Fidelis Bolo Wotan, SMM
INTRODUCTION
The name of Saint Louis-Marie Grignion de Montfort (hereinafter referred to as Montfort) has not been mentioned much in the History of Theology. Of the many mystics, it must be admitted that Montfort did not have the reputation of Ignatius of Loyola (1491-1556), Teresa of Avila (1515-1582), or John of the Cross (1542-1591). However, since being canonized by Pope Pius XII (1947), Montfort began to be considered in the Church in particular for his contributions to Mariology. In this regard, Pope John Paul II (1978-2005) referred to Montfort as 'Witness and Teacher of the Spirituality of Mary'. Montfort is indeed called a teacher of Marian Spirituality, but his thoughts are not only limited to the field of Mariology, but also include other fields, for example, Christology, Pneumatology, Ecclesiology, etc.
Efforts to explore and introduce his thoughts in these fields are constantly being made, especially by Montfortians and by laypeople who are interested in Montfort Spirituality. However, it must be acknowledged that the study of his writings is still limited, especially in the West. Montfort's writings have not been widely explored and studied and explored, for example in Indonesia. It must be admitted that the name Montfort (including his writings is not very familiar in our area and has not been widely introduced). However, at least through spiritual organizations such as the Legion of Mary and the Relatives of Saint Montfort (AMQAH) Montfort's name is mentioned and prayed for. However, whether the spiritual teachings and writings are also studied by legionaries, AMQAH, or other spiritual groups in Indonesia who are interested in Montfort's spirituality, it is still a matter of reflection. If explored in-depth, the name Montfort in the Legion of Mary is more than just a protector, that is, it has a big role and spiritually participates in weaving (influences) the spirit of life of the Legion itself as acknowledged by its founder, Frank Duff (1889-1980).
Montfort is widely known throughout the world as “The Herald of the Mother of God.” For most people, Montfort's spiritual teachings or his spirituality are fixated on the devotion to Mary which seems so strong that some even consider it excessive. Such an assumption may make sense because it is rare for a spiritual author to speak in such clear and intimate detail about the mystery of Mary. However, we should look deeper into the fact that Montfort's talk about Mary is always in the context of proclaiming the Good News about Jesus Christ and the salvation He brought through Mary for mankind.
A MOMENT OF SAIN MONTFORT'S SPIRITUALITY
1. TRUE AND FRIENDLY DEVOTION TO MOTHER MARIA
Montfort spoke very broadly of “True Devotion To Mary.” When he mentions this, he never forgets the basic thing that sums up all the mysteries of Jesus Christ, namely, the Mystery of the Incarnation which is at the same time a kind of “theological basis” for him when he reflects on the devotional practice of “True Devotion to Mary .” Before we dive into the discussion of Montfort's devotion to Mary, let us take a brief look at the mystery of the Incarnation that Montfort reflects on.
Montfort was a member of the School of “French Spirituality” founded by Bérulle (1575-1629). One of the hallmarks of this spiritual school is the intimate contemplation of the Mystery of the Incarnation of the Son of God. The Mystery of the Incarnation is reflected as a summary or origin of all the other mysteries in the life of Jesus. This means that the incarnation includes all the other mysteries that will still be present in the entire life of Jesus, including the mysteries of the cross and the resurrection. In short, the Mystery of the Incarnation of God according to Montfort is a summary of all mysteries. If Montfort assumes that, then it is clear that Mary has a special role or is a woman "superior and singular" among all other creatures. Instead, he contemplates the position and role of Mary so strongly in this original mystery. He saw that God himself was so mesmerized by the “beauty” that he himself bestowed on Mary. With that beauty, Mary won the heart of God so what happened was that she allowed herself to be conceived and born by Mary, lived as an ordinary human being under inhuman conditions, became poor and weak until she finally suffered and died on the brink of humiliation. It all also happened through Maria.
