16th September 2002
POPULAR DEVOTION
IN THE LIFE AND WRITINGS
OF MARY OF THE PASSION
GC. 2002
- Sayo M. Mawatari R. fmm. -
Why speak of popular devotion in Mary of the Passion?
1.
Because we are missionaries and popular devotion is a pastoral priority in the Church in
the light of the proliferation of sects and the increasing dechristianisation of our world.
2.
Because popular devotion is related to the inculturation of the Gospel and it was one of
the options taken at the Chapter of 1996.
3.
Because Mary of the Passion also lived a popular piety, that nourished her faith and that
she transmitted to the Institute.
A. What is popular devotion? How do we understand it?
Popular devotion is an privileged expression referring to the inculturation of the faith. It
refers not only to religious expressions, but also to the values, criteria, behaviour and attitudes
born of Catholic dogma that constitute the wisdom of our people, and forming their cultural
matrix.1 Although this definition of the bishops of Latin America in Santo Domingo refers
specifically to the reality of the Church in Latin America, it can also be extended to the
European countries that have inherited a Christian tradition, and also to those where the Good
News has been announced and has taken root.
Cardinal Lustinger, Archbishop of Paris, says that “Religion lived throughout a generation,
leads to its being expressed and translated directly or indirectly in its works, aesthetic and
literary, philosophical and scientific, as well as in its lifestyle….”2 Religion therefore
embraces the culture of a people and the manner in which they concretise this in their daily
life.
Pope John Paul II says that “ Popular piety cannot be ignored nor treated with indifference or
scorn because it is rich in values, and expresses in itself, the religious attitude of the people
before God, but, be aware, this piety “must be continually evangelised, so that the faith it
expresses may gradually become more and more mature and authentic.”3 Nevertheless, we
know that faith is not measured by the intellectual knowledge one has of it, but, rather by the
manner in which it is practised in the concrete circumstances of life.”4 “Popular piety always
plunges its roots into the mysteries of the Christian faith…” and “ finds its expression,
1
Doc. De Santo Domingo, IV Conferencia General del Espiscopato Latinoamericano No.36
L’Osservatore Romano, Hebdomadaire en langue francaise, 30 abril 2002, p.9
3
Carta apostòlica Vicesimus quintus annus, no.18
4
“Directorio sobre la piedad popular y la liturgia”, en L’Osservatore romano, N.18 – 3 mayo 2002
2
especially in devotion to Our Lady, in pilgrimages to shrines, and in religious feasts made
meaningful by the Word of God.”5
These statements of the contemporary ecclesiastical magisterium, might have been
pronounced prior to the reality experienced in France, in the 19th. century. Spirituality and
devotions were marked at that time by sentiment and the influence of the romanticism of that
period, without excluding, the deepening of a life of faith, as we see confirmed in Mary of the
Passion.
During the 19th. century, called the century of Mary, the Marian cult was encouraged by
numerous apparitions of the Virgin. That of the miraculous medal took place nine years
before Helen’s birth. La Salette and Lourdes took place during her infancy and childhood,
while those of Pontmain and Pellevoisin, during her stay in India.
B. Popular Devotion in Mary of the Passion
Mary of the Passion, like each one of us, was influenced by tradition, not only socio-political
and cultural, but also religious tradition. In general, each country and region has its own
devotions and the people remain lovingly attached to these. Mary of the Passion was no
exception. She evoked more than once “devotions practised in Nantes.” These devotions
nourished her since her infancy and in them we discover signs of a popular piety, expressed
throughout the course of her life.
She notes that on a certain occasion her Confessor, a Jesuit priest, after having had her
enumerate in simplicity all the prayers and little devotions she practised while young, said
with an incomparable and ironic smile, “Yes, yes, quality is substituted by quantity.” 6 We
can verify, nevertheless, that to the quantity of her devotions, Mary of the Passion added the
quality of an authentic faith that was in tune with the Church’s tradition and a personal
journey of perfection, combined with a passionate missionary zeal. The strength of her
spirituality is revealed in this phrase. “ Many find consolation in sentiments and pious and
spiritual words. As for me, I lean more towards concrete actions.”7 The romanticism of her
century is seen to be very adequately overcome by this statement.
I shall try to share with you, how Mary of the Passion lived some of these indications of
popular devotion, confining myself to the Marian aspect. I shall begin with popular devotions
in Nantes and continue with those she encountered on life’s journey, especially during her
childhood. I shall also refer to the ones related to the charism that she bequeathed to us, and
some devotions particular to other countries that lead to acculturation, concluding with other
devotions that are universal in character.
1. Popular Devotions in Nantes

