Remember, O most gracious Virgin Mary,
that never was it known
that anyone who fled to thy protection,
implored thy help,
or sought thy intercession,
was left unaided.
Inspired with this confidence,
I fly to thee, O Virgin of virgins, my Mother;
to thee do I come, before thee I stand,
sinful and sorrowful.
O Mother of the Word Incarnate,
despise not my petitions,
but in thy mercy hear and answer me.
Amen.
Memorare, O piissima Virgo Maria,
non esse auditum a saeculo,
quemquam ad tua currentem praesidia,
tua implorantem auxilia,
tua petentem suffragia,
esse derelictum.
Ego tali animatus confidentia,
ad te, Virgo virginum, Mater, curro;
ad te venio, coram te gemens
peccator assisto.
Noli, Mater Verbi,
verba mea despicere,
sed audi propitia et exaudi.
Amen.
Phrase-by-Phrase Analysis
The prayer opens with a command: Memorare (imperative of memorare — to remember). The petitioner is not making a polite request but a bold appeal. This confident opening is the prayer's distinctive character — it does not begin with apology or flattery but with a direct invocation of Mary's maternal memory. Piissima (superlative of pius) is the Latin of fullest piety — more than merely devout. In Catholic Latin, pius connotes not only religious observance but mercy, tenderness toward those in need: the quality that makes Mary's intercession reliable.
The grammatical structure is an indirect statement (accusative-infinitive) dependent on Memorare: "Remember that it has not been heard of since the ages that anyone who fled to your protection... was abandoned." A saeculo — "from the age" or "since time immemorial" — gives the claim an almost Scriptural register, as if appealing to a permanent law of grace. Derelictum (past participle of derelinquere — to utterly forsake) is a strong word: the prayer says not merely "turned away" but "completely abandoned." The claim is theological, not statistical: it is rooted in faith in Mary's maternal mission, not in a survey of answered prayers.
The pivot: because this is the record — because abandonment is unheard of — the petitioner acts on that confidence. Confidentia is not presumption (thinking oneself entitled) but trust grounded in Mary's maternal character and God's faithfulness. The Catechism (CCC 2679) teaches that our prayer to Mary "dares to take up this greeting" of Gabriel — meaning all Marian prayer is in some sense bold, founded not on our worthiness but on Mary's relationship to her Son.
Curro — "I run" — not walk, not approach slowly, but run. The urgency is intentional. Virgo virginum (Virgin of virgins) echoes a title from the Litany of Loreto and places Mary at the summit of all consecrated virginity. But the prayer immediately adds Mater — Mother — because Mary's virginity and motherhood are inseparable in Catholic theology. She is not cold or remote in her purity; she is Mother precisely in her virginal fruitfulness (CCC 501–507).
Mater Verbi — Mother of the Word. This title is the theological hinge of the Memorare. Mary is not merely the mother of Jesus-as-human but of the eternal Word (Logos, John 1:1) in His Incarnation. The Catechism (CCC 466) is precise: "The fact that she is the mother of God — the Theotokos — is the basis of all her privileges." Because she bore the Word, her words — her intercession — have access to that same Word. The petitioner asks that the Mother of the Word not "despise" (despicere — to look down on) the words of the petitioner.
The Theology — Confident Intercession
The Memorare's unusual boldness — its claim that no one has ever been left unaided — requires theological grounding. It does not rest on an empirical survey of prayer outcomes but on the Church's understanding of Mary's intercessory role.
St. Bernard of Clairvaux, to whom the prayer is attributed, wrote extensively on Mary as the aqueduct of grace: "If you fear the Father, go to the Son. And if you fear the Son, go to the Mother" (Sermon on the Aqueduct, Serm. de Aquaeductu). This is not a mechanical claim but a reflection of the maternal quality of Mary's love: a mother does not refuse her children.
The Second Vatican Council (Lumen Gentium §62) confirmed that Mary's intercessory role does not diminish but reflects Christ's unique mediation: "Mary's function as mother of men in no way obscures or diminishes this unique mediation of Christ, but rather shows its power." The Memorare is addressed to Mary because of, and not despite, Christ's central role.
The Catechism (CCC 2679) grounds Marian intercession in Mary's unique relationship to the Trinity: "Because she is the mother of the members of his body, she is the mother of the whole Christ." The Memorare, by beginning with "Remember" — invoking Mary's memory — is invoking this whole relationship.
