Most Sacred Heart

O Mary, conceived without sin, pray for us who have recourse to thee.

“Have a medal struck upon this model. Those who wear it will receive great graces, especially if they wear it around the neck.
Those who repeat this prayer with devotion will be in a special manner under the protection of the Mother of God.
Graces will be abundantly bestowed upon those who have confidence.”
— Our Lady to St. Catherine Labouré (1830)


Our Lady of the Miraculous Medal
Co-Redemptrix, Mediatrix, Advocate

Co-Redemptrix

(Apocalypse 12:1-2) “And a great sign appeared in heaven: A woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars: And being with child, she cried travailing in birth, and was in pain to be delivered.”

“Everyone knows that this woman signified the Virgin Mary, the stainless one who brought forth our Head. ... What birth was it? Surely it was the birth of us who, still in exile, are yet to be generated to the perfect charity of God, and to eternal happiness.” (St. Pius X, Encyclical, Ad diem illum, 1904)

“Beneath the cross of her divine Son, she has reborne us to life with great pain, just as Eve our first mother has borne us under the tree of forbidden fruit unto death.” (St. Antoninus)

“... as Jesus Christ really formed his Church on Calvary, it is plain that the holy Virgin really co-operated with him, in a peculiar and excellent manner, in its formation. And for the same reason it may be said, that if she brought forth Jesus Christ, the head of the Church, without pain, she did not bring forth the body of this head without pain. Hence she commenced on Calvary to be, in a particular manner, mother of the whole Church.” (St. Alphonsus Liguori, The Glories of Mary)

“Moreover, we are children extremely dear to Mary, because we cost her so much suffering. Those children are much dearer to a mother whose lives she has preserved:—we are those children, for whom, that we may have the life of grace, Mary suffered the pain of sacrificing the dear life of her Jesus; submitting, for our sake, to see him die before her eyes in cruel torments. By this great offering of Mary we were then born to the life of divine grace. So, then, we are children very dear to her, because we were redeemed at such a cost of suffering.” (Ibid.)

“Already the most holy Virgin, as St. Jerome says, had been enlightened through the divine Scriptures to know the sufferings which the Redeemer was to endure in his life, and still more at the time of his death. ... but in the words of St. Simeon: ‘And thy own soul a sword shall pierce,’ as the Lord revealed to St. Theresa, all the minute circumstances of the external as well as internal sufferings which her Jesus was to endure in his passion, were made known to her. She consented to all with a firmness which made the angels wonder, and pronounced the sentence that her Son should die, and die by a death so ignominious and painful, in these words: Eternal Father, since thou dost will it, not my will, but thine be done: ‘Non mea voluntas, sed tua fiat;’ I unite mine to thy holy will, and sacrifice to thee this my Son; I am satisfied that he should lose his life for thy glory, and for the salvation of the world. And I also sacrifice to thee my heart; let grief pierce it as much as pleases thee; it suffices to me that thou, oh my God, art glorified and satisfied; not my will, but thine be done. ... And hence Mary, in the passion of Jesus, was silent when he was unjustly accused; she said nothing to Pilate, who was inclined to liberate him, for he had already known his innocence; but she only appeared in public to be present at the great sacrifice, which was to be offered on Calvary. She accompanied him to the place of punishment; she was with him from the first moment he was placed upon the cross: There stood by the cross of Jesus his mother: ‘Stabat juxta crucem Jesu mater ejus;’ until she saw him expire, and the sacrifice was consummated. And all this to complete the offering which she had already made of him to God in the temple.” (Ibid.)