Talking about the Incarnation without involving Mary's role is impossible. In this sense, what constitutes “fiat” (Maria's yes) or approval of Mary becomes an important point to ponder. For Montfort Mary's consent is not only hypothetically important, because it is not in itself important, but is freely willed by God, and also representative. This then became the basic reason why Montfort always spoke of the Incarnation in relation to Mary. He understands the Incarnation as a mystery of love, namely the love of Christ who emptied himself by being obedient to Mary.
Jesus Christ not only emptied himself but in that emptying, he hung himself on Mary. According to Richard J. Payne, Montfort did not reject the term kenosis (God's self-emptying) even though he rarely used it. However, on the other hand, he tries to understand kenosis with his unique pattern of understanding. He understands it by emphasizing the term dependence. He uses this term because it denotes the spirit of Jesus' “obedience” to Mary.
Montfort saw that Jesus, the Incarnate Wisdom was willing to depend on Mary. Why did He want to depend on Mary? There are several reasons, namely, first, He wants to find His pleasure there. Second, in that hiddenness, He performed miracles. Third, in Mary, He finds His freedom in the state of confinement. Fourth, in Mary too, He developed His power in full glory by allowing himself to be conceived by her. This means that He exalted His sovereignty and majesty in dependence on Mary. In short, He wanted to empty Himself by depending on Mary.
God's dependence on Mary in a certain sense implicitly also shows an invitation for us to view her as a "mystery pattern" that deserves to be followed. This is what later became Montfort's suggestion for Christians to want to use Mary as the most effective means to come to Jesus Christ. In this case, Montfort was so enthusiastic about inviting Christians to have devotion to Mary. Next, we will be invited to enter into what constitutes Montfort's reflection on True Devotion to Mary.
1.1.1. SERVICE TO MARIA IS THE BEST AND MOST HOLY DEVOTION
Montfort's struggle to introduce the devotion to Maria that he taught deserves appreciation. Through the devotion he teaches, we are all brought to a reflection with him that there is no other devotion that is most good and sanctifying than the devotion he teaches us Christians. According to Montfort's argument, devotion to the Virgin Mary is the best and most sacred devotion and can lead people away from sin. This devotion, too, is for Montfort the most perfect devotion. The main reason is that Mary is the most perfect and holiest person of all creatures. Thus, if one chooses devotion to Mary as a perfect and sanctifying practice, it is precise because of the “holiness and superiority of Mary” over all creatures. According to Montfort, this practice was not very well known in his day. He said that only a few pious people know it and that only a few people practice it.
1.1.2. DEVOTION TO MARIA: A PRACTICE OF SELF-EMPTYING
The devotion to the Virgin Mary taught by Montfort can also be called a form of "self-emptying" practice. According to him, no devotion is more “emptying itself” before God than the devotion that he teaches and encourages. Montfort said:
“I have read almost all the books on devotion to the most holy Virgin… Now I state and emphasize: I have never known any other practice of devotion to the Holy Virgin which can be compared to the devotion I am about to describe. No devotion demands from a human being so many sacrifices for God, which empties itself more and takes away self-love….: no devotion unites men more or perfectly and more easily with Jesus Christ; In short, no service glorifies God more, purifies humans more, and benefits others more."
This devotion is seen as a way or means that can lead people to experience self-emptying. The self-emptying he means is directly related to the context of self-purification or the path to holiness, namely to unite with Jesus and become like Him. He wrote:
“to empty ourselves … we must choose among all the devotions of the holiest Virgin the devotion that most leads us to die to self; for that devotion is the best and the most sacred. Let us not think that all that glitters is gold. Not everything that tastes sweet is honey. Not everything that is easy and what most people do is the most appropriate to lead us to holiness… Likewise in the system of grace, there are also secrets that in a short time flexibly and easily make it possible to carry out supernatural activities: emptying oneself, filling oneself with Allah, and attain perfection.”
How concrete is the practice of self-emptying through devotion to Mary?
