.CHAPTER X -- MARY THE DAUGHTER, MOTHER, SPOUSE, AND HANDMAID OF THE LORD
We must now consider that this Lord, of whom it is said, "The Lord is with thee," is not alone in a general sense the Lord of every creature, not alone the Lord of the rational creature, but also in a most special sense the Lord of the virginal court of His most Holy Mother. Mary is singularly, both in body and in soul, the court of the Lord, the most holy house of God, of whom it is said in the Psalm: "Sanctity behooveth Thy house, O Lord." O singularly blessed House, who alone hast merited so singularly to have the Lord. St. Bernard saith: "Thou alone hast been found worthy that in thy virginal court the King of kings and the Lord of lords, coming from His royal throne, chose thee for His first dwelling among the sons of men." This singular Lord of Mary was with her in so special a way that He made her Lady, so that there never was one like her either before or after her. For she became in a wonderful and singular manner the daughter of the Lord, the mother of the Lord, the spouse of the Lord, and the handmaid of the Lord. If we wish to describe her relation to each Divine Person, we can say that the Lord who is with Mary is the Lord and Father, the Lord and Son, the Lord and Holy Ghost, the Lord who is triune and one. He is the Father and Lord, of whom Mary is the most noble daughter. He is the Son and Lord, of whom Mary is the most worthy Mother; He is the Holy Ghost and Lord, of whom Mary is the most just spouse; He is the Lord Triune and One, of whom Mary is the most submissive handmaid. Mary certainly is the Daughter of the Most High Eternity, the Mother of the Most High Truth, the Spouse of the Most High Goodness, the Handmaid of the Most High Trinity.
First, therefore, note, that this Lord, who is so singularly with Mary, is the Lord of whom Mary is the most noble daughter. Of this Lord and of this daughter can be understood that which Booz said: "Blessed art thou of the Lord, my daughter, and thy latter kindness has surpassed the former" (Ruth iii, 10.) Therefore Mary is the daughter blessed by the Lord; by the Most High Lord, I say, whose daughter she is. O truly noble daughter of the most noble King, who hast been so abundantly adorned interiorly with manifold glory, that truly it can be said of thee: "All the glory of the King's daughter is from within" (Ps. XLIV.) Therefore Mary, as the most true daughter of the King, was most abundantly drawn to the kingdom, as St. Bernard testifies, saying: "Thou, a delicate daughter, and full of all grace, dearly beloved in thy delights, art drawn to the glory of thy beauty, and as a sign of love." This blessed daughter surpassed her former kindness by the latter; for great as the mercy of Mary was while she was still an exile in this world, much greater is her mercy now that she reigns in Heaven. Now by her innumerable benefits she shows men a greater mercy, for she now sees more clearly the untold miseries of mankind. For the splendor of her former mercy Mary was fair as the moon; but for the splendor of her latter mercy she resembles the sun. For as the sun surpasses the moon in the greatness of his splendor, so the latter mercy of Mary surpasses in greatness her former mercy. Who is there upon whom the sun and the moon do not shine? Who is there upon whom the mercy of Mary does not shine? Hear what St. Bernard thinks of this: "As the sun shines indifferently upon the good and the bad, so when Mary is petitioned, she does not discuss the merits of the petitioners, but shows herself ready to hear them, is most merciful to all, and in fine she
compassionates the misery of all with most abundant affection." The Lord is with thee, therefore, O Mary, as a father with a most noble daughter.
