Chapter V (cont'd)
Ad te suspiramus gementes et flentes
in hac lacrymarum valle
To thee do we sigh, mourning and weeping
in this valley of tears

Chapter V (cont'd)
Ad te suspiramus gementes et flentes
in hac lacrymarum valle
To thee do we sigh, mourning and weeping
in this valley of tears

by Saint Alphonsus Liguori

Chapter IV, Section II
Mary, our Mediatress

The Necessity of the Intercession of Mary for our Salvation

Saint Bernard says, "that as a man and a woman cooperated in our ruin, so it was proper that another man and another woman should cooperate in our redemption, and these two were Jesus and His Mother Mary".  "There is no doubt", says the saint, "that Jesus Christ alone was more than sufficient to redeem us; but it was more becoming that both sexes should cooperate in the reparation of an evil in causing which both had shared" - ("Congruum magis ut adesset nostrae reparationi sexus uterque, quorum corruptioni neuter defuisset"—In Sign. Magn.).  Hence Blessed Albert the Great calls Mary, the "helper of redemption" - ("Adjutrix redemptionis"—Super Miss. q. 29, #3); and the Blessed Virgin herself revealed to Saint Bridget, that "as Adam and Eve sold the world for an apple, so did she with her Son redeem it as it were with one heart" - ("Sicut Adam et Eva vendiderunt mundum pro uno pomo, sic Filius meus et ego redemimus mundum quasi cum uno corde"—Rev. l. 1, c. 35).  This is confirmed by Saint Anselm, who says, "that although God could create the world out of nothing, yet, when it was lost by sin, He would not repair the evil without the cooperation of Mary" - ("Qui potuit omnia de nihilo facere, noluit ea violate sine Maria reficere"—Orat. 51).

Suarez says (De Inc. p. 2, d. 23, s. 1), "that Mary cooperated in our salvation in three ways; first, by having merited by a merit of congruity the Incarnation of the Word; secondly, by having continually prayed for us whilst she was living in this world; thirdly, by having willingly sacrificed the life of her Son to God".  For this reason Our Lord has justly decreed, that as Mary cooperated in the salvation of man with so much love, and at the same time gave such glory to God, so all men through her intercession are to obtain their salvation.

Mary is called "the cooperator in our justiciation", for to her God has instructed all graces intended for us ("Auxiliatrix nostrae justificationis; Deus enim omnes gratias faciendas Mariae commisit"—Marial. p. 3, s. 1); and therefore Saint Bernard affirms, "that all men, past, present, and to come, should look upon Mary as the means and negotiator of the salvation of all ages" - ("Ad illam, sicut ad medium, sicut ad arcam Dei, sicut ad negotium saeculorum respiciunt, et qui praecesserunt, et nos qui summus, et qui sequentur"—In Pent. s. 2).

Jesus Christ says, that no one can find Him unless the Eternal Father first draws him by the means of divine grace: "No one comes to Me unless My Father draws him" - ("Nemo potest venire ad me, nisi Pater, qui misit me, traxerit eum"—John 6:44).  Thus also does Jesus address His Mother, says Richard of Saint Laurence: "No one comes to Me unless My Mother first of all draws him by her prayers" - ("Nemo potest venire ad me, nisi Mater mea suis precibus traxerit eum"—De Laud. B. M. 1. 12, p. 2).  Jesus was the fruit of Mary, as Saint Elizabeth told her: "Blessed art thou amongst women, and blessed is the fruit of thy womb" - ("Benedicta tu inter mulieres, et benedictus Fructus ventris tui"—Luke 1:42).  Whoever, therefore, desires the fruit must go to the tree; whoever desires Jesus must go to Mary; and whoever finds Mary will most certainly find Jesus.

When Saint Elizabeth saw that the most Blessed Virgin had come to visit her in her own house, not knowing how to thank her, and filled with humility, she exclaimed: "And whence is this to me, that the Mother of my Lord should visit me?" - ("Et unde hoc mihi, ut veniat Mater Domini mei ad me?"—Ibid 43).  Ah, yes, it was that the saint knew full well that when Mary comes she brings Jesus, and therefore it was sufficient to thank the Mother without naming the Son.