Montfort recommends that people surrender themselves completely to Mary through the act of "Self-dedication". The essence of the practice of "Dedication of Self" to Jesus through the hands of Mary is the total surrender of one's self to Christ. Montfort writes, this devotion consists in complete surrender to the most holy Virgin so that through her she may become the complete possession of Jesus Christ” (BS 121).
The surrender meant by Montfort was to give all possessions to Mary, both physical and spiritual. Thus, Montfort taught that if a person is devoted to Mary, then he is asked to surrender himself to Mary's hands (all his limbs, soul, physical possessions, all charitable works, etc.). He wrote:
“We have to give him: 1) Our body and all its senses and limbs; 2) Our soul with all its capabilities; 3) Our physical possessions, meaning our worldly possessions, both now and in the future; 4) Our inner and spiritual treasures, namely the rewards of our virtues and charitable works from the past, present and future. In short, we must give Mary everything that we have … and everything that we will still have afterward.”
The purpose of Montfort writing the four things above is to underline the totality of surrender to God through the hands of Mary. So, devotion to Mary must ultimately lead people to unite and become like Jesus Christ. That is the goal of total surrender to Mary: to belong completely to Jesus Christ, to attain union with Christ, and to be conformed to Him. Through this practice of surrender, one is invited to "empty" oneself into Mary and allow oneself to "drown" in it.
The devotion to Mary that Montfort taught was profound and very Christocentric. What is being said here is so strong and ingrained in him that Montfort says aloud: “if filial piety to Mary distances us from Jesus, we must throw it away as a trick of the devil .”
Through the devotion given, spoken to Mary, one is enabled to enter into such a deep relationship, a union that is so deeply rooted further and directly with Jesus, the Incarnate Wisdom. From this, it can be understood that if someone removes Mary from the history of salvation and that means negates her (denies her) from the stage of her Christian life, then that is the same as negating the plan of salvation as stated by Montfort himself.
For Montfort, to fully believe in this reality and to live it deeply is called Devotion to Incarnate Eternal Wisdom. Loving and free surrender to God's plan will renew us in the Holy Spirit so that we can accomplish and accomplish great things for God's sake and the salvation of souls.
Patrick Gaffney says that the Montfortian Spirituality which starts from the event of the Incarnation which was carried out for the salvation of mankind and from the fact that we are involved in it through baptism is truly apostolic and essentially missionary. According to him, everything must be done in the environment or the maternal spirit of the Virgin Mary, so that we can become temples of the Holy Spirit like Mary and thus renew the face of the earth. Very simply and clearly it can be said that because Mary belongs entirely to Jesus, then in fact Mary's existence is also entirely for us. If we are like Mary to surrender ourselves totally to Jesus Christ, then we must know that in this way we are also given to our fellow human beings. On the other hand, it can be said that whoever surrenders himself to Mary, will automatically surrender himself to Christ and His works. If we want to explore the meaning behind all this, then we will also understand Montfort's point in conveying all of this, namely that he taught first of all every Christian to experience Christ through and in Mary. At this point, it can be reflected that Montfort is a missionary of Jesus Christ who puts forward the role of Mary in the world's salvation system. After we see in general Montfort's description of the "importance of devotion to Our Lady", then we enter into what is called the "act of Self-Dedication".
1.2 SELF-DESERVATION TO JESUS THROUGH MARY
1.2.1. Self Consecration: An Art of Christian Living
Montfort's Marian spirituality is very beautiful, it can be seen in what he calls "the art of living as a Christian" which he paraphrases as "Dedication to Christ through the hands of Mary" or better known by the term "Self-Dedication." Montfort is known and followed by many today for the spirituality he taught and offered, namely “the art of being holy.” He calls this the “secret” to being holy or it can be said as the secret to experiencing oneness and likeness with Christ. This “self-dedicated” lifestyle is expressed through an act of devotion to Mary which Montfort describes as “perfect practice” compared to many other forms of devotional practice, which can then be classified as “right (true) practice to Mary.” This act is a real actualization of the appreciation of an “art of living dedicated to Jesus Christ through the hands of Mary.” At the time the action was spoken, in this case, the 'Prayer of Self Dedication' was one of the important points of the outward expression that Montfort taught about the soul or spirit of life "Self-Dedication". This is the art of Christian living that has been taught and offered by Montfort to all Christians. Through this “self-dedication” all of Montfort's theology can be applied in real terms in the praxis of everyday life. His teachings are contained in several of his major works: True Devotion to Mary and Love of Eternal Wisdom chapter XVI includes the text “Prayer of Self-Dedication .”