Secondly, note that the Lord who is so singularly with Mary, is the Lord whose most worthy mother she is. Of this Lord and of this mother Elizabeth said: "Whence is this to me, that the mother of my Lord should come to me?" The Mother of the Lord, the Virgin and Mother, is a most worthy mother. She is the Mother who is most becoming to such a Son. She is the Mother to whom such a Son is most becoming. She is the one, than whom God could make no greater. God could make a greater world, God could make a greater Heaven, but a greater mother than the Mother of God He could not make. St. Bernard saith: "No other mother was becoming to God than a virgin; nor was any other son becoming to a virgin than God." A greater among mothers than Mary and a greater among sons than Jesus could not be born. This mother is, therefore, the flower of mercy, the mother of the Sun of justice, the mother of the Fountain of wisdom, the mother of the King of glory. She is the mother of Him, I say, whose mercy leads us to love, whose justice to fear, whose wisdom to know, whose glory to hope. Mary is, therefore, the mother of Him who is in fact our love by mercy, our fear by justice, our knowledge by wisdom, our hope by glory, so that she can truly say: "I am the mother of fair love, and of fear, and of knowledge, and of holy hope" (Ecclus. XXIV, 24.) But is Mary the Mother of Christ only? Nay, what is most joyful, she is not only the Mother of Christ, but also the Mother of all the faithful. St. Ambrose saith: "If Christ is the brother of all believers, is not she, who brought forth Christ, the mother of all believers?" Oh, dearly beloved, let us all rejoice, and exclaim: "Blessed is the Brother, by whom Mary is our Mother; and blessed is the Mother, by whom Christ is our Brother." St. Anselm says: "Lady and Mother, by whom we have such a Brother, what thanks, what praise shall we pay to thee?" God is, therefore, with thee, O Mary, as a son with a most worthy mother.
Thirdly, note that this Lord who is so singularly with Mary is the Lord whose most beautiful spouse Mary is. To this Lord, as to this spouse, we can apply the word of Osee: "I will espouse thee to myself in justice, and in judgment, and in mercy, and in commiserations, and I will espouse thee to me in faith; and thou shalt know that I am the Lord" (Osee II, 19-20.) Behold a beautiful spouse, beautiful in justice, and in the judgment of her looks, beautiful in compassion and in mercy in the regard of her neighbors, and beautiful in faith in the sight of God. Beautiful indeed in the justice of her life, and in the judgment of her conscience, beautiful in mercy, in affection, and in compassion in her deeds. Beautiful in faith, whereby she believed all that was to be believed above herself, and whereby she believed all that was to be done in her, according to that word: "Blessed art thou who hast believed, because all shall be fulfilled in thee, which has been said to thee by the; Lord" (Luke I, 45.) But behold Mary, the Spouse of the Holy Spirit, as she is and was most beautiful in conversation, so also is she most sweet in her address, as it is said in the Canticle of Canticles: "As a dropping honeycomb," etc. Oh, what honey-flowing words have those sweet lips of Mary often distilled! Had she not indeed milk and honey under her tongue in those two sweet words which she addressed to Gabriel? Had not Mary milk upon her tongue when she said: "How shall this be done, for I know not man?" (Luke I, 34.) Had she not honey on her tongue when she uttered that honey-sweet word: "Behold the handmaid of the Lord, be it done unto me according to thy word”? From the sweetness
of this word, throughout the whole world, the Heavens have dropped honey. Mary had honey on her tongue in her eloquent words to God; she had milk on her tongue in her agreeable speech to her neighbor. Of how great sweetness and beauty is that Spouse of the Supreme Consoler! Because, as St. Augustine says, "Who is this virgin, so holy that the Holy Spirit deigns to come to her? So beautiful, that God chooses her for His Spouse?" The Lord is, therefore, with thee, O Mary, as a bridegroom with his beloved spouse.
