The first circular of Rev. Br. Gabriel-Marie was the presentation of the orientations of the 21st General Chapter which had just concluded. His second dated 22 August 1953 was the portico of all his teaching. After showing the different aspects of idleness and laxity in our spiritual and religious life and analysing their causes he came to their great remedy: the Holy Slavery.

«Montfort proclaims that the service of love for Our Lady confers to the soul the greatest interior liberty, that is, the greatest fullness of strength and merit before God, … and that it is a means of admirable perseverance, for the life of union with God is the opposite of the natural presumption which is our undoing each day. It is also the constant practice of “without me you can do nothing” and of “all is possible to the one who believes!”( … ).

The complete faithfulness to our vocation requires our consecration to Mary. We certainly have all the practices that remind us of our servitude to Our Lady, but “the essential of this devotion consists in the interior that she mustfomz” (T.D. 119).

To us who have chosen religious life in a Montfortian Family, it is better to live this devotion “as a state of life”. Not only must this be a special grace of our vocation, but also “our great means of perfection”, according to the first article of our Rule.

Besides, the Holy Slavery, far from being something by the side of our religious life, has to be consubstantial with it and one with it, and it will make us have its spirit more fully and help us to live its ideal with generosity and ever renewed constancy. It must become the soul of our service to God which is ever more demanding, loving and total (…).

Mary rids her servants of their own will (T.D. 205) and the way is cleared for moving towards the total gift, the integral service and the pure love of which this “Mother of fair love … is the treasury” (T.D. 215).

Certainly we are much advised to give up everything and immediately. But “in asceticism” as says Jacques Maritain, “it is less tiring to run than to go by steps”(. .).

Does one know enough that the life of union with Mary is not only a perpetual adoration of God whose rights are proclaimed and will accomplished with enthusiasm and like the transposition in us of the Ecce ancilla Domini, but also a spiritual communion with Christ in his mysteries and especially in the central mystery of his Incarnation which contains it all? Through the practices of consecration, oblation, union, purity of intention and abandonment, we are constantly centred on Jesus, source of grace, and on Mary, mediatrix of all graces; we are constantly connected to the “fountains of the Saviour” from where ceaselessly flows the water that springs unto life eternal”.