1.2.2. SPECIFICATIONS OF THE PRACTICE OF “SELF DECORATION”
Before we explore further the peculiarities of the practice taught by Montfort what Montfort taught has also been practiced and lived by the entire Church, in the sense that all who have ever given themselves entirely to God through themselves, their duties, and devotion are total, sincere to God or God. in short, the act of surrendering one's whole self to God, is also reflected as a form of "Self-dedication". Thus, it can be concluded that the practice he teaches and offers is not his invention. Montfort said: The service I proclaim is nothing new. What Montfort did and taught his followers and all Christians was that the practice which the Church had previously lived, was now given a theological basis and explained systematically.
There are three main stresses that Montfort underscores with regard to the practice he teaches. First, this practice is a spiritual living project to “grow more and more in the grace of baptism .” Second, this practice requires that whoever does it, should be radicalized. Thus, Montfort emphasizes the aspect of the totality of surrender, of self-giving (dedication) in its entirety. Montfort says that we dedicate our whole self without exception, permanently and continuously, and that forever and ever comes to the stage of emptying the whole self, by becoming “servants” of the love of Jesus in Mary. Third, all the external practices proposed for this practice find a solid theological foundation and are in direct contact with the Theology of Consecration to Jesus Christ through the hands of Mary.
Montfort's self-dedication contains certain characteristics, which are the peculiarities of his teaching. These characteristics can be seen in the following explanation.
First, Trinitarian-Christocentric. At the highest level “Self-dedication” must have a Christocentric orientation, the obvious reason being that Christ is the ultimate goal of the Christian life. He is the ultimate goal of everything. Therefore, Mary's presence is not the center but Mary's presence in "Self Consecration" is the way to reach the final goal, namely Christ. Montfort said: Jesus Christ our redeemer, true God, and true man, must be the ultimate goal of all our devotions, otherwise worship is inaccurate and misleading. Meanwhile, the trinitarian structure of the “Self-dedication” formula, according to Montfort, is explained in CKA 23-227. Several ideas can be underlined from this trinitarian aspect, namely the purpose of "Self-dedication" is "to the glory of God". Another important point that Montfort also emphasizes is that Jesus Christ of Eternal Wisdom incarnate is the ultimate goal of a perfect “Self Consecration”. Furthermore, Montfort emphasized the truth that living in the Holy Spirit is very strongly embedded in the practice of "Self Consecration". In this sense, it is very important in this spirit that we who are dedicated to Jesus need to humble ourselves before the Holy Spirit who draws us so strongly to unite with Jesus Christ.
Second, Total. This second characteristic wants to emphasize the 'totality' dimension of a gift of self (surrender, self offertory). Montfort says that devotion to Mary is a complete surrender to her. The point is that we all belong to Jesus Christ completely. From that, Montfort said that what must be given up, given (dedicated) to Mary is all of us (body, soul, outward possessions, inner and spiritual possessions, namely our rewards, virtues, etc.)