Fourthly, note that this Lord, who is so singularly with Mary, is the Lord whose most devout handmaid she is, as she herself testifies: "Behold the handmaid of the Lord." Mary is the handmaid of God the Father, of God the Son, and of God the Holy Ghost. What wonder if she is the handmaid of that Lord, when her son is the servant of this Lord, according to the human nature assumed from His mother? He Himself confesses it in the Psalm, where He says: "O Lord, because I am thy servant, and the son of thy handmaid." O what a good handmaid, and what a good son of the handmaid! Alas, how many are bad handmaids, and bad sons of the handmaids. But what saith the Scripture? "Cast out the bondwoman and her son." We read in Genesis of the handmaid of Sara that, seeing that she herself had conceived, she despised her mistress. Therefore, the evil handmaid Agar is puffed up by her fecundity; but the good handmaid Mary is made fecund by her humility. That proud handmaid despised her mistress; the Lord looked on this humble handmaid, as she herself says: "He hath regarded the humility of his handmaid." O Christian soul, handmaid of the Lord, with Mary cultivate fecundity in such a manner that you may not be wanting in humility; that, therefore, you may not be puffed up by your fecundity in good works, notice the humble handmaid, look upon the humble Mary. "Behold," she says, "the handmaid of the Lord." St. Ambrose says: "See her humility, see her devotion. She calls herself the handmaid of the Lord, she who is chosen to be His Mother; nor is she elated by the promise. O truly admirable humility! Behold in what manner Mary designs not only to be the handmaid of the Lord, but also the handmaid of the servants of the Lord. For it is she who is signified by Abigail, who sent messengers that she might be brought to David, saying: "Behold, let thy servant be a handmaid, that: she may wash the feet of the servants of my Lord" (I Kings XXV, 41.) By the blessed handmaid Mary, how many servants of the Lord have been washed, how many faithful by her prayers have been cleansed from their sins! For she, as it were, offered water for their feet when she obtained for them tears of compunction for their sins. The Lord is with thee, therefore, O Mary, as with a most devout handmaid. The Father is with thee; the Son is with thee; the Holy Ghost is with thee. St. Bernard says: "The Father is with thee, because He made His Son thine; the Son is with thee, who, in order to work in thee an admirable secret, in a wonderful manner unlocked the secret room of generation, and kept for thee the seal of virginity; the Holy Spirit is with thee, who together with the Father sanctified thy womb. The Lord is, therefore, with thee," the Lord, whose daughter thou art, than whom none is more noble; the Lord, whose mother thou art, than whom none is more wonderful; the Lord, whose spouse thou art, than whom none is more lovable; the Lord, whose handmaid thou art, than whom none is more humble, nor ever was, nor ever will be. Therefore, O Lady, because so great a Lord is in such a manner and so much with thee, grant that by grace He may also be with us.
CHAPTER XI -- MARY FOR HER OWN SAKE AND FOR OURS IS FITLY COMPARED TO THE AURORA
"Dominus tecum"--The Lord is with thee. That devout client of Mary, St. Anselm, alluding to these sweet words, says: "Mary, I beseech thee, by the grace by which the Lord wished so to be with thee, and thee with Him, grant for His sake, according to the same grace, His mercy to me; grant that the love of thee may be ever with me, and that my care may be about thee; grant that the cry of my necessity may be with thee, as long as it lasts, and that the look of thy loving kindness may be on me as long as I live; grant that my joy in thy beatitude may ever be with me, and that compassion for my misery may be with thee as far as it is expedient for me."
The Lord is with thee, O Mary. Certainly with thee, as the sun is with the aurora which goeth before him; with thee as the flower is with the stem which produces it; with thee, as the King is with the Queen going in to him. For the Sun, which is the most lightsome of all luminaries, the Flower which is more precious than all flowers, and the King, who is more glorious than all kings, is Our Lord Jesus Christ. The aurora, therefore, going before this Sun with resplendent radiance, the stem producing by a most wonderful flowering this Flower, the Queen entering in to the King in solemn procession, is the most Blessed Virgin Mary. Of all these points we shall treat in order.
"The Lord is with thee." With thee, certainly, as the sun is with the aurora going before it, and preceding its rise, and beginning the day by its light. Truly, indeed, Mary, the aurora of the world, prepared in a most singular manner by the Eternal Sun, being thus marvelously irradiated, herself prepares the rising of this Sun, has wonderfully inaugurated for the world the day of grace of such a Sun, as St. Bernard says: "Like the aurora exceedingly resplendent hast thou come into the world, O Mary, when thou didst foreshew the splendor of the true Sun by such a wonderful radiance of sanctity that truly the day of salvation, the day of propitiation, the day which the Lord hath made, was worthy to be begun by thy bright light." Mary is, therefore, the aurora, of whom it is said: "Who is this, who cometh forth," etc. Fitly is she compared to the aurora, as well for herself, as for us; for herself especially, for us in general. Mary for herself is well compared to the aurora according to Scripture; first, because of the driving away of the night of sin; secondly, because of the approach of the light of grace; third, because of the rising of the Sun of justice; fourth, because of the place of her throne of glory. First, in her most full sanctification; secondly, in her most bright conversation; thirdly, in her most wonderful generation of her Son; fourthly, in her most glorious Assumption.
