In the Name of the Father, and of the Son, and of the Holy Ghost. Amen.
O God, by Whose will the blessed Mary, ever Virgin, the dwelling place of the Holy Spirit, was on this day presented in the temple, grant, we beseech You, that by her intercession we may be found worthy to be brought into the temple of Your glory. Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the same Holy Ghost, ever one God, world without end. Amen.
Hail, holy Mother, who in childbirth brought forth to King Who rules heaven and earth world without end.
Ps 44:2
My heart overflows with a goodly theme; as I sing my ode to the King.
Glory be to the Father, and to the Son, and to the Holy Ghost. As it was in the beginning, is now, and ever shall be, world without end. Amen.
Hail, holy Mother, who in childbirth brought forth to King Who rules heaven and earth world without end.
A Reading from the book of EcclesiasticusEcclus 24:14-16
Before all ages, in the beginning, He created me, and through all ages I shall not cease to be. In the holy Tent I ministered before Him, and in Sion I fixed my abode. Thus in the chosen city He has given me rest, in Jerusalem is my domain. I have struck root among the glorious people, in the portion of my God, His heritage, and my abode is in the full assembly of Saints.
Thanks be to God.
Blessed and venerable are you, O Virgin Mary, who, without spot to your maidenhood, were made the Mother of the Savior.
O Virgin Mother of God, He Whom the whole world does not contain, becoming man, shut Himself in your womb. Alleluia, alleluia.
After childbirth you still remained an inviolate virgin: O Mother of God, intercede for us. Alleluia.
A Reading from the Holy Gospel according to LukeLuke 11:27-28
At that time, as Jesus was speaking to the multitudes, a certain woman from the crowd lifted up her voice and said to Him, Blessed is the womb that bore You, and the breasts that nursed You. But He said, Rather, blessed are they who hear the word of God and keep it.
Praise be to Thee, O Christ.
Joachim married Anna a most excellent and praiseworthy woman. Once there had lived another Anna who overcame physical sterility through prayer and a promise to God, and then gave birth to Samuel. In a similar waY our Anne received from God the Mother of God through a vow and heartfelt petition; for she would not yield in any way to the illustrious women of previous ages. Accordingly grace (for the word Anne means grace) gave birth to the Lady (this is signified by the name Mary). Truly Mary became the Lady above all creation in her role as the Mother of the Creator. She was born in Joachim's house near the Probatica, and was presented in the temple. Thereupon "planted in the house of God" had nurtured by His Spirit; like a fruitful olive tree she flowered forth in every virtue. From her mind she drove every worldly or sensual desire; she preserved virginity of soul as well as of body, as was becoming to one destined to carry God in her very bosom.
Monday, November 21, 2011
Mirror of the Blessed Virgin Mary by St. Bonaventure - Chapters XVII - XVIII
CHAPTER XVII -- TO WHOM THE FRUIT OF THE WOMB OF THE BLESSED MARY BELONGS, AND TO WHOM IT IS DUE
"Benedictus fructus ventris tui." After we have seen, in some small measure, of what kind and how great the Fruit of the womb of Mary is and is believed to be, let us now see to whom it belongs and to whom it is due. For this Fruit is not only the fruit of the womb, but of the mind. It is the fruit of the womb of Mary alone; but it is the fruit of the mind of any faithful soul; the fruit of the womb according to the flesh; the fruit of the mind by faith. Therefore St. Ambrose says: "If, according to the flesh, one only is the Mother of Christ; nevertheless, according to the mind, Christ is the fruit of all. For every soul conceives the Word of God, if only it is immaculate and immune from vices." Therefore, according to St. Ambrose, anyone who wishes to have this fruit of the mind, should be free from all vice. For Christ is the fruit of the virtuous, not of the vicious mind: not of the mind vicious by the seven deadly sins; but virtuous against the seven capital vices. Therefore, this fruit is the fruit of the humble against pride, the fruit of those possessing fraternal love in opposition to envy, the fruit of the meek as opposed to anger, the fruit of the diligent as against sloth, the fruit of the liberal as opposed to avarice, the fruit of the temperate as against gluttony, the fruit of the chaste against lust.
First, let us see how this blessed fruit is that of the humble against pride. On this we may understand what is said in the Book of Kings: "Whatsoever shall be left of the house of Juda, shall take root downward, and bear fruit upward" (4 Kings XIX, 30.) The Blessed Virgin Mary was of the house of Juda, and every faithful soul is of the house of Juda; the former in the body, the latter in spirit; the former by blood, the latter by faith. And, therefore, not only Mary, but every faithful soul wishing to bear fruit upward, should take root downward. The root sending its shoots downward is humility; which, after the manner of roots, always tends to the lowest. The higher the tree, the deeper should be its root, according to that word of Ecclesiasticus: "The greater thou art, the more humble thyself in all things, and thou shalt find grace before God." Also, the taller a tree is, the more danger there is of its being uprooted by the winds of elation, if the root is not firmly fixed in great and deep humility. Let us, therefore, ponder how deeply the root of this rod was established (in humility), which was to grow to so sublime a height that it deserved to bear a fruit higher than the angels, that fruit indeed of which St. Ambrose says: "This fruit is the flower of the rod, of whom Isaias says: 'There shall come forth a rod from the root of Jesse, and a flower shall ascend from its root.' " Whatever soul shall have struck deeply the roots of humility, shall deserve to bear fruit upward; upward, I say, in high understanding, in high affection; upward in contemplation, upward in love. Thus this blessed fruit is that of the humble. Therefore Mary, above all human beings, was most worthy, because of all she was the most deeply rooted in humility. Well, therefore, doth St. Bernard say of her: "O Virgin, rod sublime, to what a height dost thou raise thy holy summit! Even unto the throne of majesty, because thou strikest deep down the root of humility."
Secondly, let us see how this blessed fruit is that of those who love God and fly envy. Of this we can understand the word of the Psalmist: "Behold the inheritance of the Lord, the fruit of the womb." Commenting on this passage, St. Ambrose says: "The inheritance of
the Lord is sons, which reward is the fruit of Him who came forth from the womb of Mary." Therefore, many sons are the reward of that only Son, who is the blessed fruit of the womb. But where or when did He merit that reward? Without doubt He merited it in being born, in lying in the manger; He merited it in bearing to be circumcised, in teaching; He merited it in doing the works of our salvation; He merited it by dying; He merited it, I say, in serving for us for thirty-three years. And because of this, He justly exacts this reward, saying: "If it seems good in your eyes, bring my reward" (Zach. XI, 12.) But without doubt it is not only sons who are the reward of the Fruit of the womb; but this Fruit of the most holy womb is Himself the reward of every son of adoption. Who are these sons? Listen and hear. It belongs to sons to love their father, and to the father to love his sons. Those, therefore, are sons of God and of the Church, who ever love God and their neighbor. Therefore, the Apostle says to the Ephesians: "Be ye imitators of Gad, as most dear children, and walk in love." And in St. Matthew it is said: "Love your enemies, do good to those that hate you, and pray for those that persecute and calumniate you, that you may be the children of your Father, who is in Heaven," etc. Such sons as these, therefore, that is to say, lovers of God and of men, are the reward of the Fruit of this blessed womb, and the reward of sons such as these is this blessed Fruit itself. Thus, therefore, is this Fruit that of those who love; and Mary above all men was most worthy of this Fruit, because she was the most affectionate in charity. Well, therefore, does St. Augustine say: "Who can doubt that all the bowels of Mary had passed into the love of charity, since within her rested for nine months that charity which is God?"