Third, Marian. “Self-dedication” to Jesus Christ in Montfort's perspective must be Marian. In this context, this saint emphasizes that there are no two “Self Consecrations,” one to Jesus and the other to Mary. Instead, Montfort asserts that there is only one self-dedication: we freely enter into communion with the one and only Most Holy God, Incarnate Wisdom, in His reality full of the fruit of the faith-filled womb of Mary. Montfort puts it this way: We dedicate ourselves to the holiest Virgin, the same, and Jesus Christ…to our Lord as the Ultimate Destination to whom as our Redeemer and God, to whom we give our all. Therefore, Montfort says that devotion to Mary is the most perfect devotion to make us like Jesus Christ, unite and dedicate ourselves to Him. So according to Montfort, the more a person is dedicated to Mary, the more he is dedicated to Jesus Christ.
Fourth, Baptismal (renewal of baptismal vows). Montfort lives baptism as a basic sacrament of servitude for every Christian, namely being a “servant of Jesus Christ.” Before baptism, we were servants of Satan. Through baptism, we have become servants of Jesus Christ. A Christian is a servant of Jesus Christ.” For Montfort, the perfect renewal of baptismal promises and the perfect “Self Consecration” are essentially synonyms. Baptism is our immersion in the death and resurrection of Christ. Therefore, it is very important to note that the willed and perfect “Dedication” to Christ must be a renewal of the promises of our baptized life. Montfort's assertion of the baptismal aspect of "self-dedication" is a direct implication of the Sacrament of Baptism. The formulation of the statement “Self Consecration” expresses clearly its baptismal dimension: with all my heart I renew my baptismal vows and forever deny Satan, the world, and myself. Therefore, Montfort says that the act of "self-dedication" contains a baptismal dimension that the consecrated service properly can be called a complete renewal of the vows or promises of Holy Baptism.
Fifth, Apostolic. Montfort's “self-dedication” is a statement to live the life of baptism to the fullest. Therefore, this requires a deep commitment to "apostolate". According to Montfort, the ultimate goal of “Self Consecration” is to establish the Kingdom of Jesus Christ. Montfort believes he was called by God to raise not only an army of zealous warriors for Jesus, an army of men and women to fight the world but also true end-time apostles. He directs this call to priests. However, this statement is universal, meaning that everyone, anyone without exception is called to be dynamic apostles for Jesus Christ. That is why his aim in promoting the perfect “Self Consecration” is to transform the members of the Mystical Body of Christ into an army of apostolic men and women who truly live the very existential poverty of “Self Consecration” and are therefore rich in the Spirit. In short, according to Montfort, they will do great wonders in the world to destroy sin and establish the Kingdom of Christ.
1.3. SELF-DEDEMINATION: IMPLEMENTING GOD'S “DEPENDENCE” ON MARY
The practice of appreciating the “Self-Dedication” taught by Montfort seems simple. Carrying out this practice seems so simple. This impression may have arisen because Montfort spoke about him from the depths of his heart and touched everyone's heart. However, if it is practiced in daily life, the simple impression is far from being imagined. In short, this practice is not easy to carry out. It is said so because the point is to “experience Christ in his fullness through Mary and by the power of the Holy Spirit.” If Montfort teaches Christians to dedicate themselves to Christ through the hands of Mary as “servants out of love”, then it is because they want to imitate the “slavery” and “dependence” that the Triune God willed on Mary at the time of the Incarnation (Incarnation) of the Son of God. So, because of this purpose, in the “Prayer of Self Consecration”, Montfort pleads with Mary that her Consecration is accepted by Mary as when she (Mary) had accepted the dependence of Jesus. O sweet Virgin, accept this little offering of my servitude in honor and imitation of the obedience that Eternal Wisdom chose for you, His Mother.
To imitate the “servitude of the Triune God to Mary”, Christians must first receive the basic Sacrament of Initiation which makes them children of God, namely the Sacrament of Baptism. It is said so because this “self-dedication” aims to “through, with, in and for (for) Mary”, to truly live what it means to be a Christian. Montfort asserts that the dedication to the most sacred Virgin and through her hands to Jesus Christ is a "perfect renewal of the baptismal vows or promises". Thus, this devotional act is a continuation of the sacramental act of “baptism”, so that its meaning is truly lived: to be holy! The trick is that the baptismal promises are now lived out in his union with Mary, the mother he has received since his baptism.