Our Lady of Mercy and Mary in the Cenacle
In the diary of a Mother to her Daughters, we read “ We are in a week that I like very much
possibly because it prepared me to enter religious life and it is one of the most important
devotions in Nantes.
5
Doc.de Santo Domingo, op.cit., No.53.
Diario de una Madre a sus Hijas, 5 enero 1896
7
Diario de una Madre a sus Hijas, 4 agosto 1896
6
2
I think it was St.Similien, one of our first bishops, who, with Mary’s help killed a dragon who
inhabited our beautiful river Erdre. An ancient statue of the Miraculous Virgin was called
Our Lady of Mercy. The custom in Nantes was to visit her shrine between the Ascension and
Pentecost. Everybody including the poor, the rich, the young, even the worldly-minded,
soldiers, and sinners visited the shrine of Our Lady of Mercy. They have done so since
childhood and they cannot refrain from paying her this tribute now. I wished to finalise this
devotion before entering religious life and immediately afterwards I left for the convent on
the Monday of Pentecost. It seems to me that this time of the Cenacle is a very appropriate
one for receiving light, in a word, all the gifts and fruits of the Holy Spirit.8
Two years later, she again wrote about this devotion. “ To unite oneself to Mary in the
Cenacle was a very important devotion in Nantes…May Our Lady of Mercy take me in her
arms, into her heart from today until Pentecost..May she ask Jesus to show me his most holy
will, since I wish to accomplish it.”9
In these quotations, Mary of the Passion’s love for the religious traditions of her people
adopted, no doubt by her family, are very evident. She practised them until her entry into the
Society of Marie Reparatrice. Although she could no longer visit annually the shrine of Our
Lady of Mercy, during her years as a religious, nevertheless, her devotion continued. The
origin of this devotion has legendary nuances, a “dragon,” who inhabited the river Erdre, near
her house, was destroyed with the help of Mary. She communicates this legend to us exactly
as she learned it herself. The message she shared was as follows. Mary freed the people of
Nantes from a threat, and in the same way she delivers us when we are in danger.
Frequenting this sanctuary, Helen saw with her own eyes the universal dimension of love for
Mary manifested there. People came from all walks of life – rich, poor, others whose
convictions were different, the devout, sinners, and even worldly young people. Another
group, namely the soldiers, thus proving that even men of arms have recourse to Mary. She
could have added the nobility, every possible social class, age-groups, professions, etc, but all
of these were included in the expression, “everybody.” This comes to life in Evangelii
Nuntiandi 57. “The message of the Good News is not reserved solely for a small group of
privileged or chosen ones, but rather it is intended for all. One of the characteristics of a
religion of the people is its capacity to bring together very large groups. The environment
created by popular piety that the Church fulfills in its mandate to become universal…brings
about this extensive capacity to draw multitudes to its sanctuaries and religious feasts.”10
Mary of the Passion situates this event in a liturgical period, namely from the Ascension to
Pentecost, and in her own personal experience “before entering the convent.” Gifted with
great sensitivity and with an excellent memory, she lived every event intensely, because, for
her, everything had a meaning. Liturgical feasts, anniversaries of either happy or sad events,
always found an echo in her heart and in her prayer. For her, time was not just a
chronological phenomenon, a succession of moments, but rather a gift form God, a
theological space. Her sensitivity was for her a source of joy or sorrow, then combined with
the memory evoked, awoke in her the sentiments and impressions connected with it.
Memory, sentiment, and will, illumined by the gift of intelligence generously granted her,
united harmoniously, and permitted her to re-read past history, and, bring it forward to the
present time, making it a reason for praise, intercession, and gratitude. She brought
everything she was, to bear on her devotion.! In these accounts Mary of the Passion alludes
to mysteries of our faith related to Christ and the Holy Spirit Ascension, Pentecost), besides
8
Diario de una Madre a sus Hijas, 21 mayo 1901
La Muy Rev.Madre Maria de la Pasion, Edicion Paraguaya, pp.421-422.
10
Doc. De Puebla III Conferencia General del Episcopado Latinoamericano, No. 449
9
3
the mention of Mary in the Cenacle, this is an invitation to unite ourselves to Mary who with
the newborn Church awaited the coming of the Holy Spirit. In her Marian devotion, Mary of
the Passion tried to relate the Holy Spirit to Mary, thus proving that she was ahead of her
times, since this aspect was not, as yet, emphasised.

