Jayson traces the history of Mariology: (1) the proclamation of Mary as Theotokos, in 431, at the Council of Ephesus; (2) Mary’s Perpetual Virginity – before, during and after the birth of Christ – defined by Pope St. Martin I, in 649, at the Lateran Synod; (3) the papal definition of Mary’s Immaculate Conception, in 1854, by Pope Pius IX, in his document, Ineffabilis Deus; (4) Pope Pius XII’s dogmatic definition of Mary’s Assumption, body and soul, into the glory of heaven, in 1950.

This progressive unfolding of the truths concerning Mary, Mother of God and our Mother, have paved the way for the recognition of a fifth and final Marian dogma as Spiritual Mother of Humanity, and this through her three-fold mission as Co-Redemptrix with (but in no way equal to) Jesus, Mediatrix of all graces (clearly, Christ is the “sole Mediator between the Father and humanity, yet, Mary is our Mediatrix with Christ, her Son) and Advocate (if Christ is the “Head” and we are the “Body,” then Mary is the “Neck” – that is, all the graces and gifts that come to us from God pass from the Head to the Body through the Neck of Mary’s Maternal Mediation, and that same good Mother collects all of our intentions and presents them to God on our behalf.

This explanation of Mary’s Spiritual Motherhood of all humanity, expressed specifically in her three-fold function as Co-Redemptrix, Mediatrix and Advocate serves as the firm theological foundation for the tremendously efficacious and salutary devotion of Total Consecration to her Immaculate Heart.  Jayson could turn to any number of great saints who lived according to this marvelous spirituality of total consecration, entrustment, offering or oblation to Mary, yet, St. Louis-Marie De Montfort and St. Maximilian Mary Kolbe both stand out as great champions of Marian Consecration.