Visit By Superiors From Rome – Nov 2024

The following message was delivered by on the 17th and 18th November 2024

1. Arnold SUHARDI SMM

Referent of the Monfort Associates in the world

Association

«Mary Queen of All Hearts»

in the World

 

 

My sharing will be composed of four parts. The first part contains some data regarding the Association Mary Queen of All Hearts (AMQAH). The second part is inherent to the general challenges that each Center of the Association must face. The third part informs us of some difficulties that arise from a misunderstanding of the teachings of Saint Louis Marie de Montfort. Finally, the fourth part presents some reflections on the path that awaits AMQAH.

 

1. Some data

Let’s start with the first point: data relating to the Association Mary Queen of All Hearts and in particular, those on the Association’s Centers and those regarding the activities of all the Centers.

 

1.1 Association Centers

As for the Centers of the Association, it must be said that they are present throughout the world and are interstate, national, regional, diocesan and parish Centers. If in a country there is only one regional, diocesan or parish Center, that Center is considered as a Center that covers the entire country. If in a country there are several regional Centers under the aegis of its national center, then all these regional Centers are considered an integral part of a single Center, the national one. Below are all the Centers of our Association, present in the five continents.

In Europe there are 9 Centers: Poland-Croatia, France (Montfort-sur-Meu, Pontchâteau, Le Marillais, Saint Laurent-sur-Sèvre), Italy (Trinitapoli), Belgium, Denmark, Portugal, Great Britain, Norway.

In Asia-Oceania there are 4 Centers: Indonesia (Bandung-Jakarta, Malang, Putussibau, Poco-Ruteng-Labuan Bajo), India, Philippines (Manila and Cebu) and Papua New Guinea.

In America there are 8 Centers: Argentina, Brazil, Ecuador, United States, Colombia, Mexico, Peru, Haiti.

In Africa there are 6 Centers present in the territorial realities of: Kenya, Uganda, Madagascar, Malawi-Zambia, DRC-Togo, Rwanda.

Therefore, there are 26 Centers of the Association throughout the world. The total number of members of these Centers and those registered in the International Center of Rome is approximately 10,000 (ten thousands) units, according to the data reported at the end of 2020.

We can also say that the spiritual directors of the aforementioned Centers are Montfort Missionaries, with the exception of Rwanda (where there is a Brother of Saint Gabriel), Norway (where we have a Canon Regular of Saint Augustine [Can.Reg.]), Argentina (a diocesan) and Tampico-Mexico (two diocesan priests).

1.2 Formative and missionary activities

The type of mission is certainly not uniform in all the Centers, since everything depends on the context in which a mission is carried out.

Based on the reports we received at the end of 2020 from many Centers, below is a list of the different types of missionary work that the members have done and are doing as a group, in particular:

1. visit schools to promote vocations as Brothers and Priests in the Montfortians, raise funds to help the SMM (Societas Mariae Montfortana = Montfort Missionaries) formation houses, do camping for young people;
2. organize a pilgrimage to a “sanctuary”, do a retreat or a novena, animate the liturgy in a church with a choir;
3. create works of mercy, such as visits to nursing homes, hospitals or orphanages, and also visits to prisoners or those experiencing painful situations such as mourning. There are also those who build schools for poor children, those who provide food for children in poor schools and also those who distribute basic necessities and medical care to the needy free of charge, as well as those who collect aid for the victims of disasters;
4. hold periodic meetings to train members in preparation for consecration. In particular, in these meetings, the following are presented: the identity of AMQAH, the life and teachings of Montfort;
5. subsequently – always within the Montfortian Family – there are: a monthly training, regular training meetings every two years, in addition, every 3 years, meetings are planned at the continental level, with sessions for the team of animators in preparation for consecration, studying the writings of Montfort, and public sessions on the Virgin Mary; in the training area there is also the possibility of organizing a seminar;
6. produce publications or print of Montfort’s works, as well as publication of magazines;
7. plan popular missions – also through music – participate in the “Walk for Life”, volunteer in a mission center, for example, to welcome pilgrims and introduce Montfortian spirituality;
8. manage websites, Facebook, YouTube;

 

In the list provided – on the different types of missionary work – no mention is made of the personal prayers of the members, for example for the elderly, of the personal involvement of the members in their parish of origin or as volunteers in a place of pilgrimage or in other operational fields. The point is that the form of involvement in a mission varies. In fact, the Statutes state: «Renewing their consecration each day, members collaborate, according to their possibilities and their own condition, in the apostolate of the Company of Mary following the directives of the Director General» (art. 10).

