The contemplation of Mary's different relations to the Divine Persons helps towards our distinguishing as between the Three.
     To the Second Divine Person Mary's relation is the one nearest to our comprehension, that of Mother. But her motherhood is of a closeness, a permanency, and a quality infinitely surpassing the normal human relationship. In the case of Jesus and Mary the union of souls was primary, and of flesh secondary; so that even when separation of flesh occurred at birth, their union was not interrupted but went on into further incomprehensible degrees of intensity and association - such that Mary can be declared by the Church to be not only the "helpmate" of that Second Divine Person - Co-Redemptress in salvation: Mediatress in grace - but actually "like unto Him."
     Of the Holy Spirit, Mary is commonly called the temple or the sanctuary, but these terms are insufficiently expressive of the reality, which is that he has so united her to himself as to make her the next thing in dignity to himself. Mary has been so taken up into the Holy Spirit, made one with him, animated by him, that he is as her very soul. She is no mere instrument or channel of his activity; she is an intelligent, conscious co-operator with him to such degree that when she acts, it is also he who acts; and that if her intervention be not accepted, neither is his.
     The Holy Spirit is Love, Beauty, Power, Wisdom, Purity, and all else that is of God. If he descend in plentitude, every need can be met, and the most grievous problem can be brought into conformity with the Divine Will. The man who thus makes the Holy Spirit his helper (Ps. 77) enters into the tide of omnipotence. If one of the conditions for so attracting him is the understanding of Our Lady's relation to him, another vital condition is that we appreciate the Holy Spirit himself as a real, distinct, Divine Person with his appropriate mission in regard to us. This appreciation of him will not be maintained except there be a reasonably frequent turning of the mind to him. By including just that glance in his direction, every devotion to the Blessed Virgin can be made a wide-open way to the Holy Spirit. Especially can legionaries so utilize the rosary. Not only does the rosary form a prime devotion to the Holy Spirit by reason of its being the chief prayer to Our Lady, but, as well, its contents, the fifteen mysteries, celebrate the principal interventions of the Holy Spirit in the drama of redemption.
     Mary's relation to the Eternal Father is usually defined as that of Daughter. This title is intended to designate: (a) her position as "the first of all creatures, the most acceptable child of God, the nearest and dearest to him" (Cardinal Newman); (b) the fullness of her union with Jesus Christ which makes her enter into new relations to the Father, thereby entitling her to be mystically styled the Daughter of the Father; (c) the pre-eminent resemblance which she bears to the Father, which has fitted her to pour out into the world the everlasting light which issues from that loving Father.
     But that title of "Daughter" may not sufficiently bring home to us the influence which her relation to the Father exerts on us who are his children and her children. "He has communicated to her his fruitfulness as far as a mere creature was capable of it, in order that he might give her the power to produce his Son and all the members of his Mystical Body." (St. Louis-Marie de Montfort) Her relation to the Father is a fundamental, ever-present element in the flow of life to every soul. It is the requirement of God that what he gives to man must be reflected in appreciation and co-operation. Therefore, that life-giving union must be made a subject of our thoughts, and so it is suggested that the Pater Noster, which is often on the lips of legionaries, should take particular account of that intention. This prayer was composed by Jesus Christ our Lord, and therefore it asks for the right things in the ideal way. If recited with the right advertence and in the spirit of the Catholic Church, it must accomplish perfectly its purpose of glorifying the Eternal Father and of acknowledging his ever flowing gift to us through Mary.

     "Let us recall here, as a proof of the dependence we ought to have on Our Blessed Lady, the example which the Father, the Son, and the Holy Spirit give of this dependence. The Father has not given and does not give his Son except by her. He has no children but by her, and communicates no graces but by her. God the Son has not been formed for the whole world in general except by her; and he is not daily formed and engendered except by her in union with the Holy Spirit; neither does he communicate his merits and his virtues except by her. The Holy Spirit has not formed Jesus Christ except by her, neither does he form the members of our Lord's Mystical Body except by her; and through her alone does he dispense his favors and his gifts. After so many and such pressing examples of the Most Holy Trinity, can we without an extreme blindness dispense ourselves from Mary, and not consecrate ourselves to her, and depend on her ?" (St. Louis-Marie de Montfort: Treatise on True Devotion, Par. 140)

Handbook of the Legion of Mary

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MARY AND THE MYSTICAL BODY

by Frank Duff

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