The Statue or picture of Mary in the houses of Nantes
It was customary in Nantes to place a statue or a picture of Mary in the wall of their home.
On one occasion when Helen was still very young, she was admonished by her mother who
said to her. “Get accustomed to being poorer than others…” She felt sad, but going outside
her eyes were directed to the Virgin who was placed in the outer wall and she thought. “It is
the Virgin who loves the poor” and her sadness disappeared. These images do not merely
fulfill a decorative function but they try to put one in contact with the person represented, in
this case, Mary, making one recall her life and her message to us…
2. Devotions she encountered throughout the course of her life
Throughout her life, Mary of the Passion encountered the maternal figure of Mary who
received her petitions, her vows, novenas, votive offerings, consecrations, etc.
2.1. Devotions acquired within her family.
 Our Lady of la Salette was venerated in her family and she knew of her since infancy.
Her statue can still be found in the Chateau du Fort.

When her mother became seriously ill in January 1859, Helen and her brother Charles
took care of her, giving her in turn a little soup and La Salette water. They trusted perhaps
that this water would make her better, but God’s will proved otherwise.

Mary of the Passion had preserved a great devotion to the Virgin of Miracles who
appeared in Rome to Alphonsus of Ratisbon, whom she knew in Vannes as a Jesuit
novice. She thought to herself. “How he must love the Virgin in order to have seen her.”
In crucial moments at the time of the foundation of the Institute this Virgin was invoked
by her. “ Three hours in prayer at the feet of the Madonna of Ratisbon preceded the
permission for the founding of the Institute.” Cf. Memorias Ineditas, chap.1).

Mary of the Passion, as Sr.Christiane recalled in her last letter, 11 “ learned to love and
venerate the picture of Mater Admirabilis, in the convent of the religious of the Sacred
Heart in Nantes. One of her cousins, a religious of this congregation also had great
devotion to her. Mary of the Passion said goodbye to her sisters in the oratory at
Ootacumund in November 1876 in front of a reproduced fresco of the statue of this
Virgin. She sought encouragement and help at the Sanctuary of Mater Admirabilis in
Rome. She returned again to her while she was awaiting the decisive response for the
foundation of the Institute. She had Mass offered for her intentions in this sanctuary on
January 4th., 5th., 6th. 1877, expressing the intention to make a votive offering if the
foundation of the Institute took place. On the anniversary of mater Admirabilis, the
beatification of Mary of the Passion will be the most significant votive offering that the
Institute can offer Mary in her name. Surely, she will exclaim once again from heaven.
Divine Harmony!
11
4
Carta General No.12, Pamplona, 17 de agosto 2002
2.2 Devotions related to the Charism

In December 1900, in the light of the political situation in France, she wrote. “Recalling
the problems in France at the present time, we cannot but remember the words of the
Virgin of La Salette, when, already 50 years ago, she said.” I cannot restrain the arm of
my Son any longer.” From then onwards, in Lourdes and Pontmain, Mary Immaculate
has tried to invite us to do penance. The same request was made by her in the grotto of
Massabielle. The Catholic world did not listen and therefore the time of real struggle is
fast approaching.”12

In 1904, she wrote from Fribourg .”Two of my daughters passed through Salette and they
sent me a picture of the weeping Virgin. I have it on my desk. I have strong reasons for
believing that the Institute must enter in one way or another into the secret of La Salette.
Mary’s attitude exactly mirrors the situation in which God has plunged my soul, since
diplomatic relations between the Holy See and France were broken off. Even more, I feel
that this should be the attitude of the entire Institute. Let us bow under the hand of God,
covering our faces with our hands to avoid seeing all that is happening, and weep,
begging Him for mercy. This weeping Virgin is, moreover, Mary Immaculate, the
Missionary Virgin of Guadalupe. I do not know what she will do, but I have great hope
that I have not wished in vain for her humble cohort of Missionaries, and that if we know
how to pray, work, and remain faithful as she did, she will lead us to victory.”13

Always preoccupied by the situation that existed between France and the Church, she
wrote. “Catholics need to become stronger in truth and charity. Ask for this grace, for
them. Nothing has changed in this type of devotion that hardly pays attention to God’s
commandments, and now the words of the Virgin of La Salette are being borne out.” I
cannot restrain the arm of my Son any longer.” God’s justice is being made manifest.
We who, by vocation, are victims for the Church and for souls, must not cease to implore
the Lord’s mercy, through the intercession of Mary Immaculate.”14
In these quotations that reflect the theology of the 19th. century, with Mary as Mediator
before her Son, we see Jesus presented as a severe judge, ready to punish. Christology in
more recent times, referring to the life and ministry of Jesus, brings a balance to the
former approach, presenting a merciful Jesus who heals the sick and declares that He has
come to seek out sinners. He is the only Mediator between God and humanity. Cf.
Tim.2,5). Mary exercises her maternal role on behalf of all those whom He confides to
her.
Contemplating the reality of her time, Mary of the Passion detected an urgent need for
Catholics to become stronger in the area of truth and charity, since they lived a form of
religiosity that did not take into account God’s law of love and truth. She underlined the
discrepancy of such a type of religiosity. The Virgin was calling people to do penance but
they were not prepared to listen. What could one do in such a situation.? “ We must bow
before the hand of God so that we will not see all that is happening, and weep imploring
His mercy” she said, but she was aware of what was happening and she encouraged us
“to react as Mary did by prayer, work and fidelity.” Her attitude therefore was neither
passive, fatalistic, nor resigned. She reminds us of our vocation of victims for the Church
and the world, urging us to implore God’s mercy through the intercession of Mary
12
Diario de una Madre a sus Hijas, 31 diciembre 1900
Op.cit.,3 agosto 1904
14
Op.cit.,19 octubre 1904
.,
13
5
Immaculate. Her love for the Church and for her native land was associated with her love
for Mary.