Thirdly, let us see how this fruit of Mary is that of those who are meek and patient and avoid anger. It is said in the Book of Job: "Submit thyself then to him, and be at peace, and thereby thou shalt have the best fruits" (Job. XXII, 21.) To submit and to be at peace belongs to the meek and to the patient; and those who are meek and patient have the best fruits by these very virtues. But the best fruit of the mind is charity, of which the Apostle says: "Now the fruits of the Spirit," etc. The fruits which are here enumerated are some, indeed, which are good, but there are some which are better; the first is best, namely, charity, by which all the others, as St. Augustine says, are good. The best Fruit of the womb is Christ: for whoever is sanctified in the womb, is the good fruit of the womb: therefore, good is the fruit of the womb of Elizabeth--John; better is the fruit of the womb of Anne--Mary; best is Jesus, the Fruit of the womb of Mary. Ponder, brother, who is this fruit, and from what earth it was produced, and thou shalt see that it is the best. St. Jerome says: "The fruit is a Virgin from a virgin, the Lord from the handmaid, God from man, the Son from the Mother, the fruit from the earth" O happy ones, who in the discipline of every sort of trial have a soul so patient, so just, so well prepared, that because of this they most justly reap the fruit of patience, that most peaceful fruit of which St. Paul says in the Epistle to the Hebrews: "Now all chastisement for the present indeed seemeth not to bring with it joy, but sorrow; but afterwards it will yield, to them that are exercised by it, the most peaceable fruit of justice" (Heb. XII, 11) Having had their patience tested, they reap the best fruit, according to St. Luke: "They bring forth fruit in patience." As this blessed fruit is that of the patient and the meek, Mary above all men was most worthy of this fruit, because she was above all most meek, so that neither in looks, nor in word, nor in deed did she ever show the very slightest sign of impatience, but
was most patient, as St. Ambrose says: "There was nothing fierce in the looks of Mary, nothing prolix in her words, nothing unbecoming in her deeds."
Fourthly, let us see how the fruit of Mary is that of those who labor and are diligent, and fly sloth. Of this it is said in the Book of Wisdom: "Glorious is the fruit of good works." This fruit, therefore, is to be sought by labor, as the bee seeks the fruit of honey; that fruit of which Ecclesiasticus says: "Small among flying things is the bee, and her fruit has the first sweetness." Consider, how the bee flies from garden to garden, from flower to flower, from tree to tree, in search of the fruit of honey; so do thou in meditations, in desires, and zealous imitation of virtues. exercise thyself about the examples of the just, and principally of the perfect. Fly, I say, from garden to garden, that is, from state to state; run from tree to tree, that is, from one just soul to another; from flower to flower, that is, from one virtue to another, from one good example to another. Above all, ruminate chiefly upon that flower in which you will find the whole fruit of the divine honey, upon that flower which is both flower and fruit, of which St. Ambrose says: "The Flower of Mary is Christ, who, like the fruit of a good tree, for our progress in virtue now bears fruit in us."
Note that this fruit is not of any labors whatsoever, but only of good works; it is not of those labors of which we read in the Book of Wisdom: "He that rejecteth wisdom and discipline, is unhappy: and their hope is vain, and their labors without fruit, and their works unprofitable" (Wisdom III, 11.) Thus is this blessed fruit that of those who exercise themselves in good and fly sloth. And therefore Mary above all human beings was most worthy of this fruit, because above all she was most diligent in good, as Bede well shows, when, in discoursing on the Magnificat, he puts these words into her mouth: "I offer the whole affection of my soul in the praises of thanksgiving; all my life, all that I feel, all that I discern in contemplating His magnitude, all this I employ in observing His precepts."
Fifthly, let us see how the fruit of Mary is of those who are liberal and fly avarice--principally of those generous souls who for the sake of this fruit renounce all temporal things, according to that word in the Canticle of Canticles: "Every man bringeth for the fruit thereof a thousand pieces of silver" (Cant. VIII, 11.) The commentator says, "by leaving all things." And again he says: "By 'a thousand' perfection, by 'silver' every worldly thing is meant." Whoever, therefore, has left all worldly things for Christ, as it were gives a thousand pieces of silver for this fruit. But he who is unwilling to give a thousand by leaving all things, let him at least give something for this fruit, by helping the poor, that he may be as the fruit-bearing olive by bearing the fruit of mercy. Because the highest fruit of mercy is the highest mercy, which is God; therefore Mary, who bore this fruit of mercy most abundantly, was most fittingly said to be like a fruit-bearing, a beautiful olive-tree in the fields. St. John Damascene well says: "Mary, planted in the house of the Lord and nourished by the Holy Ghost like a fruit-bearing olive-tree, became the dwelling-place of every virtue." Alas, how far from this fruit of mercy of the merciful, and of those detached from the love of earthly things, are the souls of the avaricious, of whom it is said: "Going their way they are choked with the cares and the riches and pleasures of this life, and yield no fruit" (Luke VIII, 14.) It is also said in Ecclesiastes: "He that loveth riches, shall
reap no fruit from them" (Eccles. V, 9.) Thus this blessed fruit is of the liberal and of those who despise earthly things; and, therefore, Mary was above all most worthy of this fruit,
because she was most generous in the contempt of temporal things, as St. Bernard says: "Whatever honor Mary had among her people, whatever she could have had of the riches of her father's house, she esteemed it all as dung, that she might gain Christ."
Sixthly, let us see how the fruit of Mary belongs to those who are temperate, and fly gluttony. And on this point we must note what is said by Solomon: "Of the fruit of his own mouth shall a man be filled with good things" (Prov. XIII, 2.)
The fruit of Mary can be said to be the fruit of the mouth, because it is acquired not only by the prayer of the lips and by teaching, but also by abstinence. With this fruit he is filled with spiritual things who for the sake of this fruit abstains from temporal goods. He shall be satisfied with the good things of this fruit who bears in his body hunger and thirst, but who hungers and thirsts spiritually with more eagerness for this fruit. Therefore St. Bernard says: "This is a good fruit, which is meat and drink to the souls who hunger and thirst after justice." It is well for those who thirst for this fruit in the world, because they shall be satisfied with it in Heaven, according to that word of the Savior: "Blessed are ye who thirst now, for you shall be filled." Here the blessing is for those who abstain for the sake of this fruit, there it will be for those who eat of this fruit. Wherefore Isaias says: "Say to the just, that it is well; for he shall eat of the fruits of his doings" (Is. III, 10.) Thus this blessed fruit is of those who are temperate and fly gluttony, and therefore Mary above all human beings is most worthy of this fruit, for she was the most temperate and shunned gluttony. Well, therefore, does St. John Chrysostom say: "Mary was never a great eater nor given to wine; she was not light, nor frivolous, not a loud talker, nor a lover of evil words; these things are always the consequence of intemperance."
Seventhly, let us see how the fruit of the womb of Mary belongs to the chaste and continent who fly lust. Of this the Wise Man says: "Happy is the barren; and the undefiled, that hath not known bed in sin, she shall have fruit in the visitation of holy souls" (Wisd. III, 13.) I say, in the visitation by grace, but more so in the visitation by glory. And truly, the fruit of the most chaste womb, of the virginal womb, is rightly the special fruit of those who are chaste. When, therefore, by the blessed fruit of the Virgin all the faithful in general are blessed, rightly the chaste are specially Blessed by Him, by whom also the blessed Queen of the chaste is blessed above all, as St. Bernard says: "Truly blessed is the Fruit of thy womb, in whom all nations are blessed: of whose fullness thou, too, hast received with the rest, and also differently from the rest." Woe to the lustful, who have no part in the virginal fruit: woe to the wretched, who have no branch which can bear a virginal fruit. Therefore is it said of the adulterous woman: "Her branches will not bear fruit" (Eccli. XXIII, 35.) Therefore does this blessed fruit belong to the chaste, who fly lust. And therefore Mary was above all worthy of this fruit, because she was most chaste, as St. Chrysostom well says: "O ineffable praise of Mary, Joseph trusted more to her chastity than to her womb, and more to grace than to nature; he rather believed it possible for a woman to conceive without a man, than that Mary could sin." O Mary most happy, who truly, as the most virtuous one, wast most worthy of the divine fruit, help us, that by our virtues we may be worthy to attain to this fruit, Our Lord Jesus Christ, thy Son. Amen.
