(5) May 7
Mary is the "Mater Amabilis," the Lovable or Dear Mother
WHY is she "Amabilis" thus specially? It is because she was without sin. Sin is something odious in its very nature, and grace is something bright, beautiful, attractive.
However, it may be said that sinlessness was not enough to make others love her, or to make her dear to others, and that for two reasons: first, because we cannot like anyone that is not like ourselves, and we are sinners; and next, because her being holy would not make her pleasant and winning, because holy persons whom we fall in with, are not always agreeable, and we cannot like them, however we may revere them and look up to them.
Now as to the first of these two questions, we may grant that bad men do not, cannot like good men; but our Blessed Virgin Mary is called Amabilis, or lovable, as being such to the children of the Church, not to those outside of it, who know nothing about her; and no child of Holy Church but has some remains of God's grace in his soul which makes him sufficiently like her, however greatly wanting he may be, to allow of his being able to love her. So we may let this question pass.
But as to the second question, viz., How are we sure that our Lady, when she was on earth, attracted people round her, and made them love her merely because she was holy?—considering that holy people sometimes have not that gift of drawing others to them.
To explain this point we must recollect that there is a vast difference between the state of a soul such as that of the Blessed Virgin, which has never sinned, and a soul, however holy, which has once had upon it Adam's sin; for, even after baptism and repentance, it suffers necessarily from the spiritual wounds which are the consequence of that sin. Holy men, indeed, never commit mortal sin; nay, sometimes have never committed even one mortal sin in the whole course of their lives. But Mary's holiness went beyond this. She never committed even a venial sin, and this special privilege is not known to belong to anyone but Mary.
Now, whatever want of amiableness, sweetness, attractiveness, really exists in holy men arises from the remains of sin in them, or again from the want of a holiness powerful enough to overcome the defects of nature, whether of soul or body; but, as to Mary, her holiness was such, that if we saw her, and heard her, we should not be able to tell to those who asked us anything about her except simply that she was angelic and heavenly.
Of course her face was most beautiful; but we should not be able to recollect whether it was beautiful or not; we should not recollect any of her features, because it was her beautiful sinless soul, which looked through her eyes, and spoke through her mouth, and was heard in her voice, and compassed her all about; when she was still, or when she walked, whether she smiled, or was sad, her sinless soul, this it was which would draw all those to her who had any grace in them, any remains of grace, any love of holy things. There was a divine music in all she said and did—in her mien, her air, her deportment, that charmed every true heart that came near her. Her innocence, her humility and modesty, her simplicity, sincerity, and truthfulness, her unselfishness, her unaffected interest in everyone who came to her, her purity—it was these qualities which made her so lovable; and were we to see her now, neither our first thought nor our second thought would be, what she could do for us with her Son (though she can do so much), but our first thought would be, "Oh, how beautiful!" and our second thought would be, "Oh, what ugly hateful creatures are we!"
(5) May 7
Mary is the "Rosa Mystica," the Mystical Rose
Note: This was written and used in 1874, but the following year it was superseded, and "Sancta Maria" was written and added instead.
HOW did Mary become the Rosa Mystica, the choice, delicate, perfect flower of God's spiritual creation? It was by being born, nurtured and sheltered in the mystical garden or Paradise of God. Scripture makes use of the figure of a garden, when it would speak of heaven and its blessed inhabitants. A garden is a spot of ground set apart for trees and plants, all good, all various, for things that are sweet to the taste or fragrant in scent, or beautiful to look upon, or useful for nourishment; and accordingly in its spiritual sense it means the home of blessed spirits and holy souls dwelling there together, souls with both the flowers and the fruits upon them, which by the careful husbandry of God they have come to bear, flowers and fruits of grace, flowers more beautiful and more fragrant than those of any garden, fruits more delicious and exquisite than can be matured by earthly husbandman.
All that God has made speaks of its Maker; the mountains speak of His eternity; the sun of His immensity, and the winds of His Almightiness. In like manner flowers and fruits speak of His sanctity, His love, and His providence; and such as are flowers and fruits, such must be the place where they are found. That is to say, since they are found in a garden, therefore a garden has also excellences which speak of God, because it is their home. For instance, it would be out of place if we found beautiful flowers on the mountain-crag, or rich fruit in the sandy desert. As then by flowers and fruits are meant, in a mystical sense, the gifts and graces of the Holy Ghost, so by a garden is meant mystically a place of spiritual repose, stillness, peace, refreshment, and delight.
Thus our first parents were placed in "a garden of pleasure" shaded by trees, "fair to behold and pleasant to eat of," with the Tree of Life in the midst, and a river to water the ground. Thus our Lord, speaking from the cross to the penitent robber, calls the blessed place, the heaven to which He was taking him, "paradise," or a garden of pleasure. Therefore St. John, in the Apocalypse, speaks of heaven, the palace of God, as a garden or paradise, in which was the Tree of Life giving forth its fruits every month.
Such was the garden in which the Mystical Rose, the Immaculate Mary, was sheltered and nursed to be the Mother of the All Holy God, from her birth to her espousals to St. Joseph, a term of thirteen years. For three years of it she was in the arms of her holy mother, St. Anne, and then for ten years she lived in the temple of God. In those blessed gardens, as they may be called, she lived by herself, continually visited by the dew of God's grace, and growing up a more and more heavenly flower, till at the end of that period she was meet for the inhabitation in her of the Most Holy. This was the outcome of the Immaculate Conception. Excepting her, the fairest rose in the paradise of God has had upon it blight, and has had the risk of canker-worm and locust. All but Mary; she from the first was perfect in her sweetness and her beautifulness, and at length when the angel Gabriel had to come to her, he found her "full of grace," which had, from her good use of it, accumulated in her from the first moment of her being.