In March 1865, while she was still a Reparatrix novice, Notre Dame de La Garde accepted
her mission commitment before leaving for India. This “good mother” as the French
people call her, bids farewell to, and welcomes travellers, and missionaries. She is the
“Star of the Sea”, a sign of hope on the difficult path of life. Mary of the Passion rejoiced
when the Institute was called to help with pilgrims who came to the sanctuary of Notre
Dame de la Garde. From there, numerous fmm left for the missions “ad extra.”

Franciscan devotion to Our Lady of the Angels and St.Rose in Assisi was fully adopted by
Mary of the Passion. “Twenty times a day I make the pilgrimage to Assisi in spirit, and
visit the three dear chapels of the Portiuncula, the cell of the Transitus, and that of the
Roses. It seems to me that I am nearer God in those places.” She invited the sisters to
make the same three visits in spirit as she did, reciting the Gloria Patri three times with an
invocation to Our Lady of the Angels.15 She felt closer to God in places dedicated to
Mary.
2.3 Devotion to Mary in other countries.
Mary of the Passion was a tireless pilgrim. We know that the sanctuaries and Churches,
down to the most isolated Church dedicated to Mary, exercised a genuine attraction for
her, and with what pleasure she visited them in all those places she went, because of her
mission as Foundress. Such was the case of the sanctuaries of La Virgen del Pilar and of
Montserrat as she crossed through Spain before making the foundation in Portugal.

“ Let us greet the Virgin of Montserrat with love. Despite our tiredness we made the
pilgrimage to the Holy Grotto. There the miraculous statue, brought afterwards to the
monastery, was venerated. It was the month of Mary and Our Lady of Montserrat was
receiving special homage. A wonderful serenade was sung to her. Both the hymn and
the music resounded with enthusiasm and joy. She described in detail the local colour that
seemed to captivate her. There the founder of the Company of Jesus was radically
changed by love, and won over to the service of the Lord.
Alongside Mary one
irrevocably returns to Jesus. She asked to have three Masses offered in this sanctuary.
Like all pilgrims, she bought a few pious mementos before leaving.”16

Afterwards “she attended Mass with great devotion in Zaragoza at the National Shrine to
Nuestra Senora del Pilar and kissed the pillar that is said to have been taken there by
angels.”17

From Switzerland she wrote. “ The place I visited is under the protection of Nuestra
Senora de la Luz. How I prayed to her for all Catholics. May the Immaculate Mother of
the Divine Sun of Justice enlighten us. I cannot tell you with what consolation I prayed to
her. Be united with me so that she may perform her work in my soul, in your souls, and in
people generally.”18 6 nov. 1903)
Her capacity to become acculturated, her openness to the devotions coming from other
cultures, speaks of her respect for the other culture, an indispensable precondition for
bringing about true Evangelisation. She never separated Mary from her Son.
15
Diario de una Madre a sus Hijas, 15 enero 1897
La Muy Rev. Madre Maria de la Pasion, Ed. Paraguaya, Cap.XVI, p.260-264
17
La Muy Rev. Madre Maria de la Pasion, Ed. Paraguaya, Cap XVI, p.264
18
Diario de una madre a sus Hijas, 6 noviembre 1903
16
6
3.
POPULAR DEVOTIONS OF A UNIVERSAL CHARACTER
3.1
MAY, MARY'S MONTH

Paul Gleises, Helen's cousin, said that at The Fort, "the month of Mary was celebrated in
the oak grove, where a statue of the Virgin was placed in the hollow of an oak tree.
Hymns were intoned and sometimes Helen made a little speech about the Most Holy
Virgin."

Mary of the Passion told us: "We celebrate the month of Mary with much fervour that
the Reign of God may come: this will be a reign of truth and charity." 19 This month,
therefore, was not dedicated to Mariolatry, leaving God aside, but had as goal that God's
Reign, truth and charity, come into our world.

