CHAPTER XXVI.
Vessel Of Singular Devotion.
Saint Thomas teaches that devotion comes from devotedness. They practice devotion who consecrate themselves entirely to the service of God. It embraces the cultivation of all the virtues. In the Book of Proverbs it is said, that wisdom is "more precious than all riches; and all things that are desired are not to be compared with her. Length of days is in her right hand, and in her left hand, riches and glory. Her ways are beautiful ways, and all her paths are peaceable. She is a tree of life to them who lay hold on her: and he that shall retain her is blessed" (Prov. Ill—14-18).
True riches, says Saint Bernard, are not gold and silver, but virtues. The holy man, Job, deprived of all his belongings, seated on a dunghill, was nevertheless the richest of all his neighbors, because he practiced virtue. "Pear not, my son," said the aged Tobias, "we lead, indeed, a poor life, but we shall have many good things if we fear God, and depart from all sin, and do that which is good" (Tobias IV—23). Virtue is the image of the beauty that is in God. It makes us like unto Him. He communicates of His beauty to virtue, and shows forth of His splendor in it. This is especially so in the Word made flesh, who is the divine mirror or all virtues, and of Him the psalmist says: "Thou art beautiful above all the sons of men" (Psal. XLIV—3).
Three degrees of virtue are distinguishable. The first is that ordinary virtue, whereby men live conformably to the laws of God. The second is that of those who go farther and seek to become more and more like unto Him. Their virtues are cleansing, that is by practicing prudence, and meditating on holy subjects, they trample under foot all things earthly and direct their efforts towards the gaining of Heaven; in cultivating temperance they overcome the cravings of the body, and by drawing near to God they are not disturbed by the adversities of life. The third degree of virtues is still more elevated. It disengages the soul from every attachment to things earthly, and in purifying it, makes it perfect. It is the virtue peculiar to the saints. For whether still in the flesh or enjoying the beatific vision, they are devoted to whatever tends to the honor and glory of God. They sing His praises, they magnify His name, their mind, heart and soul are aflame with love and devotion for Him. As star differs from star in brilliancy, so the saints differ from one another in the brightness of their many perfections. The virtues possessed by one are not in the same degree those of another.
But there shines out one among them, who, like the sun in the heavens, surpasses them all in devotion, the peerless Virgin Mary. In her are all virtues, all perfections. From the first moment of her immaculate conception, she was more perfect than all the saints united. She had the faith of the Patriarchs, the inspiration of the Prophets, the zeal of the Apostles, the courage and constancy of the Martyrs, the chastity of the Virgins, the purity of the Angels, and the charity of the Seraphim. "Many daughters have gathered together riches: but thou hast surpassed them all" (Prov. XXXI— 29). The heavens are not farther removed from the earth than the perfections of the spotless Virgin Mary are above those of all the angels and of all the saints. What can we say of her devotion to the ever Blessed Trinity?
We are as little able to fathom its depths as we are to understand the marvels of God's creation. It is a prodigy of God's grace. She, who, from her immaculate conception, was full of grace, was singularly devout, loving God and His house among men. The conspicuousness of her devotion gained for her privileges denied to all other maidens about the temple of Jerusalem. It was for her the transcendent glory of being called to be the Virgin Mother of Jesus, the Saviour of men.
CHAPTER XXVII.
Mystical Rose.
The prophet Isaias, in speaking of the spiritual kingdom of Christ, says: "There shall come forth a rod out of the root of Jesse, and a flower shall rise out of his root" (Isaias XI —1). "And the spirit of the Lord shall rest upon him; the spirit of wisdom and of understanding, the spirit of counsel and of fortitude, the spirit of knowledge and of godliness. And he shall be filled with the spirit of the fear of the Lord" (Isaias XI—2-3).
In Mary, the Mother of Jesus, is found the verification of those words of the prophet. She is the rod from the root of Jesse, and from it shall bud forth a flower in the person of her Son, Jesus, the promised Redeemer. Hence it was that Saint Elizabeth saluted her upon the occasion of Mary's visit to her: "Blessed art thou among women and blessed is the fruit of thy womb. And whence is this to me, that the Mother of my Lord should come to me" (Luke I —42-43).