1.4. SELF-DELIMINATION: THE ART OF PERMANENTLY TRANSFORMING YOURSELF IN DAILY LIFE
Devotion to Mother Mary does not happen once or stops based on certain situations and conditions, for example, if it is no longer necessary then stop dedicating or surrendering to Mary. The nature of this devotion is actually in an unbroken circle. This means that this devotion is constantly being renewed and practiced. In this regard, through “Self Consecration”, in which Christians surrender themselves entirely to Mary, it is not finished after the first word. Instead, the first pronunciation becomes a kind of initial signal or "trumpet" to begin with and forever remain faithful by repeating and living it every day.
Jadi, ringkasnya kita memang membaktikan seluruh diri untuk selamanya-lamanya, tetapi hal itu tidak berarti bahwa setelah itu kita boleh melupakannya. Sebaliknya bagi Montfort, kita harus mengulangi atau membaharuinya secara aktif dan setia. Rumusan “Doa Pembaktian Diri” yang dipakai pertama kali bisa diulangi setiap hari, sebagai pembaharuan harian “Pembaktian diri” .
The prayer can be a personal or family daily prayer, then there can be an annual renewal. The inner practices that Montfort recommends become a daily living mechanism, a daily commitment to doing everything until it becomes something automatic. At this point, we are reminded that when we renew ourselves, we are saying that we do everything “through, with, in and for Mary” or “odedaun” (by, with, in, for) Mary. Recommended external practices, such as praying the rosary, are also prayed daily.
Montfort, from his life experience, knows very well that “Dedication to Christ through the hands of Mary” is the easy, short, perfect, and safe way to unite with Jesus Christ. However, it is not easy and as simple as one might think because staying true to it requires a high 'commitment'.
This commitment usually lives because there is a 'passion' (spirit, spirit of life) and grace from God that enables us to be faithful in it. Therefore, day by day, we will continue to progress and develop “from virtue to virtue, from grace to grace and from light to light. Thus, he attained the transfiguration of himself in Jesus Christ, and also reached full maturity according to his fullness on earth and his glory in heaven.” This last fruit is the culmination of the journey of “Self Consecration”, namely “Christlikeness”. Day by day we develop as true Christians, becoming like Christ by breathing in Mary; by "dwelling in Mary through "Dedication" to Christ through the hands of Mary".
CLOSING
Several points can be drawn as a conclusion from the discussion on Montfort's Theology and Spirituality of Self-Dedication.
First, the spirituality of "Self-dedication" as taught by Montfort is something unique. This saint has offered every Christian to learn devotion to Mary. That means his teaching or spirituality becomes a good and effective invitation to live holiness in the Church. In this way, anyone can learn to study under “the poet of the mediation of Mary”, St. Louis Marie Grignion de Montfort. One of the invitations that can be lived here is how Christians can adjust to the spiritual life as taught by Montfort.
Second, the spirit of devotion taught by this classical theologian is "Marian". Anyone who wants to learn to dedicate himself is expected to carry Mary in his heart, meaning to make Mary a mother, a queen who guides and guides all movements, the dynamics of his life, especially in carrying out his apostolate as a Catholic.
Third, is the call to be “holy”. Every Christian is called to be holy, holy in all things. The Second Vatican Council through its document Lumen Gentium chapter V, n. 40 also clearly echoed this. The source of his holiness and holiness is none other than God Himself the Lord Jesus, the divine Teacher, and example of all perfection, teaching the holiness of life to each of His disciples in every situation. He is the Creator and executor of this holiness in life: you must be perfect, as your heavenly Father is perfect (Matt 5:48) [LG 40] Montfort himself puts forward this dimension. It offers a way to live that holiness through “devotion to the Blessed Virgin Mary”. Through this devotion, he invites a person to also want to devote himself, to give up all of himself, all his outward and inner possessions.