"…let us live Mary's month in a holy way. Do you know that this year I will make it in a
more solemn way? I don't know why, but I felt the need to express love for our Mother
in heaven in a better way. I put her picture on my desk, with two flower vases that I take
care of myself, and a small lamp. Each day I make the Month of Mary at her feet, with
someone else, and at the end I give a blessing for the whole Institute…20 Two days later
she wrote: "My lamp is burning before my month of Mary and reminds me what I did
when I was young. It also makes me think that I have to pray for my dear daughters far
away." 21
The invitation to live "in a holy way" implies entrance into a path of conversion. Love is
the source of energy which leads to action, to look for concrete signs that manifest the
feeling that dwells within us; Mary of the Passion expressed her love for Mary as many
women among our peoples do: putting out a picture, decorating it with flowers and
candles, praying before it…In the first Customs Book, she established the celebration of
Mary's month: to decorate all statues of the Virgin, procession with the Virgin on a litter,
meditations, recitation of the consecration composed by her, etc. Though concrete details
of the Marian celebrations can appear to be excessive or outdated, the spiritual motivation
remains valid: "Someone said that the life of the saints was only a long series of
conversions from what is good to what is more perfect. Each month of Mary, let us be
converted in the way of the saints; let us fix our eyes on our Mother and try better to
imitate her virtues." 22

3.2
For Mary of the Passion, the month of May was a month of graces and an invitation to us,
missionaries of the Immaculate, "to merit them…by confidence in every trial in our Queen
and Mistress, and by a fidelity that makes us follow in the footsteps of this incomparable
model." 23 The call to follow faithfully in the footsteps of Mary is a constant one in her
writings, a call which must be situated within the following of Christ, since she was the
most perfect disciple of her Son.
THE ANGELUS, prayer of Biblical inspiration, open to the Paschal Mystery,
has been historically linked to the invocation of peace. In Marialus cultus Nº
41, Paul VI exhorted us "to maintain the custom of this prayer, wherever and
whenever possible." For Helen this was always possible.
19
A Mother's Journal to her Daughters, April 1900.
Ibid., 2nd May 1900.
21
Ibid., 10th of May 1900.
22
Customs Book of the Institute of the Franciscan Missionaries of Mary, Book I. Vanves, 1904, p. 146.
23
A Mother's Journal to her Daughters, op. cit., 24th April 1900.
20
7

As the years passed she even recalled that 21st May in Vannes: "The Angelus rang out
and, alone, I knelt down saying to heaven that I was the little girl born in the month of
Mary and so God should guard and bless me…" 24 To her, the Angelus prayer was fruit of
a conviction, so she prayed it even when alone. She was not ashamed to fall on her knees
in the doorway or a public place. Her feeling of belonging to Mary did not let her forget
the place of God; certainly Mary led her to Him.

To us FMM she says: "Every time we recite the Angelus, we have special gratitude for
the mystery of the Incarnation…To pronounce the Ecce Ancilla Domini, we unite
ourselves to the humility and obedience of Mary Immaculate, since this word contains the
entire spirit of the Blessed Virgin and a Missionary of Mary." (Cf. CT/1:8).
3.3
A POPULAR PRAYER: THE SALVE REGINA.
Mediaeval writers presented Mary as "the Queen of Heaven", distant, beautiful and
powerful. The most well-known Marian hymn, composed to Mary as queen, is the "Salve
Regina" that was sung by Crusaders at the conquest of Jerusalem. This image of Mary
represented the ideal woman for that epoch. Mary of the Passion was certainly influenced
by this mediaeval vision, but linking to the title of "Queen" that of "Mother", she seems to
have given preference to the latter.

She wrote: "Always, since I was a child, I loved the Salve Regina. This supplication of
the soul directed towards Mary, from the poor one exiled in this valley of tears, had a
mysterious poetry for me that I was not able to understand. I was very young to grasp the
attraction this prayer inspired in me; now I have penetrated this mysterious supplication of
the exiled soul to its holy Mother: O clement, o holy, o sweet Virgin Mary! We take
refuge in the Immaculate Heart of this holy Mother, to learn how to conquer the enemy, to
never say yes to him, not to be content with responding to the divine desire by giving it
some crumbs, but rather living by the good pleasure of God." 25
Her religious and artistic sensitivity are evident in this memory of her childhood piety.
The Salve, a popular prayer, held a "mysterious poetry" for her that escaped her
understanding. She know that in praying the "Salve" she had experienced an evolution;
now she understood and penetrated what the child only intuited. The words were the
same, but understanding of them had been deepened. Her experience sometimes reflects
our own, when we deepen our understanding of a prayer or concept learned in
childhood…
Since her childhood she encountered the "maternal face" of God reflected in Mary, in
whom shone forth the beatitude of mercy. She perceived this and exhorted us to follow
her, since "a missionary without mercy, without love for the poor in spirit and body, can
never be an authentic missionary. All who suffer must receive "from her bread"…(MD
326)
She also invited us to "take refuge" in the Immaculate Heart of Mary – the right to
asylum was recognised then – to learn how to conquer the enemy and to live fully at God's
good pleasure, primordial objective of her existence.
24
25
8
Very Rev. Mother Mary of the Passion, Paraguayan edition, Chapter 1.
A Mother's Journal to her Daughters, op. cit., 3rd of August 1896.
3.4
THE IMMACULATE HEART OF MARY