CHAPTER XVIII -- TO WHOM THE RESULTS OF THE FRUIT OF THE WOMB OF MARY ARE NECESSARY, AND OF ITS TWELVE ADVANTAGES
Blessed is the fruit of thy womb. We have seen of what nature and quality the blessed fruit of the womb of Mary was; we have also seen to whom it rightfully belongs; we must now see to whom and to what effects it is needful. For this fruit is a remedy against evil, and it is necessary for good. It is necessary in six of its effects as a remedy against evil; and it is necessary in six other effects for the attainment of good. For this blessed fruit has twelve very useful effects, or remarkable advantages, on account of which all men rightly praise its effects, according to what is written in the Psalm: "Let all peoples praise thee, O God, let all peoples praise thee: the earth has given her fruit" (Ps. LXVII.) The first effect of this fruit is the expiation of mortal sin; the second is the pacification of the supreme enmity; the third is the healing of the wound of original sin; the fourth is the satisfying of the hunger of the mind; the fifth is the avoidance of the anger of the Judge; the sixth is deliverance from the pains of hell; the seventh is the renunciation of temporal goods; the eighth is the enrichment of the rational soul; the ninth is the consummation of the spiritual life; the tenth is the multiplication of the universal Church; the eleventh is the reintegration of the empyreal ruin; the twelfth is the perpetuation of eternal glory.
First, therefore, the blessed fruit of Mary is necessary for the expiation of mortal sin. Of this we can understand what is said in Isaias: "This is the whole fruit, that sin may be taken away" (Is. XXVII, 9.) By the whole fruit we may understand Him of whom St. Bernard says: "On the cross hangs all the fruit of life, because the tree of life itself is in the midst of Paradise." All the fruit, therefore, is the whole fruit, the whole of Him. This Fruit was given, born, and suffered that the sin of man might be taken away. For, as the Angel said: "He hath saved His people from their sins." He also is the one of whom John spoke: "Behold the Lamb of God, who taketh away the sins of the world!" This Lamb truly takes away the sins of the world, both mortal and venial. He who by this fruit is purged from mortal sins, may also be cleansed from venial sins, according to the word: "Every one who beareth fruit, He will purge, that he may bring forth more fruit."
Secondly, the blessed fruit of Mary is necessary for t-he removal of the mortal enmity which existed between God and man, between angels and men. Isaias says: "I created the fruit of the lips, peace, peace to him that is far off, and to him that is near" (Is. LVII, 19.) The fruit of the womb of Mary may well be called the fruit of the lips of Mary, because while from her lips distilled the honey-flowing words, "Behold the handmaid of the Lord, be it done unto me according to thy word," she immediately conceived her most sweet Fruit. O truly honeyflowing lips, as it is said in the Canticle: "Thy lips are as the dropping honeycomb." It was God the Father who created this fruit, which is Our Lord Jesus Christ, or who made (in Him) peace; peace, I say, to him who is afar, by guilt, that he may become near by grace, and peace to him who is near by grace, lest he should be made far by guilt. For He, as the Apostle says, is "our peace, who maketh both one." This fruit also was made peace between man, who is far distant in this world, and the angel, who in Heaven is near; for Christ made peace with both on the gibbet of the Cross, according to the word of the Apostle: "Making peace by the blood of his Cross, both those things which are in Heaven and those which are on earth." Therefore, this fruit is peace from man to
man, peace from man to the angel, and peace between God and man. What wonder if by this fruit man has peace with God, when He Himself, the peace-giving Fruit, is both God and man? Bede gives testimony to this, saying: "Our earth will give its fruit, because the Virgin Mary, who had her body from the earth, brought forth a Son in divinity indeed, co-equal with the Father, but consubstantial with herself in the reality of His flesh."
Thirdly, this blessed fruit of Mary is necessary for the healing of the wound of original sin; for man, falling among thieves, was wounded with a grievous wound, nay, many grievous wounds, while by original sin he became so blind to the truth, so infirm in good, so prone to evil. But these wounds are healed by this fruit. In this life indeed they are only partially healed by grace; but in the future life they will be entirely healed in glory. Therefore, well is it said in the Apocalypse: "The Angel showed John the tree of life, bearing its fruits every month, and the leaves of the tree were for the healing of nations." The tree of life is Mary, the Mother of Life; or the tree of life is the tree of the Cross; or else the tree is Jesus Christ, the Author of Life, who is also the Fruit of Life. Those healing leaves are edifying words and deeds. If even the leaves are healing, how much more healing and life-giving is the fruit? Therefore, that we may be healed by this fruit, let us approach its tree; let us draw near, I say, to Mary. Let us pray with St. Anselm: "Hear me, O Lady! Heal the soul of thy servant who is a sinner, by virtue of the blessed Fruit of thy womb, who sitteth at the right hand of his Almighty Father."
Fourthly, the blessed fruit of Mary is necessary for the relief of hunger, or the famine of the soul, lest for want of due nourishment the animals of God should perish. Therefore it is well said by the Prophet Joel: "Fear not, animals of the region, for the beautiful places of the desert have blossomed, and the tree has brought forth its fruit." It is a desert or a wilderness because it germinates without culture, and brings forth food for animals. This desert may signify Mary, who without marital culture brought forth a Son, who is the food of all the faithful. Therefore it can be said of her: "That earth is uncultivated, it has become as a garden of pleasure" (Ezech. XXXVI, 35.) The beautiful blooms of this uncultured earth are the flowers of heavenly desires, the grasses of good works, the fair flowers of virtues and gifts, the lovely leaves of useful words, and the truly beautiful fruit of Mary's womb, which is the food of all the just. Mary is this beautiful desert. Mary is also this fruitful tree, of which it is said: "And the tree brought forth its fruit" (Joel II, 22.) Oh, truly wonderful fruit, by which both the hunger and the thirst of souls is relieved, as St. Bernard says: "Good Fruit, which is food and drink to hungering and thirsting souls." Do not fear, therefore, animals of God; fear not, ye faithful of Christ, that you will perish from want of food, because you have full pasture in the desert, full fruit on the tree, full food in the manger." For St. Bernard says: "The Child lies in the manger, that all the faithful--as it were, the beasts of burden --may find refreshment for their flesh." St. Augustine says: "O resplendent manger, in which has lain the food of animals, but also the food of angels!”
Fifthly, the blessed fruit of Mary is necessary for the avoidance of the anger of the Judge, which every unjust man has to fear, in the same way as every just man has by right that by which he may escape the anger of the Judge. Therefore it is said in the Psalm: "If indeed there is fruit to the just, God indeed judging them on earth," etc. "Them," that is, the unjust, for God will judge the unjust upon earth, while at the judgment the just will be in
the air, but the unjust will remain upon the earth, because they preferred to cleave to earthly things instead of God, so that they could truly say: "My soul hath cleaved to the pavement." There the Lord will be indeed a sweet fruit to the just, but to the unjust and wicked he will be a severe judge. Woe, therefore, to them who turn so sweet a fruit into a most bitter judgment for themselves, as it is said in Amos: "You have turned judgment into bitterness, and the fruit of justice into wormwood", (Amos VI, 13.) The fruit of justice is the fruit of the just. Just is the fruit of Mary, of whom the Psalmist truly says: "The just has borne fruit. The earth is the virgin, because truth has sprung forth from the earth."