While Saint Elizabeth learned, by a supernatural light, that Mary was the rod of the root of Jesse, from which should come the flower, her Divine Son, Jesus; Zachary, her spouse, was also filled with the Holy Spirit and gave forth his prophecy: "Blessed be the Lord God of Israel: because He hath visited and wrought the redemption of His people: and hath raised up an horn of salvation to us, in the house of David, His servant" (Luke I—68-69). At the same time, our sweet loving Mother Mary, inspired by the Holy Ghost, who had overshadowed her, gave expression to her intense love of God in that ever memorable canticle, the Magnificat: "My soul doth magnify the Lord. And my spirit hath rejoiced in God, my Saviour. Because He that is mighty hath done great things to me; and holy is His name" (Luke I—46, 47, 49).
Like the rose among the thorns, Mary, the beautiful "rod of the root of Jesse," among the children of men, grew up, increasing in loveliness and fragrance day by day, until, in the words of the psalmist, the "King of Kings greatly desired her beauty." She possessed all the beauty of origin, blood, mind and heart, but, above all, of grace and virtue. Because of her loveliness, God, the Father, chose her for His daughter, God, the Son, for His Mother, and God, the Holy Ghost, for His spouse.
A closer or more intimate union never existed nor could exist, than that between God and Mary, the rose of His Garden, that grew midst the thorns of trials and sorrows, until in His own good time, He transplanted it from the earthly into the eternal garden of paradise.
"The spirit of wisdom and of understanding, the spirit of counsel and of fortitude, the spirit of knowledge and of godliness, and the spirit of the fear of the Lord," that filled her soul, gave her such a profound and pure knowledge of God, which entered her soul by a sublime contemplation, together with an experimental love so intimate that it lost itself in its union with God in such a way, as to be, so to speak, transformed into Him. This union, mystical in its nature, was gained by her through the secret operation of the Holy Ghost, which is known only to God and Mary, ever Virgin.
Her conception of the Divine Person, our redemption through Him, all the events in the lives of Jesus and Mary are mysteries, known but to God and her. To Mary are attributed the words of the Canticle: "I am the flower of the field" (Cant. II—1). She is the fairest of the flowers and she is all beautiful to behold. She is the mystical flower of the root of Jesse, than which there is none more lovely among all the flowers of the field. She is the rose which is the most fragrant and beautiful of flowers. Connected with the Godhead by the most sacred and closest of unions, her divine maternity, she is honored by Holy Mother Church under the glorious title of Mystical Rose.
CHAPTER XXVIII.
Tower Op David.
In the Canticle of Canticles we have a recital of the blessed union which exists between Christ and His spouse, the Church.
The great mysteries spoken of in the Canticle have special reference to the more perfect souls and especially to the most privileged of all, the immaculate blessed Virgin Mary. Of her Christ says: "Thy neck is as the tower of David, which is built with bulwarks: a thousand bucklers hang upon it, all the armour of valiant men" (Canticle. IV—4). It is not of the strength of her body, nor of her prowess in deeds of chivalry, nor yet her exploits midst melee of clashing forces that Christ speaks of her as the tower of David, on which hang a thousand bucklers, but rather of her power over the enemies of God, in thwarting their evil designs against souls redeemed by the precious blood of her Divine Son.
It is said of her in Genesis, when God spoke to the serpent: "She shall crush thy head" (Luke III—15). Referring to Mary, the psalmist exclaims: "Thou hast broken the heads of the dragon: thou hast given him to be meat for the people of the Ethiopians" (Psal. LXX— III—14).
In the Canticle, she is spoken of: "Who is she that cometh forth as the morning rising, fair as the moon, bright as the sun, terrible as an army set in array" (VI—9).
Commenting upon these words, Saint Bernard remarks, that the enemies whom we see fear less a great army in battle array than the demons dread the name, the patronage or the example of Mary. Whenever they find her frequently invoked they withdraw from their attack, and disappear as the mist before the rising sun.
These words of the Book of Wisdom are applied to Mary: "And being but one, she can do all things: and remaining in herself the same, she reneweth all things, and through nations, conveyeth herself into holy souls, she maketh the friends of God and prophets" (Wis. VII— 27).
St. Bernardine, of Sienna, writing on the glories of Mary, says: "All creatures are the servants of Mary, as they are of the Blessed Trinity; for whatever be their rank, whether spiritual like the angels, or human as man, or the elements, whether elect or reprobate even the demons, all that is subject to God is under the power of the glorious Virgin."
