I.	Rhythms of Silence in Montfort’s Life. 
II.	Canticle of Silence: 
	1.	Silence as victory over evils of the tongue; 
	2.	Value of silence; 
	3.	Rules for speaking well;
	4.	A Message to sanctimonious people; 
	5.	Prayer. 
III.	Spiritual Dimensions of Silence According to Montfort: 
	1.	Sanctification of silence; 
	2.	Silence and spiritual maturity: 
		a.	Silence and Wisdom, 
		b.	Silence and cultivation of the Tree of Life. 
IV.	Silence and Montfort Spirituality Today: 
	1.	Need for silence today; 
	2.	The Montfort spirit.

I. Rhythms of Silence in Montfort’s Life
A liking for silence was a constant in Montfort’s life, and many of the 
rhythms of silence were evident over the course of his life. Silence had 
a variety of meanings and motivations for him in the course of life’s 
trials. Sometimes his silence seemed an avoidance of the world, a 
tendency to isolation and inactivity. Actually, though, the silence of 
Montfort’s lived experience was a silence filled with reverence for God. 
It was a silence that not only led him to prayer, but flowered into an 
active zeal to communicate with others in order to glorify God. Even in 
childhood according to Grandet, his first biographer he was “distancing 
himself from the company of young people his age, from worldly persons, 
and [he was] avoiding taking part in their amusements,” and Louis Marie 
“would withdraw to some corner of the house to pray.”1
It is particularly interesting that his childhood experience of silence 
and prayer did not turn Montfort into himself. Instead, it caused him to 
become more unselfish, especially in to comforting his mother. He urged 
his younger sister and his companions to prayer.2
At Rennes, according to his hagiographer, Blain, Louis Marie was 
socially reserved.3 The example, influence, and training of the Jesuit 
shis teachers at the College fostered in him a taste for God. He was 
struck by the heroic silence of Father Gilbert, when the boys ridiculed 
him.4 In his youth, Louis Marie was regarded by his fellow student 
Blain as “born with a most profound memory, and with a constancy of 
At Paris, this tendency to silence grew, since the director of his 
residence, Father de la Barmondière, “placing no limits on his own 
fervor, gave free rein to that of his disciple.” Then Louis’ fervor 
became “practically continuous, nothing could stop it, so strongly did 
he seem drawn to God. He prayed several hours a day, and gave a great 
deal of time to spiritual reading.”6
It is certain that under the influence of mystical authors like Surin, 
and following his own inclination, Louis Marie opted for the “science of 
the saints.” Silence, recollection, mortification, and austerities were 
its important ingredients.7 Even in his leisure time he chose 
recollection. He wanted only to converse with Jesus and Mary.
His superiors judged his intense life of contemplation to be dangerous. 
They prevailed upon him to relax during his periods of recreation. On a 
pilgrimage to Chartres as a seminarian, he experienced a remarkable time 
of union with God and the Blessed Virgin, interrupted only by the 
zealous deeds it moved him to perform. Kneeling before the Blessed 
Virgin in the underground chapel, “he persevered for six or seven 
continuous hours, from early morning till noon, motionless, and as if in 
ecstasy.”8 His companion was amazed at how a young person could be 
recollected for nearly an entire day without interruption. He was in awe 
at how Montfort remained in a kind of profound prayer of ecstasy.9
At the Saint-Clément residence for priests in Nantes, Montfort lived a 
special period of silence, devoting himself earnestly to the task of 
spiritual discernment. He had moved into the community of Father 
Lévêque, intending to be trained for the missions, but he had become 
disappointed: the community prevented him from realizing his hope. This 
difficulty thrust him into a period of deep discernment. In it he 
discovered the nature of his “secret attraction for a hidden life in 
which I can efface myself and combat my natural tendency to show off” (L 
Later, after the failures in the Poitiers and Paris poorhouses, he would 
wonder “whether, in order to abandon himself to this powerful attraction 
[to prayer], he should not refrain from, or at least suspend for a time, 
the functions of the ministry.”10 But Montfort came to see this 
ostensible calling to the eremitical life as a temptation against the 
apostolic vocation which won out in him. He wrote, “my own inclinations 
. . . have always been and still are for mission work” (L 11).