"She is like the merchant's ship, she bringeth her bread from afar" - ("Facta est quasi navis institoris, de longe portans panem suum"—Proverbs 31:14).  Mary was this fortunate ship that brought us Jesus Christ from Heaven, Who is the living bread that comes down from Heaven to give us eternal life, as He Himself says: "I am the living bread, which came down from Heaven: if any man eat of this bread, he shall live forever" - ("Ego sum Panis vivus, qui de coelo descendi; si quis manducaverit ex hoc Pane, vivet in aeternum"—John 6:51,2).  And hence Richard of Saint Laurence says, "that in the sea of this world all will be lost who are not protected by Mary"; and therefore he adds, "As often as we see ourselves in danger of perishing in the midst of the temptations and contending passions of this life, let us have recourse to Mary, and cry out quickly, O Lady, help us, save us, if thou wilt not see us perish" ("In mare mundi submergentur omnes illi, quos non suscipit Navis ista.  Ideo, quoties videmus insurgents super nos fluctus ejus maris, clamare debemus ad Mariam: Domina! salva nos, perimus"—De Laud. B. M. l. 11, c. 8).

Remark, by the by, that this writer does not scruple to address these words to Mary: "Save us, we perish"; as does a certain author already noticed, and who says, that we cannot ask Mary to save us, as this belongs to God alone.  But since a culprit condemned to death can beg a royal favorite to save him by interceding with the king that his life may be spared, why cannot we ask the Mother of God to save us by obtaining us eternal life?  Saint John Damascene scrupled not to address her in these words: "Pure and immaculate Virgin, save me, and deliver me from eternal damnation" - ("Regina immaculate et pura!  Salva me, libera me ab aeterna damnatione"—Paracl. In Deip.).  Saint Bonaventure called Mary "the salvation of those who invoked her" - ("O Salus te invocantium!").  The holy Church approves of the invocation by also calling her the "salvation of the weak" - ("Salus infirmorum").  And shall we scruple to ask her to save us, when "the way of salvation is open to none otherwise than through Mary?" - ("Nemini, nisi per eam, patet aditus ad salutem"—Paciucch. In Ps. lxxxvi. exc. 1) as a certain author remarks.  And before him Saint Germanus had said the same thing, speaking of Mary: "No one is saved but through thee" - ("Nullus est qui salvus fiat, nisi per te"—De Zona Deip.).

But let us now see what else the saints say of the need in which we are of the intercession of the divine Mother.  The glorious Saint Cajetan used to say, that we may seek for graces, but shall never find them without the intercession of Mary.  This is confirmed by Saint Antoninus, who thus beautifully expresses himself: "Whoever asks and expects to obtain graces without the intercession of Mary, endeavors to fly without wings" - ("Qui petit sine ipsa duce, sine alis tentat volare"—P. 4, tit. 15, c. 22, #9); for, as Pharaoh said to Joseph, the land of Egypt is in thy hands, and addressed all who came to him for food to Joseph, "Go to Joseph" - ("Ite ad Joseph"—Genesis 41:55), so does God send us to Mary when we seek for grace: "Go to Mary;" for "He has decreed", says Saint Bernard, "that He will grant no graces otherwise than by the hands of Mary" - ("Totum nos habere voluit per Mariam"—De Aquaed).  "And thus", says Richard of Saint Laurence, "our salvation is in the hands of Mary; so that we Christians may with much greater reason say of her than the Egyptians of Joseph, Our salvation is in thy hands" - ("Salus nostra in manu Mariae est; ut ei dicere muito melius valeamus nos Christiani, quam dixerint AEgyptii Joseph: Salus nostra in manus tua est"—(Gen. xlvii.25)—De Laud. B. M. l. 2, c. 1).  The Venerable Raymond Jordano repeats the same thing: "Our salvation is in her hands" - ("Salus nostra in manu illius est"—Cont. de V. in prol.).  Cassian speaks in still stronger terms.  He says absolutely, "that the salvation of all depends on their being favored and protected by Mary" - ("Tota salus humani generic consistit in multitudine gratiae Mariae et favoris"—Pelbart, Stell. l. 12, p. 1, a. 3).  He who is protected by Mary will be saved; he who is not will be lost.  Saint Bernardine of Sienna thus addresses this Blessed Virgin: "O Lady, since thou art the dispenser of all graces, and since the grace of salvation can only come through thy hands, our salvation depends on thee" ("Tu Dispensatrix omnium gratiarum"—Pro Fest. V. M. s. 13, a. 2, c. 3).

