Mary and the Holy Spirit

 

The article Co-Redemptrix, Mediatrix and Advocate stresses the promulgation of the dogma to spark a new outpouring of the Holy Spirit. A correlation between the Holy Spirit and Mary is evidently strong.  Saint Maximillian Kolbe (1894-1941) spent his life developing a Marian theology revealing the hidden relationship between Mary and the Holy Spirit.

The saint considers Mary holding a preeminent place in God’s plan of salvation as a conscious cooperator with all the grace from God to man. All grace comes to us from God the Father, through the merits of Christ, and is distributed by the Holy Spirit through Mary according to God’s salvation plan. The Blessed Mother has stated in Medjugorge on her apparition of October 25, 2015:

“Dear children! Also today, my prayer is for all of you, especially for all those who have become hard of heart to my call. You are living in the days of grace and are not conscious of the gifts which God is giving to you through my presence.”

The special relationship between Mary and the Holy Spirit emerged from Mary’s Immaculate Conception by the power of the Holy Spirit. God the Father and the Son willed that Mary be united to their common Spirit of Love in such a close and intimate manner that would allow the Holy Spirit to bring about the Incarnation of the Word within her womb, making Mary the Mother of God; this union enabled her to be the instrument of the Holy Spirit to distribute all the graces merited by Christ, and the intervention of the Holy Spirit in Mary was a culminating moment in the history of salvation.

Kolbe tried to penetrate Mary’s unique and hidden relationship with the Holy Spirit. The saint examined Mary’s words to Bernadette at Lourdes: “I am the Immaculate Conception”.  They indicate that she was conceived without sin and remained immaculate.  Kolbe said that Mary is the created Immaculate Conception through the love of God and the work of the Holy Spirit to be a creature uniquely filled with grace and destined to be the Mother of God, and the Holy Spirit is the Uncreated, Eternal Immaculate Conception, who was “conceived” from the perfect love flowing eternally between God the Father and the Son.  Mary is the Created Immaculate Conception in person by the direct work of the Uncreated Immaculate Conception.  Both conceptions are fruits of God’s love.

Mary is fully human because she received her human nature from her natural parents. The difference between Mary and the rest of Humanity concerns grace, for God gave her a singular grace and privilege at her conception which made her the created Immaculate Conception and united her ineffably to the Holy Spirit to enable her to be the Mother of God and cooperate with all the grace coming from God to Humanity.

It is because that singular grace and privilege, given only to Mary that she can say, “I am the Immaculate Conception.” That grace, which united her in an ineffable way to the Holy Spirit, enabled her to be the Mother of God. Mary alone was preserved from sin from the moment of her conception, she alone is united in a hidden, mysterious way to the Holy Spirit, and is the Mother of Jesus Christ, the Word made Flesh. She also cooperated with her Son’s redemptive death, and now cooperates with the Holy Spirit in the distribution of all the grace merited by her Son.

The singular grace given to Mary at her conception unites and configures her in an especially ineffable way to the Holy Spirit, enabling her to reflect within her soul the divine power of fruitful love. The Holy Spirit is Love in Person that is both receptive and fruitful. He is totally receptive to the love that flows eternally between the Father and the Son, and  makes this love fruitful by pouring it forth in infinite abundance.  As Kolbe said, “The Holy Spirit made Mary fruitful, from the very first instant of her existence, all during her life, and for all eternity.”  Mary is Mediatrix of all graces merited by Christ, and she is special in God’s plan of salvation:  she is Mother of Jesus Christ and instrument of the Holy Spirit.

The singular grace and privilege granted to Mary has a dual purpose: first, Mary will be the Mother of God, and through her will come Jesus Christ, the Source of all grace; and second, Mary will be the living human instrument of the Holy Spirit through whom he will distribute all the graces merited by Christ. “As Mother of Jesus our savior, Mary was the Co-Redemptrix of the human race; as the spouse of the Holy Spirit, she shares in the distribution of all graces,” said Kolbe.

St. Maximillian stated that “all grace ultimately comes from the Father, through the merits of Christ, and is distributed by the Holy Spirit.” Our response to God follows the inverted order: we go through the Holy Spirit to Christ and through Christ to God the Father. The Holy Spirit uses Mary as his “living human instrument” to distribute all graces  through her motherly help and prayerful intercession. If we know grace comes to us through the Holy Spirit and that we must respond to God’s grace by going through the Holy Spirit who works only in and through Mary, then we realize the necessity of having recourse to the Blessed Mother.

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