Sixthly, the blessed fruit of Mary is necessary for the avoidance of the pains of hell, or eternal death, on which we can say that which we find in the fourth of Kings: "I will take you away to . . . a fruitful land, and plentiful in wine, a land of bread and vineyards, a land of olives, and oil and honey, and you shall live, and not die" (4 Kings XVIII, 32.) All those who will be converted to her with their whole heart shall be taken away into the land of Mary, or the land of the Church. This land is exceedingly fertile, bearing fruit of bread, wine, oil, and honey, that is, Our Lord Jesus Christ. For He is to us the fruit of bread which strengthens, and puts to flight defect or failure; He is to us the fruit of the vine, for all perfection; He is to us the fruit of oil, illuminating the intellect; and He is moreover to us the fruit of honey, instilling sweetness into our affections. By this fruit ye shall truly live, dearly beloved, and ye shall not die. Blessed is the earth of this fruit; blessed above all be this fruit itself, by whom we are delivered from so many evils, as St. Anselm well says: "What praise shall I give that is worthy of the Mother of my Lord and God, by whose fecundity I, a captive, have been redeemed, by whose Child I am delivered from eternal death, by whose offspring I, a lost one, am restored, and led back from exile to my fatherland?" Blessed among women, all these things Christ, the blessed fruit of her womb, has given me in the regeneration of Baptism. Woe, therefore, to all those who are estranged from this fruit, for it is written: "Every tree, that bringeth not forth good fruit, shall be cut down and cast into the fire."
Seventhly, the blessed fruit of Mary is necessary for the renunciation or contempt of earthly goods. Therefore, it is said in the Canticle: "A man shall give for this fruit a thousand silver pieces," namely, leave all things. For, as the Gloss says, a thousand means perfection, and silver means all worldly substance. Therefore, anyone who perfectly renounces all earthly riches for Christ's sake, gives as it were a thousand silver pieces for this fruit, and rightly does he despise for the sake of this fruit all temporal things whoever diligently marks how exceedingly precious is this fruit, saying that word of the Proverbs: "My fruit is better than gold and precious stones, and my jewels than chosen gold" (Prov. XVIII, 20.) He is truly a man who has such virility as this; and this man ought manfully, for the sake of this fruit, to contemn not only possessions and riches, but also honors and dignities, saying: "Can I leave my sweetness, and my delicious fruits, and go to be promoted among the other trees?" (Judges IX, 11.) Most sweet are the fruits of Christ, and charity. The trees of the wood, says the Gloss, are barren men, prepared for the eternal fire.
Therefore, for the sake of these most sweet fruits he manfully contemns most dangerous honors which promote him above the trees of the wood; he manfully contemns all things for the sake of this blessed fruit, which is blessed above all, God forever.
Eighthly, the blessed fruit of Mary is necessary for the enrichment of the rational soul. It is said in Proverbs: "Each one shall be filled with the fruits of his mouth" (Prov. XVIII, 20.) We confess that the Lord Jesus is truly not only the fruit of the womb, but also the fruit of the lips, because we obtain Him by the preaching of the mouth or lips, by the praise of the lips, and by the prayer of the lips. With the external mouth we receive Him sacramentally, with the inward mouth we receive Him spiritually. Therefore St. Jerome says: "The Flower of Mary became fruit, that we might eat of it." With this fruit of the lips each one shall be filled with the goods of spiritual riches, the goods, I say, of virtues and graces. Of such goods the Apostle says: "May the God of hope fill you with all joy and peace in believing, that you may abound in hope and in the power of the Holy Ghost." O truly blessed fullness of this fruit, with which was filled not only the field of the Virgin which produced it, but also the soul of every faithful Christian who contains it, as is manifest by what St. Jerome says: "Truly is she called a full field, for the Virgin Mary is said to be full, from whose womb the Fruit of life came forth to believers, and all of us of His fullness have received grace for grace."
Ninthly, the blessed fruit of Mary is necessary for the perfection of the spiritual life. Therefore it is well said in the Psalm of the perfect man: "And he shall be like a tree planted by the running waters," etc. What should we understand by the running waters but the streams of grace, by which man gives or produces his fruit, the Lord Jesus Christ. Three conditions of a perfect life are signified which accompany the man who has this fruit. It belongs to the perfect not to waste their time, therefore it is well said: "It will give its fruit in its time." It is also a sign of perfection nor to overflow in useless words, which we understand to be signified in the words, "and his leaf shall not fall off." It is also a characteristic of perfection not to omit those things which are profitable to the soul; hence we find, "and all that he shall do shall prosper." Truly anyone who shall bear this fruit by charity shall find all things prosperous, for all things will work together unto good for him, as it is written: "We know that for those who love God, all things work together unto good." Blessed is the man who shall have borne this fruit so perfectly that he shall not pass his time uselessly, that he shall utter no idle word, that he shall let no opportunity of virtue pass, and so he shall be like the tree bearing fruit spiritually, as Mary did corporeally, of whom St. Bernard says: "O truly the tree of life, which alone was worthy to bear the fruit of salvation!"
Tenthly, the blessed fruit of Mary is necessary for the multiplication of the universal Church. Therefore is it said: "With the fruit of her hands she hath planted a vineyard" (Prov. XXXI, 16.) The Lord Jesus, as He is well said to be the fruit of the womb, because He was conceived in the womb, and as He is well said to be the fruit of the lips, because He is received in the mouth--so also is well said to be the fruit of the hands, because He is acquired by the labor of the hands in good works, and is ministered to the faithful by the hands of the priest. Therefore, this fruit is most fully the fruit of Mary: it is truly the fruit of her womb, because He was born in a most singular way from her womb. He is also the
fruit of her mouth, because by her mouth He was most sweetly communicated. He is also the fruit of her hands, because by her hands He was most devoutly handled. Of this fruit of her hands, Mary, or the primitive Church, planted a vineyard, that is, the universal Church, which is diffused throughout the world. Oh, how the branches of this vine, that is, the faithful members of the Church, have been multiplied by this fruit, while the rulers of the Church have caused this fruit to be spiritually born in the hearts of the faithful! Hence it is well said in the Psalm: "They yielded fruit of birth, and He blessed them, and they were multiplied exceedingly" (Ps. CVI, 37-38.) And because the Church in all ages has been multiplied by this fruit, therefore, the Virgin producing this fruit is rightly called blessed by all generations. As she herself well says: "Behold from henceforth all generations shall call me blessed." St. Bernard explains these words as follows: "Behold I see what is to come to pass in me, what fruit shall come forth from me, how great and how many good things will come to pass, by means of me, not to me alone, but to all generations."
Eleventhly, the blessed fruit of Mary is necessary for the restoration of the empyreal ruin, the ruin, I say, brought about in the high Heaven. On this we may note what the Lord, wishing to plant of the marrow of a high cedar, said: "On the high mountains of Israel I will plant it, and it shall shoot forth into branches, and shall bear fruit" (Ezech. XVII, 23) The high mountain is that sublime mansion, that sublime society of angels, which is well called the high mountain of Israel, because Israel is interpreted "the vision of God." And behold the angels always see God, as we find in the Gospel of St. Matthew: "Their angels always see the face of My Father, who is in heaven." On this high mountain, in this sublime society of angels, God planted that which He had chosen from the mass of perdition; He planted, I say, the marrow of a cedar, the marrow of the human race, that is, all the elect, of whom some, in reality, some in hope, are already planted on the angelic mountain. O fruit, truly to be loved above all things, on whose account every elect soul is planted on so sublime a height! We must joyfully bear this fruit, Our Lord Jesus Christ, for whose sake we are already planted in hope among the angels. Let us always give thanks to this fruit by whose grace we fill up the number of the angels. Therefore Mary, the Mother of this fruit, may well glory, and utter those words which St. Bernard, speaking as it were by her lips, says: "The number of the generations of the angels is by my Child filled up, restored, and the race of men, cursed in Adam, by the blessed fruit of my womb is regenerated unto eternal blessedness."
Twelfthly, the blessed fruit of Mary is necessary for the perpetuation of eternal glory, which would not be eternal, unless it was preserved by this fruit. Therefore, is it said in Proverbs: "The fruit of the just is a tree of life." Excellently is this fruit said to be a tree of life, because as the tree of life was to preserve the natural life in the terrestrial Paradise, so Christ is to preserve eternal life in the heavenly Paradise. St. Anselm notes all the good things which we obtain through the blessed fruit of Mary, and says: "All these good things came from the blessed fruit of the blessed womb of the Blessed Mary."