Montfort himself testified to the meaning of silence when, in 1702, at 
Poitiers, he was the object of criticism and persecution because of the 
reforms he had introduced in the poorhouse: “During this painful period, 
I kept silent and lived in retirement putting my cause into the hands of 
God and relying on his help. . . . To this end I went for a week’s 
retreat to the Jesuits” (L 11). Montfort’s silence was not a simple 
absence of words or activity. It belonged to the mystical dimension of 
“Yahweh’s poor,” who, in trusting silence, looked to God for salvation 
(Lam 3:26; Ps 37:7; Isa 10:15). It was a silence filled with trust in 
God Alone, a silence bound to the Cross, the consequence of evangelical 
choices. Whenever he met the Cross, then, Montfort did not complain but 
turned to silence, accepting with reverence God’s will. This was how the 
missionary behaved when the vicar general of Poitiers publicly 
reprimanded him for indiscreet zeal.11 Not that Montfort was insensitive 
to humiliations and crosses; the famous case of the Pontchateau calvary 
was proof enough of this. On September 13, 1710, he received an emissary 
of the bishop of Nantes who ordered him not to proceed with the blessing 
of the site. The missionary traveled all night to Nantes to speak to the 
bishop, who confirmed what he had ordered Montfort to do. Father Olivier 
attested that a few days later, while reading a letter in which the 
bishop demanded that he destroy the Calvary, Montfort burst into 
Periods of silence punctuated Montfort’s life. Sometimes it was by 
necessity, at other times it was by choice. The bishops prevented his 
missionary activities, but he profited from these periods of rest by 
living a life of more intense prayer and by writing the works that 
extended his preaching on the subjects dearest to his heart: Wisdom, the 
Cross, the Rosary, and so on. He also tasted the “eloquent silence” (H 
157:13) of a nature as yet unspoiled by the heavy footstep of man. The 
Mervent woods, the hermitages of St. Eloi and St. Lazare, are three 
places dear to Montfort and to the Montfort tradition. They remind us of 
the missionary’s determination to alternate between proclaiming the Word 
in action, and listening in silence. Montfort’s silence was always the 
silence of the contemplation of God Alone, “the silence of adoration and 
wonderment in the presence of the Ineffable, a silence of ongoing 
availability to God, a silence in the spirit of the beatitudes, which 
Wisdom has taught us in order to set us free from the blindness in which 
sin has cast us” (LEW 153).
Montfort’s writings later explained his idea of silence and furnish us 
with a key for the interpretation of the silent rhythms that punctuated 
his existence.


II. Canticle of Silence 
Montfort devotes an entire metrical composition, forty-nine couplets 
long, to silence: “The Wisdom of Silence” (H 23). We shall use this 
canticle as a starting place in order to enter into Montfort’s idea of 
silence. This hymn, like those on other virtues, actually constitutes a 
little treatise. A very precise order has been observed in its mode of 
presentation. The marginal notes offer us (although, unfortunately, they 
break off at couplet 31) the essential structure of the canticle, which 
has five parts. After giving a basic definition of silence, “the closing 
of the mouth and heart to creatures in order to be perfect and to 
glorify the Lord” (H 23:1), Montfort dedicates several couplets to 
illustrating the five points of his idea of silence.
1. Silence as victory over evils of the tongue (2-11) 
Inspired by the well known passage Jas 3:5-10, against intemperance in 
language, Montfort groups together the motivations which guard a person 
against the inordinate use of the tongue. He disciplines this “little 
piece of flesh” (H 23:3) and uses a flood of metaphors to do so: 
“poisoned dart,” “sword soft but deadly,” “terrible monster” (H 23:3, 4, 
7). Montfort lists the sins committed by the tongue: swearing, cursing, 
outbursts, blasphemy, and so on. He concludes by calling the tongue the 
“compendium of all iniquities” (H 23:5) and proposes silence as the 
“infallible remedy” for this great evil (H 23:7). Putting the title of 
the canticle to use, Montfort contrasts the chatterbox with the wise 
person: the former is a “big ball full of air, . . . an empty pot” (H 
2. Value of silence (12-20)
While the first point urges an avoidance of the sinful use of the 
tongue, the second dwells in a positive way on the “excellence of 
silence.” The basic idea was that silence was not some empty, sterile 
thing but a reality filled with hidden treasure, fostering a high 
spirituality. Silence is the “divine training school” of divine thoughts 
and intense joys (H 23:12), “a divine school for learning to speak well” 
(H 23:13), “the father of prayer, . . . the companion of wisdom, . . . 
the book of the wise and the ignorant” (H 23:14-16). Silence 
interiorized a faith which without it would become “sterile and 
wavering” (H 23:17). Saint Louis Marie gives concrete examples of 
silence: God, Who spoke very little ad extra, “outside,” but so much ad 
intra, “within”; Christ, who “for thirty years kept silence”; Mary, who 
“stored up in her heart the most divine words”; the saints, for whom 
silence was a “beatitude” (H 23:18-20). Montfort adds that the lesson of 
silence also comes from the “sages of Greece,” who preserved their quiet 
precisely in order “to obtain the gift of a great wisdom” (H 23:20).