Therefore, the "Dedication of Self" to Jesus through the hands of Mary becomes a kind of entrance to living "holiness" because, through this act, a person renews his baptismal promises to forever reject all the power of Satan over him. What Montfort taught about the way of holiness also influenced many people, one of whom was Frank Duff, the founder of the Legion of Mary, who grew up everywhere, even in Indonesia. Duff himself seemed to be well aware of this call to holiness for his legionaries.
Fourth, “Mary” is God's chosen woman (cf. Lk 1:26-38), becoming an 'option' for all of us as Catholics. In this regard, Montfort has invited all Christians to choose Mary, devoted to her to become closer and more like Jesus Christ. Mary was chosen not only as a Mother to be respected and loved through the practice of self-dedication, but more than that, she plays a constant role in the mystery of the Church. Therefore, the question is why should we choose the Virgin Mary? This question brings us directly to the heart of the mystery of the Incarnation, God who became flesh (man). Because apart from being an "original mystery", the incarnation is also seen by Montfort as a "mystery pattern" that deserves to be contemplated and internalized in everyday life.
For Montfort, the method or pattern that God used to come to this world for the first time will continue to be used by Him in the Church today, as well as in His second coming. The point is that God always needed Mary both at His first coming (at the Incarnation) and His present arrival in the Church every day as in the last days.
What can be lived and expected from those of us who follow and love Mary? The apostolic work of the Legionaries and Relatives of Saint Montfort (AMQAH) is good because it has a high quality of spiritual life. This happened because Mary was used as a 'barometer', the breath of their life. Montfort had taught Duff how to see Mary and made her a Spiritual Mother, Spiritual Guide (Queen) of legionaries. For Duff, Mary was a “great figure”, even a “source of inspiration” for the Apostolic Legion of Mary. This means that the Legion of Mary must have the spirit of Our Lady and thus all of its work must be based on that spirit. Being a legionary does not mean being administratively good, being able to carry out his duties well, but more than that being a "Laskar Maria" spiritually. Therefore, Christians struggle with Our Lady by carrying her, presenting her in their hearts. They can also carry out apostolic work because of the prompting of the Holy Spirit. Thus, in the author's opinion, one of the apostolic characteristics that Christians can live as legionaries have always lived is: "unity with Mary." Therefore, it is true that Duff says that the Legion is the instrument and embodiment of Mary's work (BP 29 1999 edition).
Pope Paul VI in his homily in the courtyard of Our Lady, Bonaria in the City of Cagliari-Italy (24 April 1970) said: … Se vogliamo essere Cristiani, dobbiamo essere mariani, cioè dobbiamo riconoscere il rapporto essenziale, vitale, provvidenziale che unisce la Madon, e che apre a noi la via che a Lui conduce . The Pope said that if we want to be Christians, then we must be Marian, that is, that we must recognize the essential, vital, and nurturing relationship that unites Mary with Jesus and that opens for us the path that leads us to her. If so, then Montfort's invitation to dedicate ourselves to Jesus through the hands of Mary is at the same time an invitation for us to become more Mary-spirited which will pave the way for union with Christ. Therefore, Christianity is not only determined by success in work or apostolate (doing) but how to actualize the whole self in all dimensions of life that are required as good and qualified Christians (being). Why is that, because being a Christian is not a matter of rules, but a matter of life (life actualization) itself.
BIBLIOGRAFI
The magisterium of the Church (The ordinary universal magisterium of the Roman Pontiff):
PAOLO VI, Ezortazione apostolica per il retto ordinamento e sviluppo del culto della Beata Vergine Maria, Marialis cultus n.58 (2 febbraio 1974), in Enchiridion Vaticanum [=EV], EDB, Bologna 1979, vol. 5, 13-97.