2. Challenges

There are several challenges that are faced in each Center. First, regarding the various understandings and practices related to membership in the Association. Second, challenges with respect to the strategies and mission plans in each Center. Third, the structures for sharing information between the Centers.

 

2.1 Composition of the members

In the General Statutes of the Montfort Missionaries, no. 61.1, we can find this statement: «The Montfort Associates, recognized as such, are members of the Association “Mary Queen of Hearts”».

The question to ask is: how can we say that a person is “associated”, that is, how can we guarantee that he or she is a member of this Association? The General Administration of Father Luizinho (2017-2023) has offered a description with the desire to clarify, at least in theory, what “Montfortian Associate” means. This description is based on articles 1, 2 and 9 of the Statutes of the “Association Mary Queen of the Hearts” which speak of the “nature and purpose” and the “members” of our Association.

 

First of all, the name of the person is entered in the “Register of Members”. This register is located at the Regional, National or International Center of the “Association”. These Centers and their Spiritual Directors are established and appointed by the General Director who is the Superior General of the Company of Mary. In this way, the Associates are in contact with us: we are one family! Through the mediation of the Spiritual Directors, the Superior of an Entity will have access to the “Associates” and vice versa.

Secondly, living the Consecration to Jesus, through Mary proposed by Louis Marie de Montfort – master and spiritual guide – is the content of the formation of the “Associates”. For this reason, a session of preparation for the Consecration and the renewal of the Consecration in the spirit of continuous formation is always foreseen.

Thirdly, participating in the mission of the Company of Mary goes without saying. The form of participation in this mission is certainly adapted to the Statutes and circumstances. But, it is first of all necessary that an Entity be able to specify exactly what the mission of the Company of Mary is, through the Entity in which these “Associates” will be involved.

 

For the sake of completeness, it is appropriate to say that each of these criteria is associated with certain problems. The problem related to the first criterion is, for example, the presence of people who are not accompanied by our Centers when they make the consecration. They send emails or letters to the International Center in Rome or to the National Center in New York or even to the National Center of a country, to ask that their names be registered in the AMQAH register. The question on this point arises spontaneously: how can we register someone in our register if we do not know their understanding of consecration, their opinions on the Church, their expectations for ongoing formation? This has occurred and is occurring because there are ecclesiastical organizations that promote the consecration taught by Montfort and invite the people they accompany to contact one of the AMQAH Centers to register their membership. The question remains open: will we register their names and consider them “associates”?

Unlike the first, the problem connected to the second criterion is that many people have made the consecration and subsequently are not interested in renewing it or living it together in a spirit of communion or participating in further formation meetings. In practice, after the consecration, they no longer come to the follow-up meetings that our Centers offer. Can these people be considered “associates”?

The problem related to the third criterion is instead that of people who have made the consecration, have been regularly registered as members of AMQAH and have also participated in further training meetings, but are not interested or do not think of being involved in the Montfortian mission. Can such people be defined as “associates”?

To date, there is no general answer to all these problems. There are two practices in the Association’s Centers.

One is that which characterizes the Centers that have two registers. The first register is used to record the names of the people who make the consecration. The people registered in this register are called “consecrated”. The second register is instead intended for people who, in addition to the consecration, also ask to become members of the AMQAH. Their membership becomes effective when their application is accepted by the director of a Center and their admission occurs with a rite specific to it, different from the consecration ceremony. Those registered in this register are called “associates”. They are the ones who collaborate closely with the Montfort Missionaries, especially in the mission of spreading Montfortian spirituality and also by becoming facilitators of various meetings in preparation for the consecration for people who wish to do it. The contents of the training material and the relationship model of the Montfort Missionaries with the first group – the consecrated – is different from that with the associates. The people who belong to the second group are part of the Montfortian Family because they are “associates”. This is in accordance with Article 9 of the AMQAH Statutes which states:

 

One who, after the necessary formation and preparation, pronounces the consecration to Jesus, Eternal and Incarnate Wisdom, by the hands of Mary, according to the formula of Saint Louis-Marie de Montfort, may be received into the Association.

The incorporation is made, following the motivated request of the candidate and acceptance by the Director, at the moment when the consecration is made in the presence of the Director or his delegate and its inscription in the register of the Association.

