In Praise of the Virgin Mother: Homily I, Part 9 of 9

'To this warm love of Jesus Christ was joined a most sweet and tender devotion towards His glorious Mother, whose motherly love he repaid with the affection of a child, and whom he jealously honoured. (from Pope Pius XII's Encyclical 'Dr Mellifluus', on St Bernard, the 'last of the Fathers' - 1953)


This is the ninth instalment of our series on St Bernard's homilies in praise of the Virgin Mother. The Latin text is followed by notes, references and an English translation.

Homilia I

9. Sed felix Maria, cui nec humilitas defuit, nec virginitas. Et quidem singularis virginitas, quam non temeravit, sed honoravit fecunditas: et nihilominus specialis humilitas, quam non abstulit, sed extulit fecunda virginitas: et incomparabilis prorsus fecunditas, quam virginitas simul comitatur et humilitas. Quid horum non mirabile? quid non incomparabile? quid non singulare?

Mirum vero si non haesitas in eorum ponderatione, quid tua judices dignius admiratione, utrum videlicet potius stupenda sit fecunditas in virgine, an in matre integritas; sublimitas in prole, an cum tanta sublimitate humilitas: nisi quod indubitanter horum singulis praeferenda sunt simul cuncta, et incomparabiliter excellentius est atque felicius, omnia percepisse, quam aliqua.

Et quid mirum si Deus, qui mirabilis legitur et cernitur in sanctis suis [1], mirabiliorem se exhibuit in Matre sua? Veneramini ergo, conjuges, in carne corruptibili carnis integritatem: miramini etiam, vos sacrae virgines, in virgine fecunditatem: imitamini, omnes homines, Dei Matris humilitatem.

Honorate, sancti Angeli, vestri Regis Matrem, qui nostrae adoratis Virginis Prolem, ipsum utique nostrum pariter ac vestrum regem, nostri generis reparatorem, vestrae civitatis instauratorem. Cujus apud vos tam sublimis, inter nos tam humilis, a vobis pariter, et a nobis detur et dignitati debita reverentia, et dignationi honor et gloria in saecula saeculorum. Amen.

References

[1] [36] Mirabilis Deus in sanctis suis; Deus Israel ipse dabit virtutem et fortitudinem plebi suae. Benedictus Deus! [Ps. 67]
[36] God is wonderful in his saints: the God of Israel is he who will give power and strength to his people. Blessed be God.


Latin notes


cernō, crevī, crētus, 3, a.: to distinguish; discern, perceive, see, behold
comitor , ātus sum, 1. dep. a.: to accompany, attend, follow
dignātĭo, ōnis, f. dignor, graciousness, condescension.
dignĭtas, ātis , f. dignus. Lit., a being worthy, worth, worthiness, merit, desert
efferō, extulī, ēlātus, ferre, irreg. a.: to bear, or bring out or forth; bear away, rescue; raise, elevate, lift up or high
haesĭto, āvi, ātum, 1, v. freq. n. [haereo], to stick fast, remain fixed in a place. to be uncertain, undecided, to be at a loss, to hesitate.
in-dŭbĭtanter, adv. id., indubitably, without doubt (post-class.)
legō, lēgī, lēctus, 3, a.: to gather, collect; cull, pick, gather; gather in, furl; wind up; select, elect, choose; take to one's self, claim; take in point after point in travel or with the eye, coast along, pass by; trace, pursue; traverse; ; read; survey, review.
nihilominus : none the less, just as much
percipiō, cēpī, ceptus, 3, a.: to take in completely; perceive; feel, 7.356; understand,To learn, know, conceive, comprehend, understand, perceive
prōrsus adv.: pro+vorsus, forward, right onward:
prōlēs, is, f.: that which springs forth; offspring, race, progeny,
quidem : (adv.), indeed, truly, at least, yet,
temerō, āvī, ātus, 1, a.: to treat recklessly; outrage; desecrate, defile, profane

Homily I

Happy was Mary in whom neither humility nor virginity was wanting. A truly singular virginity, which did not outrage fecundity but rather  honoured it.   And an equally rare humility, that a fruitful virginity did not impair but elevated. Whence an incomparable fecundity, which virginity accompanies, together with humility. Which of them is not wonderful,? Which of them not incomparable? Which of then not unique ?

It would be amazing for you not to hesitate while in pondering them. Which do you judge to be more worthy of your admiration:  the fecundity in the Virgin, or the integrity (virginity) in the Mother; or the sublimity in the offspring, or the humility with such sublimity? Without any doubt, all of them taken together are to be preferred to each one individually; and it is incomparably more excellent and blessed to have these together rather than individually.

It is not be wondered at that God, Who (as we read and perceive) is wonderful in His saints, should also show Himself even more wonderful in His Mother ? All ye married, venerate her integrity in corruptible flesh ! All ye sacred virgins, wonder at the fruitfulness in the virgin!  All ye men, imitate the humility of the Mother of God !

All ye holy angels, who adore the Child of the Virgin, honour the Mother of your King ! He is at once our King and yours, the Redeemer of our race, the restorer of your city. To Him Who with you is so glorious, with us so humble, be rendered for ages without end, both by us and by you, the reverence due to His dignity and the honour and glory worthy of His condescension. 

In Praise of the Virgin Mother: Homily I, Part 8 of 9

'To this warm love of Jesus Christ was joined a most sweet and tender devotion towards His glorious Mother, whose motherly love he repaid with the affection of a child, and whom he jealously honoured. (from Pope Pius XII's Encyclical 'Dr Mellifluus', on St Bernard, the 'last of the Fathers' - 1953)


This is the eighth instalment of our series on St Bernard's homilies in praise of the Virgin Mother. The Latin text is followed by notes, references and an English translation.

Homilia I

8. Disce, homo, obedire; disce, terra, subdi; disce, pulvis, obtemperare. De auctore tuo loquens evangelista, Et erat, inquit, subditus illis; haud dubium, quin Mariae et Joseph. Erubesce, superbe cinis! Deus se humiliat, et tu te exaltas? Deus se hominibus subdit, et tu dominari gestiens hominibus, tuo te praeponis auctori?

Utinam mihi aliquando, tale aliquid cogitanti, Deus respondere dignetur, quod et suo increpando respondit apostolo: Vade, inquit, post me, Satana, quia non sapis ea quae Dei sunt [1].Quoties enim hominibus praeesse desidero, toties Deum meum praeire contendo: et tunc vere non sapio ea quae Dei sunt. De ipso namque dictum est: Et erat subditus illis.

Si hominis, o homo, imitari dedignaris exemplum, certe non erit tibi indignum sequi Auctorem tuum. Si non potes forsitan sequi eum quocunque ierit, dignare vel sequi quo tibi condescendit. Hoc est, si non potes sublimem incedere semitam virginitatis, sequere vel Deum per tutissimam viam humilitatis: a cujus rectitudine si qui etiam de virginibus deviaverint, ut verum fatear, nec ipsi sequuntur Agnum quocunque ierit.

Sequitur quidem Agnum coinquinatus humilis, sequitur et virgo superbus; sed neuter quocunque ierit: quia nec ille ascendere potest ad munditiam Agni, qui sine macula est; nec is ad ejusdem mansuetudinem descendere dignatur, quia scilicet non coram tondente, sed coram occidente, se obmutuit. Attamen salubriorem elegit sequendi partem in humilitate peccator, quam in virginitate superbus: cum et illius immunditiam sua humilis satisfactio purget, et hujus pudicitiam superbia inquinet.

References

[1] [23] Qui conversus, dixit Petro : Vade post me Satana, scandalum es mihi : quia non sapis ea quae Dei sunt, sed ea quae hominum.[Mat.23]
[23] Who turning, said to Peter: Go behind me, Satan, thou art a scandal unto me: because thou savourest not the things that are of God, but the things that are of men.