Therefore, Richard of Saint Laurence had good reason for saying, that "as we should fall into the abyss, if the ground were withdrawn from under our feet, so does a soul deprived of the succor of Mary first fall into sin, and then into Hell" - ("Sic, subtracto nobis adjutorio Mariae, statim labimur in peccatum, et inde in infernum"—De Laud. B. M. l. 8).  Saint Bonaventure says, that "God will not save us without the intercession of Mary" - ("Ipse, sine ea, non salvabit te").  And that "as a child cannot live without a nurse to suckle it, so no one can be saved without the protection of Mary" - ("Quemadmodum infans, sine nutrice, non potest vivere; ita nec sine Domina nostra, potes habere salutem").  Therefore he exhorts us "to thirst after devotion to her, to preserve it with care, and never to abandon it until we have received her maternal blessing in heaven" - ("Sitiat ergo anima tua ad ipsam; tene eam, nec dimitte, donec benedixerit tibi"—Cont. in Psalt).  "And whoever", exclaims Saint Germanus, "could know God, were it not for thee, O most holy Mary? who could be saved? who would be preserved from dangers? who could receive any grace, were it not for thee, O Mother of God, O full of grace?"

The following are the beautiful words in which he expresses himself: "There is no one, O most holy Mary, who can know God but through thee; no one who can be saved or redeemed but through thee, O Mother of God; no one who can be delivered from dangers but through thee, O Virgin Mother; no one who obtains mercy but through thee, O filled with all grace".  And in another place, addressing her, he says, "No one would be free from the effects of the concupiscence of the flesh and from sin, unless thou didst open the way to him" - ("Nemo est, O Sanctissima, qui ad Dei notitiam venit, nisi per te, Nome qui salvus fiat, nisi per te, Dei Parens!  Nemo liber a periculis, nisi per te, Virgo Mater!  Emo donum Dei suscipit, nisi per te, gratia Plena.  Nisi enim tu iter aperires, nemo spiritualis evaderet"—In Dorm. V. M. s. 2).

And as we have access to the Eternal Father, says Saint Bernard, only through Jesus Christ, so have we access to Jesus Christ only through Mary: "By thee we have access to the Son, O blessed finder of grace, bearer of life, and mother of salvation, that we may receive Him by thee, Who through thee was given to us" - ("Per te accessum habemus ad filium, O Inventrix gratiae, Mater salukis! Ut per te nos suscipiat, qui per te datus est nobis"—De Adv. Dom. s. 2).  This is the reason given by the saint why Our Lord has determined that all shall be saved by the intercession of Mary; and therefore he calls her the Mother of grace and of our salvation.

"Then", asks Saint Germanus, "what will become of us? What hope can we have of salvation, if thou dost abandon us, O Mary, who art the life of Christians?" - ("Si tu nos deserueris, quid erit de nobis, O Vita Christianorum?"—De Zona Deip.).

"But", says the modern author already quoted, "if all graces come through Mary, when we implore the intercession of other saints, they must have recourse to the mediation of Mary.  But that", he says, "no one believes or ever dreamed".

As to believing it, I reply that in that there can be no error or difficulty.  What difficulty can there be in saying that God, in order to honor His Mother, and having made her Queen of Saints, and willing that all graces shall be dispensed by her hands, should also will that the saints should address themselves to her to obtain favors for their clients?