“Mary not only offered her Son to death in the temple, but was offering him up at every moment of her life; for she revealed to St. Bridget, that this grief which St. Simeon announced to her, never left her heart till she was assumed into heaven. Hence St. Anselm says: Oh Lady, I cannot believe, that with such a sorrow thou wouldst have been able to live one moment, if God himself, who gives life, had not strengthened thee by his divine power. And St. Bernard affirms, speaking of the great sorrow that Mary endured on this day, that henceforth she suffered a living death, bearing a grief more cruel than death. She lived, dying at every moment, because grief for the death of her beloved Jesus, which was more cruel than any death, was at every moment assailing her. The divine mother then, on account of the great merit she acquired in this great sacrifice, which she made to God for the salvation of the world, was justly called by St. Augustine: The restorer of the human race: ‘Reparatrix generis humani.’ By St. Epiphanius: The redeemer of captives: ‘Redemptrix captivorum.’ By St. Ildephonsus: The restorer of the ruined world: ‘Reparatrix perditi orbis.’ By St. Germanus: The consolation of our miseries: ‘Restauratio calamitatum nostrarum.’ By St. Ambrose: The mother of all believers: ‘Mater omnium credentium.’ By St. Augustine: The mother of the living: ‘Mater viventium.’ By St. Andrew of Crete: The mother of life: ‘Mater vitæ.’ For, as St. Arnold Carnotensis says: In the death of Jesus, Mary united her will to that of her Son in such a manner, that both offered the same sacrifice; and therefore the holy abbot says, that thus the Son and the mother effected the human redemption, obtaining salvation for men. Jesus by satisfying for our sins, Mary by obtaining for us that this satisfaction should be applied to us. And hence blessed Denis the Carthusian likewise affirms, that the divine mother may be called the salvation of the world, since by the pain she endured in commiserating her Son (voluntarily sacrificed by her to divine justice), she merited that the merits of the Redeemer should be communicated to men.” (Ibid.)

“But if the lips of Mary were silent, her heart was not so; for she did not cease offering to divine justice the life of her Son for our salvation. Therefore we know that by the merits of her dolors she co-operated with Christ in bringing us forth to the life of grace, and therefore we are children of her sorrows.” (Ibid.)

“And she herself revealed to St. Bridget, that as Adam and Eve sold the world for one apple, so her Son and herself with one heart redeemed the world.” (Ibid.)

“The Virgin participated with Jesus Christ in the very painful act of redemption.” (Pius XI, Apostolic Letter, Explorata res, 1923)

“So did she suffer with her suffering and dying son, and almost die; so did she abdicate her maternal rights over her Son for the salvation of men, and to placate God's justice, insofar as was fitting for her, so did she sacrifice her Son, that it can properly be said that she with Christ redeemed the human race.” (Benedict XV, Apostolic Letter, Inter sodalicia, 1918)

Mediatrix of All Graces

“Mary, then, having been made the mother of all the redeemed, by the merit of her sufferings, and of the offering of her Son; it is just to believe that only by her hand may be given them the milk of those divine graces, which are the fruits of the merits of Jesus Christ, and the means to obtain life eternal. And it is to this that St. Bernard alludes, when he says that God has placed in the hands of Mary the whole price of our redemption. By which the saint gives us to understand, that by means of the intercession of the blessed Virgin, the merits of the Redeemer are applied to souls, as by her hand these graces are dispensed, which are precisely the price of the merits of Jesus Christ.” (St. Alphonsus Liguori, The Glories of Mary)

“St. Bonaventure, speaking of the field of the Gospel where the treasure is hidden which should be bought at any great price, as Jesus Christ hath said: ‘The kingdom of heaven is like unto a treasure hidden in a field, which, when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field’ (Matt. xiii. 44), remarks that this field is our Queen Mary, in whom is the treasure of God, that is, Jesus Christ, and with Jesus Christ the source and fountain of all graces. St. Bernard also affirms that the Lord has placed in the hands of Mary all the graces that he wishes to dispense to us, that we may know that whatever of good we receive, we receive it all from her hands. And of this Mary herself assures us, when she says: In me is all grace of the way and of the truth: ‘In me gratia omnis viæ et veritatis’ (Eccli. xxiv. 25).” (Ibid.)

“... as no line proceeds from the centre of a circle which does not pass through its circumference; thus no grace comes to us from Jesus, who is the centre of every good, that does not pass through Mary, who encompassed him after she had received him in her womb. Hence, says St. Bernardine, all gifts, all virtues, and all graces, are dispensed by Mary to whom she will, when she will, and in the manner she will. Richard of St. Laurence likewise says, that God wishes all the good he bestows on creatures to pass through the hands of Mary.” (Ibid.)

