St. Alphonsus de Liguori - The Glories of Mary

This new and improved translation of The Glories of Mary, having been duly examined, is hereby approved of.

JOHN,

Archbishop of New York.

New York, Jan. 21st, 1852.

THE EDITION OF THE GLORIES of Mary now presented to the Catholic public of America is the first complete translation of the work ever made into the English language. We trust that it will be found to retain the spirit of the learned and saintly author, and that it will be welcomed by the faithful in this country with the same delight which it has universally called forth in Catholic Europe.

IN OBEDIENCE TO THE DECREES of Urban VIII., of holy memory, I protest that I do not intend to attribute any other than purely human authority to all the miracles, revelations, graces, and incidents contained in this book; neither to the titles holy or blessed applied to the servants of God not yet canonized; except in cases where these have been confirmed by the holy Roman Catholic Church, and by the holy Apostolic See, of whom I profess myself an obedient son; and therefore to their judgment I submit myself and whatever I have written in this book.

MY MOST LOVING REDEEMER AND Lord Jesus Christ, I thy poor servant, knowing how pleasing to thee are those who seek to glorify thy most holy mother, whom thou lovest so much, and dost so much desire to see loved and honored by all men, I propose to publish this book of mine which treats of her glories. I know not to whom I could commend it but to thee, who hast so much at heart the glory of this mother. To thee, then, I present and dedicate it. Receive this little offering of my love for thee and thy beloved mother. Take it under thy protection, and pour into the hearts of those who read it the light of confidence in this immaculate Virgin, and the warmth of a burning love for her, in whom thou hast placed the hope and refuge of all the redeemed. And for the reward of this, my poor effort, give me, I pray thee, that love for Mary with which I have desired to inflame, by this my little work, the hearts of all those who read it.

To thee also I appeal, oh my sweetest Lady and mother Mary. Thou knowest that in thee, next to Jesus, I have placed all hope of my eternal salvation, since all the good I have received, my conversion, my vocation to leave the world, and whatever other graces have been given me by God, I acknowledge them all as coming through thee. Thou knowest that to see thee loved by all as thou dost deserve, and to offer thee some token of gratitude, I have always sought to proclaim thee everywhere, in public and in private, and to inspire all men with a sweet and salutary devotion to thee. I hope to continue to do so for the remainder of my life, even to my last breath. But I see by my advanced age and declining health that the end of my pilgrimage and my entrance into eternity are drawing near; therefore, I hope to give to the world, before my death, this little book of mine which may continue to proclaim thee for me, and also may excite others to publish thy glories and the great mercy which thou dost exercise towards thy devoted servants. I hope, my most beloved queen, that this my poor offering, although it falls so far short of thy merit, may be pleasing to thy grateful heart, since it is wholly a gift of love. Extend, then, that most kind hand of thine with which thou hast delivered me from the world and from hell, and accept it and protect it as belonging to thee. But I ask this reward for my little offering, that henceforth I may love thee more, and that all into whose hands this work shall fall, may be inflamed with thy love, so that immediately their desire may increase to love thee, and see others love thee also; and that they may engage with all ardor in proclaiming and promoting, as far as possible, thy praise, and confidence in thy most holy intercession. Thus I hope, thus may it be.

IN ORDER THAT THIS LITTLE work of mine may not be exposed to censure from very fastidious critics, I have thought it best to place in a clearer light some of the proposition which it contains, and which may seem too bold, or perhaps obscure. I here enumerate some of them, and if others, my dear reader, should it come under your eye, I pray you to consider them as meant and spoken by me according to the sense of true and sound theology, and of the holy Roman Catholic Church, whose obedient son I profess myself. In the introduction, referring to chap. 5th of the book, I have said that God has ordained that all graces should come to us through the hands of Mary. Now this is a very consoling truth for souls tenderly attached to the most holy Mary, and for poor sinners who desire to be converted. Nor should this appear to any one inconsistent with sound theology, since its author, St. Augustine, puts it forth as a general statement, that Mary has shared, by means of her charity, in the spiritual birth of all the members of the Church.

A well-known author, whom no one will suspect of exaggeration or of fanciful and overheated devotion, adds, that as Jesus Christ really formed his Church on Calvary, it is plain that the holy Virgin really co-operated with him, in a peculiar and excellent manner, in its formation. And for the same reason it may be said, that if she brought forth Jesus Christ, the head of the Church, without pain, she did not bring forth the body of this head without pain. Hence she commenced on Calvary to be, in a particular manner, mother of the whole Church. To say all in a few words, Almighty God, in order to glorify the mother of the Redeemer, has ordained that her great charity should intercede for all those for whom her divine Son offered and paid the superabundant ransom of his precious blood, in which alone is our salvation, life and resurrection. It is on the basis of this doctrine and whatever belongs to it that I have under taken to establish my propositions, which the saints in their affecting colloquies with Mary, and in their fervent discourses concerning her, have not hesitated to assert: when an ancient father, quoted by the celebrated Vincenzo Contensone, has written: The fulness of grace was in Christ as the head from which it flows, but in Mary as the neck through which it is transmitted. This is plainly taught by the angelic Doctor, St. Thomas, who confirms all the foregoing in these words: The blessed Virgin is called full of grace in three ways The third, in reference to its overflowing upon all men. For great is it in each saint if he hath enough of grace for the salvation of many; but this would be the greatest, if he had enough for the salvation of all men; and it is so with Christ and the blessed Virgin, for in every danger we may obtain salvation through the glorious Virgin. Hence, cant. 4, v. 4 a thousand bucklersthat is, remedies against dangershang upon her; Mille clypei pendent ex ea. Hence in every virtuous work we can have her aid, and, therefore, she herself says, In me is all hope of life and of virtue: In me omnis spes vitae et virtutis.Ecch. xxiv. 25.

MY DEAR READER AND BROTHER in Mary, since the devotion which has urged me to write, and now moves you to read this book, renders us both happy children of this good mother, if you ever should hear any one say that I could have spared this labor, there being so many learned and celebrated books that treat of this subject, answer him, I pray you, in the words of Francone the abbot, which we find in the Library of the Fathers, that the praise of Mary is a fountain so full that the more it extends, the fuller it becomes, and the fuller it becomes the more it extends; which signifies, that the blessed Virgin is so great and sublime, that the more we praise her, the more there is to praise. So that St. Augustine says: All the tongues of men, even if all their members were changed to tongues, would not be sufficient to praise her as she deserves.