Our ladies Nativitye

Ad Jesum per Mariam J-J Tissot.

This is the second day of a Novena in preparation for the great Marian Feast of Our Lady of the Rosary, on October 7th. 

The Novena is offered as a gift to Our Lady praying that, through her maternal intercession, she will mediate graces so as to guide and protect the author, his family* and all the members of the Church Militant, in these disturbing times. [*E, E, K, P, T, E ,E; E, A.]

We shall be posting each day examples of Marian poetry written by St Robert Southwell who himself lived in a terrible time of trial for Catholics. Much of his poetry was written whilst he was in solitary confinement prior to his execution at Tyburn on the 21st of February, 1595. 

The original spelling and punctuation has been retained; the notes which follow each poem are my own.

Our ladies Nativitye

 

Joye in the risinge of our orient starr
That shall bringe forth the Sunne that lent her light
Joy in the peace that shall conclude our Warr
And soon rebate the edge of Satons spight
Load starr of all engolfd in worldly waves [5]
The card and Compasse that from Shipwracke saves.

The patriacks and Prophetts were the flowres
Which time by course of ages did distill
And culld into this little cloude the showres
Whose gratious droppes the world with joy shall fill [10]
Whose moysture suppleth every soule with grace
And bringeth life to Adams dyeing race.

For god on earth she is the royal throne
The chosen cloth to make his mortal weede
The quarry to cutt out our Corner stone [15]
Soyle full of fruite yet free from mortall seed
For heavenly floure shee is the Jesse rodd
The childe of man the parent of a god.

Notes

[l 1-2]orient starr...the Sunne that lent her light: the star rising in the east. Mary is the 'Stella Matutina,' the Morning Star, appearing after the dark night but always heralding the Sun. The star's place is in the high heaven. Mary's womb was a heaven where she welcomed her Son; and He has welcomed her into Heaven. 'Mary, like the stars, abides for ever, as lustrous now as she was on the day of her Assumption; as pure and perfect, when her Son comes to judgment, as she is now.' [Newman, Meditations and Devotions]

'It is Mary’s prerogative to be the Morning Star, which heralds in the sun. She does not shine for herself, or from herself, but she is the reflection of her and our Redeemer, and she glorifies Him. When she appears in the darkness, we know that He is close at hand.' [ibid]

'Stella maris', star of the sea, is the most popular interpretation of the name Mary (Miriam), and dates back to St. Jerome AD (340-420). In Isaiah 40:15, however, Jerome renders the word 'stilla maris' (drop of the sea), instead of  stella maris. Miriam occurs only once in the Old Testament, with reference to the name of Moses' sister. Some have concluded from this that it is of Egyptian origin, from the Egyptian mer or mar, 'to love', and the Hebrew Divine name Yam or Yahweh. Miriam then comes to mean 'one loving Yahweh' or 'one beloved of Yahweh'. Another fascinating suggestion is that Miriam derives not from a compound form but from a simple Hebrew noun meaning 'well-formed'. It would therefore be equivalent to 'the beautiful one'. For a fuller treatment of this subject, see 'The Name of Mary' in the New Advent Catholic Encyclopedia. 

[l 4] rebate: To reduce the effect or force of (a physical agent); to ward off or turn aside (a blow, stroke, etc.). To blunt a weapon; to dull the edge or point of a blade, etc.

Satons spight: Satan's spite. We are engaged in a 'warr' but we now through Mary have the hope of peace: 

[12] For our wrestling is not against flesh and blood; but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places. [Ephesians 6]

[l 5] Load starr: lodestar | loadstar ; a star that shows the way; esp. the pole star. A ‘guiding star’; that on which one's attention or hopes are fixed. 'If the winds of temptation arise, if you are driven upon the rocks of tribulation, look to the star, call on Mary. If you are tossed upon the waves of pride, of ambition, of envy, of rivalry, look to the star, call on Mary. Should anger, or avarice, or fleshly desire violently assail the frail vessel of your soul, look at the star, call upon Mary.' Attributed to St Bernard of Clairvaux (1090-1153).


[l 6] The card and Compasse: The mariner's compass consists essentially of three parts, the bowl or box, containing the card on which the 32 points of the compass are marked, and the needle'.

[l 7] patriacks: patriarchs.

[l 8] distill: here used with a different sense from line 4 of The Conception of oure Ladie (above). Here the sense is: To extract the essence of (a plant, etc.) by distillation; to obtain an extract of. Cf Shakespeare Midsummer Night's Dream i. i. 76   'Earthlyer happy is the rose distild, Then that, which, withering on the virgin thorne, Growes, liues, and dies, in single blessednesse.'

