Hour of Mercy: Thirty Days’ Prayer to Mary

Ever glorious and Blessed Mary,
Queen of Virgins, Mother of mercy,
hope and comfort of dejected and desolate souls,
through that sword of sorrow
which pierced thy Heart whilst thine only Son,
Jesus Christ, our Lord,
suffered death and ignominy on the Cross;
through that filial tenderness
and pure love through that filial tenderness
and pure love He had for thee, grieving in thy grief,
while from His Cross He recommended thee
to the care and protection of His beloved Disciple,
St. John, take pity, I beseech thee,
on my poverty and necessities;
have compassion on my anxieties and cares;
assist and comfort me in all my infirmities and miseries.

Thou art the Mother of mercy,
the sweet consolatrix and refuge
of the needy and the orphan,
of the desolate and the afflicted.

Look, therefore, with pity on a miserable,
forlorn child of Eve,
and hear my prayer;
for since, in just punishment of my sins,
I am encompassed with evils
and oppressed with anguish of spirit,
whither can I flee for more secure shelter,

O amiable Mother of my Lord and Saviour Jesus Christ,
than to thy maternal protection?
Attend, therefore, I beseech thee,
with pity and compassion to my humble and earnest

I ask it through the infinite mercy of thy dear Son,
– through that love and condescension wherewith
He embraced our nature, when,
in compliance with the divine Will,
thou gavest thy consent, and Whom,
after the expiration of nine months,
thou didst bring forth
from the chaste enclosure of thy womb,
to visit this world
and bless it with his presence.

I ask it through the sores of His virginal Flesh,
caused by the cords and whips
wherewith He was bound and scourged
when stripped of His seamless garment,
for which His executioners afterwards cast lots.

I ask it through the scoffs and ignominies
by which He was insulted,
the false accusations and unjust sentence
by which He was condemned to death,
and which He bore with heavenly patience.

I ask it through His bitter tears and bloody sweat;
His silence and resignation;
His sadness and grief of heart.

I ask it through the Blood
which trickled from His royal and sacred Head,
when struck with His sceptre of a reed,
and pierced with the crown of thorns.

I ask it through the excruciating torments He suffered,
when His hands and feet were fastened
with huge nails to the tree of the cross.

I ask it through His vehement thirst,
and bitter potion of vinegar and gall.

I ask it through His dereliction on the cross,
when He exclaimed:
“My God! my God! why hast Thou forsaken me?”

I ask it through His mercy extended to the good thief,
and through His recommending His precious Soul and Spirit
into the hands of His Eternal Father before He expired.

I ask it through the Blood mixed with water,
which issued from His sacred Side,
when pierced with a lance,
and whence a flood of grace and mercy has flowed to us.

I ask it through His immaculate life,
bitter Passion,
and ignominious death on the cross,
at which nature itself was thrown into convulsions,
by the bursting of rocks,
rending of the veil of the temple,
the earthquake,
and the darkness of the sun and the moon.

I ask it through His descent into hell,
where He comforted the Saints of the Old Law with His
and led captivity captive.

I ask it through His glorious victory over death,
when He arose again to life on the third day,
and through the joy
which His appearance for forty days after gave thee,
His blessed Mother,
His Apostles,
and His Disciples,
when, in thine and their presence,
He miraculously ascended into heaven.

I ask it through the grace of the Holy Ghost,
infused into the hearts of the Disciples,
when He descended upon them in the form of fiery tongues,
and which they were inspired with zeal
for the conversion of the world
when they went forth to preach the Gospel.

I ask it through the awful appearance of thy Son,
at the last dreadful day,
when He shall come to judge the living and the dead,
and the world by fire.

I ask it through the compassion He bore thee in this life,
and the ineffable joy thou didst feel
at Thine Assumption into heaven,
where thou art eternally absorbed
in the sweet contemplation of His divine perfections.

O glorious and ever-blessed Virgin,
comfort the heart of thy suppliant,
by obtaining for me the graces and the favours
which I now most earnestly solicit.

(Here mention your requests)

And as I am persuaded my Divine Saviour honour Thee
as His beloved Mother, to whom He can refuse nothing,
so let me speedily experience
the efficacy of thy powerful intercession,
according to the tenderness of thy maternal affection,
and His filial,
loving Heart,
who mercifully grants the requests and complies
with the desires of those that love and fear Him.