Latin notes

attamen = tamen : (conj.), however, notwithstanding, nevertheless, still, yet.
aliquandō: adv. (alius and quandō), at some time; formerly
cinis , eris, m.: ashes, embers
coinquinatus: from cŏ-inquĭno, āvi, ātum, 1, v. a., to defile all over, to pollute wholly, to contaminate.
dominor , ātus sum (pass. inf., dominārier,), 1, dep. n.: to be lord or master; rule, reign, be supreme
ērubēscō, rubuī, 3, inc. n. and a.: to redden; to blush; feel shame before; to revere, respect
fateor , fassus sum, 2, dep. a.: to own, admit, acknowledge, confess,
forsitan : (adv.), perchance, perhaps
gestĭo, īvi, or ĭi, ītum, 4, v. n. 2. gestus, I., to use passionate gestures, to throw one's self about (espec. for joy), to be transported, to exult, to be joyful, cheerful
incēdō, cessī, cessus, 3, a. and n.: to step onward; walk, especially with pomp or dignity; advance
increpō, uī, itus, rarely āvī, ātus, 1, n. and a.: to make a noise or din; resound; clash; snap; (fig.), chide, blame, reprimand; taunt
inquĭno, āvi, ātum, 1, v. a.  to befoul, stain, pollute, defile
mansŭētūdo, ĭnis, f. id., tameness. In gen., mildness, gentleness, clemency
ob-tempĕro (opt-), āvi, ātum, 1, v. a., to comply with, attend to, conform to, submit to, obey
ob-mūtesco, tŭi, 3, v. inch. n., to become dumb, to lose one's speech
pŭdīcĭtĭa, ae, f. pudicus, shamefacedness, modesty, chastity, virtue 
quidem : (adv.), indeed, truly, at least, yet, 
quīn: (conj.), why not, wherefore not? nay but
sēmĭta, ae, f.se-(=sed-), i.e. aside; and root mi-, to go; cf.: meo, trames, a narrow way, a path, footpath, lane, byway, etc
sub-do, dĭdi, dĭtum, 3, v. a.I To put, place, set, or lay under
tondeō, totondī, tōnsus, 2, a.: to shear; finish, 

Homily I

Learn, O man, to obey ; learn, O earth, to be subject ; learn, O dust, to be submissive. The Evangelist, speaking of your Creator, says :  He was subject to them, that is, of course, to Mary and Joseph. Blush, O dust and ashes, and be ashamed to be proud. God humbles Himself, and do you exalt yourself ?  God submits to man, and do you, exulting, prefer yourself to your Creator as lording it over men?

Would that, when I think such thoughts, God would deign to make me the same reprimand as to His Apostle : Get behind me, Satan, for thou savourest not the things that are of God. As often as I desire to be preeminent among men, so often do I contend preeminence with my God; and then I truly do not savour the things that are of God. For it was said of Him: And He was subject to them.

If, O man, you disdain to imitate the example of your fellow-man, it will certainly not be unworthy for you to follow that of your Maker. If perchance you cannot follow Him whithersoever he goeth, deign to follow Him whither He condescends to show you; which is to say: if you are unable to proceed along the sublime, narrow path of virginity, then follow God on the most safe road of humility; for, I should admit that should even virgins deviate from this straight path, they will not follow the Lamb whithersoever he goeth.

The soul that is humble, but stained with sin, and the proud virgin both follow the Lamb; but neither follows  whithersoever he goeth. The former cannot rise to the purity of the Lamb who is without stain; the latter does not deign to descend to His meekness of Him Who, not only before His shearers, but even before His executioners, was dumb and opened not his mouth. The sinner, however, chooses the safer path by following in humility rather than being proud in virginity, because the humble satisfaction of the former purges away his impurity; whereas the pride of the latter pollutes his purity. 

In Praise of the Virgin Mother: Homily I, Part 7 of 9

'To this warm love of Jesus Christ was joined a most sweet and tender devotion towards His glorious Mother, whose motherly love he repaid with the affection of a child, and whom he jealously honoured. (from Pope Pius XII's Encyclical 'Dr Mellifluus', on St Bernard, the 'last of the Fathers' - 1953)


This is the seventh instalment of our series on St Bernard's homilies in praise of the Virgin Mother. The Latin text is followed by notes, references and an English translation.

Homilia I

7. Est tamen majus aliquid quod mireris in Maria: scilicet cum virginitate fecunditas. A saeculo enim non est auditum, ut aliqua simul mater esset et virgo. O si [alias, quod si] et cujus est mater attendas! quo te tua super ejus mirabili celsitudine ducet admiratio? Nonne ad hoc, ut te videas nec satis posse mirari?

Nonne tuo, imo Veritatis judicio, illa quae Deum habuit filium, super omnes etiam choros exaltabitur angelorum? Annon Deum et Dominum angelorum Maria suum audacter appellat filium, dicens: Fili, quid fecisti nobis sic?[1] Quis hoc audeat angelorum? Sufficit eis, et pro magno habent, quod cum sint spiritus ex conditione, ex gratia facti sunt et vocati angeli, testante David: Qui facit, inquit,  angelos suos spiritus [2]

Maria vero matrem se agnoscens, majestatem illam, cui illi cum reverentia serviunt, cum fiducia suum nuncupat filium. Nec dedignatur nuncupari Deus quod esse dignatus est. Nam paulo post subdit evangelista: Et erat, inquiens, subditus illis [3]. Quis, quibus? Deus hominibus, Deus, inquam, cui angeli subditi sunt, cui principatus et potestates obediunt, subditus erat Mariae, nec tantum Mariae, sed etiam Joseph propter Mariam.

Mirare ergo utrumlibet, et elige quid amplius mireris, sive Filii benignissimam dignationem, sive Matris excellentissimam dignitatem. Utrinque stupor, utrinque miraculum. Et quod Deus feminae obtemperet, humilitas absque exemplo; et quod Deo femina principetur, sublimitas sine socio. In laudibus virginum singulariter canitur, quod sequuntur Agnum quocunque ierit [4]. Quibus ergo laudibus judicas dignam, quae etiam praeit?

References

[1] [48] Et videntes admirati sunt. Et dixit mater ejus ad illum : Fili, quid fecisti nobis sic? ecce pater tuus et ego dolentes quaerebamus te. [Luke 2]
[48] And seeing him, they wondered. And his mother said to him: Son, why hast thou done so to us? behold thy father and I have sought thee sorrowing.
 

[2] [4] qui facis angelos tuos spiritus, et ministros tuos ignem urentem.[Ps. 103]
[4] Who makest thy angels spirits: and thy ministers a burning fire.

[3] [51] Et descendit cum eis, et venit Nazareth : et erat subditus illis. Et mater ejus conservabat omnia verba haec in corde suo. [Luke 2]
[51] And he went down with them, and came to Nazareth, and was subject to them. And his mother kept all these words in her heart.

[4] [4] Hi sunt, qui cum mulieribus non sunt coinquinati : virgines enim sunt. Hi sequuntur Agnum quocumque ierit. Hi empti sunt ex hominibus primitiae Deo, et Agno : [5] et in ore eorum non est inventum mendacium : sine macula enim sunt ante thronum Dei. [Apoc. 14]
[4] These are they who were not defiled with women: for they are virgins. These follow the Lamb whithersoever he goeth. These were purchased from among men, the firstfruits to God and to the Lamb: [5] And in their mouth there was found no lie; for they are without spot before the throne of God.


