The term “entrustment to Mary” is accurate, but “consecration to Mary” indicates something even greater and stronger.

Question

Good morning, Father Angelo,

If you deem it appropriate, I agree to this email being made public, so that it may also provide clarity to others who have the same doubts as me.

In recent days, I came across a publication that said the Church does not consider it correct to make consecrations to the Virgin Mary, because from what I understand, consecration is made only to God with baptism.

I would like you to clarify this issue for me.

I don’t understand whether it’s simply the wrong term, and therefore it would be more appropriate to use “entrustment” rather than “consecration,” or whether the problem lies precisely in passing through the Mother of God as a mediator.

However, I also have doubts about this, because Jesus himself told us to see her as Mother.

I read the Treatise on True Devotion to the Virgin Mary, and there Montfort speaks of consecration, as does St. Maximilian Kolbe himself.

Even Our Lady of Fatima speaks of consecration.

So I don’t know what to think anymore. I’d like you to clarify the matter for me.

In your opinion, is a person who has consecrated herself to Mary somehow wrong to address her directly and offer her their actions, sufferings, and prayers?

Please also respond to this point, which I’m not entirely clear about.

Thank you in advance for your time.

Thank you.

Reply from the priest

Dear friend

1. To understand something about this dispute regarding consecration or entrustment to Mary, it’s necessary to remember the meaning of the word consecration.

Consecrating or making sacred a certain reality means removing it from profane use and dedicating it exclusively to the worship of God.

Thus, a place is consecrated and consequently called sacred when it is removed from common use (eating, playing, sleeping, etc.) to be dedicated solely to the worship of God.

The same is true of sacred objects, such as the chalice, the ciborium, the monstrance… and even sacred vestments, such as those used by the priest to celebrate Mass: all these items are no longer used according to common custom, but exclusively for the worship of God.

2. People are also consecrated.

All Christians are consecrated to God through Baptism.

Their entire lives should no longer be lived for human or earthly ends like the pagans, but exclusively to make every action an offering of love and praise to God.

This is why St. Paul says: “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.

Do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is the will of God—what is good and acceptable and perfect” (Rom 12:1-2).

This consecration of Baptism is particularly signified by the anointing with sacred chrism, which occurs after the washing with water.

Christians rekindle this consecration received in Baptism with the words of the prayer “I adore you, my God…”, which they recite in the morning upon awakening. They say, “I offer you the actions of the day; may they all be according to your holy will and for your greater glory.”

3. This general consecration of our lives and actions does not prevent some among the Christian people from also having a specific consecration because in their profession they are dedicated exclusively to the worship of God, such as priests and religious.

The baptismal consecration is therefore a general consecration and belongs to everyone.

The consecration of priests and religious is a further consecration because it is specific or particular: they are dedicated only to worship and works of charity. On their identity card, where profession is written, they add “religious.”

This specific consecration is a most precious good because it is designed to serve the Christian people through worship and charity.

In other words, it is designed to serve all Christians so that they may better live their baptismal consecration.

4. This discussion helps us understand that, alongside the consecration to God that all Christians receive at Baptism, there may be another consecration that helps us better live our own consecration to God.

As everyone can see, this is precisely where the roots of what is called consecration to Mary lie.

5. But let’s proceed step by step, because the term “consecration to Mary” only emerged in recent centuries.

Well, we all know that Christ entrusted us to Mary from the cross, saying, “Son, behold your mother” (cf. Jn 19:27).

Saint John, who at that moment represented all of us, took her among his most precious possessions.

With this entrustment, Jesus wants John to learn to love and serve the Lord as Our Lady did, and to receive her protection.

6. Since Jesus entrusted John to Our Lady, the word “entrustment” is accurate.

But some have wanted to emphasize something even more precious.

Since the Lord is brought into the world through Mary and is equally brought into souls through her mediation, as eloquently appears at Cana in Galilee and as Christ will manifest from the cross, entrustment to Mary is intended not only to be a learning experience from her and a receiving of her protection, but also to become a dedication and a total offering of one’s actions to Mary, placing them at her service for her work as a mother in grace and a mother in faith.

As can be seen, it is not an alternative consecration to that to Christ, but is intended to better live one’s consecration and offering to Christ, because it is lived with the most pure and holy heart of Mary and so that it is entirely at the service of Our Lady, who from Christ received the task of being a mother in the life of grace and faith.

Everything is given to her to open the way everywhere for the fulfillment of her work, which is entirely oriented to generating and consolidating the presence of Christ in souls.

For this reason, the first Dominicans were defined as friars who serve God and the Blessed Virgin Mary.

7. Therefore, the word “entrustment” is correct.

And some use it instead of “consecration” because they fear that consecration to Mary is an alternative to that of Christ or that it does not highlight the consecration received in Baptism.

But the word “consecration” indicates an even stronger will, a closer bond with Mary in her work as Mother of Grace and Mother of Faith.

Totus tuus ego sum, I am all yours. That is: there is nothing in all that I live, do, and suffer that is not offered to God with my humble heart alone.

But everything is lived, done, and suffered with the heart of Mary, who willingly gives me hers because she is Mother.

At the same time, everything is placed at the service of her who is the Mother of grace and faith, to generate Christ in the hearts of men and women and to consolidate his Kingdom within them.

It is a consecration full of love for God and love for neighbors.

8. Therefore, it is not a consecration alternative to Christ, or one that does not end with Christ.

Consecration to Mary is made precisely so that our consecration to Christ may be more beautiful, more fruitful, and richer in charity.

It is entirely for the benefit of Christ.

And it is one of the most precious gifts Christ has given us, so that we may bear fruit and that our fruit may last (cf. Jn 15:16).

Thank you for the question you asked me. I remember you before the Lord and bless you.

Father Angelo

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