“And as Mary was the beginning of our joy, so is she also the completion of it; for St. Bernard says that Jesus Christ has placed the whole treasure of his merits in the hands of his mother, so that every good we receive we may receive through Mary.” (Ibid.)

“In vain, says St. Bernard, would one pray to the other saints for a desired favor, if Mary did not intercede to obtain it for them. Thus also a certain author explains, in this connection, that passage of David: ‘All the rich among the people, shall entreat thy countenance’ (Ps. xliv. 13). The rich of that great people of God are the saints, who, when they wish to obtain a favor for one of their clients, all recommend themselves to Mary, that she may obtain it for them. Justly, then, says Father Suarez, we implore the saints to be our intercessors with Mary, who is their lady and queen.” (Ibid.)

“The Lord, speaking to the spouse of the Canticles, by whom is understood Mary, says: ‘Thou that dwellest in the gardens, the friends hearken: make me hear thy voice’ (Cant. viii. 13). The friends are the saints, who, when they ask any favor for their clients, wait until their queen prays to God for it and obtains it; for, as was said before, no favor is dispensed except by the intercession of Mary. And how does Mary obtain favors? It is enough that her Son hears her voice: ‘Make me hear thy voice.’ ” (Ibid.)

“This grace, as We have had occasion to write (Cf. Letter to Cardinal E. Pacelli, Osservatore Romano, September 5, 1937), We attribute to the special intercession of the virgin of Lisieux, St. Therese of the Child Jesus. But We know, though, that everything comes to us from Almighty God through the hands of Our Lady.” (Pius XI, Encyclical, Ingravescentibus Malis, 1937)

“And from this community of will and suffering between Christ and Mary she merited to become most worthily the Reparatrix of the lost world (Eadmeri Mon. De Excellentia Virg. Mariae, c. 9) and Dispensatrix of all the gifts that Our Savior purchased for us by His Death and by His Blood. ... Mary, as St. Bernard justly remarks, is the channel (Serm. de temp on the Nativ. B. V. De Aquaeductu n. 4); or, if you will, the connecting portion, the function of which is to join the body to the head and to transmit to the body the influences and volitions of the head—We mean the neck. Yes, says St. Bernardine of Sienna, ‘she is the neck of Our Head, by which He communicates to His mystical body all spiritual gifts’ (Quadrag. de Evangel. aetern. Serm. x., a. 3, c. iii.). We are then, it will be seen, very far from attributing to the Mother of God a productive power of grace, a power which belongs to God alone. Yet, since Mary carries it over all in holiness and union with Jesus Christ, and has been associated by Jesus Christ in the work of redemption, she merits for us de congruo, in the language of theologians, what Jesus Christ merits for us de condigno, and she is the supreme Minister of the distribution of graces.” (St. Pius X, Encyclical, Ad diem illum, 1904)

“Therefore, no less truly and properly may it be affirmed that nothing at all of the very great treasure of every grace, which the Lord confers, since ‘grace and truth came by Jesus Christ’ (Jn 1, 17), nothing is imparted to us except through Mary” (Leo XIII, Encyclical, Octobri mense, 1891)

Advocate of Sinners

“O Mary, conceived without sin, pray for us who have recourse to thee.”

“Mary was also destined to be the advocate of sinners; and for this reason also it was meet that God should preserve her from sin, that she might not appear guilty of the very sin of those for whom she was to intercede.” (St. Alphonsus Liguori, The Glories of Mary)

“She herself declared to the venerable sister Mary Villani, saying: ‘Next to the title of mother of God, I glory most in being named the advocate of sinners.’ ” (Ibid.)

“And to increase our confidence, St. Anselm adds, that when we have recourse to this divine mother, we may not only be sure of her protection, but that sometimes we shall be sooner heard and saved by invoking her holy name than that of Jesus our Saviour. And he gives this reason: Because it belongs to Christ, as our judge, to punish, but to Mary, as our advocate, to pity.” (Ibid.)


