The Writings and Spirituality of St. Louis-Marie Grignion de Montfort

God Alone: The Collected Writings of St. Louis Marie de Montfort by Montfort Publications

This book is a rare find. It is valuable especially for those who are into Marian and Montfortian spirituality, like the members of the Legion of Mary and other mandated Catholic organizations with a devotion to the Blessed Mother.

"God Alone"

Montfort's spiritual experience led him to acclaim the spiritual truth that God alone is necessary for one's relationship with the world, with the flesh, and to avoid the temptations of the evil. This is not far from St. Teresa of Avila's spiritual intuition of "Solo Dios Basta" - 'God alone suffices'. This spiritual intuition of Montfort developed all the more when Montfort had a problem in relationship with his bishop who ordered him to pull down his project of building a Calvary of statues for the people he was preaching a mission to in France.

In the acclamation of "God alone", Montfort was taught to live a more spiritual and contemplative life according to the radical spirit of the gospel. A radical spirit which demands a radical response of being "not of the world". This tradition has always given life to those who enter, live, or have lived as religious - a life of complete surrender to God and his will.

Montfort and his writings

Montfortian writings have influenced the Church a great deal, especially in relation to Marian devotion. The spirituality has influenced Frank Duff, who founded the Legion of Mary in Ireland. It has also influenced St. John Paul II, who read Montfort's 'True Devotion to Mary', and made the consecration to Christ-Wisdom through Mary with the promise of 'Totus Tuus' [I am all yours and all that I have is yours]. Totus Tuus is the consecratory formula used in consecrating oneself to God through the hands of Mary. The process of going through this consecration is akin to the Jesuit pattern of making the Scriptures part of the spiritual journey. (author's note: St. Louis-Marie had studied under the Jesuits)

List of Montfort's writings published in this collection

Given below is a list of Montfort's writings published in this collection. The writings published are complete and would be very good for those who already have some introductory knowledge of Montfort and his writings. Although it takes time to really understand Montfort's writings, as one gets familiar with the context of his spirituality, the reader will ultimately understand the deep spirituality that Montfort has developed out of his love for God and the Blessed Virgin Mary. His deep love for God and Mary is very well rooted in all his writings: from his personal letters, his books and sermons, and even in the constitutions which he composed for the three congregations that sprang from his spirituality: the Montfort Missionaries, the Daughters of Wisdom, and the Brothers of St. Gabriel.

• Letters
• The Love of Eternal Wisdom
• Letter to the Friends of the Cross
• The Secret of the Rosary
• Methods for Saying the Rosary
• The Secret of Mary
• True Devotion to the Blessed Virgin
• Prayer for Missionaries
• Rule of the Missionary Priests of the Company of Mary
• Letter to the Members of the Company
• The Wisdom Cross of Poitiers
• Original Rule of the Daughters of Wisdom
• Maxims and Lessons of Divine Wisdom
• Letter to the People of Montbernage
• The Rules
• The Covenant with God
• Saint Louis Marie de Montfort's Will
• Morning and Night Prayers
• Hymns
• Rules on Voluntary Poverty in the Early Church
• Four Short Meditations on the Religious Life
• Sermons
• Dispositions for a Happy Death

Wisdom in Montfortian spirituality

An important spiritual intuition of Montfort is his insight on Jesus as the Eternal Wisdom of God. This intuition has a basis in Scripture - especially in 1 Corinthians 1:23,

"but we proclaim Christ crucified, a stumbling-block to Jews and foolishness to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. For God's foolishness is wiser than human wisdom, and God's weakness is stronger than human strength".

Montfort's basic spiritual intuition in his life and mission has this Scripture passage as his understanding that Jesus is the Eternal Wisdom of God who was incarnated in the womb of the Blessed Virgin Mary and became man that we may be saved from our sins. It is this same intuition which led him to teach his followers that as Christ-Wisdom was incarnated the first time through Mary, so will Christ-Wisdom come again in the end times: through the Blessed Virgin Mary. And this is a mystery that cannot perceived as a specific time in the future, but which the Father in heaven alone knows.

The collected writings as a whole

This book would be of great value to those who have made their consecration to Jesus through Mary. For starters, reading the biography on Montfort and his letters are material enough to learn of Montfort's spirituality and his teaching. Those who want to deepen their spiritual life in the Catholic faith would find in this book a way of understanding their faith from the perspective of prayer, Marian devotion, consecration and mission.

Carmelite Spirituality

Mt. Carmel in Palestine: An Origin and Symbol of Carmelite Spirituality

Introduction

Carmelite spirituality was made popular for contemporary times by the writings of St. Teresa of Avila, St. John of the Cross (whose feast was celebrated last December 14), St. Therese of Lisieux, and St. Edith Stein (who was influenced by St. Teresa and St. John). Teresa and John hail from the sixteenth century A.D.; St. Therese comes from the nineteenth century A.D.; and Edith Stein lived in the twentieth century A.D. - more particularly between the two world wars.