 

The other practice is instead that which characterizes the Centers that do not distinguish between the two groups – consecrated and associated – for which, all those who make the consecration are “associated”.

The Regional Center of Trinitapoli constitutes the “Group with vows”, according to what is provided for in the Statutes of this Association, in articles 11 and 12:

 

For the members who might desire such, the Director General could create, within the Association:

– a group of associates who commit themselves by promises or by vows, according to their state in life, to live the evangelical counsels in the spirit and the spirituality of Saint Louis-Marie;

– groups who commit themselves to a specific apostolate, always with the spirit and the spirituality of Saint Louis-Marie de Montfort.

The Director General will prepare, to this end, particular statutes which respond both to the call of these members and to the nature of the Association. It belongs to him, with his councillors, to examine and to approve them, if they are judged apt to guide the faithful on the path that leads to Eternal and Incarnate Wisdom, Jesus, Son of God and of Mary.

 

The involvement of the members of the “Group with vows” in the animation of the Trinitapoli Center is more or less the same as the involvement of those who in some Centers are called “Associates”, distinct from “consecrated”, as we explained above. The point is that to be called “associate” it is necessary that a consecrated person – with the Montfortian consecration – participate in the common mission of SMM-AMQAH, that is, to establish the Reign of Jesus, through Mary (art. 2).

This is a unique reality within AMQAH. In France there is currently an associate who also takes vows as a consecrated virgin but she does so in the hands of her bishop.

Another issue related to this membership is that of the Centers that offer consecration to young people or children under 15. There are books that contain preparation material for consecration for young people and children.

But TD 126 states that, in the consecration one must act “in person, voluntarily and with full knowledge of the facts”.

This is also underlined by the «Directory on Popular Piety and Liturgy, Principles and Orientations», 2001/2002, n. 204. In particular, in this document it is stated that, «consecration» refers to the total, personal, permanent and forever donation of oneself to God on the basis of Baptism and with the approval of the Church of a person conscious and free to respond to the grace of God received. But is it possible to say that young people and children are aware of what they are doing? The cited document suggests that other terms be used for children, such as “entrustment” or “donation”.

In line with the affirmation of this document, the “consecration” that Montfort teaches is an expression of the “yes” to God in full freedom and this in order to let His sanctifying grace work freely in us without resistance. It is also appropriate to say that the word “consecration” is used because our “yes” is an act directed to God, not to Mary: to Jesus through Mary! Jesus is the Second Person of the Holy Trinity. Furthermore, it must be emphasized that, since it is directed to God, this consecration is an adoration (latria). If Montfort were alive today, he would write a book on the consecration to the Father through Jesus Christ in the Holy Spirit as and with Mary. This will be in line with the direction of the “Directory on Popular Piety and Liturgy, Principles and Orientations”, 2002, no. 204:

 

Liturgical theology and the consequent rigorous use of terminology would suggest reserving the term consecration for those self-offerings which have God as their object,and which are characterized by totality and perpetuity, which are guaranteed by the Church’s intervention and have as their basis the Sacraments of Baptism and Confirmation.

The faithful should be carefully instructed about the practice of consecration to the Blessed Virgin Mary. While such can give the impression of being a solemn and perpetual act, it is, in reality, only analogously a “consecration to God”. It springs from a free, personal, mature, decision taken in relation to the operation of grace and not from a fleeting emotion. It should be expressed in a correct liturgical manner: to the Father, through Christ in the Holy Spirit, imploring the intercession of the Blessed Virgin Mary, to whom we entrust ourselves completely, so as to keep our baptismal commitments and live as her children. The act of consecration should take place outside of the celebration of the Eucharistic Sacrifice, since it is a devotional act which cannot be assimilated to the Liturgy. It should also be borne in mind that the act of consecration to Mary differs substantially from other forms of liturgical consecration.

 

For the sake of completeness, it is appropriate to say that there is no authentic Christian spiritual experience that does not push towards mission. Therefore, AMQAH is a missionary association. This is stated in articles 1 and 2 of the Statutes. Holiness and missionary spirit go together. The mission is holy! The holiness of a life is missionary! The Church needs missionary saints! The consecration that Montfort teaches leads us definitively to arrive at this objective.

 

2.2 Strategy and plan for the missions

After the illustrated excursus, the question to ask is: how to involve the “associates” more and better in the Montfortian mission?