GIOVANNI PAOLO II, Lettera enciclica sulla Beata Vergine Maria nella Chiesa in cammino, Redemptoris Mater n. 48 (25 marzo 1987), in Enchiridion delle Encicliche [= EE], EDB, Bologna 1998, vol. 8, 615-774.
Tulisan-tulisan St. Montfort:
DE MONTFORT, LOUIS MARIE, Rahasia Maria (Le Secret de Marie), terj. SMM Bandung, Bandung 1994.
_______, Cinta dari Kebijaksanaan Abadi (L’Amour de la Sagesse Éternelle), terj. SMM Bandung, Bandung 2004.
_______, Bakti Sejati kepada Maria (Traité de la vrai dévotion à la Sainte Vierge), terj. ISHAK DOERA, SMM Bandung, Bandung 2009.
Tulisan-tulisan yang berkaitan dengan spiritualitas St. Montfort:
CORTINOVIS, BATTISTA, Montfort Pilgrim in the Church, terj. BROSS JULIEN RABILLER at al., St. Gabriel Press, Rome 1997.
BEITING, P. RALPH W., Tanya Jawab tentang Bakti Sejati kepada Maria, terj. LUDOVIKUS NDONA, Serikat Maria Montfortan, Delegasi Indonesia, Bandung 2003.
GAFFNEY, P., An Overview of the Spirituality of Saint Louis de Montfort, dalam God Alone. The Collected Writings of St. Louis Mary de Montfort, Montfort Publications, Bay Shore, NY 11706, 1987.
_______, “Consecration” dalam Stefano de Fiores (ed.) Jesus Living in Mary: Handbook of the Spirituality of St. Louis-Marie de Montfort, Montfort Publications, Bay Shore, NY 1994.
GENTLE, REV. JUDITH MARIE, Jesus Redeeming in Mary, The role of the Blessed Virgin Mary in Redemption According to St. Louis Marie Grignion de Montfort, Montfort Publications, Bay Shore, NY 2003.
HECHTERMANS, H., Seluruhnya atau Tidak Sama Sekali, terj. Serikat Maria Montfortan, Pusat Spiritualitas Maria, Bandung 2005.
MUTO, S. A., in the Preface to W. A. THOMPSON, Bérulle and the French School, Paulist Press, New York 1989.
PAYNE, RICHARD J., “Incarnation”, dalam Stefano de Fiores (ed.) Jesus Living in Mary: Handbook of the Spirituality of St. Louis-Marie de Montfort, Montfort Publications, Bay Shore, NY 1994.
THOMPSON, W. A., Bérulle and the French School, Paulist Press, New York 1989.
WIDAYAKA, J., Mengenal Legio Maria, Senatus Malang, Malang t.t.
WOTAN, FIDELIS B., Kenosis: Jalan Transformasi Diri, Kajian Teologi Spiritual Menurut St. Montfort dan Aktualitasnya bagi Umat Kristiani Dewasa Ini (Tesis), STFT Widya Sasana, Malang 2011.
______, Pertautan antara Spiritualitas Santo Montfort dengan Legio Maria (Seminar Marial), Novisiat SMM, Ruteng 2015.
Tulisan-tulisan teologi lainnya:
AQUINAS, THOMAS, S.Th III, Q.8.a.1.
TOSTAIN, A., “Devotion(s)”, dalam A. BOSSARD (sous la direction), Petit Vocabulaire Marial. Collection “Voici ta Mere”, Desclee De Brouwer, Paris 1979.
Situs Internet:
Www.cultura.va/content/dam/cultura/docs/pdf/accademie/marialiscultus.pdf. (Diakses pada tanggal 27 Agustus 2018, pkl. 11.59 di Seminari Montfort “Ponsa”, Malang).
Https:w2.vatican.va/content/paul-vi/it/homilies/1970/documents/hf_p-vi_hom_19700424.html. (Diakses pada tanggal 27 Agustus 2018, pkl. 12.12 di Seminari Montfort, “Ponsa”, Malang).