As an explanation of the feast of the Immaculate Heart of Mary she wrote: "How beautiful
it is to study the Heart of our holy Mother! She was full of the truth that is nothing but the
love of God. May truth be the word guiding my daughters on Assumption day and which
will probably be my motto this year. 'Let us not be mistaken in our objective; let us give
our heart to God.' The most holy Virgin never was mistaken in love. Where her treasure
was there was her heart, and her only treasure was God. For that reason her Son said of
her that she was more blessed for having listened to the Word of God and accomplished it
than for having brought him into the world…Let us try to follow in her footsteps: let us
not be mistaken in our objective and then sanctity will happen easily…May the
Immaculate Heart of Mary obtain for us the grace to nourish ourselves in truth; that is, in
pure love."26

"The whole Institute is enclosed…within the same Immaculate Heart. It was on the 31st of
May that, by a sacred pact and a solemn consecration, I offered her our Institute. (MD:
364) For Mary of the Passion, the Immaculate Heart of Mary was not a sentimental
devotion, but the living font of a spirituality based on Scripture, which shows us Mary as
the faithful disciple of the Word, always turned towards God. Perfect disciple of her Son,
She went on to become our Teacher.
3.5

THE ROSARY
Mary of the Passion recommended that we make the rosary a victorious weapon for
service of the Church and souls. She, for whom "vocal prayers bored her to death", invited
us to contemplation of the mysteries declared in the scattering of "Hail Mary's". The
Rosary, she said: contributed to the foundation of the Institute. In suffering and dangers,
our first Mothers had recourse to this prayer. May this prayer which is so powerful and
efficacious also help you. (CT/1: 116)
"The Rosary is a very pious way to pray to God, in an easy manner within reach of all",
Pope Pius V said. For this reason it is one of the most popular forms of prayer,
recommended by various pontiffs throughout history. John Paul II himself delared that it
is "his favourite prayer". Its "popularity" does not take away from its profundity. Some
theologians, among them Garrigou-Lagrange, Schillebeekx, Suenens, etc. have
highlighted the theological character of the rosary, presenting it as a Gospel prayer that is
Christocentric and ecclesial.27 Though praying the rosary does not have a lot of supporters
today in many places, simple people continue reciting it to honour Mary, to beg her
intercession, at the same time placing themselves in communication with the Most Holy
Trinity, invoked at the end of each decade.
3.6
MEDALS AND SCAPULAR.
With regard to medals, it is recounted that "though still a child, finding out that an engineer
visiting her mother did not go to the Sacraments, she wept for him. Helen decided to
convert him and pursued him with her prayers and reproaches, forcing him to accept and
wear medals of the Blessed Virgin.28
26
Ibid., 23rd August 1896.
Cf. "The Rosary" in The New Dictionary of Mariology, Pauline Editions. Madrid, 1988, pp. 1731-1741.
28
Very Rev. Mother Mary of the Passion, Paraguayan translation, p. 25.
27
9
Though we do not know what the medals were, we can suppose that at least the
"miraculous medal" was one of them, given the fact that it was engraved from 1832 on,
and its devotion was widely spread. In Helen's action we can discover an authentic
missionary zeal and confidence in Mary—intimately linked to the plan of salvation—to
achieve conversion for this prodigal son. She knew that the miraculous medal was at the
origin of Alfonso de Ratisbonne's conversion.29

Another medal very dear to her was that of the Virgin of Guadalupe, given to her by a
Mexican and which she held to her breast during her final illness in San Remo.