Latin notes

abs-que, prep. gov. abl: without
canō, cecinī, 3, n. and a.: to make musical and rhythmical sounds with voice or instrument; to make melody, play, or sing, to sing, rehearse, celebrate in song or vers
celsĭtūdo, ĭnis, f. celsus. exalted rank or status, spiritual height, highness (title)
dē-dignor, ātus, 1, Iv. a. dep., to reject as unworthy, to disdain, scorn, refuse 
immō: yes indeed; nay rather,
majus: to a greater degree or extent, more (than; sts. w. abl.);
nuncŭpo, āvi, ātum, to call by name, to call, name, To announce publicly, proclaim formally. 
mīror, ātus sum, 1, dep. a. and n.: to wonder at, admire
ob-tempĕro (opt-), āvi, ātum, 1, v. a., Ito comply with, attend to, conform to, submit to, obey (cf.:oboedio, obsequor, pareo; class.).α With dat
princĭpor, āri, v. dep. a. [princeps], to rule (eccl. Lat.)
quōcumque: (adv.), indef., to whatever place, whithersoever
super : (adv.), above; above, from above; moreover; besides; more than enough; remaining, surviving, left (with ellipsis of esse); still (or above); of time, in, during. super : (prep. with acc. and abl.)
ŭter-lĭbet, utrălĭbet, utrumlĭbet, pron.I Which of the two you please, whichsoever of the two
ū˘trimquĕ (ū˘trinquĕ), adv. uterque, from or on both sides or parts, on the one side and on the other.

Homily I

But in Mary there is something you might wonder at still more : it is the union of fecundity with virginity. Since the beginning of the world it is unheard of that a woman might be at once a virgin and a mother. And if you consider of whom she is the mother, your admiration will lead you to her exalted highness ! Does it not seem to you impossible to praise it sufficiently?

Is it not indeed your judgement of the truth, that she who has the God-man for her Son is exalted in greatness above all the choirs of angels ? Did not Mary confidently call the God and Lord of Angels her Son, saying : Son, why hast thou done so to us? Which of the angels would have dared to speak thus ? It is sufficient for them and something great, that they are spirits according to nature, by grace they are made and called angels, as David says : Who maketh his angels spirits.

Acknowledging herself in truth a mother, Mary confidently proclaims as her son that majesty whom the angels themselves serve with reverence. Neither does God disdain to be called what He deigned to be. For the Evangelist adds shortly after, And he was subject to them. Who, to whom? God, to man. God, I say, to Whom the angels are subject. God, Whom the powers and principalities obey, was subject to Mary. And not only to Mary, but also to Joseph,for Mary's sake.

Consider, then, and choose which of the two you most admire, the most beneficent condescension of the Son, or the surpassing dignity of the mother. Both are amazing ; both are miraculous. That God should obey a woman is humility without example ; that a woman should command God is a sublimity without parallel. In the praise of virgins, it is wonderfully chanted: They shall follow the Lamb whithersoever he goeth.  But what praise, think you, is worthy of her who leads the way before Him ?

In Praise of the Virgin Mother: Homily I, Part 6 of 9

St Bernard. 13th century MS

'To this warm love of Jesus Christ was joined a most sweet and tender devotion towards His glorious Mother, whose motherly love he repaid with the affection of a child, and whom he jealously honoured. (from Pope Pius XII's Encyclical 'Dr Mellifluus', on St Bernard, the 'last of the Fathers' - 1953)


This is the sixth instalment of our series on St Bernard's homilies in praise of the Virgin Mother. The Latin text is followed by notes, references and an English translation.

Homilia I

6. Quid dicis, virgo superbe? Maria virginem se oblita gloriatur de humilitate: et tu negligendo humilitatem, blandiris tibi de virginitate? Respexit, ait illa, humilitatem ancillae suae [1]. Quae illa? Virgo utique sancta, virgo sobria, virgo devota.

Nunquid tu castior illa? nunquid devotior? Aut nunquid tua forte pudicitia gratior castitate Mariae; ut tu scilicet sine humilitate placere sufficias ex tua, quod illa non potuit ex sua?

Denique quanto honorabilior es ex singulari munere castimoniae, tanto tibi tu majorem injuriam facis, quod ejus in te decorem foedas permistione superbiae. Alioquin expedit tibi virginem non esse, quam de virginitate insolescere.

Non omnium quidem est virginitas: multo tamen pauciorum est cum virginitate humilitas, Si igitur virginitatem in Maria non potes nisi mirari, stude humilitatem imitari, et sufficit tibi. Quod si et virgo, et humilis es, quisquis es, magnus es.

References

[1] [48] Quia respexit humilitatem ancillae suae : ecce enim ex hoc beatam me dicent omnes generationes [Luke 1]
[48] Because he hath regarded the humility of his handmaid; for behold from henceforth all generations shall call me blessed.


Latin notes


alioquin, otherwise (if something is not done)
foedo, āvi, ātum, 1, v. a. id., to make foul, filthy, hideous; to defile, pollute, disfigure, mar, deform
glōrĭor, ātus, 1,v. dep. a. and n. id., to glory, boast, vaunt, to brag of any thing, pride one's self on any thing (class.); constr. with acc.
gratior: comp adj from grātus, a, um: (adj.), acceptable, pleasing, agreeable, welcome
insŏlesco, ĕre, v. inch. n. [insolens], to become unusual or strange. trop., to grow haughty or insolent, to become elated
numquid: (interr particle in dir. qu. expecting neg. answer) surely ‥ not?
oblita: from, oblīvīscor, oblītus sum, 3, dep. n. and a.: to forget, w. acc. or gen. of object; to be heedless, unmindful, forgetful of; p., oblītus, a, um, having forgotten; forgetful
pŭdīcĭtĭa, ae, f. pudicus, shamefacedness, modesty, chastity, virtue
scīlicet: (adv.), one may know or understand; be assured; certainly, in sooth, doubtless; for this purpose
sōbrĭus (sōbrĕus), a, um: sober, moderate, temperate, continent, prudent.
sufficiō, fēcī, fectus, 3, a. and n.:To put in the place of, to substitute;  to be adequate to, sufficient for; strong enough, able,
ŭtĭ-quĕ, adv. ut, I., and therefore, prop., in whatever way, be it as it may

Homily I

What are you saying, a proud virgin? Mary, having forgotten herself, glorifies her virginity in her humility. and you, neglecting humility, presume to pride yourself on your virginity. Because he hath regarded, she says, the humility of his handmaid.  And who is she? A holy virgin, a prudent virgin, a devout virgin.

Are you more chaste than she? Are you more devout? Is your purity more pleasing than the chastity of Mary? So that, forsooth, you deem it sufficient for you to be pleasing without humility, when without humility her virginity could not find favour?

Finally, the more honourable you may be because of your singular gift of chastity, the greater the injury you do in defiling its beauty within you by any admixture of pride. It would have been better for you not to be a virgin than to be puffed up and grow insolent by virginity.

Virginity is not for all; and fewer still are they who unite humility with virginity. Wherefore, if you can only admire the virginity of Mary without being able to imitate it, study how to copy her humility, and it will be sufficient. But whoever is a virgin and is also humble, is great indeed.

In Praise of the Virgin Mother: Homily I, Part 5 of 9

From 13th c MS. Public Domain.

'To this warm love of Jesus Christ was joined a most sweet and tender devotion towards His glorious Mother, whose motherly love he repaid with the affection of a child, and whom he jealously honoured. (from Pope Pius XII's Encyclical 'Dr Mellifluus', on St Bernard, the 'last of the Fathers' - 1953)


This is the fifth instalment of our series on St Bernard's homilies in praise of the Virgin Mother. The Latin text is followed by references, notes and an English translation.