And as to saying that no one ever dreamed of such a thing, I find that Saint Bernard, Saint Anselm, Saint Bonaventure, Suarez, and others, expressly declare it to be the case.  "In vain", says Saint Bernard, "would a person ask other saints for a favor, if Mary did not interpose to obtain it" - ("Frustra alios Sanctos oraret, quem ista non adjuvaret").  Some other author, explaining the words of the Psalm, "All the rich among the people shall entreat thy countenance" - ("Vultum tuum deprecabuntur omnes divites plebes"—Psalm 44:13), says, "that the saints are the rich of that great people of God, who, when they wish to obtain a favor from God for their clients, recommend themselves to Mary, and she immediately obtains it".  And Father Suarez correctly remarks, "that we beg the saints to be our intercessors with Mary, because she is their Queen and sovereign Lady".  "Amongst the saints", he says, "we do not make use of one to intercede with the other, as all are of the same order; but we do ask them to intercede with Mary, because she is their sovereign and Queen" - ("Inter alios Sanctos non utimur uno ut intercessore ad alium, quia omnes sunt ejusdem ordinis; ad Virginem autem, tanquam ad Reginam et Dominam, alii adhibentur intercessors"—De Inc. p. 2, d. 23, s. 3).  And this is precisely what Saint Benedict promised to Saint Frances of Rome, as we read in Father Marchese; for he appeared to her, and taking her under his protection, he promised that he would be her advocate with the divine Mother.

In confirmation of this, Saint Anselm addresses our Blessed Lady and says, "O Lady, whatever all the saints, united with thee, can obtain, thou canst obtain alone".  "And why is this?" asks the saint; "why is it that thou alone hast such great power?  Ah, it is because thou art the spouse of God; thou art the universal Queen of heaven and earth.  If thou dost not speak for us, no saint will pray for or help us.  But if thou beginnest to pray for us, then will all the saints do the same and succor us" - ("Quod possunt omnes isti tecum, tu sola potes sine illis omnibus.  Quare hoc potes?  Quia Mater es Salvatoris nostril, Sponsa Dei, Regina coeli et terrae.  Te tacente, nullus orabit, nullus juvabit.  Te orante, omnes orabunt, omnes juvabunt"—Orat. 45).

So that Father Segneri (Div. di. M. p. 1, c. 7, #4),  in his Devout Client of Mary, applying with the Catholic Church the words of Ecclesiasticus to her, "I alone have compassed the circuit of heaven" - ("Gyrum coeli circuivi sola"—Ecclesiasticus 24:8), says, that "as the first sphere by its motion sets all the others in motion, so it is when Mary prays for a soul; immediately the whole heavenly court begins to pray with her".  "Nay, more", says Saint Bonaventure, "whenever the most sacred Virgin goes to God to intercede for us, she, as Queen, commands all the angels and saints to accompany her, and unite their prayers to hers" - ("Quando Sanctissima Virgo procedit ad Deum pro nobis deprecandum, imperat Angelis et Sanctis, ut eam comitentur, ut simul cum ipsa Altissimum pro nobis exorent"—Paciucch. Super Sal. Ang. exc. 19).

And thus, finally, do we understand why the holy Church requires that we should salute and invoke the divine Mother under the glorious title of "our hope" - ("Spes nostra! salve!").  The impious Luther said, "that he could not endure that the Roman Church should call Mary, who is only a creature, 'our hope'" - ("Ferre nequeo ut Maria dicatur Spes et Vita nostra"); "for", said he, "God alone, and Jesus Christ as our Mediator, is our hope: and God curses those who place their hope in a creature, according to the prophet Jeremiah, 'Cursed be the man that trusteth in man'" - ("Maledictus homo qui confidit in homine"—Jeremiah 17:5).  But the Church teaches us to invoke Mary on all occasions, and to call her "our hope; hail, our hope!"  Whoever places his confidence in a creature independently of God, he certainly is cursed by God; for God is the only source and dispenser of every good, and the creature without God is nothing, and can give nothing.  But if Our Lord has so disposed it, as we have already proved that He has done, that all graces should pass through Mary as by a channel of mercy, we not only can but ought to assert that she, by whose means we receive the divine graces, is truly our hope.