3. Rules for speaking well (21-32) 
Having convinced the reader of the importance of silence, Montfort moves 
on to outlining the practical norms: “how” and “when” to speak. Surely 
one must speak “prudently,” in order to avoid irreparable evils; 
“rarely,” in order to accord listening the primacy; “truly,” without 
lying; “charitably,” in order to edify; “wisely,” without being 
persistent; “modestly,” or in a low voice; “humbly,” without adopting a 
magisterial tone; and “holily,” without hypocrisy or human respect (H 
23:23-29). As to times and places, Montfort specified that one should 
avoid speaking in church, since it would be “an irreverence” to God (H 
4. A Message to sanctimonious people (33-43) 
Taking as his point of departure the question of speaking in church, 
Montfort delivers a humorous diatribe against sanctimonious people. 
Playing on words, he bemoans the “blindly devout,” who ceaselessly 
chatter and risk “holily to be damned by devout language” (H 23:33). His 
description of a devout chatterbox is well done: “Talking of every idle 
thing, / prattling ‘round the clock, / gazing first this way, then that, 
/ racing from street to street, / nosing into any novelty / O pious one 
and lost!” (H 23:24). Tirelessly, Montfort proceeds in this tone, with 
women especially in mind: “Oh, yes, the nasty thing loves to talk! / she 
cannot shut her mouth! / bad talk, grumbling, babbling / Her one sole 
business!” (H 23:37).
He poetically attacks the “faddish devout” person. He could not abide 
her pretentious patristic references (“She cites Augustine, Jerome, 
Hilary”) publicly displaying her knowledge. Noticing, however, that she 
has gone too far, she decides to break off: “I’m saying too much, I’ll 
stop” (H 23:43).
5. Prayer (45-49) 
Montfort feels a need to conclude the hymn by imploring God to help him 
to control his tongue and begin then to practice silence. He asks for 
the strength to curb his tongue, and for a “burning coal” to purify his 
lips. Taking up once more his initial idea of silence, Montfort proposes 
to close off his senses to creatures and to open his heart to God Alone: 
“Lord, speak to my heart!” (H 23:46). A speech addressed to God Alone is 
the wise person’s ideal (H 23:47).
On this note, of contrasting God and creatures, Montfort brings his 
Canticle of Silence to a close. Precisely because of this note, it 
should to be situated in the Saint-Sulpice period, when the influence of 
Surin and Boudon especially encouraged Louis Marie the seminarian to 
concentrate on prayer and silence.


III. Spiritual dimensions of Silence According to Montfort 
The topic of silence also appears in Montfort’s other writings—sometimes 
from different points of view not considered in Hymn 23. We shall try to 
point them out, grouping them under two aspects dear to Montfort’s 
1. Sanctification of silence 
Montfort insisted on the exterior observance of silence. To the 
Daughters of Wisdom he recommended they be very firm in “keeping silence 
and seeing that it is kept in the community and in the school” (L 29). He 
regarded silence as necessary in the schools (RW 282), given children’s 
tendency to laugh and shout. He asked the missionaries of the Company of 
Mary to keep silence, especially during meals, and when they retired for 
the night (RM 34, 72, 77). He recommended that the Daughters of Wisdom 
“faithfully observe silence at all times save during the two hours of 
recreation after meals and whenever charity, obedience or the duties of 
their office require them to do otherwise” (RW 75). As we see, it was not 
a question of setting rigid rules and observing them mechanically. 
Silence was not an absolute value but something to be ruled by charity 
and obedience. When a Sister interrupted her silence because her task 
demanded it, she should not see herself at fault (RW 262). With his 
practical sense, Montfort put the Daughters of Wisdom on their guard not 
only against the “longing women ordinarily have to talk” (RW 82) but also 
against “being so taciturn by their misplaced silence that they become 
ordinarily burdensome in any conversation” (RW 229).
Silence and speech ought to be regulated, Montfort went further and 
demanded that silence be sanctified. “Sanctify your silence” (RW 85). 