[l 9] cull'd: Gathered, picked, plucked (flowers, fruits, etc.). 

this little cloud: This may be a reference to 'Elias little cloud' :  See Chapter 18 of the Third Book of Kings (1 Kings). Achab, King of Israel, had married Jezabel and together they had promoted the worship of the demon Baal throughout the land. The Lord God punished this idolatry with a drought. Elias, a prophet of the lord, challenged the priests of Baal to a trial by fire on Mount Carmel. The idolaters were unable to call down fire from their demon but Elias' prayer to the one, true God was answered.  The priests of the demon Baal were all slain and Elias told Achab that rain would come. Eventually, Elias servant reported that a little cloud had appeared in the cloudless sky, coming from the direction of the sea and shaped like a foot. The cloud grew and the rain they had prayed for arrived,  showered down upon the people of Israel to save them from death and suffering through the hunger and thirst caused by the drought.

[l 10] gratious: several possible layers of meaning: enjoying grace or favour; pleasing, acceptable to, popular with. Characterized by or exhibiting kindness, courtesy, or generosity of spirit; courteous, considerate, generous. Of a person or thing: characterized by, conveying, or filled with divine grace;

[l 11] suppleth: supplieth.

[l 13] the royal throne: Cf. Sedes sapientiae, Seat of wisdom (Litaniae Lauretanae, Litany of Loreto)

[l 14] weede:  An article of apparel; a garment.

[l 15] our Corner stone: Christ. 

[22] The stone which the builders rejected; the same is become the head of the corner. [Psalm 117, the Psalmist foretelling the coming of Christ]

[l 16] Soyle...free from mortall seed: the soyle here is Mary's womb; the blessed fruit of her womb is  Jesus. Mary herself asked Gabriel how she could become a mother without the human (mortal) seed of a husband.

[34] And Mary said to the angel: How shall this be done, because I know not man? [35] And the angel answering, said to her: The Holy Ghost shall come upon thee, and the power of the most High shall overshadow thee. [Luke 1]

[l 17] the Jesse rod: this is a reference to one of the prophecies of Isaiah foretelling the coming of the Messiah, some 700 years before Christ:

[1] And there shall come forth a rod out of the root of Jesse, and a flower shall rise up out of his root. [Isaiah 11]

Jesse was the father of eight sons. The youngest was born in Bethlehem and was to become the King of Israel. Christ came from this royal line and was born in Bethlehem. 'rod' means here a straight, slender shoot or branch, growing on or cut from a tree or bush; by extension an offshoot, a scion. 'Rod' apparently derives from the same root as 'rood', meaning 'cross' (as in the 'rood screen' in Christian churches). The flower that rises up out of Jesse's root is Mary, the 'heavenly floure.' 

[l 18] the parent of a god:  Theotokos: Greek θεοτόκος adjective, < θεός God + -τοκος bringing forth, < stem τεκ-, τοκ- of τίκτειν to bear. Deipara: mother of God, < deus God + -parus, -para, bearing, parĕre to bear; a Latin representation of Greek θεοτόκος. (A dogma defined and affirmed at the Council of Ephesus, 431 AD).

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

A Novena in Poetry: The Conception of Our Ladie

Ad Jesum per Mariam. J-J Tissot.

Today, on the Feast of St Michael the Archangel, we begin a Novena in preparation for the great Marian Feast of Our Lady of the Rosary, on October 7th. 

The Novena is offered as a gift to Our Lady praying that, through her maternal intercession, she will mediate graces so as to guide and protect the author, his family* and all the members of the Church Militant, in these disturbing times. [*E, E, K, P, T, E ,E; E, A.]

We shall be posting each day examples of Marian poetry written by St Robert Southwell who himself lived in a terrible time of trial for Catholics. Much of his poetry was written whilst he was in solitary confinement prior to his execution at Tyburn on the 21st of February, 1595. 

The original spelling and punctuation has been retained; the notes which follow each poem are my own.

The Conception of Our Ladie

Our second Eve putts on her mortall shrowde
Earth breedes a heaven for gods new dwelling place
Now ryseth up Elias little cloude
That growing shall distill the shoure of grace
Her being now begins who ere she ende [5]
Shall bringe the good that shall our evill amende.

Both grace and nature did their force unite
To make this babe the summe of all their best
Our most her lest, our million but her mite
She was at easyest rate worth all the reste [10]
What grace to men or Angells god did part
Was all united in this infants hart.

Fower only wightes bredd without fault are nam'd
And all the rest conceived were in synne
Without both man and wife was Adam fram'd [15]
Of man but not of wife did Eve beginne.
Wife without touch of man Christ's mother was
Of man and wife this babe was bred in grace.

