The French School of Spirituality of which Blessed Chaminade was so much an integral part realized that the Incarnation of Christ had for its end the Redemption, our supernatural birth.
Christ's Incarnation has a direct correlation in Mary. Hence, the Incarnation leads to the Redemption; the Divine Maternity, to the Spiritual Maternity. The intimate ties relating these two functions of Mary are clear if considered in the light of our incorporation with Christ. We form with Christ but one body, the Mystical Body of Christ. He is Head: we are members.
For Blessed Chaminade, a disDciple of Father Olier, our incorporation in Christ constitutes a central doctrine. When our Founder mentions Mary's Spiritual Maternity he seldom fails to repeat that she is our Mother because she is the Mother of Christ, and that we are one with Him -- but one Son of Mary, one Son of God. In his Memoranda of Instructions on the Blessed Virgin our Founder writes:
The . . . concurrence of Mary in the mystery of the Incarnation is the ever compelling motive of our recourse to Mary for all kinds of graces. Through her charity, voluntary and direct consent of her fiat, Mary cooperated in giving the world a Liberator. This is the underlying principle. The consequence is that God having once determined to give us Jesus Christ by the Blessed Virgin, made an unalterable decree , for ''the gifts of God are without repentance" (Rom 11:29).
Her charity having so largely contributed to our salvation in the mystery of the Incarnation, the sole principle of grace, she will eternally contribute in all its operations which are merely consequences of the mystery.
We depend on Mary for the maintenance and increase of our spiritual life as Christ depended on her for the maintenance and increase of his corporal life.