It is necessary that – in a synodal spirit – missionary projects are planned jointly SMM-AMQAH. Therefore, as a family, together we see and formulate, more precisely: vision, mission and work program; then always together, as a team, we carry out and evaluate all our missionary activities. Collaboration gives strength!

In order to realize all this in a Church of communion, it is necessary for the AMQAH-SMM to meet regularly. Because without regular meetings, the members of this team will be “dispersed”. If the existing forces are not coordinated, they will sooner or later weaken.

 

2.3 Sharing information between Centers

From May 2018 to December 2022, we had the bulletin “Jesus Living in Mary” which was available in seven languages and distributed online. Now, however, we no longer have means of communication for mutual information and formation and everything is done through the entity website, the website of an AMQAH Center or the international website of the SMM.

To date, the AMQAH International Center does not have its own website. There are several national or regional centers that have websites such as in America and Italy.

3. Misunderstandings about Montfort’s teachings

Let us now focus our attention on misunderstandings about Montfort’s teachings or problematic parts in his teachings. We have heard or know that, regarding the topic of misunderstandings, there are difficulties. The “difficulties” referred to are determined by the deviation or imbalance in understanding and practice regarding the consecration proposed by Montfort. To address these critical issues, we can cite the circular letter of the Father Superior General, Luiz A. Stefani on “Montfortian spirituality” of December 8, 2017. On this point, Father Luizinho writes:

 

We know that certain people, groups and institutes of consecrated life who propose the “consecration to Jesus through the hands of Mary” according to the method of Louis Marie Grignion de Montfort, have caused serious pastoral problems in several parishes and dioceses. Some bishops have contacted us to obtain clarifications on the relationship of the Montfortian congregation with certain specific groups and on the current state of Montfortian spirituality, in particular with regard to the practice of the “true devotion to Mary” proposed by Saint Louis Marie de Montfort.

 

Father Luizinho in his letter, mentions in particular four difficulties – illustrated below – to which I have added a fifth difficulty.

 

 

3.1 The slavery of love

In the prayer of consecration distributed in the basilica of Saint Louis Marie de Montfort in Saint Laurent-sur-Sèvre, the word “slave” is not found, even though it is clear that the text of the prayer is taken from AES 225. The words en qualité d’esclave in the original text are replaced by en tout amour et toute soumission. While in the word “slave” that Montfort uses, there is no meaning of soumission. The expression en tout amour et toute soumission cannot translate what Montfort means with the expression: en qualité d’esclave. They did it this way to avoid spreading the word “slave” or “slavery”.

In the Montfortian family itself, there are people who are against the term “slavery” or “slave” and do not want these two words to continue to be used in relation to Montfort.

There is even a bishop who has forbidden an AMQAH Center in his diocese to use the words “slave” and “slavery” in a text that was planned for publication.

There is a tendency to understand these words sociologically by linking them to the practice of slavery that existed in the past and that degraded human dignity.

The word “slave”, in Greek doulos, does not originate with Montfort. He took it from his teachers of the Berullian school of spirituality. Their source is the Holy Scripture.

It is therefore necessary to pay attention to the contexts in which these terms are used and to those who listen. It is necessary to explain well the meaning that Montfort gives to the aforementioned terms – slave and slavery – based on what he wrote in TD, SM and LEW.

Certainly we must not fossilize on the terms “slavery” or “slave”. Louis-Marie also uses many other terms to express the same thing such as “consecration”, “dependence of love”, “totus tuus”, “total belonging”, loving attachment to Jesus, etc.

Certainly, in the Letter to the Religious of the Montfort Families, n. 6, Pope John Paul II uses the term “slavery of love” (cf. TD 55, 68, 113, 126, 231). He intends it in particular, as union with the kenosis of Christ, together with Mary who is intimately linked to the mysteries of the Son especially in the mysteries of the Incarnation and the Cross.

Indeed, the terms “slavery” and “slave” speak of being one with Jesus through total belonging to Him (cf. TD 169-172). This is done in response to Jesus who first gave himself to us with love. We receive this love through Mary, so we also respond to it through Mary. People who live the consecration “will give themselves to Mary body and soul, without division, to be in the same way Jesus Christ” (TD 55).