First, note that Mary is, as it were, a happy aurora because of the absence or happy driving away of guilt in her own sanctification. Therefore Job, cursing the night in which it was said: "A man is conceived," said: "Let the stars darken their light. Let it expect light and not see it, nor the rising of the dawning of the day" (Job III, 9.) What is meant here by the stars, by the light, by the dawn? I say that the stars are the souls of the Saints; the light is the Holy of holies; the dawn is the Queen of Saints. The stars indeed are all the Saints, who never abandon good order and discipline of morals, the course of fervor and of a good life, and so they fight with vigor against the devil. Of these stars it is well said in
the Book of Judges: "The stars remaining in their order and courses fought against Sisara" (Judg. V, 20.) Sisara is interpreted, taking away the departing one, and it signifies the devil, who takes anyone that departs from God. The light signifies the Holy of Holies, Jesus Christ, as He Himself shows, saying: "I am the light of the world, who followeth Me,
walketh not in darkness" (John VIII, 12.)
Let us, brethren, follow this light, lest, walking in darkness, we should fall into the mire of sin and the pit of hell. Let us follow not haltingly, according to what is said, "How long will you halt between two sides? If the Lord is God, follow Him; but if Baal is, follow ye him" (3 Kings XVIII, 21.) The dawn, whose rising the night does not see, signifies the Blessed Virgin, whose nativity was not initiated by the night of original sin. For the night which Job cursed, the night in which man was conceived, is original sin; in which we are all conceived. Hence the Psalmist says: "In sins did my mother conceive me." Because all the Saints are conceived in sin, they are born in sin, and hence it is rightly said that this night has seen no light.
Secondly, note that Mary is, as it were, a happy aurora, because of her happy progress in the light of grace, according to that word: "Who is this that advances like the aurora," etc. (Cant. VI, 9.) For as the light of the aurora progresses by gradually growing in brightness, so Mary advanced by advancing in the splendor of grace and of a good life. She made progress indeed by advancing in all virtues universally, so that in all the glory of all virtue she was, as it were, in herself the rising aurora, fair as the moon to her neighbors, as the sun towards God. She made progress also by advancing in special virtues, of which St. Bernard speaks thus: "Charity burned in Mary by seeking grace, virginity was resplendent in her body, in service she was eminent in humility." By the glory of these virtues Mary was, as it were, the rising aurora in her shining virginity, fair as the moon in her resplendent humility, clear as the sun in her radiant charity. Happy he who cultivates these three splendors, these three virtues of Mary, by which she conceived the God and Master of all virtues, as St. Bernard again testifies, saying: "She who was already full of grace found grace, that, being fervent in charity, intact in virginity, devout in humility, she might become pregnant without any intercourse with man, and might bring forth a child without the usual travail."
Thirdly, note that Mary is, as it were, a happy aurora, because of the happy rising of the Sun of justice. For the Sun of justice, Christ Our Lord, by means of His aurora, Mary, rose upon this world. His rising was unaccompanied by any cloud of sin; wherefore this aurora was exceedingly resplendent in the rising of her Sun, according to that word: "As the light
of the morning when the sun riseth, shineth in the morning without clouds" (2 Kings, XXIII, 4. ) The light of this morning is the holiness of Mary, by which the Sun of justice, who was about to come forth from her, deigned to irradiate her. Of this St. Bernard well saith: "Rightly, O Mary, hast thou fulfilled the office of the morning. For the Sun of justice, who was Himself about to proceed from thee, preventing as it were His own birth by a certain morning splendor, copiously transfused thee with the rays of His own light." The light of this morning shone forth wonderfully when the Sun rose without clouds, that is, when Christ was born without any of the darkness of original sin. Behold, here it is said that the sun rose without clouds, and in Exodus we read that the bush was on fire without being
burned; and in Daniel, that a stone was cut without hands. What, therefore, is signified by the sun, by the fire, by the stone, if not Christ? For He Himself is the sun enlightening the intellect, the fire enkindling the affections, the stone strengthening us against defect. I say that Jesus Christ is the sun illuminating the intellect, according to Malachias: "The sun of justice will rise upon you who fear my name" (IV, 2.) See, therefore, if thou fearest the Lord, for it is written: "Who feareth God, neglecteth nothing" (Ecclus. VII, 19.) Again Christ is the fire enkindling the affections, as the Apostle says to the Hebrews: "Our God is a consuming fire" (Hebr. XII, 29. ) This fire was not only in the bush of the virginal womb, but also in the bush of her devout heart. They have felt this fire who said: "Were not our hearts burning within us," etc. Again, Christ is the stone