"Today is Our Lady of Mount Carmel's feast…This is one of her most ancient titles and
more and more do I like the ancient devotions. It is normal for each one to have a
devotion attractive to her personally, and as the desire for novelty has many followers, I
maintain my attraction without trying to discuss it…The privilege of the Sabattine
indulgence has been a sweet belief to me. Frequently I have imagined that the scapular
must have been something like an apron worn by Jewish women, and in an old book some
documents about this have been found. It is here because Mary must have wanted this
vesture: because in it was a particular reminder of her humility and her humble
occupations." 30
3.3.1 PILGRIMAGES TO THE SHRINE OF OUR LADY OF LOURDES
Mary of the Passion was three times at Lourdes, one of the most famous Marian
shrines in the world; twice on a pilgrimage, and the other time in passing.
1. After the 1884 Chapter which re-elected her as Superior General of the Missionaries of
Mary, she went from the Châtelets to Lourdes, by obedience, to ask for a cure.
Accompanying her were M.M. des Saints-Anges, M.M. de Sainte-Thérèse and M.M. de
Saint-Jean.31 Above all she wanted to ask for the cure of M.M. de Saint-Jean, who
suffered from a spinal cord ailment, and she obtained, if not a spectacular healing, at least
a felt improvement.
2. In May of 1895, on the way to Portugal to see about the foundation, she planned to pass
through Lourdes, to confide to the Virgin in a special way the important Congregation of
the Friars Minor in Assisi; "I leave tomorrow for Marseilles and Lourdes. May our Lord,
who wants me to go and pray near the grotto of our Immaculate Mother, grant me many
graces there for the Church, the Order and the Institute. Unite your prayers to mine, so
that this pilgrimage may truly draw down upon us all the help of our blessed Queen, who
has protected us so much."
3. The 20th of June 1900 she travelled to Spain, passed through Lourdes and participated in
the Eucharist there; in the afternoon she left for San Sebastian.
3.7.1. APPROVED and ENCOURAGED PILGRIMAGES TO LOURDES.

29
When M. de Saint Michel, one of her first companions, elderly and almost blind, wanted to
make the pilgrimage to Lourdes on foot, Mary of the Passion dissuaded her, suggesting that
it would be even better to make a novena for her to Our Lady of Lourdes. But other Sisters
30
Théo, Ed. Droguet, Ardant, Fayard, 1993, p. 58.
A Mother's Journal to her Daughters, 16th July 1896.
31
Very Rev. Mother Mary of the Passion, Paraguayan translation, p. 25.
10
willingly gave her permission to make this pilgrimage, committing themselves to pray for
her and the Institute. She promised to send a very ill Sister there, if she got better.


She wrote to M. Marie Colombe, commissioner: "I am happy for you and for me that you are
going to Lourdes. Pray with fervour to our Immaculate Mother that she may come to my aid.
She is the Mother and Mistress of the Institute; beg her to protect it." (28-11-1893). In
another letter she wrote: "I think you will be in Lourdes for the feast of the Immaculate
Conception. During your stay near this shrine, meditate on the profound humility of Mary
who, after so many glorious privileges, kept herself so modestly in the hidden life." (3-121893)
She withdrew herself when Mrs. Sangnier, one of the benefactors of the Institute, offered a
pilgrimage to Lourdes to women employees of the Paris workroom and to some FMM.32
3.7.2 Lourdes Water: Besides manifestations of popular piety, there is trust in signs.
Many people go to Lourdes, confiding in Mary's intercession and in the curative
properties of the water that flows from there. Unfortunately this devotion is not
always accompanied by conversion of life and sometimes falls into superstition.



Mary of the Passion said that in the dispensary at Mylapore, Lourdes water, given with faith,
worked marvellous cures.
She wished "Mother Resurrection could find health in Mary Immaculate's pool, which
everyone desired and particularly I, her Mother." 33
Mary of the Passion also bathed with faith in the pools of Lourdes, but did not experience
any relief. Woman of deep faith, she did not linger on the "miraculous" aspect of the water.
She prayed, confided, and abandoned herself to God's Will, for her health as for everything
else.
1.8
THE VIRGIN OF GUADALUPE
The Virgin of Guadalupe held a privileged place in Mary of the Passion's devotion, since
it she directed her final invocation to her, before meeting her God face to face. When did
she first know her? We do not know exactly, but already in 1892, writing to Father
Raphael, she said:

"…I have sent my daughters to Our Lady of Guadalupe, and I do not know why this night
keeps her before my eyes, thinking that she will be so good. This miraculous virgin, painted
by heaven, is the Immaculate Conception. There are few miraculous virgins that portray
her…" 34

The 31st of January 1904, on being informed that Father Raphael was seriously ill in San
Remo, Mary of the Passion wrote:"…on receiving the letter in Rome that distressed me so
much…I had the inspiration to approach Our Lady of Guadalupe, who appeared in Mexico
to a poor Indian guided by the Friars Minor. Hundreds of years have passed since then,
much earlier than Lourdes or the Miraculous Medal. I believe it is this first apparition of
Mary Immaculate that we will celebrate for the Jubilee Year. I asked for her beautiful gold
medal, given to me last year by a Mexican, and I have promised to dedicate an oratory in
her honour in one of our houses that Padre will choose. I parted with my medal. On the
32
A Mother's Journal to her Daughters, 23rd August 1904.
Ibid.
34
Letter to Father Raphael Delarbre, 19th November 1892.
33
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night of the Purification, I pleaded in a special way, and on the beautiful feast of our
Immaculate Mother, Father Raphael's condition improved…" 35