 

 

3.2 Rejection of Ecclesiastical Authority

Let us now address another difficulty that has been raised: the rejection of ecclesiastical authority. By the term ecclesiastical authority, in the above context is meant: the Pope and the bishops of the Roman Catholic Church. In this regard, Father Luizinho writes:

 

There are currently Catholic groups that have a strong tendency to separate themselves from reality and not to assume responsibility for others. They neglect to read the documents on the Social Doctrine of the Church, they are not interested in the path of the Church after the Second Vatican Council and, in many cases, they gather to recover pre-conciliar devotional practices, and they also use the writings of Saint Louis Marie de Montfort and practice the Montfortian consecration to justify their options. The Montfortian family does not find itself in these groups and the Montfortian consecration must be what it really is: the perfect renewal of the baptismal promises, which include the solemn proclamation that “I believe as the Church believes and with the Church”. We are in perfect communion with the Church. If those who practice this devotion do not accept the Pope as the visible sign of Catholicism, they lose their points of reference; they end up defending an ideology and move towards religious fundamentalism.

 

Therefore, the directors and coordinators of AMQAH must maintain relationships with parish priests and bishops. This is very important because we are part of this Church. Before spreading the consecration in a diocese or a parish, the spiritual directors of AMQAH must meet with the local ordinary to introduce themselves and explain what the consecration is, who Montfort is, what SMM and AMQAH are. Then it is necessary to contact the parish priests to do the same. The parish priests who agree with the consecration, who wish to share it, will certainly facilitate their parishioners to take part in the preparation for the consecration that an AMQAH Center provides. The parish priest will also provide a meeting room and will announce this initiative at the Sunday assembly.

After the consecration, the people who have said their yes to Jesus by consecrating themselves, should remain in their respective parishes to be there – in that context –fully involved in the ecclesial life. The parish priest can entrust the members of AMQAH, in his parish, with some responsibilities, for example, participating in the choir or cleaning the church or still being part of Caritas, participating in liturgical officials, etc.

It is as if Montfort were alive today, as in the parish missions of his time. It was he who moved from one parish to another, from one village to another. The parishioners remained in their place, they were not taken away when they left the parish after the mission. In our today, the parish priests who know the consecration and their parishioners who have made the consecration are and will certainly be of great support to AMQAH. In this way, AMQAH will work according to the inspiration of Montfort who was an itinerant missionary to “renew the spirit of Christianity in Christians” (RM 56).

It is important to highlight this in this context because, as Father Luizinho stated, there are several ecclesial movements with “traditional” characteristics – that is, that reject the Pope and the Second Vatican Council – that introduce Montfort.

The name Confrérie Marie Reine des Cœurs was taken or used by the Priestly Fraternity of Saint Pie X (FSSPX). This is a movement linked to Archbishop Marcel Lefebvre (1905-1991). The Fraternity also published the biographical book of Montfort written by Father Louis Le Crom, Montfort Missionary, in their publishing house: Editions Clovis. The name of our group in France is not AMQAH but Fraternité Mariale Montfortaine (FMM).

What happened in France with the SSPX has also been observed in several other countries such as Brazil.

All this does not benefit the faithful, it confuses them by making them think that the AMQAH and the SMM are also “traditionalists” and therefore against the Pope and the Second Vatican Council. In fact, we have inherited from Montfort the spirit of obedience to the Pope.

 

 

3. The Latter Times and the Apostles of the Latter Times

Another problematic question addressed in this Conference is that inherent to the theme: “The Latter Times and the Apostles of the Latter Times”.

If we arrive in depth, at the summit of appreciation of consecration, then we will be the expression of the fulfillment of a prophecy of Montfort on the “true apostles of the latter times” (TD 58, cf. TD 49-59) who will be present “at the end of time” (TD 54) or “at the end of the world” (TD 20, 29, 46, 47, 48) to be together with Mary in the fight against the power of evil (TD 51-54) under the guidance of the Holy Spirit “to extend his dominion over that of the wicked” (TD 59).

Even if in TD 59 Montfort did not mention when these apostles of the latter times will appear saying «God alone knows: we must be silent, pray, sigh and wait: “I have hoped, I have hoped in the Lord” (Ps 40, 2)», Montfort is so sure or convinced of their presence, but on one condition that: «they will enter into the interior» of this consecration! (TD 119). Montfort says: «which will surely happen, if the predestined center, with the grace and light of the Holy Spirit, into the interior and perfect practice» (TD 55) in the appreciation of the consecration.

veri discepoli di Gesù Cristo» (TD 59) hanno una sola forza: la loro umiltà!