How was one to sanctify silence? While linking silence both with Wisdom 
and with the Cross (TD 273; LEW 200; H 100:45), Montfort preferred to 
join silence to prayer to “your holy silence and your continual prayer” 
(PS 3:2): “They will . . . engage in silent prayer” (PS 3:4). “I love to 
pray in secret, in silence” (H 12:24). “Sanctify your silence by vocal 
or mental prayer, according to your inclination” (RW 85). The silence 
that St. Louis Marie wanted was an open space for an encounter with God 
in prayer.
For Montfort, the special places of silence were in the outer world and 
within the inner “I.” In the presence of natural creation—in the shadows 
of the forest, beside clear waters, at the mouths of deep caverns, and 
amidst all the beauties of nature, he experienced an “eloquent silence” 
(H 157:13) and cried out, “What silence! What talk!” (H 155:12). Nature 
actually conveyed spiritual messages, which sometimes protested the 
pollution generated by human beings: “These immobile rocks / look 
innocent enough / but condemn the cities / with their air so vile!” (H 
99:24). While God was everywhere, there was a special inner, hidden 
place where the divine presence reigned: the human heart. Montfort made 
Augustine’s invitation his own” In teipsum redi: return within thyself!” 
when he said: “Let us all return within ourselves, / in secret, in 
silence, / to see God present there / more than in any other place” (H 
2. Silence and spiritual maturity 
Montfort’s discourse on silence was connected with the Marian 
Christocentric spirituality that he lived and taught to others. From 
this standpoint, silence was necessary for acquiring Wisdom and for the 
cultivating of the “Tree of Life.”
a. Silence and Wisdom. 
First, it was Wisdom Incarnate that furnished us with the example of an 
ineffable, paradoxical silence. The mystery of the Incarnation brings us 
into the silence of that wonder-filled nine months’ sojourn for Jesus in 
Mary’s virginal womb; “From the outset He would fain / repose in silence 
there, / to offer Himself to the Father Eternal / upon the altar of her 
heart” (H 134:2).
Montfort’s hymns spoke of the manger of Bethlehem as the paradox of the 
Eternal Word of the Father, reduced to the silence of a tiny, speechless 
infant! Montfort manifested his astonishment in Bérullian terms: “The 
Eternal is one day old. / The Word falls silent” (H 57:1). All wrapped 
in silence, little Jesus was nonetheless eloquent with his smile and his 
tenderness, which ravished the hearts of the shepherds and the magi 
(H 9:5). Montfort insisted: “This dear child, today / speaks to us in 
His silence” (H 61:2) and revealed to us, in poverty, his immense love. 
As a grown-up, Jesus continued to give us examples of a life of silence, 
when he kept silence for thirty years at Nazareth (H 23:18) and 
sojourned for forty days in the desert: “All without drinking or eating, 
/ in silence, in prayer” (H 16:7).
If silence marked the coming of Wisdom among us, then it ought to 
typify, as well, those who go in quest of Wisdom. For Montfort, it will 
not do merely to declare that “the sage is a silent one” (H 23:11). One 
must endow silence with a Christological dimension: “Be silent with 
others, so as to converse with the divine Wisdom” (LEW 200). It was not 
surprising that Montfort insisted on “mental prayer,” which, as words 
fall still, “disposes the soul to listen to the voice of Wisdom, to 
savor his delights and possess his treasures” (LEW 193).
b. Silence and the cultivation of the Tree of Life. 
Montfort revealed his secret of holiness in The Secret of Mary. It is an 
abbreviation of his Marian doctrine and spirituality anyone can 
understand and appreciate. In its conclusion, he included a little code 
for the spiritual life, entitled “Care and Growth of the Tree of Life” 
(SM 70-78). He identified six counsels for cultivating this Tree. He 
developed the primary forms of behavior in a Christian who welcomed Mary 
into his or her life and wished to be receptive, open, and available to 
God. He nuanced that complex attitude which gives birth to authentic 
silence, and which manifests its profound wealth. The Tree is planted in 
the soul by the Holy Spirit. It is one’s gift of oneself to Jesus 
through Mary’s hands. It must be cultivated. To this end, Montfort 
exhorts us to rein ourselves in, to enter and to remain in an atmosphere 
steeped in silence: the silence of a gaze directed on God, of attention 
to God, of contemplation (SM 72). It is plain, then, that one cannot 
rely on one’s simple human talents, or on the support of other people. 