In 1904 they were celebrating 50 years since the proclamation of the Immaculate Conception
dogma. It is She who wept at La Salette and asked for penance in Lourdes and Pontmain,
the one who crushed the serpent's head and showed herself as the Missionary Virgin of
Guadalupe in Mexico. Though Mary of the Passion venerated her under different titles, she
did not forget that it was the Immaculate to whom she had recourse.
Mary of the Passion "admired the goodness of the Virgin who, to appear to a poor
Mexican Indian (Juan Diego, recently canonized) deigned to assume the appearance of a
woman of his race." The way in which Mary drew near to the poor surely appealed to
her. She who from childhood wanted to fulfil all that she had heard of the good and
beautiful, did she not desire to achieve what she admired in Mary? I suppose so. Though
studies of the Guadalupe icon were not as advanced as they are today, they caught the
element of acculturation in this image, the importance of Mary presenting herself as an
indigenous woman. To announce her message of Life, in the post-traumatic situation of
the conquest, Mary of Guadalupe acculturated herself, became an Indian in order to speak
with the Indian and spoke sweetly, with deference, in his Nahuatl language. She assumed
his symbolic universe, showing respect and esteem for the race and culture of the
conquered people. She showed us by her example the way to announce the Good News. I
believe that for this reason she is given the title of "missionary". "the Missionary Virgin of
Guadalupe".



Father Raphael recovered his health and Mary of the Passion, faithful to her promise, took
advantage of the opportunity to carry out the foundation of San Remo that, naturally, was
dedicated to Our Lady of Guadalupe. She wantedthis new house of the Institute to be
an ex voto of her filial piety, "a continualoffering to Mary Immaculate." 36
On the other hand, Mary of the Passion, as the people of the village do, had to
propagate her devotion. She wrote to Marie Jehanne: "Send me, please, 4 or 5
(pictures of) Our Lady of Guadalupe like those I received yesterday…we will have them
framed here." 37
And finally, we know that on her deathbed, the last invocation that came forth from her lips
was: "Our Lady of Guadalupe, help me!" She had the medal of the Mexican virgin on her
breast and frequently held it closely against her heart. 38 Her body was brought to her dear
chapel of the Guadalupe Virgin, where she appeared to smile…
CONCLUSION:
After giving an overview of the popular devotions lived and promoted by Mary of the
Passion, we observe that they have a solid biblical foundation and reflect in an implicit or
explicit way the fundamental theme of the Christian message. (Cf. MC 30). These
devotions express her spirituality, rooted above all in the Word of God, listened to,
received and lived; and they promote a personal and community path of conversion.
35
A Mother's Journal to her Daughters, 10th February 1904.
Very Rev. Mother Mary of the Passion, Paraguayan Ed., op.cit., Chapter XXV, pp. 453-454.
37
FMM-J, 505-S. Remo 13th February 1904.
38
Very Rev. Mother Mary of the Passion, Paraguayan Ed., op.cit., pp. 493, 496.
36
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In her devotions we can identify two aspects: the concrete expression of devotion:
pictures, flowers, candles, etc. and the spiritual motivation which animates them: "I felt
the need to express my love better…" The spiritual is incarnated and the material is
spiritualised. Symbols are necessary to the person to transcend the reality that limits her,
to express what is indescribable.
The anthropological vision of the role of the feminine has evolved in our society, and in
consequence has also changed the image of Mary. Whether the Virgin is invoked by titles
that Mary of the Passion gave her: "Mother", "Queen", etc., or with other titles more in
keeping with our mentality: "The Perfect Disciple", "Woman of Faith", "Woman of the
People, simple and close to them", etc., what is really important is to understand that "the
ultimate aim of the cult of the Blessed Virgin Mary is to glorify God and to pledge
Christians to a life absolutely in conformity to God's will." 39
Marian devotions, rooted profoundly among our peoples, in this new millenium have to be
an open door to the Gospel. In our pastoral work, the watchword will be to repeat with
Mary, "Do what He tells you" (Jn. 2:5). Mission, today as yesterday, is essentially: "To
save the world by giving it Jesus",40 giving Him as She did, from our feminine identity,
with tenderness. Only thus can we exclaim with Mary of the Passion: "I drew tenderness
for souls from Mary." 41
39
Marialus Cultus, Nº 39.
CR\1:2
41
NS:161
40
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