Homilia I

Quae est haec Virgo... [JJ Tissot]

5. In illam ergo civitatem missus est angelus Gabriel a Deo. Ad quem? Ad Virginem desponsatam viro, cui nomen erat Joseph. Quae est haec Virgo tam venerabilis, ut salutetur ab angelo; tam humilis, ut desponsata sit fabro?

Pulchra permistio virginitatis et humilitatis: nec mediocriter placet Deo illa anima, in qua et humilitas commendat virginitatem, et virginitas exornat humilitatem.

Sed quanta putas veneratione digna est, in qua humilitatem exaltat fecunditas, et partus consecrat virginitatem? Audis virginem, audis humilem: si non potes virginitatem humilis, imitare humilitatem virginis.

Laudabilis virtus virginitas, sed magis necessaria humilitas. Illa consulitur, ista praecipitur. Ad illam invitaris, ad istam cogeris. De illa dicitur: Qui potest capere, capiat [1]; de ista dicitur: Nisi quis efficiatur sicut parvulus iste, non intrabit in regnum coelorum [2]

Illa ergo remuneratur, ista exigitur. Potes denique sine virginitate salvari; sine humilitate non potes. Potest, inquam, placere humilitas, quae virginitatem deplorat amissam; sine humilitate autem (audeo dicere) nec virginitas Mariae placuisset.

Super quem, inquit, requiescet spiritus meus, nisi super humilem et quietum? [3]  Super humilem, dixit, non, super virginem. Si igitur Maria humilis non esset, super eam Spiritus sanctus non requievisset; si super eam non requievisset, nec impraegnasset. Quomodo enim de ipso sine ipso conciperet?

Patet itaque, quia ut de Spiritu sancto conciperet, sicut ipsa perhibet, respexit humilitatem ancillae suae Deus[4], potius quam virginitatem. Et si placuit ex virginitate, tamen ex humilitate concepit. Unde constat, quia etiam ut placeret virginitas, humilitas procul dubio fecit.

References

[1] [12] Sunt enim eunuchi, qui de matris utero sic nati sunt : et sunt eunuchi, qui facti sunt ab hominibus : et sunt eunuchi, qui seipsos castraverunt propter regnum caelorum. Qui potest capere capiat. [Mat. 19]
[12] For there are eunuchs, who were born so from their mother's womb: and there are eunuchs, who were made so by men: and there are eunuchs, who have made themselves eunuchs for the kingdom of heaven. He that can take, let him take it.

[2] [3] et dixit : Amen dico vobis, nisi conversi fueritis, et efficiamini sicut parvuli, non intrabitis in regnum caelorum.
[3] And said: Amen I say to you, unless you be converted, and become as little children, you shall not enter into the kingdom of heaven.

[3] [2] Omnia haec manus mea fecit, et facta sunt universa ista, dicit Dominus; ad quem autem respiciam, nisi ad pauperculum, et contritum spiritu, et trementem sermones meos? [Is. 66]
[2] My hand made all these things, and all these things were made, saith the Lord. But to whom shall I have respect, but to him that is poor and little, and of a contrite spirit, and that trembleth at my words?

[4] [48] Quia respexit humilitatem ancillae suae : ecce enim ex hoc beatam me dicent omnes generationes,
[48] Because he hath regarded the humility of his handmaid; for behold from henceforth all generations shall call me blessed.



Latin notes

dēnique: (adv.), at last, at length, finally,
partus , ūs, m.: a bringing forth; birth
pateō, uī, 2, n.: to be or stand open; fly open, open; to lie open, to open, extend; stretch; stand exposed or ready; (fig.), be evident, patent, clear, manifest, 
permistio: permixtĭo (permistĭo), ōnis, f. id. A mixing together; concr., ingredients mixed together, a mixture
procul : (adv.), far off, at a distance; far hence, away; from a distance, from far; high, aloft.

Homily 1

To this city the angel Gabriel was sent from God. To whom ? To a Virgin espoused to a man whose name was Joseph. Who is this Virgin so worthy of veneration as to be saluted by an angel ? and so humble as to be espoused to a carpenter?

Beautiful commingling of virginity with humility ! That soul is in no small degree pleasing to God, in which humility commends virginity, and virginity adorns humility. But how greatly worthy of veneration is she in whom fecundity exalts humility, and child-birth consecrates virginity.You hear of a virgin, you hear of a humble maiden; if you are not able to imitate the virginity of the humble, then imitate the humility of the Virgin. 

Virginity is a praiseworthy virtue, but humility is more necessary. The first is counselled, the latter is commanded. One is an invitation; the other is an obligation. Of the one it is said, He that can take, let him take it. Of the other, Unless you become as little children, you shall not enter into the kingdom of heaven.

To the one, therefore, a reward is offered : the other is required. In the end, you can be saved without virginity, but not without humility. Humility can be pleasing (to God) when a soul deplores the loss of virginity.  Without her humility (if I may be so bold as to say), Mary's virginity would not have been pleasing to God.

Upon whom, it is said, shall my spirit rest, if not on him that is humble and peaceable? He says not on the virgin, but on the humble. If, therefore, Mary had not been humble the Spirit would not have rested on her. If the Holy Spirit had not rested on her, He would not have made her fruitful ; for how without Him could she have conceived of Him ?

It is evident therefore that, as she herself testifies, in order that she might conceive of the Holy Ghost, God the Father regarded the humility of his handmaid,  rather than her virginity. And if by her virginity was pleasing unto Him, nevertheless, it was by her humility that she conceived Him. Hence it is evident that it was her humility that removed any doubt that her virginity might be pleasing to God. 

In Praise of the Virgin Mother: Homily I, Part 4 of 9

From 13th c MS. Public Domain.

'To this warm love of Jesus Christ was joined a most sweet and tender devotion towards His glorious Mother, whose motherly love he repaid with the affection of a child, and whom he jealously honoured. (from Pope Pius XII's Encyclical 'Dr Mellifluus', on St Bernard, the 'last of the Fathers' - 1953)

This is the fourth instalment of our series on St Bernard's homilies in praise of the Virgin Mother. The Latin text is followed by references, notesand an English translation.

Homilia I

4. Bonus itaque fructus Christus, qui manet in aeternum. Sed ubi est fenum quod aruit? ubi est flos qui decidit? Propheta respondeat. Omnis caro fenum; et omnis gloria ejus, tanquam flos feni [1]. Si omnis caro fenum; ergo carnalis ille populus Judaeorum ut fenum aruit [alias, fuit]. Annon fenum aruit, dum idem populus ab omni spiritus pinguedine vacuus, siccae litterae adhaesit? [1] Annon etiam flos decidit, quando gloriatio, quam habebant in lege, non remansit? Si flos non decidit, ubi ergo regnum, ubi sacerdotium, ubi prophetae, ubi templum, ubi denique magnalia illa, de quibus gloriari solebant, et dicere: Quanta audivimus et cognovimus ea, et patres nostri narraverunt nobis? [2] et iterum: Quanta mandavit patribus nostris nota facere ea filiis suis?[3]  Et haec dicta sunt pro eo quod positum est: In Nazareth civitatem Galilaeae.

References

[1] [6] Vox dicentis : Clama. Et dixi : Quid clamabo? Omnis caro foenum, et omnis gloria ejus quasi flos agri. [7] Exsiccatum est foenum, et cecidit flos, quia spiritus Domini sufflavit in eo. Vere foenum est populus; [8] exsiccatum est foenum, et cecidit flos; verbum autem Domini nostri manet in aeternum.[Is. 40]
[6] The voice of one, saying: Cry. And I said: What shall I cry? All flesh is grass, and all the glory thereof as the flower of the field. [7] The grass is withered, and the flower is fallen, because the spirit of the Lord hath blown upon it. Indeed the people is grass: [8] The grass is withered, and the flower is fallen: but the word of our Lord endureth for ever.