One must impose silence on the instinctive need for human props. One 
must have recourse, instead, to the help of Mary (SM 71). If one’s gaze 
is fixed on God, the divine light shows the obstacles that harm the 
cultivation of the Tree of Life useless pleasures, vain occupations and 
it shows the soul the need for mortification and self-control. Here 
Montfort’s reference to silence is explicit. One must “keep a guard over 
the tongue, and mortify the bodily senses” (SM 73). In order to 
cultivate the Tree of Life, continual prayer is very important, a prayer 
overflowing with faith, and made strong by public prayer and the 
Sacraments (SM 96). At this point, Montfort foresees that “the 
storm-winds of temptation will threaten to bring it down, and snow and 
frost tend to smother it” (SM 77). This was the fate foreseen for TD as 
well. It will be buried “in the darkness and silence of a chest” (TD 
114). This should not be surprising for it falls into the divine logic 
of the first being last and the last first. The fruit of the Tree of 
Life is Jesus, who is, was, and will always be the fruit of Mary. Happy 
the soul “which savors the sweetness of Mary’s fruit and preserves it up 
till death and then beyond to all eternity” (SM 78)!


IV. Silence and Monfort Spirituality Today 
In view of man’s need for silence today, Montfort’s thoughts on it seem 
especially relevant.
1. Need for silence today 
It is clearly evident that in today’s world, there is an urgent need to 
rediscover an atmosphere of silence. We live in a noisy society with a 
pop culture overwhelmed by the deafening sound of its music. Noise 
camouflages the ceaseless, unconfessed fear of discovering an inner 
void. Carl Jung, the celebrated psychologist observed: “Most people fear 
silence when the continual noise assaulting their worldly antennae falls 
still. For one must constantly be acting, speaking, whistling, singing, 
coughing, or mumbling something. The need for noise is all but 
insatiable, even if at times the noise is unbearable.” Personal growth 
is arrested by such a banal form of existence. People may never achieve 
authentic existence because they remain mired in world of chatter. 
“Prattle is the shame of language,” Blanchot said.13 One must agree: 
chatter is “speaking for speaking’s sake emitting noises, not sounds; 
and unfortunately, in our day babbling has become our speech, from the 
politician to the theologian.”14 Yet everywhere we see a quest for 
silence and for great relaxation. People are fond of taking vacations in 
a rural atmosphere, far out in the country, where the air is pure. This 
may be in order to “defend ourselves,” says Romano Guardini, “against 
the everlasting flow of chatter that floods the world, like a person 
afflicted with bronchial congestion who earnestly wants to breathe 
freely.” The attraction to yoga, Zen, a technique enabling a so-called 
immersion in the river of being, the quest for spiritual masters of the 
East, for experts on the inner rather than on the outer world, all seems 
to be on the upsurge. Schools of prayer, hermitages, and charismatic 
groups of all forms and types are multiplying. Nor do we lack books on 
silence, or theological symposia on silence. What we do lack is more 
people who will seek their mysterious silence in the authentic “eternal 
silence” of the Father, Who is the “hidden depth of utterance, the goal 
and native land of the obedience of faith in the Verbum, the Word.”15 
The need for silence is evident. On one level it is a need with its 
origin in the stress of physical and psychological fatigue; in 
discouragement, in the bitter, unaccepted realization of one’s own 
limits, helplessness, failures. On a deeper level it is a call to rest 
in God.
