Mortal man is speechless before the countless miracles and mysteries that have their origin in Our Lady. She stands there alone in her perfection and power as God’s masterpiece.
The Church praises her prerogatives and wants us to honor her more than all the angels and Saints (hyperdulia). Her role in Christ’s work of redemption is unique: she takes part in it as the new Eve and co-redemptrix; she applies the fruits of redemption to all her children as Mediatrix of All Graces. Thus she is given to us by God as the power through which man is first of all converted, and then as the way by which he comes to Christ. She is the mold of God into which we are poured as “material”, so that God may be formed in us by her. We owe to her all the graces that we have received personally.
She is also the great sign in the heaven, which leads the Christian army in the combat against Satan. She is victorious in all God’s battles. Particularly during the latter times, though, she is there as the last means of salvation that God gives the world. She reveals herself, immediately through her apparitions, indirectly through instruments specially chosen by her to prove her unimaginable power at the moment of the most dreadful attacks of the Enemy of souls. Her heart becomes the final refuge of the persecuted and oppressed children of God, who try to stand their ground faithfully beneath the cross of Christ.
It is staggering to contemplate how great, indeed, how limitless a power God willed to give to a mere creature. And the question arises ever more clearly: “Who are you, that you, of all people, will win the victory at the end of the ages? Who are you, that you bear us as our Mother, nourish, raise, and guide us and finally promise us victory? You can communicate your immaculate nature to us sinners, but does not this power exceed all creaturely capabilities? Indeed, one might almost say anxiously: Are we not transgressing the limits between God and creature and making you a sort of God, as Protestantism accuses us of doing?”
The teaching of the Church gives us a clear answer to this question: Mary is so great because she was selected to become the Mother of God. And this reality exalts her above all other creatures. From this mission of hers come all the other privileges, her perpetual virginity, her immaculate conception, her assumption into heaven. Mary has such a great role to play in the life of the Church and of every individual because, as divine revelation teaches us, God willed it so and not otherwise, although he would have had a thousand under ways of redeeming us.
We can say, that the more deeply someone penetrates into the mystery of Mary, the more he becomes inflamed with love for her, and the more he sees God’s mighty deeds in her, the better he comes to know God’s nature. Above all, however, he also lives then more in accordance with God’s will and receives from this contemplative love the strength to live out his calling. For this reason the saints could never praise Mary enough, meditate sufficiently on her glories, or fully investigate the meaning of her nature and her mission theologically. Maximilian Kolbe wanted the Cities of the Immaculata to become universities and Marian academies that continually elaborate the Church’s teaching on Mary’s greatness, for the greater glory of God and for the greatest possible benefit for souls.