He was fully aware that the
Council’s decision to devote the last chapter of its Constitution on the Church
to Mary meant that the Mother of the Redeemer is held up as an image and model
of holiness for every Christian and for the entire Church. This was the
theological vision which Blessed John Paul II discovered as a young man and
subsequently maintained and deepened throughout his life. A vision which is
expressed in the scriptural image of the crucified Christ with Mary, his
Mother, at his side. This icon from the Gospel of John (19:25-27) was taken up
in the episcopal and later the papal coat-of-arms of Karol Wojtyła: a
golden cross with the letter “M” on the lower right and the motto “Totus tuus”,
drawn from the well-known words of Saint Louis Marie Grignion de Montfort in
which Karol Wojtyła found a guiding light for his life: “Totus tuus ego
sum et omnia mea tua sunt. Accipio te in mea omnia. Praebe mihi cor tuum, Maria
– I belong entirely to you, and all that I have is yours. I take you for my
all. O Mary, give me your heart” (Treatise on True Devotion to the Blessed
Virgin, 266).
Thus are the two great chapters V and VIII of Lumen
Gentium interpreted, in the light of the Gospel and in harmony with the
book that had the most influence on the life of Karol Wojtyla, from the
age of 20 until his death; that is, from the beginning of his priestly vocation
through til the ultimate completion of his mission as Successor to Peter (John
Paul II opened the Montfort Treatise every single day; the final
words are Totus Tuus). It is,
therefore, the best possible illustration of our topic, that is, the place of
the Virgin Mary in the formation, the life and the priestly ministry of Karol
Wojtyla. Wojtyla first
discovered the Treatise in 1940, during the dramatic years of Nazi
oppression, when he was forced to work as a laborer and keep his life as a
seminarian a secret. It was from that
time on that the “marian thread” became and remained the guiding theme
throughout his life.
Those words of Montfort in Latin, the summary of his entire
spiritual doctrine, were copied over and over by Karol Wojtyla the seminarian,
the priest, then bishop and Pope, on the first page of his
manuscripts. They are a personal
appropriation of the words of the gospel when John receives from the
Crucified Christ the gift of Mary as his mother: “The disciple took her
into his home” (Accepit eam discipulus in sua, Jn 19,27). But in order
to be able to truly receive this great gift of the Mother from Jesus, the disciple
must give entirely of himself: Totus Tuus. And Saint Theresa of Lisieux in her last poem Why I love you,
Mary! writes: “To love is to give completely, and to give oneself” (P 54, v
22). There is no true love without a total giving of oneself. To say I love you must mean I give
myself to You completely; I am entirely Yours
forever. This act of love is
directed at Jesus through Mary, by means of Mary, but it is also directed at
Mary for loving Jesus with her own Heart.
Thus the request “Give me your heart, O Mary” is granted to such an
extent that John Paul II goes so far as to speak of an actual
“identification of the faithful with Mary in her love for Jesus, in her
service to Jesus” emphasizing the fact that such an “identification with
Mary is entirely directed at Jesus” (Letter to the Monfortane Families,
December 8, 2003). According to the
words of Montfort, it is the Holy Spirit which “reproduces Mary in people’s
souls” to the point that they become “living copies of Mary, to love and
glorify Jesus Christ” (True Devotion, n.217). Thus, in Montfort’s spirituality as in the
doctrine of the Council as summarized by John Paul II, it is clear that “true
marian devotion is christocentric” (Letter to the Monfortian Families).
The Blessed John Paul II presents this profound spirituality
as an ecclesial pathway of sanctity travelled together with Mary, sharing in
her perfect love, her pure faith, and her secure hope (ibidem).
It is thanks to the grace of the
baptism that Mary helps us to live fully, in listening to the Word and
in the communion with the Body and the Blood of her Son. This is a spirituality for all the People of
God, all of us called to sanctity. But it
has a particular value and a particular efficacy for those who are called
to the ministerial priesthood, because
of their privileged relationship with Christ, with his Word and with his
Body. As the Mother of Christ and of
the Church, Mary is the great teacher of the seminarians and of the priests, helping them to grow in the love of the
Lord, in the daily Eucharist and in the Lectio Divina.
As the all holy and immaculate Mother, Mary is in a unique
way the formator of the heart of the priest as a man consecrated in
celibacy, teaching him the true and pure love of Jesus and of his neighbor
--of everybody entrusted to his pastoral care, men and women. Celibacy, renunciation of marriage for the
love of Jesus and of his Church, bathes the priest in the infinite
Mystery of matrimonial love for Christ and for the Church. The blessed John Paul II, saint Maximilian
Kolbe and the Venerable Paul VI are all examples of recent holy priests who
were truly in love with Christ, with Mary, and with the Church. And thus they were able to love all people
in a manner that was absolutely pure, without possessiveness and without self
interest. And more; a great love for Our
Lady provides the priest with a proper rapport with women: as a father, a
brother and a son. That was what saint
Catherine of Siena meant when she addressed a friend priest as: “My dearest
father and brother and son in Jesus” (Letter 225). As a matter of fact, in her relation to the
priest, a woman is not only a daughter and a sister but also a mother, who
helps him in his spiritual growth. This
aspect of maternal spirituality towards priests, true of so many holy women,
married or consecrated (two examples being the Venerable Louise-Marguerite
Claret de la Touche and the Venerable Concepción Cabrera de Armida) was clearly
underlined in the recent Magisterium (cf the Letter of John Paul II to the
priests on Holy Thursday 1995, the catechesis of Benedict XVI on female saints,
and the Congregation for the Clergy document Adoration, Reparation and
Spiritual Maternity for priests, 2007). Thus a priest can
very well live his priestly identity entirely free of any form of paternalism
or clericalism, with great respect and esteem for the dignity of women.
Together with Mary, the Saints of both genders have an
important part in the formation and the life of priests, as their best friends
and teachers of sanctity. Starting with
saint Joseph, Husband of Mary, legal Father of Jesus and Patron of the
Universal Church, his matrimonial and paternal role stands as a prime example
for all men, whether married or consecrated in celibacy. Joseph has much to teach us about the
internal life, given his intimacy with Jesus and Mary in the hidden life (cf
Saint Teresa of Avila and the Redemptoris Custos of John Pail II).
And finally, in the theological formation of priests
it is always a good thing to keep “The Great Science of the Saints” (Saint
Louis Marie of Montfort) in the forefront.
After the Apostles and the Evangelists. It is the Fathers of the Church,
the great Medieval Doctors and all the Mystics, who have drawn this science
from the wellsprings of prayer. In the
words of saint Teresa of Lisieux, “Is it not from prayer that saints Paul,
Augustine, John of the Cross, Thomas Aquinas, Francis, Dominic and so many
other illustrious Friends of God have drawn this Divine science which so
fascinates the greatest minds?” (Ms C, 36r).
Fr. François-Marie Léthel, OCD