Thus you have heard how the blessed fruit of Mary is necessary, first, to expiate mortal sin; secondly, to placate the supreme enmity between God and man; thirdly, to heal the wound of original sin; fourthly, to relieve spiritual obstinacy; fifthly, to appease the anger of the Judge; sixthly, to escape the pains of hell; seventhly, to obtain the grace to despise
earthly things; eighthly, to enrich the rational soul; ninthly, to consummate the spiritual life; tenthly, to multiply the universal Church; eleventhly, to repair the empyreal ruin; twelfthly, to preserve eternal glory. And behold, these twelve effects or advantages of this fruit may be signified by the twelve fruits of the tree of life, all of which are in the fruit of Mary's womb. Of which twelve fruits we read in the Apocalypse, that the Angel showed John the tree of life, bearing twelve fruits.
Help us, therefore, O blessed among women, that by the fruit of thy womb we may obtain the blessing of these twelve fruits. Help us, O fruitful Virgin, that by thy fruit we may be made fruitful in these fruits; that by these fruits we may merit to enjoy thy fruit forever! Help us, O sweetest one, that Jesus may grant us to enjoy His sweetness, He, the most liberal communicator of the blessed fruit of thy womb, who with the Father and the Holy Ghost liveth and reigneth world without end. Amen.
"Benedictus fructus ventris tui." After we have seen, in some small measure, of what kind and how great the Fruit of the womb of Mary is and is believed to be, let us now see to whom it belongs and to whom it is due. For this Fruit is not only the fruit of the womb, but of the mind. It is the fruit of the womb of Mary alone; but it is the fruit of the mind of any faithful soul; the fruit of the womb according to the flesh; the fruit of the mind by faith. Therefore St. Ambrose says: "If, according to the flesh, one only is the Mother of Christ; nevertheless, according to the mind, Christ is the fruit of all. For every soul conceives the Word of God, if only it is immaculate and immune from vices." Therefore, according to St. Ambrose, anyone who wishes to have this fruit of the mind, should be free from all vice. For Christ is the fruit of the virtuous, not of the vicious mind: not of the mind vicious by the seven deadly sins; but virtuous against the seven capital vices. Therefore, this fruit is the fruit of the humble against pride, the fruit of those possessing fraternal love in opposition to envy, the fruit of the meek as opposed to anger, the fruit of the diligent as against sloth, the fruit of the liberal as opposed to avarice, the fruit of the temperate as against gluttony, the fruit of the chaste against lust.
First, let us see how this blessed fruit is that of the humble against pride. On this we may understand what is said in the Book of Kings: "Whatsoever shall be left of the house of Juda, shall take root downward, and bear fruit upward" (4 Kings XIX, 30.) The Blessed Virgin Mary was of the house of Juda, and every faithful soul is of the house of Juda; the former in the body, the latter in spirit; the former by blood, the latter by faith. And, therefore, not only Mary, but every faithful soul wishing to bear fruit upward, should take root downward. The root sending its shoots downward is humility; which, after the manner of roots, always tends to the lowest. The higher the tree, the deeper should be its root, according to that word of Ecclesiasticus: "The greater thou art, the more humble thyself in all things, and thou shalt find grace before God." Also, the taller a tree is, the more danger there is of its being uprooted by the winds of elation, if the root is not firmly fixed in great and deep humility. Let us, therefore, ponder how deeply the root of this rod was established (in humility), which was to grow to so sublime a height that it deserved to bear a fruit higher than the angels, that fruit indeed of which St. Ambrose says: "This fruit is the flower of the rod, of whom Isaias says: 'There shall come forth a rod from the root of Jesse, and a flower shall ascend from its root.' " Whatever soul shall have struck deeply the roots of humility, shall deserve to bear fruit upward; upward, I say, in high understanding, in high affection; upward in contemplation, upward in love. Thus this blessed fruit is that of the humble. Therefore Mary, above all human beings, was most worthy, because of all she was the most deeply rooted in humility. Well, therefore, doth St. Bernard say of her: "O Virgin, rod sublime, to what a height dost thou raise thy holy summit! Even unto the throne of majesty, because thou strikest deep down the root of humility."
Secondly, let us see how this blessed fruit is that of those who love God and fly envy. Of this we can understand the word of the Psalmist: "Behold the inheritance of the Lord, the fruit of the womb." Commenting on this passage, St. Ambrose says: "The inheritance of
the Lord is sons, which reward is the fruit of Him who came forth from the womb of Mary." Therefore, many sons are the reward of that only Son, who is the blessed fruit of the womb. But where or when did He merit that reward? Without doubt He merited it in being born, in lying in the manger; He merited it in bearing to be circumcised, in teaching; He merited it in doing the works of our salvation; He merited it by dying; He merited it, I say, in serving for us for thirty-three years. And because of this, He justly exacts this reward, saying: "If it seems good in your eyes, bring my reward" (Zach. XI, 12.) But without doubt it is not only sons who are the reward of the Fruit of the womb; but this Fruit of the most holy womb is Himself the reward of every son of adoption. Who are these sons? Listen and hear. It belongs to sons to love their father, and to the father to love his sons. Those, therefore, are sons of God and of the Church, who ever love God and their neighbor. Therefore, the Apostle says to the Ephesians: "Be ye imitators of Gad, as most dear children, and walk in love." And in St. Matthew it is said: "Love your enemies, do good to those that hate you, and pray for those that persecute and calumniate you, that you may be the children of your Father, who is in Heaven," etc. Such sons as these, therefore, that is to say, lovers of God and of men, are the reward of the Fruit of this blessed womb, and the reward of sons such as these is this blessed Fruit itself. Thus, therefore, is this Fruit that of those who love; and Mary above all men was most worthy of this Fruit, because she was the most affectionate in charity. Well, therefore, does St. Augustine say: "Who can doubt that all the bowels of Mary had passed into the love of charity, since within her rested for nine months that charity which is God?"
Thirdly, let us see how this fruit of Mary is that of those who are meek and patient and avoid anger. It is said in the Book of Job: "Submit thyself then to him, and be at peace, and thereby thou shalt have the best fruits" (Job. XXII, 21.) To submit and to be at peace belongs to the meek and to the patient; and those who are meek and patient have the best fruits by these very virtues. But the best fruit of the mind is charity, of which the Apostle says: "Now the fruits of the Spirit," etc. The fruits which are here enumerated are some, indeed, which are good, but there are some which are better; the first is best, namely, charity, by which all the others, as St. Augustine says, are good. The best Fruit of the womb is Christ: for whoever is sanctified in the womb, is the good fruit of the womb: therefore, good is the fruit of the womb of Elizabeth--John; better is the fruit of the womb of Anne--Mary; best is Jesus, the Fruit of the womb of Mary. Ponder, brother, who is this fruit, and from what earth it was produced, and thou shalt see that it is the best. St. Jerome says: "The fruit is a Virgin from a virgin, the Lord from the handmaid, God from man, the Son from the Mother, the fruit from the earth" O happy ones, who in the discipline of every sort of trial have a soul so patient, so just, so well prepared, that because of this they most justly reap the fruit of patience, that most peaceful fruit of which St. Paul says in the Epistle to the Hebrews: "Now all chastisement for the present indeed seemeth not to bring with it joy, but sorrow; but afterwards it will yield, to them that are exercised by it, the most peaceable fruit of justice" (Heb. XII, 11) Having had their patience tested, they reap the best fruit, according to St. Luke: "They bring forth fruit in patience." As this blessed fruit is that of the patient and the meek, Mary above all men was most worthy of this fruit, because she was above all most meek, so that neither in looks, nor in word, nor in deed did she ever show the very slightest sign of impatience, but
was most patient, as St. Ambrose says: "There was nothing fierce in the looks of Mary, nothing prolix in her words, nothing unbecoming in her deeds."
