In the first place, we may say that, by engendering the Word, Mary acquired a certain relationship toward God the Father, in this sense that she conceived in her most chaste womb and brought forth to the light of this world, that same Son, whom God the Father has generated from all eternity of His own substance.
The Son of God is therefore, at one and the same time, Son of Mary, though under another aspect; and just as He was generated, according to His divine nature, of the substance of the Father, so also, as regards His human nature, He was formed of Mary’s own substance.
If the relation of Mary with the Father is so close, what shall we say of that which unites her with the Son? Was it not through Mary that the Word appeared on this earth clothed with our humanity? Was it not of her own most pure substance that the body of the God-Man was formed? If, then, Jesus Christ unites in His Sacred Humanity all created perfections, and can thus offer them in His own Person to His Heavenly Father, it is in some respect to Mary that He owes them, in whose womb He took our humanity.
From the conception of the Saviour in her virginal womb to the tragedy of Calvary, Mary fulfilled her office of co-redemptress, offering continually to the Father, her beloved Son as a victim of propitiation on the altar of her heart.
Sweet also and intimate is the relation of Mary with the Third Person of the most Holy Trinity.
Taught by the Angel Gabriel, Mary acquiesces without hesitation in the dispositions of the divine will in her regard, and becomes by the very fact the fruitful Spouse of the Holy Ghost. She belongs to herself no longer, having by her consent consecrated the gift of her own self to her Heavenly Bridegroom.
If Mary never ceased to direct all her thoughts and actions toward the Holy Ghost, He on His part let no moment go by, in which He did not exhibit the signs of His peculiar love toward the Bride of His Heart.
Text from Alexis M. Lepicier, The Fairest Flower of Paradise (London: Burns, Oates & Washbourne, Ltd., 1922).