Therefore Saint Bernard says, "that she is his greatest confidence, and the whole foundation of his hope" - ("Filioli, haec mea maxima Fiducia est, haec tota ratio spei meae"—De Aquaed.).  Saint John Damascene says the same thing; for he thus addresses the most Blessed Virgin: "O Lady, in thee have I placed all my hope; and with my eyes fixed on thee, from thee do I expect salvation" - ("In te spem meam collocavi ex animo, et intentis oculis abs te pendeo"—Paracl. In Deip.).  Saint Thomas says, that "Mary is the whole hope of our salvation" - ("Omnis Spes vitae"—Exp. In Sal. Ang.), and Saint Ephrem, addressing her, says, "O most holy Virgin, receive us under thy protection, if thou wilt see us saved, for we have no hope of salvation but through thy means" - ("Nobis non est alia quam in te fiducia. O Virgo sincerissima!  Sub alis tuae pietatis protégé et custody nos"—De Laud. Dei gen.).

Let us, then, in the words of Saint Bernard, "endeavor to venerate this divine Mother with the whole affection of our hearts; for such is the will of God, Who is pleased that we should receive every gift from her hand" - ("Totis medullis cordium Mariam hanc veneremur; quia sic est voluntas ejus, qui totum nos habere voluit per Mariam"—De Aquaed.).  And therefore the saint exhorts us, whenever we desire or ask for any grace, to recommend ourselves to Mary, and to be assured that we shall receive it by her means ("Quaeramus gratiam, et per Mariam quaeramus"); for he says, if thou dost not deserve the favor from God, Mary, who will ask it for thee, will deserve to receive it; "because thou wast unworthy of the gift, it was bestowed on Mary, that through her thou mightest receive all that thou hast" - ("Quia indignus eras cui donaretur, datum est Mariae, ut per illam acciperes quidquid haberes"—In Viq. Nat. D. s. 3).  The saint then advises us to recommend all that we offer to God to the care of Mary, be they good works or prayers, if we wish Our Lord to accept them.  "Whatever thou mayest offer to God, be sure to recommend it to Mary, in order not to meet with a repulse" - ("Quidquid Deo offerre paras, Mariae commendare memento, si non vis sustinere repulsam"—De Aquaed.).

The doctrine of Mary's dignity as Mediatrix of all graces is commonly accepted by theologians today, and recent pontiffs have occasionally alluded to it.  We know that Benedict XIV has left these words on record:  "Mary is like a celestial river by which the waters of all graces and gifts are conveyed to poor mortals".  Pius IX in speaking to the bishops of the whole world made use of the words of Saint Bernard:  "God wills that every grace should come to us through her".  In his encyclical on the devotion of the Rosary, Sept. 22, 1891, Pope Leo XIII says: "In a true and natural sense may we say that from the great treasury of graces that the Lord has merited for us, nothing came to us, by the will of God except through Mary".  Pius X declares:  "She is the dispensatrix of the graces that Jesus Christ has merited for us by His blood and His death".  The following are the words of Benedict XV:  "It has pleased God to grant us all graces through the intercession of Mary".  Again:  "All the graces which the Giver of all good deigns to grant to the descendants of Adam, are dispensed to us, in the disposition of a loving Providence, through the hands of the Blessed Virgin".  And finally:  "The graces of all kinds that we receive from the treasury of the Redemption are dispensed by the hands of the Sorrowful Virgin".

It is worthy of note that the last four popes have directed special attention to this teaching on the Blessed Virgin Mary.  They refer to it repeatedly, and thus place the seal of approval on the authority of those of former times who held the doctrine and particularly of Saint Alphonsus.  On the strength of these testimonies one can unhesitatingly subscribe to the judgment of the Apologist Bainvel, S.J.:  "The twofold cooperation of Mary in the work of the redemption, first on earth by her life, prayer and suffering, and then in heaven by her prayer alone is sound Catholic doctrine, beyond all dispute and worthy of being defined, i.e. of being raised to the dignity of an article of faith" (Dict. Apolog. D'Hales III. col. 301).

Father Jansen, C.SS.R. says that what the supreme teacher of the Church proclaims so loudly, deserves to be made known not merely to the students of theology in class rooms, but in pulpit and press to the faithful of the whole world (Nederl. Katho. Stemmen 18 (1918) 273).