Fourthly, let us see how the fruit of Mary is that of those who labor and are diligent, and fly sloth. Of this it is said in the Book of Wisdom: "Glorious is the fruit of good works." This fruit, therefore, is to be sought by labor, as the bee seeks the fruit of honey; that fruit of which Ecclesiasticus says: "Small among flying things is the bee, and her fruit has the first sweetness." Consider, how the bee flies from garden to garden, from flower to flower, from tree to tree, in search of the fruit of honey; so do thou in meditations, in desires, and zealous imitation of virtues. exercise thyself about the examples of the just, and principally of the perfect. Fly, I say, from garden to garden, that is, from state to state; run from tree to tree, that is, from one just soul to another; from flower to flower, that is, from one virtue to another, from one good example to another. Above all, ruminate chiefly upon that flower in which you will find the whole fruit of the divine honey, upon that flower which is both flower and fruit, of which St. Ambrose says: "The Flower of Mary is Christ, who, like the fruit of a good tree, for our progress in virtue now bears fruit in us."
Note that this fruit is not of any labors whatsoever, but only of good works; it is not of those labors of which we read in the Book of Wisdom: "He that rejecteth wisdom and discipline, is unhappy: and their hope is vain, and their labors without fruit, and their works unprofitable" (Wisdom III, 11.) Thus is this blessed fruit that of those who exercise themselves in good and fly sloth. And therefore Mary above all human beings was most worthy of this fruit, because above all she was most diligent in good, as Bede well shows, when, in discoursing on the Magnificat, he puts these words into her mouth: "I offer the whole affection of my soul in the praises of thanksgiving; all my life, all that I feel, all that I discern in contemplating His magnitude, all this I employ in observing His precepts."
Fifthly, let us see how the fruit of Mary is of those who are liberal and fly avarice--principally of those generous souls who for the sake of this fruit renounce all temporal things, according to that word in the Canticle of Canticles: "Every man bringeth for the fruit thereof a thousand pieces of silver" (Cant. VIII, 11.) The commentator says, "by leaving all things." And again he says: "By 'a thousand' perfection, by 'silver' every worldly thing is meant." Whoever, therefore, has left all worldly things for Christ, as it were gives a thousand pieces of silver for this fruit. But he who is unwilling to give a thousand by leaving all things, let him at least give something for this fruit, by helping the poor, that he may be as the fruit-bearing olive by bearing the fruit of mercy. Because the highest fruit of mercy is the highest mercy, which is God; therefore Mary, who bore this fruit of mercy most abundantly, was most fittingly said to be like a fruit-bearing, a beautiful olive-tree in the fields. St. John Damascene well says: "Mary, planted in the house of the Lord and nourished by the Holy Ghost like a fruit-bearing olive-tree, became the dwelling-place of every virtue." Alas, how far from this fruit of mercy of the merciful, and of those detached from the love of earthly things, are the souls of the avaricious, of whom it is said: "Going their way they are choked with the cares and the riches and pleasures of this life, and yield no fruit" (Luke VIII, 14.) It is also said in Ecclesiastes: "He that loveth riches, shall
reap no fruit from them" (Eccles. V, 9.) Thus this blessed fruit is of the liberal and of those who despise earthly things; and, therefore, Mary was above all most worthy of this fruit,
because she was most generous in the contempt of temporal things, as St. Bernard says: "Whatever honor Mary had among her people, whatever she could have had of the riches of her father's house, she esteemed it all as dung, that she might gain Christ."
Sixthly, let us see how the fruit of Mary belongs to those who are temperate, and fly gluttony. And on this point we must note what is said by Solomon: "Of the fruit of his own mouth shall a man be filled with good things" (Prov. XIII, 2.)
The fruit of Mary can be said to be the fruit of the mouth, because it is acquired not only by the prayer of the lips and by teaching, but also by abstinence. With this fruit he is filled with spiritual things who for the sake of this fruit abstains from temporal goods. He shall be satisfied with the good things of this fruit who bears in his body hunger and thirst, but who hungers and thirsts spiritually with more eagerness for this fruit. Therefore St. Bernard says: "This is a good fruit, which is meat and drink to the souls who hunger and thirst after justice." It is well for those who thirst for this fruit in the world, because they shall be satisfied with it in Heaven, according to that word of the Savior: "Blessed are ye who thirst now, for you shall be filled." Here the blessing is for those who abstain for the sake of this fruit, there it will be for those who eat of this fruit. Wherefore Isaias says: "Say to the just, that it is well; for he shall eat of the fruits of his doings" (Is. III, 10.) Thus this blessed fruit is of those who are temperate and fly gluttony, and therefore Mary above all human beings is most worthy of this fruit, for she was the most temperate and shunned gluttony. Well, therefore, does St. John Chrysostom say: "Mary was never a great eater nor given to wine; she was not light, nor frivolous, not a loud talker, nor a lover of evil words; these things are always the consequence of intemperance."
Seventhly, let us see how the fruit of the womb of Mary belongs to the chaste and continent who fly lust. Of this the Wise Man says: "Happy is the barren; and the undefiled, that hath not known bed in sin, she shall have fruit in the visitation of holy souls" (Wisd. III, 13.) I say, in the visitation by grace, but more so in the visitation by glory. And truly, the fruit of the most chaste womb, of the virginal womb, is rightly the special fruit of those who are chaste. When, therefore, by the blessed fruit of the Virgin all the faithful in general are blessed, rightly the chaste are specially Blessed by Him, by whom also the blessed Queen of the chaste is blessed above all, as St. Bernard says: "Truly blessed is the Fruit of thy womb, in whom all nations are blessed: of whose fullness thou, too, hast received with the rest, and also differently from the rest." Woe to the lustful, who have no part in the virginal fruit: woe to the wretched, who have no branch which can bear a virginal fruit. Therefore is it said of the adulterous woman: "Her branches will not bear fruit" (Eccli. XXIII, 35.) Therefore does this blessed fruit belong to the chaste, who fly lust. And therefore Mary was above all worthy of this fruit, because she was most chaste, as St. Chrysostom well says: "O ineffable praise of Mary, Joseph trusted more to her chastity than to her womb, and more to grace than to nature; he rather believed it possible for a woman to conceive without a man, than that Mary could sin." O Mary most happy, who truly, as the most virtuous one, wast most worthy of the divine fruit, help us, that by our virtues we may be worthy to attain to this fruit, Our Lord Jesus Christ, thy Son. Amen.
CHAPTER XVIII -- TO WHOM THE RESULTS OF THE FRUIT OF THE WOMB OF MARY ARE NECESSARY, AND OF ITS TWELVE ADVANTAGES
Blessed is the fruit of thy womb. We have seen of what nature and quality the blessed fruit of the womb of Mary was; we have also seen to whom it rightfully belongs; we must now see to whom and to what effects it is needful. For this fruit is a remedy against evil, and it is necessary for good. It is necessary in six of its effects as a remedy against evil; and it is necessary in six other effects for the attainment of good. For this blessed fruit has twelve very useful effects, or remarkable advantages, on account of which all men rightly praise its effects, according to what is written in the Psalm: "Let all peoples praise thee, O God, let all peoples praise thee: the earth has given her fruit" (Ps. LXVII.) The first effect of this fruit is the expiation of mortal sin; the second is the pacification of the supreme enmity; the third is the healing of the wound of original sin; the fourth is the satisfying of the hunger of the mind; the fifth is the avoidance of the anger of the Judge; the sixth is deliverance from the pains of hell; the seventh is the renunciation of temporal goods; the eighth is the enrichment of the rational soul; the ninth is the consummation of the spiritual life; the tenth is the multiplication of the universal Church; the eleventh is the reintegration of the empyreal ruin; the twelfth is the perpetuation of eternal glory.