These true apostles who “will be a burning fire, ministers of the Lord who will put the fire of divine love everywhere, will be like… sharp arrows in the hand of the powerful Mary to pierce her enemies, will be sons of Levi, well purified by the fire of great tribulations and very united to God” (TD 56); who “will be thundering clouds flying in the sky at the slightest breath of the Holy Spirit” (TD 57); who will be “true apostles of the latter times” (TD 58) and who “will be true disciples of Jesus Christ” (TD 59) have only one strength: their humility!

Humility is strength! This should be their motto! Humility is a powerful weapon to defeat the proud devil. This is not a physical fight – going to war to conquer the enemies whose pride and arrogance could be the mental-psychological energy that is needed – but an interior one. If we fight with pride, we are already in the devil’s trap before we go into battle! Because pride and arrogance are the nature of the power of evil; they are two capacities that are found in his “head” (cf. Gen 3). So how does Satan attack himself? Or with the words of Jesus: “Now if Satan casts out Satan, he is divided against himself; how then will his kingdom stand?” (Mt 12:26).

God saves us with His humility. Here is all His power and greatness. Therefore, for us, humility is everything for victory! “Heel” (TD 54) which is the metaphor of humble people who live the consecration is the true identity of the apostles of the latter times.

This is also a special theme, as some understand it in terms of “millenarianism.” This is an apocalyptic vision of the future renewal of the Church based on the Book of Revelation 20:4-5 according to which Jesus must visibly reign for a thousand years on this earth at the end of the world. This vision is connected with the numbers in the Treatise that speak of it and number 16 of the Prayer for Missionaries that speaks of three floods: “The reign especially attributed to God the Father lasted until the Flood and ended in a deluge of water. The reign of Jesus Christ ended in a deluge of blood, but your reign, Spirit of the Father and the Son, is still unended and will come to a close with a deluge of fire, love and justice.” (PM 16).

This millenarian interpretation is launched by Louis Pérouas who says that Montfort «considers this era marvelous during the course of the earthly history of the Church. It would be better to speak of millenarianism, a theory which predicts, at a given time, an earthly, collective and total salvation» (cf. Dictionnaire de la spiritualité montfortaine).

In this regard, one can immediately refer to the letter of Pope John Paul II addressed to the Religious of the Montfort Families, n. 8. In this letter, the Holy Father clarified:

 

This is in no way a form of “millenarianism”, but a deep sense of the eschatological character of the Church linked to the oneness and saving universality of Jesus Christ. The Church awaits the glorious coming of Jesus at the end of time. Like Mary and with Mary, the saints are in the Church and for the Church to make her holiness shine out andto extend to the very ends of the earth and the end of time the work of Christ, the one Saviour.

 

We should therefore understand, adequately, the meaning that Montfort gives to these terms.

 

 

3.4 “Excessive” emphasis on external practices

Since internal practices are the most sanctifying (TD 257), some people are in a certain sense “allergic” to what they consider to be excessive emphasis, that is, on external practices by some Centers. But what are these external practices? In TD Montfort mentions seven, while in SM he mentions only five.

1. Preparatory process and consecration (TD 227-233; SM 61-62)
2. Recitation of the “Little Crown” (TD 234-235; SM 64)
3. Wearing “little iron chains” (TD 236-242; SM 65)
4. Devotion to the mystery of the Incarnation (TD 243-248; SM 63)
5. Devotion to the Hail Mary and the Rosary (TD 249-254)
6. Recitation of the Magnificat (TD 255; SM 64)
7. Despising, hating and fleeing the corrupt world (TD 256)

Furthermore, in this context, Montfort gives us two warnings: we must avoid focusing only on external practices (SM 44) but also that we must not neglect external practices (TD 226).

On this point, Father Luizinho expresses his feelings; in particular it seems that his letter intends to attack not all external practices but only the practice of wearing small chains. Because he mentioned it specifically. First of all he quotes Montfort: Regarding the use of chains, Montfort states that it is at the level of means and does not affect the essential of the consecration, so much so that “a person can very well do without them” (TD 236), but one must not despise those who wear them (SM 65 and TD 236).

It almost seems that in this context, Montfort leaves it to the discretion of each person to pay attention to these external practices or not, according to his discernment. In fact, if after discernment and with the accompaniment of the director one continues to carry out these external practices, there is no difficulty in understanding Montfort’s indications. The problem is therefore in the eyes of the beholder and in the head of the person who judges according to his own parameters, without going into depth with the external practice, with the sense of the symbolism connected to it.