She shall crush thy head

“The exalted Virgin Mary, Mother of God + commands you, who in her lowliness crushed your proud head from the first moment of her Immaculate Conception.” (Leo XIII's Prayer of Exorcism)

“She [the woman] shall crush thy head [the serpent's], and thou shalt lie in wait for her heel.” (Genesis 3:15)

Mary's Heel

“God has not only set an enmity but enmities, not simply between Mary and the devil, but between the race of the holy Virgin and the race of the devil; that is to say, God has set enmities, antipathies, and secret hatreds between the true children and the servants of Mary, and the children and servants of the devil. They do not love each other mutually. They have no inward correspondence with each other. The children of Belial, the slaves of Satan, the friends of the world (for it is the same thing), have always up to this time persecuted those who belong to our Blessed Lady, and will in future persecute them more than ever; just as of old Cain persecuted his brother Abel, and Esau his brother Jacob, who are the figures of the reprobate and the predestinate. But the humble Mary will always have the victory over that proud spirit, and so great a victory that she will go the length of crushing his head, where his pride dwells. She will always discover the malice of the serpent. She will always counterwork his infernal mines and dissipate his diabolical counsels, and will guarantee even to the end of time her faithful servants from his cruel claw. But the power of Mary over all the devils will especially break out in the latter times, when Satan will lay his snares against her heel; that is to say, her humble slaves and her poor children, whom she will raise up to make war against him. They shall be little and poor in the world's esteem, and abased before all, like the heel, trodden underfoot and persecuted as the heel is by the other members of the body. But in return for this, they shall be rich in the grace of God, which Mary shall distribute to them abundantly. They shall be great and exalted before God in sanctity, superior to all other creatures by their animated zeal, and leaning so strongly on the divine succour, that, with the humility of their heel, in union with Mary, they shall crush the head of the devil, and cause Jesus Christ to triumph.” (St. Louis de Montfort, True Devotion to the Blessed Virgin)

“And the earth helped the woman” (Apocalypse 12:16)

“The Rosary shall be a powerful armor against hell, it will destroy vice, decrease sin, and defeat heresies.” (Our Lady to St. Dominic)


New Eve

“The most terrible of all the enemies which God has set up against the devil, is His holy Mother, Mary. He has inspired her, even since the days of the earthly Paradise, though she existed then only in His idea, with so much hatred against that cursed enemy of God, with so much industry in unveiling the malice of that old serpent, with so much power to conquer, to overthrow, and to crush that proud impious rebel, that he fears her not only more than all Angels and men, but in some sense more than God Himself.” (True Devotion to the Blessed Virgin)

“Under the apple tree I raised thee up: there thy mother [Eve] was corrupted, there she was defloured that bore thee.” (Canticle 8:5)


(Canticle 4:7) “Thou art all faіr, O my love, and there іs not a spot іn thee.”

“Mary is all fair, yea, the fairest, not only of all human creatures, but even if compared to the Angels. And there is in her no spot of either guilt or pain of sin, whether original, mortal, or venial. ... St. Augustine, having said that all mankind, even the just, are subject to venial sin, adds: ‘Except the Blessed Virgin Mary, of whom there can be no question when we speak of sin, for the sake of the honour due to the Lord.’ Hence the words: ‘Thou art all fair, and there is not a spot in thee,’ are applied to Mary alone, by Rupertus, St. Ildefonse, and many others.”

(Canticle 1:5) “I am black but beautiful, O ye daughters of Jerusalem”

“Our Blessed Lady is a daughter of Adam, who sinned, and by his sin contaminated his whole posterity. Mary did not contract this general infection; but, being a child of our common father, she appeared exteriorly black, as the daughter of a sinner. In herself, however, she was beautiful by the fulness of grace.

“The Blessed Virgin was black through her humility, which made her wish to appear like other women. She came to the Temple to be purified like other mothers. But interiorly she was most pure and clean, and her humility made her the more acceptable and beautiful in the eyes of God.