Example

The history of Theophilus, written by Eutychian, patriarch of Constinople, and who was an eye-witness of the fact he relates, is well known.  It is attested by Saint Peter Damian, Saint Bernard, Saint Bonaventure, Saint Antonine, and by others quoted by Father Crasset (Vér. Dév. p. 1, tr. 1, q. 10).

Theophilus was archdeacon of the church of Adana, a city of Cilicia, and he was held in such veneration by the people that they wished to have him for their bishop, but he, out of humility, refused the dignity.  It happened that evil-disposed persons accused him falsely of some crime, and for this he was deposed from his archdeaconry.  He took this so much to heart, that, blinded by passion, he went to a Jewish magician, who made him consult Satan, that he might help him in his misfortune.  The Devil told him that if he desired to be helped by him, he must renounce Jesus and His Mother Mary, and consign him the act of renunciation written in his own hand.  Theophilus immediately complied with the demand.  The next day, the bishop having discovered that he had deceived, asked the archdeacon's pardon, and restored him to office.  No sooner was this accomplished than his conscience was torn with remorse, and he could do nothing but weep.  What could he do?  He went to a church, and there casting himself all in tears at the feet of an image of Mary, he thus addressed her: "O Mother of God, I will not despair as long as I can have access to thee, who art so compassionate, and has the power to help me".  He remained thus weeping and praying to our Blessed Lady for forty days—when, lo, one night the Mother of mercy appeared to him, and said: "O Theophilus, what hast thou done?  Thou hast renounced my friendship and that of my Son, and for whom?  For his and my enemy".  "O Lady", answered Theophilus, "thou must pardon me, and obtain my forgiveness from thy Son".  Mary seeing his confidence, replied: "Be of good heart; I will intercede for thee with God".  Theophilus, encouraged by these consoling words, redoubled his tears, mortifications, and prayers, and never left the image.  At last Mary again appeared to him, and with a cheerful countenance said: "Theophilus, be of good heart; I have presented thy tears and prayers to God; He has accepted them, and has already pardoned thee; but from this day forward be grateful to Him and faithful".  "But, O Lady", replied Theophilus, "that is not yet enough to satisfy me entirely; the enemy still possesses that impious writing in which I renounced thee and thy Son.  Thou canst oblige him to surrender it".  Three days afterwards, Theophilus awoke in the night, and found the writing on his breast.  On the following day he went to the church where the bishop was, and, in present of an immense concourse of people, cast himself at his feet, and with bitter tears related all that had taken place, and delivered into his hands the infamous writing.  The bishop committed it to the flames in the presence of all the people, who did nothing but weep for joy, and praise the goodness of God, and the mercy of Mary shown towards this poor sinner.  But he, returning to the church of our Blessed Lady, remained there three days, and then expired, his heart filled with joy, and returning thanks to Jesus and to His most holy Mother.

Prayer

O Queen and Mother of mercy, who dispensest graces to all who have recourse to thee with so much liberality, because thou art a Queen, and with so much love, because thou art our most loving Mother; to thee do I, who am so devoid of merit and virtue, and so loaded with debts to the divine justice, recommend myself this day.  O Mary, thou holdest the keys of all the divine mercies; forget not my miseries, and leave me not in my poverty.  Thou art so liberal with all, and givest more than thou art asked for, O, be thus liberal with me.  O Lady, protect me; this is all that I ask of thee.  If thou protectest me, I fear nothing.  I fear not the evil spirits; for thou art more powerful than all of them.  I fear not my sins; for thou by one word canst obtain their full pardon from God.  And if I have thy favor, I do not even fear an angry God; for a single prayer of thine will appease him.  In fine, if thou protectest me, I hope all; for thou art all-powerful.  O Mother of mercy, I know that thou takest pleasure and dost glory in helping the most miserable, and, provided they are not obstinate, that thou canst help them.  I am a sinner, but am not obstinate; I desire to change my life.  Thou canst, then, help me; O, help me and save me.  I now palce myself entirely in thy hands.  Tell me what I msut do in order to please God, and I am ready for all, and hope to do all with thy help, O Mary—Mary my Mother, my light, my consolations, my refuge, my hope.  

Amen, amen.  Amen.