[2] [3] quanta audivimus et cognovimus ea, et patres nostri narraverunt nobis.[Is. 77]
[3] How great things have we heard and known, and our fathers have told us
.
[3] [5] Et suscitavit testimonium in Jacob, et legem posuit in Israel, quanta mandavit patribus nostris nota facere ea filiis suis: [Is. 77]
[5] And he set up a testimony in Jacob: and made a law in Israel. How great things he commanded our fathers, that they should make the same known to their children:




Latin notes

annon: can it be that? Expecting a positive answer.
dēnique: (adv.), at last, at length, finally
magnalium -i n: greatness, wonder
pinguēdo, ĭnis, f. id., Ifatness, fat; Transf., richness, abundance
siccus , a, um: (adj.), dry; thirsty, dry, hungry, fasting

Homily 1

Christ is the good fruit that remaineth for ever. But where is the grass that withered ? where the flower that fell off ? Let the Prophet answer : All flesh is grass, and all the glory thereof as the flower of the field.  If all flesh is grass, the carnal Jews were grass ; and did not the grass wither when that people, devoid of spiritual unction, adhered to the dry letter ? And did not the flower fall off when the glory they had in the law remained with them no more? If the flower did not fall, where is their kingdom, their priesthood, their prophets, their temple ? Finally, where are those wonders in which they were wont to glory and to say : How great things have we heard and known, and our fathers have told us? And again : How great things he commanded our fathers, that they should make known to their children. 4 And these words are what are said about: To Nazareth, a city of Galilee.

In Praise of the Virgin Mother: Homily I, Part 3 of 9

From 13th c MS. Public Domain.

'To this warm love of Jesus Christ was joined a most sweet and tender devotion towards His glorious Mother, whose motherly love he repaid with the affection of a child, and whom he jealously honoured. (from Pope Pius XII's Encyclical 'Dr Mellifluus', on St Bernard, the 'last of the Fathers' - 1953)

This is the third instalment of our series on St Bernard's homilies in praise of the Virgin Mother. The Latin text is followed by references, notes and an English translation.

Homilia I

3. Missus est ergo angelus Gabriel a Deo. Quo? In civitatem Galilaeae, cui nomen Nazareth. Videamus si, ut ait Nathanael, a Nazareth potest aliquid boni esse [1].  Nazareth interpretatur flos. Videntur autem mihi quoddam semen fuisse divinae cognitionis, tanquam e coelo jactatum in terras, allocutiones et promissiones factae coelitus ad patres, Abraham scilicet, Isaac et Jacob; de quo semine scriptum est: Nisi Dominus Sabaoth reliquisset nobis semen, sicut Sodoma fuissemus; et quasi Gomorrha  similes essemus [2] (Isa. I, 9)

Floruit autem hoc semen in mirabilibus, quae ostensa sunt in exitu Israel de Aegypto, in figuris et aenigmatibus per totum iter in deserto usque in terram promissionis, et deinceps in visionibus et vaticiniis prophetarum, in ordinatione quoque regni ac sacerdotii usque ad Christum.

Christus autem hujus seminis et horum florum non immerito fructus esse intelligitur, dicente David: Dominus dabit benignitatem. et terra nostra dabit fructum suum [3] ; et iterum: De fructu ventris tui ponam super sedem tuam [4]. In Nazareth ergo nuntiatur Christus nasciturus; quia in flore speratur fructus processurus. Sed prodeunte fructu, flos decidit, quia veritate apparente in carne, figura pertransiit.

Unde et Nazareth civitas Galilaeae dicitur, id est transmigrationis: quia nascente Christo, omnia illa transierunt quae superius enumeravi, quae, ut ait Apostolus, in figura contingebant illis [5].

Hos ergo flores et nos qui jam fructum tenemus, pertransisse videmus: et dum adhuc florere videbantur, transituri praevidebantur. Unde David: Mane sicut herba transeat, mane floreat et transeat: vespere decidat, induret et arescat  [6]. Vespere etenim, id est, quando venit plenitudo temporis, in quo misit Deus Unigenitum suum, factum ex muliere, factum sub lege [7], dicente ipso: Ecce nova facio omnia [8]; vetera transierunt et disparuerunt, quomodo in novitate succrescentis fructus flores decidunt et arescunt.

Unde rursus scriptum est: Fenum aruit, et flos decidit; verbum autem Domini manet in aeternum [9]. Credo, non ambigis quin verbum fructus sit; Verbum autem Christus est.

References

[1] [46] Et dixit ei Nathanael : A Nazareth potest aliquid boni esse? Dicit ei Philippus : Veni et vide.[John 1]
[46] And Nathanael said to him: Can any thing of good come from Nazareth? Philip saith to him: Come and see.

[2] [9] Nisi Dominus exercituum reliquisset nobis semen, quasi Sodoma fuissemus, et quasi Gomorrha similes essemus. [10] Audite verbum Domini, principes Sodomorum; percipite auribus legem Dei nostri, populus Gomorrhae.[Is 1]
[9] Except the Lord of hosts had left us seed, we had been as Sodom, and we should have been like to Gomorrha. [10] Hear the word of the Lord, ye rulers of Sodom, give ear to the law of our God, ye people of Gomorrha.

[3] [13] Etenim Dominus dabit benignitatem, et terra nostra dabit fructum suum.[Ps 84]
[13] For the Lord will give goodness: and our earth shall yield her fruit.

[4] [11] Juravit Dominus David veritatem, et non frustrabitur eam : De fructu ventris tui ponam super sedem tuam. [Ps 131]
[11] The Lord hath sworn truth to David, and he will not make it void: of the fruit of thy womb I will set upon thy throne. 

[5] [11] Haec autem omnia in figura contingebant illis : scripta sunt autem ad correptionem nostram, in quos fines saeculorum devenerunt. [1 Cor 10]
[11] Now all these things happened to them in figure: and they are written for our correction, upon whom the ends of the world are come.

[6] [6] Mane sicut herba transeat; mane floreat, et transeat; vespere decidat, induret, et arescat. [Ps 89]
[6] In the morning man shall grow up like grass; in the morning he shall flourish and pass away: in the evening he shall fall, grow dry, and wither.

[7] [4] At ubi venit plenitudo temporis, misit Deus Filium suum factum ex muliere, factum sub lege, [5] ut eos, qui sub lege erant, redimeret, ut adoptionem filiorum reciperemus. [Gal 4]
[4] But when the fulness of the time was come, God sent his Son, made of a woman, made under the law: [5] That he might redeem them who were under the law: that we might receive the adoption of sons.

[8] [5] Et dixit qui sedebat in throno : Ecce nova facio omnia. Et dixit mihi : Scribe, quia haec verba fidelissima sunt, et vera. [Apoc 21]
[5] And he that sat on the throne, said: Behold, I make all things new. And he said to me: Write, for these words are most faithful and true.
  
[9][6] Vox dicentis : Clama. Et dixi : Quid clamabo? Omnis caro foenum, et omnis gloria ejus quasi flos agri. [7] Exsiccatum est foenum, et cecidit flos, quia spiritus Domini sufflavit in eo. Vere foenum est populus; [8] exsiccatum est foenum, et cecidit flos; verbum autem Domini nostri manet in aeternum.[Is. 40]
[6] The voice of one, saying: Cry. And I said: What shall I cry? All flesh is grass, and all the glory thereof as the flower of the field. [7] The grass is withered, and the flower is fallen, because the spirit of the Lord hath blown upon it. Indeed the people is grass: [8] The grass is withered, and the flower is fallen: but the word of our Lord endureth for ever.  