Fruitful silence is taught by Holy Scripture: “It is good to wait in 
silence for the salvation of the Lord” (Lam 3:26). “Silence before him, 
all the earth!” (Hab 2:20). Silence implies casting our gaze upon God, 
upon His transcendence, upon His love. This is the faith of silence. It 
listens in order to respond in prayer and obedience. It is a humble 
silence, which defeats selfishness and discovers God, the Absolute, the 
2. The Montfort spirit 
Montfort lived this gospel silence before God Alone. He listened to 
God’s Word. The lesson emerging from Montfort’s life is that one must 
learn to alternate between silence and word, between contemplation and 
proclamation, between direct dialogue with God and missionary activity 
among one’s brothers and sisters. Montfort portrayed silence in its 
various dimensions, presenting it as a positive reality, as a path to 
Wisdom and as a basic factor in spiritual growth. Human beings must 
discover that it is essential that their lives lead to God, and to live 
in God’s presence. Otherwise they will remain outside life, like a fish 
out of water, Montfort says (H 24:19). Silence has meaning and fecundity 
if it is conscious of the presence of God. Montfort sings this for 
thirty-nine couplets, in which he sets forth the motivations and 
counsels concerning the “holy practice of God’s presence” (H 24). And 
above all, Montfort proposes silence before the mystery of God and 
assimilation of the Wisdom of the Gospel. “The mystery of Christ as 
Eternal Wisdom, incarnate in Mary for man’s salvation, is the radiant 
center of Montfort spirituality, the ‘unifying’ viewpoint that imparts a 
particular coloration to a way of living the whole Christian life.”16 In 
the elements and nuances of the particular Montfort shading of the 
Christian life, we find, doubtless, that intimate silence of the soul 
that, in Montfort’s school, reveals a secret of sanctity in an 
incarnational spirituality. Here is the mystery of contemplative 
silence, of wonder in the presence of a God “truly lavish with himself 
in his desire to be with man!” (LEW 71). Through the mighty realism of 
his couplets, a style of his era, Montfort displayed a vision of the 
specific, concrete sufferings of the Passion, suffered and endured by 
Jesus without a murmur. Piously, in seven hymns (H 128-34), he sang of 
the silence of the incarnate word in the Eucharist. We note the nuances 
in feelings Montfort expressed about various aspects of Jesus’ silence 
in the Eucharist. They are praise, wonder, gratitude, and lament at 
humans’ incomprehension, and desire for reparation by a great love. And 
Father de Montfort’s silence is a contemplation of the pleasure and 
satisfaction of Jesus in his Eucharistic relationship with Mary. Sister 
Marie Louise of Jesus, Montfort’s disciple, contemplated this mystery of 
silence in a mystical state, feeling called as she did to become an 
image of the silence of God throughout eternity and the silence of Jesus 
in the Eucharist.17 And this is the silence of Wisdom, says Montfort. 
Silence is the guide and guardian of the soul, the fuel of its flame. 
Silence and Wisdom are inseparable (H 23:15). Only through an experience 
of authentic silence, an interior attitude of freedom, humility, and 
contemplation, can we fully grasp Montfort’s call to center our lives on 
the quest and contemplation of Wisdom, who has become flesh for us. Here 
we discover the mystery of Mary, her place willed by God in the divine 
salvific plan: “An associate of unique nobility, and the Lord’s humble 
handmaid” (LG 61). In his spirituality, Montfort proposes attitudes to 
be fostered by “special interior practices for those who wish to be 
perfect” (TD 258-65). Montfort’s proposal cannot be lived apart from a 
profound silence: a silence of the soul that allows itself to be guided 
by the Spirit of God, Who has power to lead it to the gift of mystical 
silence. This is the gift to which Montfort himself testifies when he 
says: “Behold the unbelievable: / I carry Our Lady in the midst of me, / 
graven in strokes of glory, / Although in the darkness of faith” (H 
I. Chiari


(1) Grandet, 3-4. (2) Ibid., 2-3. (3) Blain, 2. (4) Ibid., 2-
4. (5) Ibid., 8. (6) Ibid., 25. (7) Itinerario, 178-79. (8) Blain, 
100. (9) Ibid., 101. (10) Ibid., 117. (11) Grandet, 92. (12) Grandet, 
161-62. (13) M. Blanchot, L’amitié (Friendship), Gallimard, Paris 1971, 
145. (14) M. Baldini, Le dimensioni del silenzio nella poesia, nella 
filosofia . . . (The dimensions of silence in Poetry, in Philosophy, 
Etc.), Città Nuova, Rome 1988, 9. (15) B. Forte, Teologia della storia: 
Saggio sulla rivelazione, l’inizio e il compimento (Theology of History: 
Essay on Revelation, the Beginning and the Fulfillment), Edizioni 
Paoline, Cinisello Balsamo, Italy 1991, 63-64. (16) A. Bossard, Le 
mystère de la Sagesse éternelle incarnée en Marie pour le salut du monde 
(The Mystery of the Eternal and Incarnate Wisdom in Mary for the 
Salvation of the World), in DMon (September 1986), 2. (17) Lettres de 
Marie Louise de Jésus, private printing, Generalate of the Daughters of 
Wisdom, Rome 1981, 11.


Taken from: Jesus Living in Mary: Handbook of the Spirituality of St.
Louis de Montfort (Litchfield, CT: Montfort Publications, 1994).
Provided courtesy of the Montfort Fathers © All Rights Reserved.


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