strengthening us against failings, if we are well founded upon Him. Therefore it is said in St. Matthew: "The rains fell, and the floods came, and the winds blew, and they beat upon that house, and it fell not, for it was founded on a rock" (VII, 25.) Behold, neither the rain of heretical eloquence, nor the floods of worldly concupiscence, nor the winds of human violence, could injure the house of a mind founded upon the rock of Christ. What does it mean, therefore, that the sun rises without a cloud, the bush is on fire without being consumed, the stone is cut without hands, unless it be that Christ, who is the sun of truth, the fire of charity, the stone of firmness or of eternity, is conceived and born without the cloud of original sin, without the fire of carnal concupiscence, without the agency of the marital embrace? For in the conception of Christ you will find neither sin in the offspring, nor concupiscence in the mother, nor the embrace of a father. That this Virgin conceived so miraculously, He could effect who sent beforehand so many wonderful things prefiguring this miracle, as St. Augustine testifies, saying: "He who wrote on the tablets of stone without iron, made Mary with child of the Holy Ghost; and He who produced bread in the desert without ploughing, impregnated the virgin without corruption; and He who made the rod to bud without rain, made the daughter of David bring forth without seed."
Fourthly, note that Mary is, as it were, a happy aurora because of her place in glory; and according to this Job well says of the aurora: "Didst thou . . . shew the dawning of the day its place?" (Job XXXVIII, 12.) Now certainly, our aurora, Mary, elevated high in Heaven, holds the place nearest to the Eternal Sun. We may consider that the throne of Mary in Heaven has a threefold greatness. The first is that she received Our Lord spiritually; the second, that she received Him corporeally; the third, that she received Him eternally. Behold the threefold place of Mary. I say that the first place, in which Mary received Our Lord spiritually, is her mind, tranquil and peaceful, according to the Psalmist: "His place is in peace, and His dwelling in Sion," which, interpreted, means a mirror or contemplation. Whoever wishes to contemplate God, or to behold Him with the eyes of the mind, must make Him a place in peace in his mind; for without peace of mind no one can arrive at the knowledge of contemplation. Therefore the Apostle saith: "Follow peace with all men, and holiness, without which no man shall see God" (Hebr. XII, 14.) Oh, who shall relate, or who can even imagine, in what contemplations daily that Sion, that holy mind of Mary, was employed, while she fervently revolved in her mind all those mysteries known to herself above all mortals? Of this St. Jerome well says: "If there are in you any bowels of piety or mercy, consider with what love was crucified, with what desire this virgin burned, while she revolved in her soul all that she had heard and seen, all that she had known; with what emotions she was moved, being filled with the Holy Ghost, with the thrilling
knowledge of heavenly secrets." The place in which Mary conceived corporeally was her holy womb, to which may be applied the word of Genesis: "The river which came forth from the paradise of pleasure (Jesus Christ from the Virgin's womb) was to water the garden" (Gen. II, 10.) The special paradise is Mary; the universal paradise is the Church. Happy is the watering of both these gardens by the mystic river from the womb of Mary, Jesus Christ, who has said: "I will water my garden of plants" (Ecclus. XXIV, 42.) Well, therefore, doth St. Jerome say, commenting on these words: "I saw her coming up beautiful from the banks of the water." Well is it said, "above the rivers of water," because the Lord had nourished her on the waters of refreshment, and brought her up on them; from whom many rivers emerge, water all the land of delights, and flow over the garden of pleasure." Again, the place wherein Mary received the Lord when she was about to dwell forever in Heaven is the place of glory, of which the Lord said to Job: "Hast thou shown the dawn its place?" (XXXVIII, 12), as if he said, "Not thou, but I." It does not belong to thee to show Mary, the dawn, her place in Heaven, but to me. Well doth he say, her place, as it were appropriating it to her, and discriminating it from all the other places of the Saints. Hence we read: "The priests brought in the ark of the covenant into its place" (3 Kings, VIII, 6.) This place is most certainly above all the choirs of angels. Finally, this place is the most worthy in Heaven, as St. Bernard testifies saying: "Neither was there in the world a more worthy place than the bridal chamber of the virginal womb, in which Mary received the Son of God, nor in the heavens one more worthy than the royal throne to which the Son of Mary raised her." Mary is compared to the dawn; first, because she put an end to the night of guilt, in her most full holiness; secondly, because of the advance of the light of grace in her most bright conversation; thirdly, because of the bringing forth of the Sun of justice in her wonderful generation of her Son; fourthly, because of her taking possession of her place in glory in her most glorious Assumption.