“This text may also be very aptly applied to our Blessed Lady, at the time of the Passion of her Divine Son. She was then the Mother of Sorrows; and the Sun of Justice being darkened, Mary, the heavenly moon, also grew dim, by the martyrdom of her soul. In these words: ‘I am black,’ we may thus see the Blessed Virgin depicted attired in mourning, contemplating the sufferings of Jesus Christ. When our dear Saviour suffered and died, Mary suffered, and, in a certain manner, died with Him, through the greatness of her love. She could then truly say, ‘I am black, I am darkened; my beloved Son suffers and is despised: I must suffer and be despised with Him.’ ”

(Canticle 2:2) “As the lіly among thorns, so іs my love among the daughters.”

“Mary is like a lily among thorns, if compared with all the children of Adam. ‘Cursed be the earth,’ said God to our common father after his fall; ‘thorns and thistles shall it bring forth to thee.’ Not only does the earth bring forth thorns and thistles materially speaking, but also in a spiritual sense: for the thorns and thistles are the sins with which the whole surface of the earth is covered. And as sin would not exist but for those who commit it, and who are slaves to it, we may say that, as guilty children of a guilty father, we are all represented by these thistles and thorns. But in the midst of this sinful world, there is one immaculate and without stain; in the midst of these thorns and thistles there is one spotless lily. In the midst of the guilty children of Adam, Mary stands pure and undefiled.”

(Canticle 4:12) “My sіster, my spouse, іs a garden enclosed, a garden enclosed, a fountaіn sealed up.”

“The Blessed Virgin Mary was a most clear and limpid fountain in her origin, which was entirely pure and immaculate, and wholly free from the muddiness of sin. She was a sealed fountain, which the enemy could never reach in order to disturb or poison it. And by whom was this fountain sealed but by God Himself? or as St. Jerome expresses it: ‘Sealed with the seal of the Holy Trinity.’ Sealed by God the Father in quality of His most beloved Daughter; sealed by God the Son as His dearest Mother; sealed by God the Holy Ghost as His purest Spouse. This is the seal of the King which no one dares to break, which the enemy must respect; and God preserved the integrity of this seal from all the efforts of the devil.”

(Canticle 6:9) “One іs my dove, my perfect one іs but one”

“As the Mother of God stands singled out from among all creatures, and surpasses them all, the Beloved in the Canticle speaks of her in a mystical sense, saying: ‘One is my dove, my perfect one.’ Extolling the comeliness of his spouse, he remarks that her eyes are ‘as those of the dove,’ and her cheeks ‘as the turtle-dove's.’ Inviting her into his garden, he says: ‘Arise, make haste, my love, my dove!’ Coming to visit her, he addresses her with these words: ‘Open to me, my dove, my undefiled.’

“These praises of the spouse, taken from her similitude with the dove, are eminently applicable to Mary, who is the spouse as well as the Mother of God. What more can we say of her, but that she is a dove, a perfect one, the only one, the chosen one? What can we add to these glorious titles? Among so many Angels and Saints, who have excelled in purity, humility, and all other virtues, Mary stands alone; and compared with them she is called the perfect one, the only one, the chosen one, the one who is all fair, and immaculate. Truly ‘the only one,’ for there never has been one like her, nor will there be another.”

(Genesis 3:15) “she shall crush thy head”

“The human race has a proud and implacable enemy, who wants nothing less than that the whole world should be subjected to his sceptre. His power is great, and his name is legion. It is our duty to fight against this enemy. Many, alas! fall a prey to his fierce and unrelenting attacks. Some indeed come victorious out of the struggle; but after all they only overcome him partially, and at least have been in his power for a time. Mary alone has completely defeated the devil. As Judith cut off the head of Holofernes, so Mary in her Immaculate Conception crushed the head of the infernal serpent, as it was foretold by God Himself: ‘I will put enmities between thee and the woman, and thy seed and her seed: she shall crush thy head’ (Gen. iii. 15). On account of this unparalleled victory over Satan and sin, Mary is properly saluted by the Church as ‘the glory of Jerusalem, the joy of Israel, the honour of our people’ (Judith xv. 10). The glory of Jerusalem—of the elect portion of the inheritance of the Lord, which she far surpasses in valour and in strength. The joy of Israel; that is, the joy of the Church of God, from which she has driven away the fear of the enemy by crushing his head. The honour of our people—of the faithful children of God, in whose numerous ranks she occupies the place of honour due to her, and in whose jubilant choirs she stands as Queen.

