Christmas brings the great mystery of expectation and the invisible presence of the Word “become flesh” in Mary to completion. Jesus is born for our world and Mary gives Him to us joyfully. Her contemplative motherhood continued even until the Cross, and will continue forever. The motherhood of Mary began at the Annunciation and grew in strength and intensity at Christmas, continuing to grow unto the Cross. There is a connection between Mary and the Cross because she is the Mother of Jesus. She is the mother of the priest, and she remains the Mother for eternity. Her motherhood is eternal precisely because of her very great and radical poverty, which caused this motherhood to have nothing human left to it: everything was transformed by grace.
Father Marie-Dominique Philippe, article published in December, 1993.
Excerpt from a conference on Holiness.
Holiness is basically personal. When we speak of the Most Holy Trinity, we say: “God thrice holy.” So there is the Father’s holiness, the Son’s holiness and the holiness of the Holy Spirit, the Paraclete. We do not say “God thrice perfect”, or “God thrice wise”, or “God thrice intelligent”, but we say “thrice holy.” Holiness is a characteristic of the person. We must remind ourselves that holiness pertains to a person. Christ’s holiness is the holiness of his person, the Word, Son of the Father, who became incarnate. Mary’s holiness is to be the Mother of God. The greatest thing God ever accomplished in one of his creatures is the divine motherhood of Mary. Jesus is God, so his holiness is that of the Word of God. Mary’s holiness, however, is participated. Her holiness is a participation in the holiness of God, of Christ. She is holy in her divine motherhood. And what about us? What is our own holiness? It is the holiness of a child of God, the holiness of a child of Christ and the Blessed Virgin Mary. Jesus is a model for us and he is our goal, our end; but we must never forget that God gave us Mary. And the holiness of St. Theresa, the Little Flower, is very important for us because it is very simple. That doesn’t mean it is easy to acquire! But it is very simple. We fabricate for ourselves an idealistic image of holiness which is gained by the strength of heroic acts. When holiness is discussed, we put saints on a pedestal as something exceptional. The Holy Father reminds us that it is not exceptional; rather it should be for all Christians. Through baptism and our divine sonship, we are all called to be saints.
Father Marie-Dominique Philippe, Conference, June 4th, 2001
The one and only finality of the Rosary is to help us live more intimately with Mary, which means living her mystery, because it is for us. The mysteries of Mary are our mysteries. The mysteries of a divine Mother are the mysteries of her children. That is the difference between divine motherhood and human motherhood. And the more faithful we are to the Holy Spirit, the more we discover that we are called to live Mary’s vocation; it is the vocation of the Church. That is the moment when we realize that the Holy Spirit wants to make a profound unity, a unity of life, between our life and Mary’s life. Our Christian grace is Marian, which means that Mary, as an instrument of grace, mediatrix of all graces, is the most powerful example of what Christian grace is, and how much we should live by it. The fact that Mary was given to us so that we may live Christian grace is an extra grace. (…) Lire la suite »
Notes from a Conference by Fr. MD Philippe on the Holy Spirit and the Virgin Mary
The Virgin Mary helps to prepare us to receive the Holy Spirit, but she is also there to let the Holy Spirit work within us in total freedom. Because the Holy Spirit has a unique thoughtfulness in love, it is thus necessary that Mary teach us to live in docility to Him, docile to his breath of love, in order to really receive the word of Jesus as it should be received. Mary, in her maternal education, helps increase our thirst to receive the Holy Spirit, all the time. We can never stop this thirst from growing, since we cannot stop the growth of divine love within us. And the more charity, divine love, roots itself in our will, the more our will thirsts to receive the Holy Spirit in a more profound, divine way. It is infinite because it no longer just goes from light to light, but it goes from poverty to poverty, because it goes from love to love, from divine love to divine love. Lire la suite »
It is in the last act of the earthly life of Christ, when he enters his ultimate victimal state, that Christ’s operation reaches its perfection; everything is given to the Father to return to the Father—vado ad Patrem—in this act which takes hold of his whole body plowed by suffering, an act in which Jesus offers himself as victim of love. (…)
Any act of conversion that we accomplish with the Holy Spirit, under the inspiration of the Holy Spirit, participates in this ultimate act, and can only be accomplished in communion with this ultimate act of Christ who is given to us every day in the sacrament of the Eucharist—he is not only manifested but given. The Eucharist was instituted so that we could live this very act, so that this very act could be our own. Jesus, who is Wisdom, « is communicated ungrudgingly » and therefore everything he has, he shares with us (if we want it!) so that it can be our act. This is what gives us the strength to “sell everything. » We are not always aware (but we can be, and it is good to be) that this act alone can give us the momentum to concretely offer ourselves with Jesus as a holocaust of love. Jesus never himself accomplished an act of conversion, but he is however the source of all conversion, especially a conversion with respect to the theological virtues, since that is the most radical and profound. Lire la suite »