First, therefore, the blessed fruit of Mary is necessary for the expiation of mortal sin. Of this we can understand what is said in Isaias: "This is the whole fruit, that sin may be taken away" (Is. XXVII, 9.) By the whole fruit we may understand Him of whom St. Bernard says: "On the cross hangs all the fruit of life, because the tree of life itself is in the midst of Paradise." All the fruit, therefore, is the whole fruit, the whole of Him. This Fruit was given, born, and suffered that the sin of man might be taken away. For, as the Angel said: "He hath saved His people from their sins." He also is the one of whom John spoke: "Behold the Lamb of God, who taketh away the sins of the world!" This Lamb truly takes away the sins of the world, both mortal and venial. He who by this fruit is purged from mortal sins, may also be cleansed from venial sins, according to the word: "Every one who beareth fruit, He will purge, that he may bring forth more fruit."
Secondly, the blessed fruit of Mary is necessary for t-he removal of the mortal enmity which existed between God and man, between angels and men. Isaias says: "I created the fruit of the lips, peace, peace to him that is far off, and to him that is near" (Is. LVII, 19.) The fruit of the womb of Mary may well be called the fruit of the lips of Mary, because while from her lips distilled the honey-flowing words, "Behold the handmaid of the Lord, be it done unto me according to thy word," she immediately conceived her most sweet Fruit. O truly honeyflowing lips, as it is said in the Canticle: "Thy lips are as the dropping honeycomb." It was God the Father who created this fruit, which is Our Lord Jesus Christ, or who made (in Him) peace; peace, I say, to him who is afar, by guilt, that he may become near by grace, and peace to him who is near by grace, lest he should be made far by guilt. For He, as the Apostle says, is "our peace, who maketh both one." This fruit also was made peace between man, who is far distant in this world, and the angel, who in Heaven is near; for Christ made peace with both on the gibbet of the Cross, according to the word of the Apostle: "Making peace by the blood of his Cross, both those things which are in Heaven and those which are on earth." Therefore, this fruit is peace from man to
man, peace from man to the angel, and peace between God and man. What wonder if by this fruit man has peace with God, when He Himself, the peace-giving Fruit, is both God and man? Bede gives testimony to this, saying: "Our earth will give its fruit, because the Virgin Mary, who had her body from the earth, brought forth a Son in divinity indeed, co-equal with the Father, but consubstantial with herself in the reality of His flesh."
Thirdly, this blessed fruit of Mary is necessary for the healing of the wound of original sin; for man, falling among thieves, was wounded with a grievous wound, nay, many grievous wounds, while by original sin he became so blind to the truth, so infirm in good, so prone to evil. But these wounds are healed by this fruit. In this life indeed they are only partially healed by grace; but in the future life they will be entirely healed in glory. Therefore, well is it said in the Apocalypse: "The Angel showed John the tree of life, bearing its fruits every month, and the leaves of the tree were for the healing of nations." The tree of life is Mary, the Mother of Life; or the tree of life is the tree of the Cross; or else the tree is Jesus Christ, the Author of Life, who is also the Fruit of Life. Those healing leaves are edifying words and deeds. If even the leaves are healing, how much more healing and life-giving is the fruit? Therefore, that we may be healed by this fruit, let us approach its tree; let us draw near, I say, to Mary. Let us pray with St. Anselm: "Hear me, O Lady! Heal the soul of thy servant who is a sinner, by virtue of the blessed Fruit of thy womb, who sitteth at the right hand of his Almighty Father."
Fourthly, the blessed fruit of Mary is necessary for the relief of hunger, or the famine of the soul, lest for want of due nourishment the animals of God should perish. Therefore it is well said by the Prophet Joel: "Fear not, animals of the region, for the beautiful places of the desert have blossomed, and the tree has brought forth its fruit." It is a desert or a wilderness because it germinates without culture, and brings forth food for animals. This desert may signify Mary, who without marital culture brought forth a Son, who is the food of all the faithful. Therefore it can be said of her: "That earth is uncultivated, it has become as a garden of pleasure" (Ezech. XXXVI, 35.) The beautiful blooms of this uncultured earth are the flowers of heavenly desires, the grasses of good works, the fair flowers of virtues and gifts, the lovely leaves of useful words, and the truly beautiful fruit of Mary's womb, which is the food of all the just. Mary is this beautiful desert. Mary is also this fruitful tree, of which it is said: "And the tree brought forth its fruit" (Joel II, 22.) Oh, truly wonderful fruit, by which both the hunger and the thirst of souls is relieved, as St. Bernard says: "Good Fruit, which is food and drink to hungering and thirsting souls." Do not fear, therefore, animals of God; fear not, ye faithful of Christ, that you will perish from want of food, because you have full pasture in the desert, full fruit on the tree, full food in the manger." For St. Bernard says: "The Child lies in the manger, that all the faithful--as it were, the beasts of burden --may find refreshment for their flesh." St. Augustine says: "O resplendent manger, in which has lain the food of animals, but also the food of angels!”
Fifthly, the blessed fruit of Mary is necessary for the avoidance of the anger of the Judge, which every unjust man has to fear, in the same way as every just man has by right that by which he may escape the anger of the Judge. Therefore it is said in the Psalm: "If indeed there is fruit to the just, God indeed judging them on earth," etc. "Them," that is, the unjust, for God will judge the unjust upon earth, while at the judgment the just will be in
the air, but the unjust will remain upon the earth, because they preferred to cleave to earthly things instead of God, so that they could truly say: "My soul hath cleaved to the pavement." There the Lord will be indeed a sweet fruit to the just, but to the unjust and wicked he will be a severe judge. Woe, therefore, to them who turn so sweet a fruit into a most bitter judgment for themselves, as it is said in Amos: "You have turned judgment into bitterness, and the fruit of justice into wormwood", (Amos VI, 13.) The fruit of justice is the fruit of the just. Just is the fruit of Mary, of whom the Psalmist truly says: "The just has borne fruit. The earth is the virgin, because truth has sprung forth from the earth."
Sixthly, the blessed fruit of Mary is necessary for the avoidance of the pains of hell, or eternal death, on which we can say that which we find in the fourth of Kings: "I will take you away to . . . a fruitful land, and plentiful in wine, a land of bread and vineyards, a land of olives, and oil and honey, and you shall live, and not die" (4 Kings XVIII, 32.) All those who will be converted to her with their whole heart shall be taken away into the land of Mary, or the land of the Church. This land is exceedingly fertile, bearing fruit of bread, wine, oil, and honey, that is, Our Lord Jesus Christ. For He is to us the fruit of bread which strengthens, and puts to flight defect or failure; He is to us the fruit of the vine, for all perfection; He is to us the fruit of oil, illuminating the intellect; and He is moreover to us the fruit of honey, instilling sweetness into our affections. By this fruit ye shall truly live, dearly beloved, and ye shall not die. Blessed is the earth of this fruit; blessed above all be this fruit itself, by whom we are delivered from so many evils, as St. Anselm well says: "What praise shall I give that is worthy of the Mother of my Lord and God, by whose fecundity I, a captive, have been redeemed, by whose Child I am delivered from eternal death, by whose offspring I, a lost one, am restored, and led back from exile to my fatherland?" Blessed among women, all these things Christ, the blessed fruit of her womb, has given me in the regeneration of Baptism. Woe, therefore, to all those who are estranged from this fruit, for it is written: "Every tree, that bringeth not forth good fruit, shall be cut down and cast into the fire."