Wherefore, O Most Blessed Virgin,
beside the object of my present petition,
and whatever else I may stand in need of,
obtain for me also of thy dear Son,
our Lord and our God,
a lively faith,
firm hope,
perfect charity,
the contrition of heart,
unfeigned tears of compunction,
sincere confession,
just satisfaction,
abstinence from sin,
love of God and of my neighbour,
contempt of the world,
patience to suffer affronts and ignominies,
nay, even, if necessary,
an opprobrious death itself,
for the love of thy Son,
our Saviour Jesus Christ.
Obtain likewise for me,

O Holy Mother of God,
perseverance in good works,
performance of good resolutions,
mortification of self-will,
a pious conversation through life,
and at my last moment,
strong and sincere repentance
accompanied by such a lively
and attentive presence of mind,
as may enable me to receive
the last Sacraments of the Church worthily,
and to die in thy friendship and favour.

Lastly, obtain, I beseech Thee,
for the souls of my parents,
brethren, relatives,
and benefactors both living and dead,
life everlasting.


4 responses to “Hour of Mercy: Thirty Days’ Prayer to Mary

  1. Daniel Schilling

    It is not good to pray to human beings in the place of God.

    I Timothy 2:5
    “There is one God and one Mediator between God and men, the man Christ Jesus.”

    Hebrews 3:1 “Therefore, holy brethren, partakes of the heavenly calling, consider the Apostle and High priest of our confession, Christ Jesus.”

    • 1. Lest you be a hypocrite, aren’t you communicating with a mere human being “in place of God” by posting on this blog? Indeed, you are making a request of me–which is all “prayer” is, a request! So you are praying to a mere human!

      2. As St. Louis de Montfort said, if you come to love Jesus’ Mother more than He does, then you can start to worry. But if you don’t Love Jesus’ Mother, as Scott Hahn says, you have a mother-in-law problem!

      The Bible tells us of the power Mary’s Intercession (Jn 2:1-11), that Mary teaches us to “do whatever he tells you” (Jn 2:5), and that she followed Jesus from the beginning of His ministry (Jn 2:12) to the Cross, where He entrusted her to His beloved disciple (Jn 19:26), and if we want to be beloved disciples we must follow St. John’s example by taking Jesus’ mother into our homes (Jn 19:27). Question: we know Jesus had “brethren” (we’ll set aside whether “brethren” meant biological brothers, stepbrothers or just kinsmen, but the greatest theologians of the early Church said it meant kinsmen). We also know that John’s own mother stood by the cross (Mt 27:56). We also know that Crucifixion causes asphyxiation, and it’s extremely paintful to talk . We also know that the Gospel of John tells us Jesus said and did many things but John is only including the ones that are most important (Jn 20:30).

      Would you like to explain to me why Jn 25-26 is included if it is merely a practical matter of care for His mother after His death? Why would Jesus, in front of John’s own Mother, tell him that Mary is now his mother? Why would Jesus give His Mother to the care of His friend if He had biological brothers or even legal stepbrothers? Why would He take the great pains to say these things from the Cross, and why would John have included them in his Gospel, unless they were meant symbolically, as a message to everyone?

      Luke, meanwhile, tells us through Elizabeth that Mary is Theotokos, the God-bearer:
      “And how does this happen to me, that the mother of my Lord should come to me?” (Luke 1:43). Lord, here, is “Kyrios,” the word used almost exclusively in the Greek Old and New Testaments as a euphemism for the Tetragrammaton. It is never used in reference to a mere human ruler. Elizabeth is declaring Mary to be the mother of YHWH.

      St. Elizabeth also tells us, “Most blessed are you among women, and blessed is the fruit of your womb. . . . Blessed are you who believed that what was spoken to you by the Lord would be fulfilled” (Luke 1:42, 45).

      Mary tells us, “all generations will call me blessed” (Luke 1:48). Luke also tells us that Mary pondered the life of Jesus in her heart (Lk 2:19, 51). This is all important, since Jesus later tells us in the Gospel of Luke that Mary is not be honored merely because she bore Him and nursed Him. He replied, “Rather, blessed are those who hear the word of God and observe it.” (Luke 11:28)
      Of course, Luke has already told us that Mary heard the word of God and observed it. Her words to the angel Gabriel were Fiat Mihi, “Let it be done unto me according to thy word,” (Lk 1:38). Fiat Mihi, Amen, Thy Will Be Done. Jesus’ prayer is Mary’s.
      Note that Mary is “highly favored” or “full of grace” (Lk 1:28) and “the Lord is with you” (1:28) that Gabriel also says, “You have found favor with God” (Lk 1:30). Mary is gifted with special graces beyond all people that allow her to find God’s favor and be a worthy bearer of His Only Son.

      Indeed, the Old Law is very clear that no one can touch the Ark of the Covenant–the very presence of God–and live. God’s presence cannot be tainted by the presence of sin, yet you would have me believe that He deigned to be born in the womb of a sinful woman?

      And why would a sinful fallen woman choose to accept such a message from God? Why would she choose to listen to an angel–think of the many great figures of the Old Testament who doubted angelic visits–think of how her only question is how to preserve her virginity–and she never questions whether it is a delusion? Why would she choose such a mission, knowing that it might result in her death for being pregnant out of wedlock (Mt 1:18-19)?