“When Holofernes was slain by the valiant Judith, the enemies were routed. The Blessed Virgin has not only crushed the serpent's head, and put the devil to flight in her Immaculate Conception, but she has, moreover, retained her power over him. At the sight of this valiant Queen the devils still tremble and flee. And she on her part is still willing and ready to defend her people; her kindness and her love yet prompt her to oppose the enemy, and to crush the head of the infernal serpent for our defence. She will fight for us in all dangers, in all calamities, by her powerful prayers: ‘Sancta Maria, ora pro populo!’—‘Holy Mary, pray for the people!’ ”

— From “Mary Foreshadowed; or, Considerations on the Types and Figures of Our Blessed Lady in the Old Testament” (1885).


MARY, PREORDAINED IN THE DIVINE MIND BEFORE ALL CREATURES

(Ecclesiasticus 24:5-32 D-R) “I came out of the mouth of the most High, the firstborn before all creatures: I made that in the heavens there should rise light that never faileth, and as a cloud I covered all the earth: I dwelt in the highest places, and my throne is in a pillar of a cloud. I alone have compassed the circuit of heaven, and have penetrated into the bottom of the deep, and have walked in the waves of the sea, And have stood in all the earth: and in every people, And in every nation I have had the chief rule: And by my power I have trodden under my feet the hearts of all the high and low: and in all these I sought rest, and I shall abide in the inheritance of the Lord. Then the creator of all things commanded, and said to me: and he that made me, rested in my tabernacle, And he said to me: Let thy dwelling be in Jacob, and thy inheritance in Israel, and take root in my elect. From the beginning, and before the world, was I created, and unto the world to come I shall not cease to be, and in the holy dwelling place I have ministered before him. And so was I established in Sion, and in the holy city likewise I rested, and my power was in Jerusalem. And I took root in an honourable people, and in the portion of my God his inheritance, and my abode is in the full assembly of saints. I was exalted like a cedar in Libanus, and as a cypress tree on mount Sion. I was exalted like a palm tree in Cades, and as a rose plant in Jericho: As a fair olive tree in the plains, and as a plane tree by the water in the streets, was I exalted. I gave a sweet smell like cinnamon, and aromatical balm: I yielded a sweet odour like the best myrrh: And I perfumed my dwelling as storax, and galbanum, and onyx, and aloes, and as the frankincense not cut, and my odour is as the purest balm. I have stretched out my branches as the turpentine tree, and my branches are of honour and grace. As the vine I have brought forth a pleasant odour: and my flowers are the fruit of honour and riches. I am the mother of fair love, and of fear, and of knowledge, and of holy hope. In me is all grace of the way and of the truth, in me is all hope of life and of virtue. Come over to me, all ye that desire me, and be filled with my fruits. For my spirit is sweet above honey, and my inheritance above honey and the honeycomb. My memory is unto everlasting generations. They that eat me, shall yet hunger: and they that drink me, shall yet thirst. He that hearkeneth to me, shall not be confounded: and they that work by me, shall not sin. They that explain me shall have life everlasting. All these things are the book of life, and the covenant of the most High, and the knowledge of truth.”

(Proverbs 8:22-36 D-R) “The Lord possessed me in the beginning of his ways, before he made any thing from the beginning. I was set up from eternity, and of old before the earth was made. The depths were not as yet, and I was already conceived. neither had the fountains of waters as yet sprung out: The mountains with their huge bulk had not as yet been established: before the hills I was brought forth: He had not yet made the earth, nor the rivers, nor the poles of the world. When he prepared the heavens, I was present: when with a certain law and compass he enclosed the depths: When he established the sky above, and poised the fountains of waters: When he compassed the sea with its bounds, and set a law to the waters that they should not pass their limits: when be balanced the foundations of the earth; I was with him forming all things: and was delighted every day, playing before him at all times; Playing in the world: and my delights were to be with the children of men. Now therefore, ye children, hear me: Blessed are they that keep my ways. Hear instruction and be wise, and refuse it not. Blessed is the man that heareth me, and that watcheth daily at my gates, and waiteth at the posts of my doors. He that shall find me, shall find life, and shall have salvation from the Lord: But he that shall sin against me, shall hurt his own soul. All that hate me love death.”