Seventhly, the blessed fruit of Mary is necessary for the renunciation or contempt of earthly goods. Therefore, it is said in the Canticle: "A man shall give for this fruit a thousand silver pieces," namely, leave all things. For, as the Gloss says, a thousand means perfection, and silver means all worldly substance. Therefore, anyone who perfectly renounces all earthly riches for Christ's sake, gives as it were a thousand silver pieces for this fruit, and rightly does he despise for the sake of this fruit all temporal things whoever diligently marks how exceedingly precious is this fruit, saying that word of the Proverbs: "My fruit is better than gold and precious stones, and my jewels than chosen gold" (Prov. XVIII, 20.) He is truly a man who has such virility as this; and this man ought manfully, for the sake of this fruit, to contemn not only possessions and riches, but also honors and dignities, saying: "Can I leave my sweetness, and my delicious fruits, and go to be promoted among the other trees?" (Judges IX, 11.) Most sweet are the fruits of Christ, and charity. The trees of the wood, says the Gloss, are barren men, prepared for the eternal fire.
Therefore, for the sake of these most sweet fruits he manfully contemns most dangerous honors which promote him above the trees of the wood; he manfully contemns all things for the sake of this blessed fruit, which is blessed above all, God forever.
Eighthly, the blessed fruit of Mary is necessary for the enrichment of the rational soul. It is said in Proverbs: "Each one shall be filled with the fruits of his mouth" (Prov. XVIII, 20.) We confess that the Lord Jesus is truly not only the fruit of the womb, but also the fruit of the lips, because we obtain Him by the preaching of the mouth or lips, by the praise of the lips, and by the prayer of the lips. With the external mouth we receive Him sacramentally, with the inward mouth we receive Him spiritually. Therefore St. Jerome says: "The Flower of Mary became fruit, that we might eat of it." With this fruit of the lips each one shall be filled with the goods of spiritual riches, the goods, I say, of virtues and graces. Of such goods the Apostle says: "May the God of hope fill you with all joy and peace in believing, that you may abound in hope and in the power of the Holy Ghost." O truly blessed fullness of this fruit, with which was filled not only the field of the Virgin which produced it, but also the soul of every faithful Christian who contains it, as is manifest by what St. Jerome says: "Truly is she called a full field, for the Virgin Mary is said to be full, from whose womb the Fruit of life came forth to believers, and all of us of His fullness have received grace for grace."
Ninthly, the blessed fruit of Mary is necessary for the perfection of the spiritual life. Therefore it is well said in the Psalm of the perfect man: "And he shall be like a tree planted by the running waters," etc. What should we understand by the running waters but the streams of grace, by which man gives or produces his fruit, the Lord Jesus Christ. Three conditions of a perfect life are signified which accompany the man who has this fruit. It belongs to the perfect not to waste their time, therefore it is well said: "It will give its fruit in its time." It is also a sign of perfection nor to overflow in useless words, which we understand to be signified in the words, "and his leaf shall not fall off." It is also a characteristic of perfection not to omit those things which are profitable to the soul; hence we find, "and all that he shall do shall prosper." Truly anyone who shall bear this fruit by charity shall find all things prosperous, for all things will work together unto good for him, as it is written: "We know that for those who love God, all things work together unto good." Blessed is the man who shall have borne this fruit so perfectly that he shall not pass his time uselessly, that he shall utter no idle word, that he shall let no opportunity of virtue pass, and so he shall be like the tree bearing fruit spiritually, as Mary did corporeally, of whom St. Bernard says: "O truly the tree of life, which alone was worthy to bear the fruit of salvation!"
Tenthly, the blessed fruit of Mary is necessary for the multiplication of the universal Church. Therefore is it said: "With the fruit of her hands she hath planted a vineyard" (Prov. XXXI, 16.) The Lord Jesus, as He is well said to be the fruit of the womb, because He was conceived in the womb, and as He is well said to be the fruit of the lips, because He is received in the mouth--so also is well said to be the fruit of the hands, because He is acquired by the labor of the hands in good works, and is ministered to the faithful by the hands of the priest. Therefore, this fruit is most fully the fruit of Mary: it is truly the fruit of her womb, because He was born in a most singular way from her womb. He is also the
fruit of her mouth, because by her mouth He was most sweetly communicated. He is also the fruit of her hands, because by her hands He was most devoutly handled. Of this fruit of her hands, Mary, or the primitive Church, planted a vineyard, that is, the universal Church, which is diffused throughout the world. Oh, how the branches of this vine, that is, the faithful members of the Church, have been multiplied by this fruit, while the rulers of the Church have caused this fruit to be spiritually born in the hearts of the faithful! Hence it is well said in the Psalm: "They yielded fruit of birth, and He blessed them, and they were multiplied exceedingly" (Ps. CVI, 37-38.) And because the Church in all ages has been multiplied by this fruit, therefore, the Virgin producing this fruit is rightly called blessed by all generations. As she herself well says: "Behold from henceforth all generations shall call me blessed." St. Bernard explains these words as follows: "Behold I see what is to come to pass in me, what fruit shall come forth from me, how great and how many good things will come to pass, by means of me, not to me alone, but to all generations."
Eleventhly, the blessed fruit of Mary is necessary for the restoration of the empyreal ruin, the ruin, I say, brought about in the high Heaven. On this we may note what the Lord, wishing to plant of the marrow of a high cedar, said: "On the high mountains of Israel I will plant it, and it shall shoot forth into branches, and shall bear fruit" (Ezech. XVII, 23) The high mountain is that sublime mansion, that sublime society of angels, which is well called the high mountain of Israel, because Israel is interpreted "the vision of God." And behold the angels always see God, as we find in the Gospel of St. Matthew: "Their angels always see the face of My Father, who is in heaven." On this high mountain, in this sublime society of angels, God planted that which He had chosen from the mass of perdition; He planted, I say, the marrow of a cedar, the marrow of the human race, that is, all the elect, of whom some, in reality, some in hope, are already planted on the angelic mountain. O fruit, truly to be loved above all things, on whose account every elect soul is planted on so sublime a height! We must joyfully bear this fruit, Our Lord Jesus Christ, for whose sake we are already planted in hope among the angels. Let us always give thanks to this fruit by whose grace we fill up the number of the angels. Therefore Mary, the Mother of this fruit, may well glory, and utter those words which St. Bernard, speaking as it were by her lips, says: "The number of the generations of the angels is by my Child filled up, restored, and the race of men, cursed in Adam, by the blessed fruit of my womb is regenerated unto eternal blessedness."
Twelfthly, the blessed fruit of Mary is necessary for the perpetuation of eternal glory, which would not be eternal, unless it was preserved by this fruit. Therefore, is it said in Proverbs: "The fruit of the just is a tree of life." Excellently is this fruit said to be a tree of life, because as the tree of life was to preserve the natural life in the terrestrial Paradise, so Christ is to preserve eternal life in the heavenly Paradise. St. Anselm notes all the good things which we obtain through the blessed fruit of Mary, and says: "All these good things came from the blessed fruit of the blessed womb of the Blessed Mary."
Thus you have heard how the blessed fruit of Mary is necessary, first, to expiate mortal sin; secondly, to placate the supreme enmity between God and man; thirdly, to heal the wound of original sin; fourthly, to relieve spiritual obstinacy; fifthly, to appease the anger of the Judge; sixthly, to escape the pains of hell; seventhly, to obtain the grace to despise
earthly things; eighthly, to enrich the rational soul; ninthly, to consummate the spiritual life; tenthly, to multiply the universal Church; eleventhly, to repair the empyreal ruin; twelfthly, to preserve eternal glory. And behold, these twelve effects or advantages of this fruit may be signified by the twelve fruits of the tree of life, all of which are in the fruit of Mary's womb. Of which twelve fruits we read in the Apocalypse, that the Angel showed John the tree of life, bearing twelve fruits.
Help us, therefore, O blessed among women, that by the fruit of thy womb we may obtain the blessing of these twelve fruits. Help us, O fruitful Virgin, that by thy fruit we may be made fruitful in these fruits; that by these fruits we may merit to enjoy thy fruit forever! Help us, O sweetest one, that Jesus may grant us to enjoy His sweetness, He, the most liberal communicator of the blessed fruit of thy womb, who with the Father and the Holy Ghost liveth and reigneth world without end. Amen.
Subscribe to:
Posts (Atom)