      Mary’s “yes” to such a profound message was the choice that undid Eve’s “no.” Where Eve said, “I want to be like God and make my own decisions about Good and Evil,” Mary said, “Let it be as you say.” Where Satan said “Non servam,” Mary said, “Fiat Mihi.”

      Yes, Jesus is the only mediator between God and Men, but Mary is the Mediatrix between men and Jesus, as is shown in the Gospel of John. To deny the graces of Mary is to deny the divinity of Jesus. To love Jesus one must also love His Mother.

      And before you give me the standard response that “that’s a strange interpretation of Scripture,” consider that this is the “interpretation” of Scripture held by all Christians up till the 1600s (including Martin Luther and John Calvin), the “interpretation” of the majority of Christians today, and the interpretation of the earliest Christian scholars, and for the first 1500 years of Christianity, it was clear that anyone who denied the Christian teachings about Mary was not a Christian but a heretic, because those teachings enforce the nature of Jesus Christ as both God and Man, and as St. John tells us, anyone who denies that Jesus Christ is both God and Man is anti-Christ (1 John 2:22).

  2. Daniel Schilling

    Yes, Mary had incredible faith and she had a close relationship with Christ. But none of those stories allows us to make a jump in logic and assume taht we are to pray to her, since there is no example of prayer to anyone except God anywhere in the Old or New Testament. You know as well as I do that there is indeed a difference between talking to someone and the kind of communication meant by the word “prayer.” No need to parse definitions.

    There is one God and one mediator, as I quoted before. The doctrine of Mary as mediatrix is extrabiblical. If it were so important, why was it not included in the Bible?

  3. The Bible doesn’t include *any* dogma. The Bible does not include the doctrine of the Trinity–hence Arianism, Mormonism, Jehovah’s Witnesses, Unitarianism, Monophysitism, and other Trinitarian heresies, all of which claim to be “Biblical.” The Bible doesn’t explicitly tell us that Christ is True God and True Man; that is a logical derivation from Scripture, and, again, many heretics, including Protestants, reject it (after all, the main justification I’ve heard from Protestants for *not* honoring Mary is the completely unbiblical claim that that Christ’s humanity doesn’t matter after the Resurrection).

    Prayer to Mary is based upon the Wedding at Cana.

    The Communion of Saints is found in the entire Book of Revelation, which is a symbolic presentation of the Church, and shows how the Saints rule with Christ during the era of the Church (Rev 20:6).

    Tell me this: where did Jesus give us a Bible? Jesus talks many times about a Church; He never talks about a Bible. Jesus never holds up a book and says, “This has the power to loose and bind”; He told Peter specifically (Mt 16) and later the Apostles in general (John 20) that whatever *they* declared loosed was loosed and whatever they declared bound was bound.

    Your error in assumption is that yes, only Christ can save, but “no man is an island”; God did not create us to be automatons. He created us to be a community. And Christ’s Resurrection has bridged the walls between Heaven and Earth, fulfilling the prophecy of Jacob’s Ladder. Every Catholic (and Orthodox) Church is literally Heaven-on-Earth because Christ is there, Body, Blood, Soul and Divinity, in the same way as He was present in first century Palestine, and the Divine Liturgy breaks the boundaries of time.

    You have the burden of proof on your side, since the Bible has never been the standard of Christian Truth. The Bible has always been the standard of heretics. “Sola Scriptura” was not invented by Luther. It was previously the standard of Arius, Pelagius, Nestorius, the Donatists, the Nestorians, etc. Every heretic says, “I’m going by the Bible,” but the Bible’s own standard for what is orthodox theology is not the Bible itself but the Church.

    This is a matter of scaffolding. You’re attacking prayer to Mary, based upon a number of false assumptions, including fundamentally false assumptions about Christian truth, and you’re pointing to the wrong *reasons* for prayer to Mary. You’re saying, “Only one mediator between God and Man,” and I say, “Absolutely.” You’re saying, “Only one savior,” and I say, “Yes.” Mary is neither a mediator with God nor a savior, but she helps to bring us to a closer relationship with Christ, and, just as she was the first evangelist, the first to tell people to “do whatever He tells you,” she continues that role today in Heaven.

    In the most fruitful conversation I ever had on this topic with a Protestant (a Pentecostal, in fact), I was able to get her to explain her fundamental premise: that Heaven is a place of rest and that those in Heaven do nothing but focus on God and praise Him, which goes very much against the picture of Heaven presented in Scripture (witness the story of Lazarus and the Rich man, and the entire Book of Revelation).

    If you agree with everything I said in my first reply, then you accept the dogmas of Mother of God and Perpetual Virginity.

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