Yesterday the Church celebrated St. Louis-Marie Grignion de Montfort (1673-1716), a French priest and author of the important treatise “True Devotion to Mary.” Mother Teresa thought this book was important enough that he should be named a Doctor of the Church. St. John Paul II chose his papal motto to refer to it: Totus tuus, “totally yours,” was one of de Montfort’s formulations of Marian devotion.
But what did de Montfort mean by “true devotion”?
The book is perhaps best known for its reference to “consecration” to Mary. Many Catholics, at some point in their lives, make a consecration, often with some reference to de Montfort. This is indeed something de Montfort recommends:
“Those who desire to take up this special devotion, (which has not been erected into a confraternity, although this would be desirable [it now has]), should spend at least twelve days in emptying themselves of the spirit of the world, which is opposed to the spirit of Jesus, as I have recommended in the first part of this preparation for the reign of Jesus Christ. They should then spend three weeks imbuing themselves with the spirit of Jesus through the most Blessed Virgin. Here is a programme they might follow. . . .”
Based on the six paragraphs that follow, someone put together a series of meditations and many prayers to be said. Someone else recently came out with a book that shortens the time and tries to make it easier. Many Catholics go through this process, say the prayer at the end, and consider themselves “consecrated.”
But in the paragraph before he explains “preparation and consecration,” de Montfort says, “Although this devotion is essentially an interior one, this does not prevent it from having exterior practices which should not be neglected. ‘These must be done but those not omitted.’ If properly performed, exterior acts help to foster interior ones.”
This section of the book suggests six other “exterior practices,” from wearing little chains to praying the rosary and the Magnificat, to “contempt of the world,” as exterior ways to nurture interior devotion. Consecration is parallel to these other devotions – and all of them are secondary to de Montfort’s real concern.
De Montfort is at pains to prevent us from “false devotion.” His section on false devotion is more than twice as long as his section on consecration.
False devotion is insufficient devotion – but there are different kinds of insufficient devotion. “Scrupulous devotion” is afraid that if we think about Mary too much, we will forget Jesus. Much of de Montfort’s book tries to explain why this is not true: true devotion to Mary always leads us closer to Jesus.
But other kinds of false devotion are, in an interesting way, different but similar to this insufficient devotion. “Presumptuous devotion,” for example, thinks that just a few prayers (or, perhaps, a few external devotions, whether scapulars and chains or thoughtless rosaries and consecrations) absolves us of the need for a real spiritual life. “Presumptuous” false devotion is different from “scrupulous” false devotion in the sense that one thinks devotion to Mary is too powerful, and the other thinks it’s too weak. But they are the same in that neither one is truly devoted.
“True devotion” doesn’t mean saying a couple prayers, or a consecration, and thinking you have your bases covered. True devotion, he says, is “interior, trustful, holy, constant, and disinterested.” True devotion is a “slavery of love” – slavery in the sense that we give our whole selves for love, instead of maintaining our “right” to think more of ourselves than of God. Presumptous devotion might think that consecrating ourselves to Mary is really valuable – but it fails by failing to be in love.
(The first part of being truly in love, he says, is that “Christ must be the ultimate end of all devotions.” If Marian devotion is an excuse for being lukewarm about Jesus, it isn’t real Marian devotion at all.)
At the end of the book, he says true devotion means living our whole life “through Mary, with Mary, in Mary, and for Mary.” Perhaps another time, we can dig into what these formulas mean.
For now, the point is that true devotion means transformation. It means taking Jesus as our all – de Montfort’s personal motto was “God Alone!” And it means taking Mary as a means of focusing our lives more totally on Jesus.
True devotion is not a consecration formula that we follow once and then forget. True devotion is a life transformed.
How could you make Jesus a bigger part of your day?