Mary's Part in the Sanctification of Christians

Introduction

Many Catholics devote themselves to Mary out of love for the Mother of God. Most devotions were inherited from parents or from being involved in Marian groups and associations. But if you want to find a solid reason for the necessity of devotion to the Blessed Mother, St. Louis-Marie de Montfort in his book, "True Devotion to Mary", gives an important purpose for this devotion:
Mary has a role in our journey to wholeness and holiness.

The "treasury of the Lord"

Montfort says that as the Father and Creator of the world gathered all the waters together and called them the seas, in the same way He gathered "all His graces together and called them Mary" (True Devotion #23). That is why the gospel of Luke also tells of the angel calling Mary "highly favoured" or "full of grace" (in Greek, 'kekaritomene'). The saints call Mary the "treasury of the Lord", since from all the graces God has given her, all those devoted to her are made rich.

The 'mystic channel': Christ's aqueduct

By His life and death, Jesus imparted to His mother His infinite merits and His eminent virtues. Through her, He applies His merits to those devoted to her; He transmits His virtues and distributes His graces. Mary is, as it were, a mystic channel, through which He causes His waters of mercy to flow gently and abundantly to arid souls (True Devotion #24).

The Holy Spirit sanctifies us through Mary

Montfort also states that the Holy Spirit wishes to mold each and everyone of us in holiness "in and through Mary". The Spirit wills that Mary's virtues also take root in us that we "may grow from strength to strength and from grace to grace". He also wills that Mary reproduce herself in all her devotees that the following virtues may take root in us: Mary's invincible faith, profound humility, total mortification, sublime prayer, ardent charity, and firm hope (True Devotion #34).

The formation and education of great saints

Together with the Holy Spirit, Mary produced the greatest miracle that ever was or ever will be: the Word of God incarnate, a God-man, Christ the Eternal Wisdom of God. In the same way, when Mary has taken root in souls, in her "school of holiness", she will form and educate great saints - "wonders of grace" which only Mary can produce. These great saints will "come at the end the world" and their formation and education are reserved only through Mary's school of holiness (True Devotion #35).

Conclusion

Devotion to Mary is not only meant for intercessory prayers and daily petitions that we entreat for the necessities of daily life: health, work, success for the work of our hands, protection against adversities and dangers, security from the onslaught of temptations within and around us, and peace for ourselves and the members of our family. Much more than these, according to Montfort, devotion to Mary is a school of holiness - one in which we grow in faith, humility, mortification, prayer, charity and hope. Mary is the treasury of the Lord by which Jesus distributes the Father's graces to us. She is the spiritual mold by which the Holy Spirit forms us in the likeness of Christ's holiness.

The Achievements in Reform of the Benedictine Monastery at Cluny, France

Introduction

In one of his addresses, the late Pope Emeritus Benedict XVI mentioned Peter the Venerable as a good example for the times. Peter the Venerable was one of the great abbots of Cluny - a Benedictine monastery built in Burgundy, France. Cluny spearheaded the reform movement in monasticism during the Middle Ages. It produced many influential abbots who reformed the Benedictine spirituality.

Duke William of Aquitaine founded Cluny in ca. 908-910 A.D. Cluny was founded because there was a need to protect the independence of the monasteries from the influence of worldly magnates, who may use the monasteries for political reasons. With the reorganization at Cluny, (1) there was freedom in the election of abbots; (2) there was exemption from the jurisdiction of the bishop of the diocese; (3) and there were certain papal privileges of protection. Peter the Venerable and the other great abbots of the Cluny monastery led with a strict adherence to the rule of St. Benedict: (1) moderate asceticism, (2) absolute obedience to the abbot, (3) and special attention to liturgical worship. These great abbots made the monastery into one of the strongest force for good in the Church at the time.

The Cluny abbots

In Franzen and Dolan's "History of the Church", the authors list down the abbots of Cluny as follows: (1) Berno (909-927), (2) Odo (927-942), (3) Aymard (942-954), (4) Majolus or Mayeul (954-994), (5) Odilo (994-1048), (6) Hugh (1049-1109), and (7) Peter the Venerable (1122-1156). The model of reform began by these seven abbots spread to numerous other monasteries in the Netherlands, Italy, Spain, England, and Germany. By the year 1100, the Cluny monastery had jurisdiction over some two thousand abbeys, priories, and cells.

