Footnotes to The Secret of Mary

1. Frequently in his writings Montfort speaks of a "secret." In SM 20 and TD 11, 248, 264, he uses the term in referring to the knowledge of Mary and the marvels of grace operated in her by God. Elsewhere "secret" is applied by him to the knowledge and practice of a marvellous means of acquiring holiness.
   We may say that in Montfort's mind the term "secret" should be understood as meaning:
   1) that the place and function of Mary in the saving work of God have not been sufficiently understood or inserted into the reality of the Christian life;
   2) that we need a special grace from God to "understand and relish" (No. 2) the nature of this Marian devotion which enables us in our spiritual life to respond as perfectly as possible to the divine plan of salvation;
   3) that this special Marian way of life does not just consist in a number of practices but in a disposition of the soul producing interior acts which constitute its essential element and are a rich source of grace.
2. Montfort writes in LEW 219, TD 118, 159, and SM 42 that he had read almost all the books on the subject of devotion to Mary and had never found a form of devotion to her like the one he is proposing. This devotion, he states, goes so far back into the history of the Church that it is impossible to see where it began (cf. TD 159, SM 42).
   Cf. PIUS XII: Discourse of the pilgrims gathered for the Canonisation of St. Louis Marie de Montfort, 21 July 1947: "He attracted the enlightenment of God more by his life of prayer than by his active work. It was by this interior guidance that he understood and explained in his unique way what he found in the deposit of Revelation and in the Church's traditional devotion."
3. This "caution" recalls the parable of the talents.
4. Cf. Mt. 5:48.
5. Montfort enlarges upon these means in other places, for example, Humility of heart: TD 143, 144; Continual prayer: LEW 184-193; Universal mortification: LEW 194-202; Abandonment to Providence: ACM 3-4; Conformity to the will of God: FC 51-53.
6. Cf. Rom. 12:6.
7. Cf. Lk. 1:30; SAINT BERNARD, On the Annunciation, sermon 3.
8. This is a Marian title found frequently in spiritual authors. Montfort's text evokes the ideas expressed in Lumen Gentium No 61: Mary's unique co-operation "in the Saviour's work for the restoration of supernatural life to souls.... This is the reason why she has been our Mother in the order of grace."
9. Cf. Jas. 1:17.
10. Cf. TD 25,141.
11. Cf. TD 25.
12. This whole number is a résumé of TD 23-25.
13. Cf. TD 30.
14. Cf. TD 32.
15. Cf. Jn. 1:14.
16. Cf. TD 4.
17. This whole number is a résumé of TD 34-36.
18. Cf. TD 37.
19. Cf. TD 33.
20. These three quotations are taken from Sir. 24:8, 12, and a fuller commentary is given in TD 29, 31.
21. Mary can be said to be present in us 1) by seeing and knowing us in the beatific vision; 2) by her influence as our spiritual Mother; 3) by our mystical union with her by love.
22. Attributed to St. Augustine but the true author of the sermon where it appears is Ambroise Autpert.
23. This expression is unique in the works of Montfort. Generally he uses the phrase "Paradise of the new Adam" (cf. TD 6, Note 9 ).
24. Is. 6:3.
25. SM 1, Note 1.
26. Song 4:12; TD 263, Note
27. Cf. LEW 190; TD 208.
28. Cf. TD 164-165.
29. Cf. Gal. 2:20.
30. Cf. TD 225.
31. Cf. Lk. 1:45.
32. Cf. TD 86.
33. Cf. TD 153-154.
34. Cf. SM 70. Note 97
35. This is a difficult text. Montfort is certainly teaching the universality of the mediation of Mary in the distribution of graces according to God's plan. This teaching must be placed alongside the teaching of Vatican 11, No. 60: "In the words of the Apostle our Mediator is unique. There is only one God and only one mediator between God and man, Christ Jesus… (1 Tim. 2:5). Mary's function as Mother of men makes for no dimming or diminution of this unique mediation of Christ but rather demonstrates his power. All the Blessed Virgin's salutary influence on men has its origin not in real necessity but in the divine decision; his mediation is its support, it is wholly dependent on that mediation, draws all its strength from it." Later in No. 62 the document makes a more general statement: "The unique mediation of the Redeemer does not exclude but rather stimulates among creatures a participation and co-operation which is varied but which originates from a single source."
    The interpretation of this text can be reduced to three simple questions:
    1) What is the order established by God in communicating himself to men? Montfort answers by saying that in the order of grace divine Wisdom does this ordinarily through Mary.