History — Claude Bernard and the Memorare
The prayer is traditionally attributed to St. Bernard of Clairvaux (1090–1153), the great Cistercian abbot, Doctor of the Church, and preacher of the Second Crusade. His Marian sermons — particularly those on the Annunciation and the Assumption — are among the finest in Western theology. The Marian tone and theological confidence of the Memorare are consistent with his style.
However, modern scholarship has not found the Memorare in Bernard's authenticated works. The text first appears in 15th-century sources. The attribution to Bernard is ancient and widespread but is classified as pious tradition rather than historical certainty.
The person most responsible for the prayer's global spread is Blessed Claude Bernard (1588–1641), a French priest called "the poor man's apostle" and "the father of prisoners" in Paris. Born to a Huguenot father who later converted, Claude Bernard dedicated his priestly life to the poorest and most marginalised of 17th-century Paris — distributing food, caring for the sick, accompanying the condemned to execution, and tirelessly catechising. He distributed the Memorare to the thousands of people he encountered. His story belongs to the broader tradition of Marian prayer that includes the Angelus, funding printed copies himself and giving them away. His beatification by Pope Leo XIII in 1881 brought renewed attention to his role in propagating the prayer.
Cardinal Lambruschini examined the attribution question in his 1850 work on the Memorare and concluded that while Bernard's authorship could not be proven, the prayer's spirit was entirely Bernardine. The Church has never required its members to resolve the attribution; the prayer's value does not depend on its authorship.
The Memorare in 33 Days to Morning Glory
The Memorare gained contemporary prominence through Fr. Michael Gaitley's Marian consecration program, 33 Days to Morning Glory (2011), which draws heavily on the tradition of Marian consecration and Marian prayer, including the Hail Mary, which draws on the traditions of Louis de Montfort, Maximilian Kolbe, St. Teresa of Calcutta, and Pope John Paul II. The Memorare appears throughout the program as a foundational expression of Marian trust. The program has introduced hundreds of thousands of Catholics to the prayer who might not have encountered it through traditional devotional channels.
Pray the Rosary — the Memorare's great companion.
Orabimus guides you through the complete Rosary with audio in English and Latin — free, no sign-in required.
Pray the Rosary now →All four Mystery sets · Audio EN & LA · Live community
Frequently Asked Questions
What is the Memorare prayer?
The Memorare is a Catholic prayer of confident intercession addressed to the Virgin Mary, beginning "Remember, O most gracious Virgin Mary, that never was it known that anyone who fled to thy protection... was left unaided." It expresses trust in the unfailing nature of Mary's intercession and is traditionally prayed in moments of urgent need, after the Rosary, or as part of daily Marian devotion. It is one of the most widely known Marian prayers in the Catholic Church. See also the full collection of Rosary prayers.
Is the Memorare in the Bible?
No — the Memorare is a prayer of the Church's tradition, not a biblical text. However, its theological foundations are deeply biblical. The confidence in Mary's intercession draws on John 2:1–11 (the Wedding at Cana, where Mary's request moved Christ to action), Luke 1:38 (the fiat — Mary's openness to God's will), and Revelation 12:17 (Mary as mother of those who keep God's commandments). The title "Mother of the Word Incarnate" draws directly on John 1:14.
How long is the Memorare?
The Memorare consists of approximately 60 words in English and takes about 30–40 seconds to pray at a meditative pace. It is one of the shortest complete Marian prayers with full theological depth — short enough to be memorised immediately, dense enough to sustain reflection across a lifetime.
What prayer comes after the Memorare?
There is no prescribed prayer that follows the Memorare — it is a standalone devotional prayer. When used after the Rosary, it typically follows the Prayer to St. Joseph or the Prayer to St. Michael. When prayed as part of a morning or evening offering, it is often followed by a personal prayer of petition or thanksgiving. Many Catholics add a brief aspiration such as "Mary, Mother of God, pray for us" or simply sit in silence after finishing.
Did St. Teresa of Calcutta pray the Memorare?
Yes. Mother Teresa reportedly prayed the Memorare constantly in her work among the poorest of the poor in Calcutta and used it to teach others to trust in Mary's intercession. She encouraged everyone she met to say three Memorares when in difficulty — one for the intention, one in thanksgiving assuming it would be granted, and one to keep the promise of thanksgiving. This practice reflected her absolute confidence in Mary's maternal care.