However, Father Luizinho expresses his concern by stating:

 

History teaches us that some external signs have been misunderstood by people, such as wearing chains. Even before Montfort, the Holy See had repeatedly prohibited this practice, due to the interpretation given by those who wore them, by people from the outside.

Even if Montfort explains the meaning of the symbolism well, we know that there is always the risk of a wrong interpretation. For this reason, in the MontfortAssociations the chains are replaced with medals of “Mary Queen of All Hearts”, a symbolism understood by all.

 

 

 

3.5 Consecration is confused with the consecration to the Immaculate Heart of Mary

What Father Luizinho’s letter does not mention is that the consecration taught by Montfort is often confused with the consecration to the Immaculate Heart of Mary given by Mary at Fatima.

The word “Consecration” is used by Montfort to refer to the preparation for the consecration, the act of consecration, the prayer of consecration and the renewal of the act of consecration which is one of the external practices. The same word is also used to refer to all the other exterior practices, all the interior practices and the practices before, during and after receiving Communion. Thus the word consecration has a broad scope and embraces our entire existence. In fact, the consecration that Montfort teaches is the Christian life itself: living in the Spirit with Mary to follow Jesus Christ, the Son of the Father.

The reception of Mary in the Montfortian consecration is not based on a particular apparition but on the basis of baptism. Montfort does not teach about Mary in relation to one of her elements (such as the heart) or a particular virtue or apparition, but rather on the person of Mary as “Mother of God in the mystery of Christ and in the mystery of the Church,” as Lumen Gentium, chapter VIII, states.

The difficulties illustrated so far are only some of the difficulties we experience in the current context. Now, how can we move forward?

 

 

4. Perspective

AMQAH training meetings should be used to read the writings and life of Montfort. At the same time, the documents of the Second Vatican Council should not be missing. Pope John Paul II in fact asked us to read or interpret Montfort in the light of the Second Vatican Council (Letter of December 8, 2003, n. 1).

In addition, in our formation it is necessary to read the latest magisterial documents such as Evangelii Gaudium, Gaudete et Exsultate, Laudato si’, Fratelli Tutti, Dilexit nos (Oct 24, 2024), etc.

In the light of the Second Vatican Council, it is also necessary to abandon the elements that we consider outdated in Montfortian teaching. We do so in the spirit of Marialis Cultus n. 24 paying attention to the «Trinitarian, Christological and Ecclesial Note in the Cult of the Virgin» (MC 25) and to the «four orientations for the cult of the Virgin: biblical, liturgical, ecumenical, anthropological» (MC 29).

The preparation manual for consecration that we produce must be updated. The General Chapter of the SMM, of May 2023, suggested the drafting of a manual for the preparation for consecration to Jesus, through Mary, in the Holy Spirit.

In the initial and on going formation, there should be the acquisition of our characteristics as a family. The circular of the Superior General of the SMM, LuizAugusto Stefani (SG 53 -2021) of May 7, 2021 with 27 testimonies of the Montfort Associates and confreres from all over the world, bearing the title «The participation of the Lay Associates in the Montfortian mission» mentions six categories of testimony. These six points can become a joint curriculum for the formation of our family:

1. Louis Marie de Montfort
2. Baptism
3. Consecration to Jesus through Mary
4. Testimony to the truth of the Gospel
5. Interrelation between SMM and AMQAH
6. Montfortian Charismatic Family

 

 

Not the Last Word

The consecration taught by Louis-Marie is to “renew” the promises of Baptism. It is lived as a preparation for the coming of Jesus Christ, not only for His final coming, but also for His coming in the Holy Spirit in every moment of our life. The reign of Jesus Christ is in our hearts. There the Holy Spirit works to give us various gifts, fruits, charisms to become living members of the community of believers.

Peace is the fruit of the Holy Spirit, a gift received by those who walk and live in the Spirit. Mary, who was docile to the Holy Spirit, participates in the primordial role of the Holy Spirit in forming every baptized person to become a saint and a witness to the joy of the Gospel. Mary is the queen of our hearts, a peacemaker. Thus the members of this Association will be bearers of the peace that comes from the death and resurrection of Jesus Christ. The valorization of consecration will help us to establish a “universal brotherhood” (NA 5) with all humanity, “lighting everywhere the fires of divine love” (TD 56).

 

Arnold SUHARDI SMM

Referent of the Monfort Associates in the world