    2) Absolutely speaking, can God communicate himself directly to men? Montfort answers, Yes, since God as the absolute Master can give to men directly what he ordinarily gives through Mary.
    3) Does it actually happen that God gives graces directly to men independently of Mary? Montfort says it would be rash to say No.
36. Cf. TD 92, Note
37. Compare these three numbers 25-27 with TD 99, 115-117.
38. Cf. TD 257 where this order is given differently.
39. Cf. TD 121.
40. That is, Order or religious Congregation.
41. Cf. TD 123-124, 136.
42. Cf. TD 122, 132.
43. Cf. TD 69, 71.
44. Cf. TD 126. Montfort presents his consecration as a perfect renewal of baptismal vows.
45. Cf. TD 135, ff., where Montfort treats at length of the motives which recommend this devotion.
46. Cf. TD 139-140.
47. Cf. TD 142, Note
48. Cf. TD 83-86, 143.
49. This whole passage is developed in TD 146-150.
50. The same example is given in TD 147.
51. Cf. TD 149, Note 218
52. TD 144, 216.
53. In TD 183-212 Montfort gives a long commentary on the biblical figure of Rebecca and Jacob.
54. Prov. 31:21; cf. TD 206.
55. Cf. TD 171-172.
56. In TD 132, Montfort answers objections on this point.
57. This number is a résumé of the 8th motive of TD 173-178.
58. Cf. Ps. 19:7
59. 1 Tim. 6:20; 2 Tim. 1:12.
60. SAINT BERNARD, Hom. 2 super Missus est. Cf. TD 174.
61. Cf. Rom. 8:21. This motive is developed in TD 169-170, 215.
62. Cf. Ps. 18:6.
63. AGNES DE LANGEAC (1602-1634), Prioress of the Dominican Sisters of the community of St. Catherine of Langeac. Cf. TD 170.
64. Cf. TD 159-163 where Montfort gives a quick historical survey of eminent people who have practised this devotion over the centuries.
65. The order of these acts is given differently in TD 257.
66. Cf. TD 260.
67. Montfort gives here two very important preconditions: to renounce oneself and to give oneself to Mary. In SM we find them here in the formula "With." In the TD it is placed in the formula " Through," No. 259.
68. In explaining this formula Montfort uses here, as in TD 261-264, a series of symbols signifying the activity of our Lady and the co-operation of the soul in a life of intimate union which goes as far as identification.
69. Cf. Song 4:4.
70. CF. Mt. 5:15; Lk. 8:16; 11:33.
71. Cf. TD 258.
72. Cf. TD 265.
73. Montfort speaks here of a very high degree of grace, not given to everybody.
74. Cf. SAINT AMBROSE, Exposit. in Luc II, No. 26.
75. Cf. Lk. 16:22-23.
76. Montfort explains these effects in TD 213-225.
77. Accommodation to Mary of Gal. 2:20.
78. Reference to Is. 55:8, 9.
79. Cf. TD 226-256.
80. Cf. TD 227-231.
81. Cf. TD 232.
82. Cf. TD 159. Note 251
83. Cf. TD 243-248.
84. Cf. TD 234, 235. The Montfortian version of the "Little Crown" is given among the Morning and Night Prayers.
85. Concerning the little chains cf. TD 236-242.
86. Hos. 11:4; cf. also TD 237, 241.
87. In TD 242 Montfort quotes the examples of Fr. Vincent Caraffa and Mother Agnes of Jesus.
88. Ps. 118:56, quoted also in TD 179.
89. Cf. Jn. 19:27; TD 179, Note
90. Cf. SM 70, Note
91. Cf. TD 33 Note . This text (Eph. 4:13) is very dear to Montfort and is met frequently in his writings. Cf. Act of Consecration in LEW 223.
92. This greeting to Mary recalls that of the final prayer of the "Little Crown" (Morning Prayer) and can be considered as a renewal of the act of Consecration.
93. These two phrases should be understood in the sense given in SM 37.
94. Cf. SM 51.
95. Allusion made to Lk. 10:42.
96. Allusion to Mt. 13:44-46.
97. The expression "Tree of Life" was first spoken of in Genesis 2:9. Montfort used the term in SM 22 in reference to the Cross of Jesus. Here, however, and in LEW and TD he identifies it with perfect devotion to Mary and describes the way to cultivate it.
98. Marian accommodation of Mk. 4:31.
99. Cf. SM 70, Note
100. These words seem to be inspired by 2 Thess. 2:7. The text of Montfort signifies: Let him who possesses this precious doctrine preserve it with care and faithfulness.