Then we have to consider that the most lightsome Virgin is compared to the aurora, not alone for herself, but also because of us. For as in Scripture she is signified by the aurora, she is for us a mediatrix with God, with the angels a peace-maker, against the devils a defender, to ourselves a lightgiver.
First note that our aurora, Mary, is for us a mediatrix with God, as is signified in the Psalm: "Thine is the day and thine is the night, thou hast made the aurora and the sun" (Ps. LXXIII, 6.)
Thus St. Gregory well says: "The day is the life of the just, but the night is taken to mean the life of the sinner." And therefore the Lord went before the children of Israel by night in a pillar of fire, by day in a pillar of cloud, and because the cloud protected the wicked from the fire of His wrath, and He burns the wicked like fire. Therefore the sun signified Christ, who enlightens the elect and burns the reprobate. He sometimes burns them severely in this world, but more severely at the last judgment, and most severely of all in hell. Of this threefold burning can be understood that word of Ecclesiasticus: "The sun three times as much, burneth the mountains" (Ecclus. XLIII, 4), that is, proud sinners. On this account we are in need of a refreshment, of a mediatrix between us and the just Sun. And well, therefore, doth the Psalmist, in the aforesaid verse, place the aurora midway between the night and the sun, because in the natural order it certainly holds this place. The aurora,
therefore, is the Blessed Virgin Mary, who is the most excellent mediatrix between the night and the sun, between man and God, between unjust man and just God; she is the best cooler of the wrath of God. St. Bernard bears witness, saying: "Man now has secure access to God, for he has as a Mediator of his cause the Son before the Father, and the Son before the Mother. The Son shows His naked body, with His wounds in hands, feet, and side to His Father; Mary shows her breasts to her Son. There can be no question of a repulse, where so many marks of charity appear in one, and present their prayer."
Secondly, note that our aurora, Mary, is for us peace-maker with the angels, as it is signified in Genesis, where we read that the angel who wrestled with Jacob blessed him at dawn. For when the angel said, "Let me go, it is morning," Jacob would not let him go till he had blessed him. In the morning took place the struggle between the angel and Jacob, the discord between God, the angels, and men. For man by sin had offended his Creator; and the Creator being offended, every creature was offended; how much more she who is more closely bound to the Creator! This struggle, therefore, was perhaps a figure of that discord. But when the aurora appeared at the coming of Mary, men and angels were pacified, because in that dawn, in the Virgin Mary herself, man received the angelic benediction. For the angel said to the Virgin: "Blessed art thou among women," and by this blessing of the Virgin man obtains the blessing of peace and salvation in the Virgin's Son --that blessing of which the Apostle says: "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us in every blessing in the heavenly places in Christ," which blessing the Son Himself will confirm when He will say: "Come, ye blessed of My Father," etc. As Jacob gave thanks at the rising of dawn, let us, therefore, thank Mary for that blessing by which we made peace with the angel. By the aurora, by the dawn, by Mary, men made peace with the angels, since the time when, by Mary, the depleted choirs of angels were peopled by men, as St. Anselm signifies, saying: "O wonderfully singular and singularly wonderful Woman, by whom the elements are renewed, the injuries of hell repaired, men are saved, angels are restored!”