Monasticism before and after the Cluny reform

Before the founding of the monastery at Cluny, there was no existing monastic "order". Each monastery was independent, self-governing, and immediately subject to the Pope or local bishop. With the founding of the monastery at Cluny, it introduced a new concept: (1) all monasteries were grouped together in a religious "order" under the Cluny abbot's centralized authority; (2) there was absolute obedience to this abbot; (3) and all monasteries of Cluny were exempted from the local bishop's authority.

Cluny monastery's contribution to the medieval Church

Cluny contributed to the spirituality of the medieval Church. Because its abbots were consistent in their strict observance of the Rule of St. Benedict, they influenced the Church to progress in asceticism: (1) with silence in church and cloister; (2) exclusion of meat from the diet; and (3) elimination of private property. The abbots and monks of Cluny also championed the papacy, influenced the Gregorian reform, and liberated the Church from the control of powerful magnates. The Cluny monastery also had a strong influence on the papacy, because three of its monks became pope: Gregory VII, Urban II, and Paschal II.

Sources of this blog post

• A History of the Church, by Franzen and Dolan
• A Concise History of the Catholic Church, by Thomas
  Bokenkotter
• Lives of the Saints, by Richard P. McBrien
• Dictionary of Saints, by John J. Delaney

Saints and Leaders of the Counter Reformation

Popular Saints and Religious Leaders of the Counter Reformation

What began as an era of disintegration, division and turmoil in the Western world of the sixteenth century, turned out to be an era of spiritual revival led by great saints and religious leaders of the Catholic reformation movement.

The Reformation defined

The Reformation is a movement in the Catholic Church that began at the beginning of the fifteenth century and lasted until the end of the seventeenth century. It can be divided into four stages:

• the reform councils until the Sacco di Roma,
  1527
• the actual antecedents of the Council of Trent
• the Council of Trent (1545-1563)
• the implementation of the Tridentine decrees

This reform movement grew out of discontent from those outside the Church and from its own midst. This discontent produced religious leaders who led the reform of their religious orders or became founders of new religious institutions that embodied their reform.

Great saints and leaders of the Reformation

St. Philip Neri (1515-1595) founded the Oratory (1552), became the apostle to the city of Rome, and succeeded in starting a religious and ethical revival.

St. Teresa of Avila (d. 1582) rejuvenated the Carmelite Order. Together with St. John of the Cross (d. 1591), they influenced positively the spirituality of both Spain and France in the seventeenth century.

St. Angela Merici (d. 1540) founded the Ursulines in Brescia. This religious order was approved in 1544 and soon became a congregation of women for the fostering of charity and the education of girls.

St. John of God (d. 1550) founded the Hospitaller Order (Fate Bene Brothers) in 1572. This developed out of an association of devout laymen.

St. Camillus of Lellis (d. 1614) founded the Camillians in 1584 for the nursing of the sick and dying.

St. Jane Frances de Chantal (d. 1641) in 1610 created the Order of the Visitation with the help of St. Francis de Sales. The duties of the Visitation nuns was the nursing of the sick and the education of girls.

Peter of Bérulle (d. 1629) founded the French Oratory in 1611. They were devoted particularly to the education of the clergy.

St. John Eudes (d. 1680) was schooled in the spirituality of Cardinal Bérulle. In 1643, he left the Oratory and founded his own congregation of secular priests.

St. Vincent de Paul (d. 1660) founded the Vincentians, whose concern was the spiritual care of the common people. Together with St. Louise de Marillac, they also founded the Daughters of Charity, who devoted themselves to the care of the poor and the sick.

Armand Jean Le Bouthillier de Rancé (d. 1700) founded the Strict Order of the Trappists - the religious order where Thomas Merton belongs.

St. John Baptist de la Salle (d. 1719) founded in 1681, the Institute of Brothers of the Christian Schools - a religious institute whose mission is the education of boys and young men.

St. Ignatius of Loyola (d. 1556) founded the Society of Jesus. This religious order was approved by Pope Paul III on September 27, 1540, and has apostolic works in the field of education, retreats and foreign missions.

Conclusion

All the abovementioned saints and leaders, new religious orders, and new forms of works of charity, re-awakened Catholic life - which was morally stagnating in the sixteenth century. What began as a long-term process of disintegration, division, and turmoil throughout the Western Catholic world, turned out to be an era that produced a revitalization of inner spiritual life. New structures were raised to help with the active work of ministering to the people, educating the clergy and the general populace, and caring for the poor and the sick. Spiritual regeneration in both monastic and active life found its fruition and fulfillment during these times.

Related resources:

• "A History of the Church", by August Franzen and John P. Dolan
• "The New Concise Catholic Dictionary", by Reynolds R. Ekstrom
• Book review: Saints for Our Time