Latin notes

quoddam: after a certain manner.
caelitus: adv , from the sky, from heaven, by divine authority
dĕin-ceps: adv., in a constant series, one after another, successively, in turn
quīn: (conj.), why not, wherefore not? nay but
sacerdōtium ī, n sacerdos, the priesthood, office of a priest, sacerdotal office
vātĭcĭnus, a, um, adj. id., prophetical, vaticinal (poet. and rare; cf. vaticinius)

Homily I

3. The angel, therefore, is sent from God. Whither? To a city of Galilee called Nazareth. Let us see if, as Nathaniel says, anything good can come from Nazareth. Nazareth is interpreted 'flower'. The words spoken and promises made from heaven to our fathers (Abraham, Isaac and Jacob), seem to me, after a certain manner, to be the seed of divine knowledge planted on earth.  Of this seed, it is written: [9] Except the Lord of hosts had left us seed, we had been as Sodom, and we should have been like to Gomorrha. [Is 1]

This seed flowered in:

• the miracles displayed in the going forth of Israel from Egypt
• the signs and figures that marked the whole journey of the Israelites through the wilderness to the Promised Land
• the series of visions and utterances  of the Prophets
• the establishment of the kingdom and priesthood unto the coming of Christ.

But Christ is not without reason understood to be the fruit of this seed and flower. For David says, The Lord will give goodness, the earth shall yield her fruit.  And again : Of the fruit of thy womb, I will set one upon thy throne. In Nazareth, therefore, it is announced that Christ will be born.  Because from the flower it is hoped that fruit will follow. But, with the fruit coming forth, the flower falls away; so with the Truth appearing in the flesh, the figure passes away.

Hence Nazareth is called a city of Galilee, that is, change, or passage. But with Christ being born, all those things I enumerated above passed away which, as the Apostle says, happened to them in figure.

So we see the passing away of these flowers, and [we who now hold the fruit]. Even while they seemed to flourish, it was foretold that they would pass away. For David says: In the morning, man shall grow up like grass; in the morning he shall flourish and pass away: in the evening he shall fall, grow dry, and wither. In the evening that is, in the fullness of time, when God sent his only Son made of a woman, made under the law, saying, Behold, I make all things new. The old things have passed away and disappeared, in the way that flowers die and wither as fruit pushes forth.

Hence it is again written, The grass is withered and the flower is fallen : but the word of the Lord remaineth for ever. I think there is no doubt that the fruit is a word, but this Word is Christ.

In Praise of the Virgin Mother: Homily I, Part 2 of 9

From 13th c MS. Public Domain.

'To this warm love of Jesus Christ was joined a most sweet and tender devotion towards His glorious Mother, whose motherly love he repaid with the affection of a child, and whom he jealously honoured. (from Pope Pius XII's Encyclical 'Dr Mellifluus', on St Bernard, the 'last of the Fathers' - 1953)

This is the second instalment of our series on St Bernard's homilies in praise of the Virgin Mother. The Latin text is followed by references, notes and an English translation.

In dangers, in doubts, in difficulties, think of Mary, call upon Mary. Let not her name leave thy lips, never suffer it to leave thy heart. And that thou mayest more surely obtain the assistance of her prayer, see that thou dost walk in her footsteps. With her for guide, thou shalt never go astray; whilst invoking her, thou shalt never lose heart; so long as she is in thy mind, thou shalt not be deceived; whilst she holds thy hand, thou canst not fall; under her protection, thou hast nothing to fear; if she walks before thee, thou shalt not grow weary; if she shows thee favor, thou shalt reach the goal. [From his Hom. II super "Missus est,"]

Homilia I

2. Ait itaque: Missus est angelus Gabriel a Deo. Non arbitror hunc angelum de minoribus esse, qui qualibet ex causa, crebra soleant ad terras fungi legatione: quod ex ejus nomine palam intelligi datur, quod interpretatum fortitudo Dei dicitur; et quia non ab alio aliquo forte excellentiori se (ut assolet) spiritu, sed ab ipso Deo mitti perhibetur.

Propter hoc ergo positum est, a Deo; vel ideo dictum est, a Deo, ne cui vel beatorum spiritum suum Deus, antequam Virgini, revelasse putetur consilium, excepto duntaxat archangelo Gabriele, qui utique tantae inter suos inveniri potuerit excellentiae, ut tali et nomine dignus haberetur, et nuntio.

Nec discordat nomen a nuntio. Dei quippe virtutem Christum quem melius nuntiare decebat, quam hunc, quem simile nomen honorat? Nam quid est aliud fortitudo, quam virtus? Non autem dedecens aut incongruum videatur, dominum et nuntium communi censeri vocabulo; cum similis in utroque appellationis, non sit tamen utriusque similis causa.

Aliter quippe Christus fortitudo vel virtus Dei dicitur, aliter angelus. Angelus enim tantum nuncupative, Christus autem etiam substantive Christus Dei virtus (I Cor. I, 24)[1] et dicitur et est, quae forti armato, qui suum atrium in pace custodire solebat, fortior superveniens, ipsum suo brachio debellavit; et sic ei vasa captivitatis potenter eripuit.

Angelus vero fortitudo Dei appellatus est, vel quod hujusmodi meruerit praerogativam officii, quo ejusdem nuntiaret adventum virtutis: vel quia virginem natura pavidam, simplicem, verecundam, de miraculi novitate ne expavesceret, confortare deberet:

quod et fecit, Ne timeas, inquiens, Maria, invenisti gratiam apud Deum. Sed et ipsius sponsum, hominem utique nihilominus humilem ac timoratum, non irrationabiliter forsitan idem angelus confortasse creditur, quanquam tunc ab evangelista non nominetur. Joseph, inquit, fili David, ne timeas accipere Mariam conjugem tuam (Matth. I, 20)[2]. Convenienter itaque Gabriel ad hoc opus eligitur: imo quia tale illi negotium injungitur, recte tali nomine designatur.

References

[1] [24] ipsis autem vocatis Judaeis, atque Graecis Christum Dei virtutem, et Dei sapientia
[24] But unto them that are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.[1 Cor 1]

[2][20] Haec autem eo cogitante, ecce angelus Domini apparuit in somnis ei, dicens : Joseph, fili David, noli timere accipere Mariam conjugem tuam : quod enim in ea natum est, de Spiritu Sancto est. [Mat 1]
[20] But while he thought on these things, behold the angel of the Lord appeared to him in his sleep, saying: Joseph, son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her, is of the Holy Ghost.