Thirdly, note that Mary, our dawn, is for us a defender against the devils, as signified in Job, where it is said of the murderer, the thief, and the adulterer, "He diggeth through houses in the dark, as in the day they had appointed for themselves, and they have not known the light" (Job XXIV, 16.) "If the morning suddenly appear, it is to them the shadow of death" (Job XXIV, 17.) The murderer is a devil, the thief is a devil, the adulterer is a devil. The murderer, because he takes human life; the thief, because, whatever good thing he can rob us of, he; does; the adulterer, because he corrupts the soul, which is the spouse of God. Alas, what evil these wicked people do us, what evil the wicked spirits do us! For sometimes they dig in the darkness of ignorance, in the darkness of obscurity, the interior houses of our minds, the houses indeed, of which it is said in the Psalm: "God is known in their houses" (Ps. XLVI, 14.) Without doubt they dig into our souls by their piercing temptations, those houses in which He joyfully dwells who has said: "Today I must abide in thy house" (Luke XIX, 5.) And having dug through these houses, having indeed dug into the minds of men through to an unhappy consent to sin, alas, how great evils these wicked ones do in souls by murder, theft, and adultery! That we may evade such perils, let the dawn come, let Mary help us! For if the morning shall suddenly appear, if she quickly comes to our aid, and if her grace and mercy supervene, it will be as the
shadow of death to the demons; they will tremble and fly; they will fear, as men fear and fly the shadow of death. Well doth St. Bernard say: "An army of enemies does not so much fear an immense host of armed soldiers, as the powers of the air do the very name of Mary, and her holy example; they fly and melt like wax before a fire, wherever they find the frequent invocation of this holy name, its remembrance and imitation."
Fourthly, note that Mary, our dawn, is, as regards ourselves, a light-giver to help us to do good. For from the first rays of light, workmen begin to work. Whence in the second book of Esdras it is said: "And let us do the work; and let one-half of us hold the spears from the rising of the morning, till the stars appear" (2 Esdras 21.) Two things are needful to us, namely, that we be earnest in our good works, and therefore well do the builders say: "Let us do the work." What work is this, but that of which the Apostle says: "While we have time, let us do good to all, especially to those who are of the household of the faith" (Gal. VI, 10.) Well do they say: Let us do the work, not our representatives. And in another passage: In all things let us show ourselves as the ministers of God. But Mary did not commission a nurse, or a representative, but showed herself always a handmaid to the Lord, as St. Augustine testifies: "Mary without doubt was a worker, who bore Him in her womb, and when He was brought forth, nourished and nursed Him, laid Him in the manger, and during the whole of His infancy served Him as a loving Mother, so that even to the death of the cross she never left Him." Not only did she follow Him by her footsteps, as from the love of a son, but also by the imitation of His life, as out of reverence for a Lord." It is needful for us, not only to be instant in good works, but also to resist vices; and therefore well do they add that the lances should be held; for we should hold the lance of zeal against the attacks of vice, against the attacks of the devil, the flesh, and the world. Of these lances it is well said in Jeremias: "Furbish the spears, put on the coats of mail." By the coat of mail of justice we are protected, but with the lance or spear of zeal we attack evil. If thou dost not launch the spear of zeal in this world against evil, God will use the lance His zeal against thee on judgment day. Therefore it is said in the Book of Wisdom: "He will sharpen His dire wrath as a spear" (Wisd. V, 21 . ) Oh, what a warrior was Mary, whose holy zeal was her spear. St. Bernard says to her: "Thou wert a formidable warrior, for thou wert the first manfully to attack him who had supplanted the first Eve." Therefore, that we may faithfully persist in good works manfully resist vices, it is needful for us to look on the example of Mary, to implore the suffrages of Mary. Then, as it were from the rising of the morning, we work, when being irradiated by the example and the life of Mary, when being illuminated by the patronage and the mercy of Mary, we are incited to good. We ought to work well till the rising of the stars, that is, until our souls, having become lightsome like stars, go forth from our bodies and fly to the stars. But above every star that ever appeared, above every star that ever will come forth in the heavens, the most splendid is Mary, our aurora, our morning, as St. Bernard testifies, saying: "Thou art the most vivid image of the true Sun, amongst the myriads of stars that are before God, thou shinest forth gloriously in Heaven by thy virginal purity." Thus you see how fittingly Mary is called the morning, the aurora. The Lord is with thee, O Mary, as the sun is with the dawn. Therefore, O Lady, most sweet morning, our Lady, most sweet Mary, let us be with the Sun of Justice, our Lord Jesus Christ, thy Son, who with the Father and the Holy Ghost liveth and reigneth for ever and ever. Amen.
No comments:
Post a Comment