In the book of Judges it is said of Debora: "The valiant men ceased, and rested in Israel: until Debora arose, a mother arose in Israel" (Jud. V—7). She is a figure of the Blessed Virgin Mary. In the world, weakness had taken the place of strength. The valiant woman appears in the person of Mary, and through her the human race recovered its lost strength. The mother most pure of Jesus, arose in Israel and the demons are put to flight, vices are overcome, Heaven, that was shut against man, is reopened, and his hope is revived in the redemption of the world through Jesus, the Son of Mary, Virgin and Mother.
Her power did not cease at her entrance into the kingdom of her Divine Son, but now we may liken her to Bethsabee, the mother of King Solomon: "Then Bethsabee came to King Solomon to speak to him for Adonias: and the king arose to meet her, and sat down upon his throne: and a throne was set for the king's mother, and she sat on his right hand. And the king said to her: "My mother ask: for I must not turn away thy face" (3 Kings II—19-20). Jesus has prepared a throne at His right hand and placed His Mother upon it, where she reigns with Him, the "valiant woman" spoken of in Holy Scripture, "strong with the strength of the King of Heaven, her Son, Jesus."
Another type of Mary, "Tower of David," a veritable impregnable bulwark, is found in Queen Esther. When King Assuerus saw Queen Esther standing near him, the Scriptures relate that, "she pleased his eyes, and he held out toward her the golden sceptre, which he held in his hand: and she drew near and kissed the top of his sceptre. And the king said to her: What wilt thou Queen Esther? What is thy request? If thou should ask even one half of the kingdom, it shall be given to thee" (Esther V—2-3).
In like manner does God, King of Heaven and earth, deal with Mary, the Queen of Heaven and the Queen of earth. She pleases Him: He divides the scepter of His power with her: He refuses no request of hers. She is the most powerful of all God's creatures. She is our defense with Him, our comfort in affliction, and our bulwark against the attacks of the wicked one. She opens up to us the treasures of divine clemency, and Jesus, our Redeemer, is pleased to dispense His graces to us through the prayer of His Virgin Mother, Mary.
CHAPTER XXIX.
Tower Of Ivory.
Our most loving Mother Mary is likened in the Canticle of Canticles to a tower of ivory: "Thy neck is as a tower of ivory" (Cant. VII— 4). In the Book of Wisdom, it is well said of her: "For she is a vapour of the power of God, and a certain pure emanation of the glory of the Almighty God, and, therefore, no defiled thing cometh into her. For she is the brightness of eternal light, and the unspotted mirror of God's majesty, and the image of His goodness" (Wis. VII—25-26).
Mary was always a virgin, therefore, always most pure. Destined to be the Mother of God, it was meet and just that she should be, after Jesus Christ, the fairest of God's creatures, whether of angels or men.
So pure, so chaste, so immaculate, is this Virgin of Virgins, that she was disturbed at the coming, even of an angel. The mission of the messenger of God was to announce to her that she was to be His Mother. But so jealous was she of her spotless virginity, that were she to lose it, even for such an unparalleled dignity, she would have declined the honor.
She is truly that "tower of ivory" spoken of in the Canticle, all white, all stainless, "a pure emanation of the glory of the Almighty," into which nothing defiled could enter.
How beautiful are the mountains covered with snows, all white, all pure, that fall from the heavens and clothe them with a vesture as spotless as the foam upon the crest of the ocean's billows! They glisten like diamonds under the brilliant rays of the sun. How beautiful and white the silver-like lining of the clouds as they bank in the western sky, when the great day luminary sinks behind them! But the snows commingling with the darksome elements around them, tarnish or melt away under the intense heat of the sun. The falling shades of night veil in darkness the soft, white coloring of the clouds.
How different with the tower of ivory! It diminishes not in splendor or whiteness under the bright light of the orb of day, but shines forth all the brighter, becoming clearer and whiter as the sun's rays fall on it. The rains do not affect it, the heat does not melt it, and the more the elements seem to spend their furies upon it, the firmer and blancher it becomes. It is an image of Mary, and right well is she called the "tower of ivory."