Latin Notes

ad-soleō (ass-) —, —, ēre, (only 3rd person), to be accustomed, be wont, be usual
quālĭbet (-lŭbet, abl. from quilibet), where it pleases
crēber, bra, brum: (adj.), repeated, frequent
dēbellō, āvī, ātus, 1, a. and n.: to war to the end; to put down by war; subdue, conquer
deceō cuī, —, —, ēre (only 3d pers.) DEC-, to be seemly, be comely, become, beseem, be fitting, be suitable, be proper
dedecens: nom sing neut pres partic, from dē-dĕcet, cuit, 2, v. impers. (very rarely pers., v. infra, II.), it is unseemly, unsuitable, unbecoming:
discordo, āre, v. n. id. to be unlike, out of harmony with; to disagree, be inconsistent with, opposed to:
dumtaxat (less correctly, duntax-at)adv. To this extent, so far, in so far, as far as this matter is concerned:
ex-păvesco, pāvi, 3,Iv. inch. n. and a., to be or become greatly terrified, to be very much afraid; to be greatly frightened at or afraid of, to fear greatly 
forte : by chance, perchance, haply
fungor, functus, fungi, v. dep. to perform, fulfill, discharge
imo: variant of immō: yes indeed; nay rather
injungō, (10) jūnxī, jūnctum, ĕre, tr; to join with, unite with; 
nihilominus, none the less, just as much 
nuncŭpātīvē (nuncupativus): in name only
palam : (adv.), openly, plainly
păvĭdus, a, um, adj. paveo, trembling, quaking, fearful, terrified, alarmed, timid, timorous 
perhibeō, uī, itus, 2, a.: to hold persistently; maintain, assert; say, report
quippe: adv, certainly
soleant: 3rd pers plur pres subj act, from soleō, solitus sum, 2, n.: to be wont, accustomed.
vās, vāsis; plur. vāsa, ōrum;Military equipments, baggage:spoils;
vĕrēcundus, a, um, adj. vereor, feeling shame;shamefaced, bashful, shy, coy, modest, diffident, etc.
vŏcābŭlum, i, n. id., an appellation, designation, name of any thing

Homily I

2. And thus is it written: The angel Gabriel was sent from God.  I do not judge this angel to be one of the lower orders who for one cause or another are accustomed to be sent on frequent missions to earth ; this is given plainly to be understood by the name, which is to be interpreted as 'Strength of God'; because, also, he is described as being sent from God Himself  and not, as is usual, from a superior spirit.

Accordingly, for this reason it is said 'sent from God,' or appointed by God, lest God be thought to have revealed His design to one of the holy angels before the Blessed Virgin;  Among the blessed angels,   Gabriel alone could be found as an exception, for he alone was found worthy of such a name and mission.

The name is not inconsistent with the messenger. for who could be more fitting to declare Christ the Power of God than one who bore a similar name ? For what else is strength, other than a virtue? Nor is it unbecoming or unsuitable that the Lord and His nuncio should bear the same title, for though the name is alike, the cause for which it is given differs.

Christ is called the Strength or Power of God in quite another sense than the angel. In the angel it is merely a name ; in Christ a substantial quality. Christ is called, and is, the Power of God. Stronger than the strong-armed, the Prince of this world, who was accustomed to keeping his property in peace, He came down upon him, waged war against him with His own arm; and powerfully seized the spoils.

The angel is called the Strength of God either because he had merited the prerogative of officially announcing the Advent of the Power (of God), or because his duty was to strengthen and support the Virgin, by nature timid, simple and bashful, lest he terrify and overwhelm her by the novelty of the miracle.

This he did when he said : "Fear not, Mary, thou hast found grace with God." It is not unreasonable to suppose, though the Evangelist does not mention the angel's name, that this was the same archangel who strengthened and comforted Mary's spouse, a humble and timorous man. " Fear not, Joseph," he says, "son of
David, to take unto thee Mary thy wife."  Gabriel, therefore, was most fitly chosen for this work; nay rather he was fittingly designated by this name because of the mission which was given to him.

In Praise of the Virgin Mother: Homily I, Part 1 of 9

From 13th c MS. Public Domain.

Yesterday's post centred on the importance attached by St Louis-Marie de Montfort to the Annunciation. How appropriate to follow with the first instalment of what is planned to be a series presenting the beautiful  Praises of Mary by the remarkable 11th century saint and Doctor of the Church, Bernard of Clairvaux. I have dedicated a new page to St Bernard - see here.


Born in 1090, at Fontaines, near Dijon, France; died at Clairvaux, 21 August, 1153. His parents both belonged to the highest nobility of Burgundy. Bernard was the third of a family of seven children, six of whom were sons.

As a diligent schoolboy and student, he acquired a great taste for literature and devoted himself for some time to poetry. Bernard's great desire, however, was to excel in the study of Sacred Scripture.

He had a special devotion to the Blessed Virgin, and it is said there is no one who speaks more sublimely of the Queen of Heaven.

He joined the newly established and very austere Cistercian Order, of which he was destined to become the greatest ornament. He founded a new monastery, which afterward became known as the celebrated Abbey of Clairvaux. St. Bernard was at once appointed Abbot and began that active life which has rendered him the most conspicuous figure in the history of the 12th century. He founded numerous other monasteries, composed a number of works and undertook many journeys for the honour of God. Several Bishoprics were offered him, but he refused them all. The reputation of St. Bernard spread far and wide; even the Popes were governed by his advice. He was commissioned by Pope Eugene III to preach the second Crusade. In obedience to the Sovereign Pontiff he traveled through France and Germany, and aroused the greatest enthusiasm for the holy war among the masses of the population. The failure of the expedition raised a great storm against the saint, but he attributed it to the sins of the Crusaders. St. Bernard was eminently endowed with the gift of miracles. He died on August 20, 1153. His feast day is August 20.

Bernard's writings

Our starting point with St Bernard's writings will be his 'Praises of the Virgin Mother'. opening with 'Missus est angelus Gabriel'. I have included the Latin text for those who would like to savour the saint's mastery of this, the language of the Catholic, European heritage.  The English translation has benefited from work published in 1909, compiled and translated at St. Mary s Convent from the 1508 Edition in black-letter of St. Bernard's Sermons and Letters. I have included notes on the Latin text.

«De laudibus Virginis Matris» - Super verba Evangelii: «Missus est angelus Gabriel» etc. — Bernardus Claraevallensis

On the Praises of the Virgin Mother. On the words of the Gospel: the angel Gabriel was sent etc.Bernard of Clairvaux

PRAEFATIO

Scribere me aliquid et devotio jubet, et prohibet occupatio. Verumtamen quia praepediente corporali modestia, fratrum ad praesens non valeo sectari conventum; id tantillum otii, quod vel mihi de somno fraudans in noctibus intercipere sinor, non sinam otiosum.
Libet ergo tentare id potissimum aggredi, quod saepe animum pulsavit; loqui videlicet aliquid in laudibus Virginis matris, super illa lectione evangelica, in qua, Luca referente, Dominicae Annuntiationis continetur historia.
Ad quod sane opus faciendum etsi nulla fratrum (quorum me profectibus deservire necesse est) vel necessitas urgeat, vel utilitas moveat [alias moneat]; dum tamen ex hoc non impediar, quo ad quaeque ipsorum necessaria minus paratus inveniar, non arbitror eos debere gravari, si propriae satisfacio devotioni.

Latin notes

aggredior (ad-g-) gressus, ī, dep. ad + gradior, to approach: aliquo
fraudō, āvī, ātus, 1, a.: to deprive of wrongfully; cheat, defraud (w. abl. of the thing)
gravor ātus, ārī, dep.pass.of gravo, to be burdened, feel incommoded, be vexed, take amiss, bear with reluctance, regard as a burden, hesitate, do unwillingly
inter-cĭpĭo, cēpi, ceptum, 3, v. a. capio, lit., to take away between. To take away, rob, steal:
libet , uit or libitum est, 2: (impers.), it pleases, is agreeable to, is one's pleasure, will, mind.
ōtĭōsus, a, um, adj. otium, at leisure, unoccupied, disengaged, unemployed, idle
potis , e: (adj.), able. Sup.: pŏtissĭmus, a, um, the chief, principal, most prominent, most important.
ōtium, iī, n.: leisure, idleness, peace, quiet, retirement, inaction
praepĕdĭo, īvi, ĭi, ītum, 4, v. a. praepes, to entangle the feet or other parts of the body; to shackle, bind, fetter
sectari: to go behind, follow, or accompany
sinam: 1st pers sing fut indic act, from
sinō, sīvī, situs, 3, a.: to allow, permit, suffer,
tantillus, a, um,adj. dim. [tantulus], so little, so small; in neutr. subst., so little a thing, such a little thing. Subst.: tan-tillum, i, n., so little, such a trifle:
valeō, uī, itus, 2, n.: to be strong physically; to be well, vigorous, powerful; to excel, 5.67; to have power, be able;

PREFACE

Devotion compels me to write somewhat but my occupations hinder me. Nevertheless, as sickness prevents me at present from following the community exercises with my brethren, I will not spend uselessly that little leisure which I contrive to find by shortening my night’s rest. 
It is accordingly a pleasure for me to attempt what I have frequently had in mind—namely, to give expression to something in  praise of the Virgin Mother, referring to the story of the Annunciation as set out in St. Luke’s Gospel.
And while I devote myself to this work, so long as the brethren over whom I am placed, and whom it is my duty to serve, do not find me less ready to minister either to their pressing needs, or even to their reasonable demands, I do not think they will object if I satisfy my devotion in this way.