Origin of Carmel

The group of hermits who lived in Mt. Carmel in Palestine was organized by the Patriarch of Jerusalem - St. Albert. St. Albert gave them a rule. This rule systematized the hermits' way of life between the years 1206 to 1214 A.D. The rule is known as the Rule of St. Albert - a rule very distinct from the classical monastic rules of St. Basil, St. Benedict, and St. Augustine. The short and unique rule of St. Albert can be understood if one studies the context of meaning understood during the middle ages. It is to be understood in terms of the ways of life of: the hermit, the pilgrim, and the mendicant.

The hermit, the pilgrim and the mendicant

Hermits during the Middle Ages chose not to live the ordered life of the monasteries but rather sought out the desert, or any solitary place where they can seek Christ in prayer, listening and solitude. Pilgrims on the other hand, are those who seek Christ by travelling to holy places - with the Holy Land as the ultimate destination. They travel very simply and are kept on the move by their vow. The third way of life is followed by the mendicants. These are people who follow Christ in a poor way of life: often identifying themselves with the poor, the hungry, the sick, and the beggars around them.

Spiritual formation in Carmel

The first "Carmelites", those Latin hermits who were organized by St. Albert, were formed spiritually in Christ through the rule of St. Albert and through the integration of the three ways of life: the hermit, the pilgrim, and the mendicant. In short, and to put it simply, these first Carmelites were really hermit-pilgrim-mendicants who lived in Mt. Carmel near the Spring of Elijah and sought to come closer to Christ in prayer and solitude. If one examines the title of one of the works of Carmelite St. John of the Cross, you will see that in his writing, "The Ascent of Mount Carmel". The title itself already integrates the image of a pilgrim ascending a mountain where he can be absorbed in God alone - reaching the heights for Him at the top of the mountain, but still rooted on solid ground.

What Carmel can teach all today

From the early Carmelites, one can learn the value of solitude and silence in a prayerful seeking of Christ. You can also learn the value of detachment from worldly concerns and earthly desires. Moreover, since the symbol of "hermit-pilgrim-mendicant" entails a totally different world from what all know in present day life, a question for reflection can still be posed: how much can one give up something to be in union with Christ? One's response to this question depends entirely on one's particular walk of life. But, whatever is one's present situtation, the ground and direction of Carmelite spirituality is really to live in simplicity; to be more charitable to the poor; and to understand our calling to be plain stewards of the Lord's blessings. In conclusion, Carmelite spirituality calls all today to give more time for solitude and prayer, and to see that the Christian life is sometimes like climbing a mountain, as a poor pilgrim, and to be alone in his search for God. This "retreat" can lead anyone to be revitalized with a renewed spirit, and an ardent desire to serve God and others again in the very circumstances in which he is.

Origin of the Christmas Crèche Custom

The Christmas crèche that many revere as a symbol of the birth of Christ has its origins in the miracle performed by St. Francis of Assisi in the cave of Greccio in 1223 A.D.

The Christmas crèche

The modern Christmas crèche, which is composed of statues of St. Joseph, the Blessed Virgin, the Child Jesus in the manger, the shepherds, the three Wise Men, and the stable animals, is seen around the world during Christmas time. It is seen in churches, parishes, schools and also in homes. The custom of placing this crèche has been established since 1223 A.D., when St. Francis of Assisi built one for his community at Greccio.

Through the patronage of Messer John Vellita


According to author Johannes Jörgensen in his book, "St. Francis of Assisi", St. Francis celebrated a special Christmas in Greccio (also called Grecchia) in the year 1223 A.D. Messer John Vellita, a friend and well-wisher of St. Francis, had given him and his community a wood-grown cliff above Greccio where they could live. St. Francis then invited this John Vellita to celebrate the holy Christmas night with him and his community. There was a cave near where the community lived and which they arrange to have a manger filled with hay. An ox and an ass was also placed inside, just as in that Bethlehem event of Christ's birth.

Imitating the manger at Bethlehem

Messer John Vellita made sure that the cave in Greccio is prepared so that it will be similar as the one during that first Christmas night in Bethlehem. So when that special Christmas eve at Greccio finally arrived, all the members of the community came together to celebrate the festival of Christmas. All the brothers in the community carried either torches or candles. Mass was said over the manger at the altar so that the Christ-Child under the form of bread and wine should himself come to the place as bodily and discernibly as he had been in the stable of Bethlehem.

The Christmas crèche miracle

Suddenly, for a moment, Messer John Vellita seemed to see a real child lying in the manger. Then, St. Francis of Assisi, stepped forward and took the Christ-Child lovingly in his arms. And the Christ-Child smiled at St. Francis so sweetly that this miracle-event brought so great a joy and peace to all in that cave of Greccio.

The Christmas crèche as a symbol of peace

The holiness of St. Francis of Assisi is well-attested in history. By this miracle at Greccio, St. Francis has gifted the Church with a custom and tradition which will remain in the hearts and souls of Catholics all over the world every Christmas time. So, everytime there is a crèche or a Christmas crib scene, let it remind all that St. Francis of Assisi, himself always wanting to be an instrument of peace, wishes the Church to also receive the Prince of Peace, Jesus Christ, in the minds, hearts, homes and families of every race and culture the world.

Related resources:

• "St. Francis of Assisi" by Johannes Jörgensen
• Dictionary of Saints by John Delaney