PRAYERS

O Mary! thou whom wisdom hast possessed in the beginning of thy ways, cloud divinely fruitful, always in light and never in shade, new Eve, who didst crush the infernal serpent's head; courageous Judith, glory of Jerusalem, joy of Israel, honor of thy people, amiable Esther, exempt from the common law which presses as a yoke of anathema upon all the children of Adam, full of grace, blessed among all women. O Mary! conceived without sin, pray for us who have recourse to thee! By thy Immaculate Conception, O most Holy Virgin! obtain for us purity of heart and body, in the name of the Father, and of the Son, and of the Holy Ghost. Amen!

O Mother of Mercy, by thee may we have access to thy Son, and by thee may He receive us, who was given to us by thee. O Lady, our Mediatrix, our Advocate, commend us to thy Son; obtain, O Blessed Lady, by the grace which thou didst merit, and by His mercy whom thou didst bear, that He who, by thee, vouchsafed to become partaker of our infirmities and misery, may by thy intercession, make us sharers in His goodness and glory. (St. Bernard)

O blessed Virgin, Mother of God, look down in mercy from Heaven, where thou art enthroned as Queen, upon me, a miserable sinner, thine unworthy servant. Although I know full well my own unworthiness, yet in order to atone for the offenses that are done to thee by impious and blasphemous tongues, from the depths of my heart I praise and extol thee as the purest, the fairest, the holiest creature of all God's handiwork. I bless thy holy name, I praise thine exalted privilege of being truly Mother of God, ever virgin, conceived without stain of sin, Co-Redemptrix of the human race. I bless the Eternal Father who chose thee in an especial way for His daughter; I bless the Word Incarnate who took upon Himself our nature in thy bosom and so made thee His Mother; I bless the Holy Spirit who took thee as His bride. All honor, praise and thanksgiving to the ever-blessed Trinity, who predestined thee and loved thee so exceedingly from all eternity as to exalt thee above all creatures to the most sublime heights. O Virgin, holy and merciful, obtain for all who offend thee the grace of repentance, and graciously accept this poor act of homage from me thy servant, obtaining likewise for me from thy divine Son the pardon and remission of all my sins. Amen. (The Raccolta, 1957)

Praises to Mary Most Holy

Praised be Mary,
Daughter of the Eternal Father;
May Mary be ever praised.

Praised be Mary,
Mother of the Word Incarnate;
May Mary be ever praised.

Praised be Mary,
Spouse of the Divine Spirit;
May Mary be ever praised.

Praised be Mary,
Co-redemptress of the world;
May Mary be ever praised.

Praised be Mary,
Immaculate Queen;
May Mary be ever praised.

Praised be Mary,
Full of grace;
May Mary be ever praised.

Praised be Mary,
Refuge of sinners;
May Mary be ever praised.

Praised be Mary,
Mother most merciful;
May Mary be ever praised.

Praised be Mary,
Consoler of the sorrowful;
May Mary be ever praised.

Praised be Mary,
Refuge of the afflicted;
May Mary be ever praised.

Praised be Mary,
Star of promise in the midst of evil;
May Mary be ever praised.

Praised be Mary,
Safe harbour for travellers;
May Mary be ever praised.

Praised be Mary,
Our comfort in life;
May Mary be ever praised.

Praised be Mary,
Our hope in death;
May Mary be ever praised.

(The Raccolta, 1910)

O Mary, conceived without sin, pray for us who have recourse to thee.

Ô Marie, conçue sans péché, priez pour nous qui avons recours à vous.

O Maria, sine labe concepta, ora pro nobis qui ad te confugimus.

Prayers & Devotions