HOMILIA I

Missus est angelus Gabriel a Deo in civitatem Galilaeae, cui nomen Nazareth, ad Virginem desponsatam viro, cui nomen erat Joseph, de domo David: et nomen Virginis Maria (Luc. I, 26, 27).

1. Quid sibi voluit evangelista, tot propria nomina rerum in hoc loco tam signanter exprimere? Credo quia noluit nos negligenter audire, quod tam diligenter studuit enarrare. Nominat siquidem nuntium qui mittitur, Dominum a quo mittitur, Virginem ad quam mittitur, sponsum quoque virginis: amborumque genus, civitatem ac regionem propriis designat nominibus.

Utquid hoc? Putasne aliquid horum supervacue positum sit? Nequaquam. Si enim nec folium de arbore sine causa, nec unus ex passeribus sine Patre coelesti cadit super terram [1]; putem ego de ore sancti Evangelistae superfluum difluere verbum, praesertim in sacra historia Verbi? Non puto.

Plena quippe sunt omnia supernis mysteriis, ac coelesti singula dulcedine redundantia; si tamen diligentem habeant inspectorem, qui noverit sugere mel de petra, oleumque de saxo durissimo[2]. Nempe in illa die stillarunt montes dulcedinem, et colles fluxerunt lac et mel [3], quando rorantibus coelis desuper, nubibusque pluentibus justum, aperta est terra laeta germinans Salvatorem [4] : quando Domino dante benignitatem, et terra nostra reddente fructum suum, super illum montem montium, montem coagulatum et pinguem misericordia et veritas obviaverunt sibi, justitia et pax osculatae sunt [5].

Illo quoque in tempore unus iste inter caeteros montes non modicus, beatus hic videlicet evangelista, dum desideratum nobis nostrae salutis exordium suo mellifluo commendavit eloquio, veluti perflante austro, atque e vicino sole radiante justitiae, quaedam ex eo spiritualia profluxerunt aromata.

Utinam et nunc Deus emittat verbum suum, et liquefaciat ea nobis; perflet spiritus ejus, et fiant nobis intelligibilia verba evangelica: fiant in cordibus nostris desiderabilia super aurum et lapidem pretiosum multum, fiant et dulciora super mel et favum!

Latin notes
auster, tri, m. Sanscr. ush-, to burn; the burning, hot wind, the south wind
aliquid: from ălĭquis, aliquid; plur. aliqui [alius-quis; cf. Engl.somebody or other] something
exōrdium, iī, n.: a beginning; origin, 7.40; opening, beginning, of discourse
mŏdĭcus, a, um, adj. modus, having or keeping a proper measure, moderate; middling, ordinary, mean,
nempe: indeed, certainly, without doubt, to be sure, assuredly
perflō, āvī, ātus, 1, a.: to blew through or over; sweep over
prō-flŭo, xi, xum, 3, v. n., to flow forth or along
quippe : (conj. and adv.), because indeed, for indeed, for; because forsooth
rĕdundantĭa, ae, f. redundans, an overflowing, superfluity, excess.
signanter: adv from signo, avi, atum; meaningfully, significantly, in particular
siquidem: adv. since indeed, since, since that
supervacue: adv, from sŭper-văcŭus, a, um, adj.,useless, needless, unnecessary, superfluous, redundant
velut (velutī) (velutī): (adv.), even as, like, as it were, as, just as, as if 
vīcīnus, a, um, adj. vicus, near, neighboring, in the neighborhood or vicinity.nearly resembling in quality or nature, like, similar, kindred, allied


References 

[1][29] Nonne duo passeres asse veneunt? et unus ex illis non cadet super terram sine Patre vestro.[Matth. X]
[29] Are not two sparrows sold for a farthing? and not one of them shall fall on the ground without your Father.
[2][13] constituit eum super excelsam terram, ut comederet fructus agrorum : ut sugeret mel de petra, oleumque de saxo durissimo;
[13] He set him upon high land: that he might eat the fruits of the fields, that he might suck honey out of the rock, and oil out of the hardest stone
[3] [18] Et erit in die illa : stillabunt montes dulcedinem, et colles fluent lacte, et per omnes rivos Juda ibunt aquae; et fons de domo Domini egredietur, et irrigabit torrentem spinarum.
[18] And it shall come to pass in that day, that the mountains shall drop down sweetness, and the hills shall flow with milk: and waters shall flow through all the rivers of Juda: and a fountain shall come forth of the house of the Lord, and shall water the torrent of thorns.
[4] [8] Rorate, caeli, desuper, et nubes pluant justum; aperiatur terra, et germinet Salvatorem, et justitia oriatur simul : ego Dominus creavi eum. [Isa. XLV]
[8] Drop down dew, ye heavens, from above, and let the clouds rain the just: let the earth be opened, and bud forth a saviour: and let justice spring up together: I the Lord have created him.
[5]  [11] Misericordia et veritas obviaverunt sibi; justitia et pax osculatae sunt. [Psal. LXXXIV]
[11] Mercy and truth have met each other: justice and peace have kissed.



HOMILY 1

The angel Gabriel was sent from God to a city of Galilee called Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of David ; and the virgin s name was Mary." [St. Luke i. 26, 27]

1. What did the Evangelist particularly intend by mentioning at this point so many proper names ? I believe he did not want us to listen carelessly to what he had studied diligently to narrate. He names the messenger sent forth, the Lord by Whom he is sent, the Virgin to whom he is sent, as well as the spouse of the Virgin, with the family of each. He also gives the name of their city and country.

And why all these details? Do you think any of these are superfluous ? By no means. If not a leaf from a
tree, nor a single sparrow falls to the ground without a cause and the knowledge of our heavenly Father, am I to suppose that any superfluous word would flow from the mouth of the holy Evangelist, especially when he is giving the history of the Word Incarnate ? I do not think so.

All the words are indeed full of supernal mysteries, overflowing with singular, celestial sweetness ; to him, that is, who studies them diligently and knows how to draw honey from the rock and oil from the hardest stone. For in that day indeed the mountains dropped down sweetness, and the hills flowed with milk and honey.

When the heavens dropped down dew and the clouds rained the Just One, then the joyous earth was opened and budded forth a Saviour, then the Lord gave goodness and our earth yielded forth her fruit. On that mountain of mountains heaped up and fat, mercy and truth met each other, justice and peace kissed.

In that day, too, one mountain was especially blessed among mountains namely, the Evangelist himself, when, with mellifluous eloquence, he made known to us the beginning of our long-desired salvation, like the hot south wind, breathing forth delicious spiritual perfumes from the nearby Sun of justice.

Would that God would now also send forth his words and let them melt into our hearts; may His Spirit, through His breath, make intelligible for us the Evangelist's words us ; may they become to our hearts more desirable than gold and precious stones; may they be sweeter to us than honey and the honeycomb.