Her immaculateness loses nothing of its beauty and purity by its closeness to the rays of the sun of Eternal light, but the nearer it approaches the warmth of Eternal brightness, the more does it glow in all its loveliness. All the powers of darkness have not been able to prevail against her. She has overcome their assaults, broken their sway and remains a tower of ivory, beautiful and fair as the morning rising.
She soars and soars towards the sun of Eternal Justice until she becomes, so to speak, united with it in becoming the Virgin Mother of the second person of the God-head.
Like the "tower of ivory," her immaculateness and strength go hand in hand. The tower of ivory is all white and impregnable. Mary is without spot or stain, immaculate, she is proof against all the powers of darkness, the ways of a wicked world and the temptations of flesh and blood. She withstands them all, she crushes them beneath her heel whilst ‘midst their wreck and ruin, she is seated on her throne, "clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars" (Apoc. XII—1).
CHAPTER XXX.
House Op Gold.
Moses having gone up into the mountain, God spoke to him, saying: "Speak to the children of Israel, that they bring just fruits to Me: of every man that offereth of his own accord, you shall take: gold and silver and brass." "And they shall make Me a sanctuary, and I will dwell in the midst of them" (Exod. XXV—2-38).
The tabernacle that God wished Moses to build, and which he planned for him, was to contain the Testament which He would give Him. It was to be, as it were, the dwelling place of God among His people. From it He would speak to Moses and give him the commands He would have the children of Israel to follow. Of the metals that were to be used in the making of the sanctuary, gold was to be the most conspicuous. He instructed Moses to overlay the tabernacle within and without with the purest gold. In a word, all things ordered for its construction were to be made entirely of gold, or at least they should be overlaid with the purest of it. This sanctuary was a figure of the one He determined from all eternity, to make for Himself, a living tabernacle wherein He would truly take up His abode and dwell among us. It was to be none other than His pure, chaste and immaculate Virgin Mother Mary.
If the most precious metals were used in the building of the tabernacle, He gave command to His servant, Moses, to make, how supremely fine and valuable will be those He shall select to construct His real living sanctuary among men! But the beauty of His sanctuary is from within. We shall find it in the exalted virtues that adorned the most pure soul of Mary. So great was her loveliness that she was saluted upon the part of God by the Angel: "Hail, full of grace." Because of it, Jesus chose her as His Mother, and the Holy Ghost as His spouse.
God is charity, His Divine Son is the embodiment of charity, and the Holy Ghost is the spirit of charity. How intense must be the virtue of charity in the humble Virgin of Nazareth, who was to shelter Eternal Charity in her!
"If then," writes Saint James, "you fulfill the royal law, according to the Scriptures, thou shalt love thy neighbor as thyself, you do well" (James II—8). As the heavens envelop the earth, giving it light, warmth, fertility, charity embraces all, does good to all, lifts up, heats, nourishes all. By its sweet and gentle influence, the most obdurate are softened, the most sterile are made fertile. It is the queen of all other virtues, and is the first law of Jesus Christ, the King of Kings. "Charity is patient, is kind; charity envieth not, dealeth not perversely; is not puffed up; is not ambitious, seeketh not her own; is not provoked to anger; thinketh no evil: beareth all things, believeth all things, endureth all things: charity never falleth away" (I Cor. XII—4-5-7-8).
In these praises of charity, the Apostle gives us a true picture of the life of the Blessed Virgin. Out of love for God, she consecrated her being to Him. Out of love for God and charity for her neighbor, she condescends to become the Mother of the Man of sorrows. She watched over Him in the manger; she went with Him into exile; she accompanied Him in His journeyings; she suffered with Him during His bitter passion; she stood by Him in the throes of death, and her own soul a sword did pierce when the heart of that Divine Son was transfixed upon the Cross.
How beautiful is Thy tabernacle, O Lord! How pure, how chaste! How resplendent with virtue! It is overlaid from without and within with the purest gold, that charity, which "beareth all things, endureth all things." That "charity" which "never falleth away."
Mary is the most perfect type of the charity of God. O Mother of divine love, O immaculate Sanctuary of our Redeemer, O living chaste Tabernacle of the Holy Ghost, we hail you as the House of Gold, planned and fashioned by the hand of God for His Sanctuary of Sanctuaries among us. For in you, the "Word was made flesh and dwelt among us."