Notes

[l1] Our second Eve: The parallels and contrasts between the first Eve and Mary, the 'second Eve', have been the subject of commentaries from the earliest times of Christianity. One of the first examples comes from St  Justin Martyr, born about AD 100 and converted to Christianity about A.D. 130. He taught and defended the Christian religion in Asia Minor and at Rome, where he suffered martyrdom about the year 165. Two 'Apologies' bearing his name and his "Dialogue with the Jew Tryphon" have come down to us. Here is an excerpt from his Dialogue:

He (Christ) became man by the Virgin, in order that the disobedience which proceeded from the serpent might receive its destruction in the same manner in which it derived its origin. For Eve, who was a virgin and undefiled, having conceived the word of the serpent, brought forth disobedience and death. But the Virgin Mary received faith and joy, when the angel Gabriel announced the good tidings to her that the Spirit of the Lord would come upon her, and the power of the Highest would overshadow her: wherefore also the Holy Thing begotten of her is the Son of God; and she replied, 'Be it unto me according to thy word.' And by her has He been born, to whom we have proved so many Scriptures refer, and by whom God destroys both the serpent and those angels and men who are like him; but works deliverance from death to those who repent of their wickedness and believe upon Him. [Chapter C]

[l1] mortall shrowde: words with connotations for the modern mind of death, winding sheets, funerals etc. 'shrowde' had a broader meaning in Elizabethan English of a 'covering' (preserved today when used in expressions such as 'shrouded in mystery'). Her 'being now begins' when God creates her soul and her  body, the latter 'covering' or 'clothing' the former. 'Mortall' perhaps means 'human' rather than destined to die, because although Mary was human she never died like other mortals but was assumed into Heaven by her Divine Son after a brief 'dormition'. 

[l 2] Earth breedes a heaven...: An earthly creature, Mary, provides in her womb a heavenly dwelling place for her Creator. A human being, in the order of nature, provides a home in her flesh for a supernatural being, God the Son. Mary, a woman bred of earthly parents but conceived without sin, will provide an immaculate dwelling place, a heavenly home for her Son.

[l 3-4] Elias little cloud/distill the shoure of grace: This is a reference to Chapter 18 of the Third Book of Kings (1 Kings). Achab, King of Israel, had married Jezabel and together they had promoted the worship of the demon Baal throughout the land. The Lord God punished this idolatry with a drought. Elias, a prophet of the lord, challenged the priests of Baal to a trial by fire on Mount Carmel. The idolaters were unable to call down fire from their demon but Elias' prayer to the one, true God was answered.  The priests of the demon Baal were all slain and Elias told Achab that rain would come. Eventually, Elias servant reported that a little cloud had appeared in the cloudless sky, coming from the direction of the sea and shaped like a foot. The cloud grew and the rain they had prayed for
arrived,  showered down upon the people of Israel to save them from death and suffering through the hunger and thirst caused by the drought.

Mary appears amidst a humanity suffering from the terrible consequences of the sin committed by their first parents. People were hungry and thirsty for faith, hope and love in a world dominated by Satan and his minions.  many of them praying for the coming of the reign of the promised Messiah.   Small in her humility, like a little cloud, she is to become a conduit through which the reign arrives and  divine grace will be showered upon a suffering mankind.

The little cloud shaped like a foot recalls the following prophecy in Genesis:

[14] And the Lord God said to the serpent: Because thou hast done this thing, thou art cursed among all cattle, and beasts of the earth: upon thy breast shalt thou go, and earth shalt thou eat all the days of thy life. [15] I will put enmities between thee and the woman, and thy seed and her seed: she shall crush thy head, and thou shalt lie in wait for her heel. [Genesis 3]

The 'woman' is Mary; the serpent's seed are his human minions;* 'her seed' is the Messiah, Jesus; Christian art traditionally shows Our Lady crushing the head of a serpent beneath her feet.

*[44] You are of your father the devil, and the desires of your father you will do. He was a murderer from the beginning, and he stood not in the truth; because truth is not in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father thereof. [John 8]

According to a tradition of the Carmelite Order, a group of holy men formed a religious community on Mount Carmel during the lifetime of Elias, leading strict lives of fasting, penance and prayer. Their descendants were rescued by the Crusaders from the Saracen Muslims sweeping across the Holy Land. These refugees from persecution formed the first Carmelite community in England. 

[l 9] her lest...her mite: her lest = her 'least'. 'mite': a. Any small coin of low value; originally applied to a Flemish copper coin, but in English used mainly as a proverbial expression for an extremely small unit of monetary value. b. In proverbial phrases (esp. based on Biblical reference), as the type of a small or insignificant amount.

Mary is the 'summe' of all that is best in grace and nature (l8). In one sense, therefore, she is the summit or high-point. As a representative of mankind fallen low after Adam's sin, she is the highest, in other words 'our most'. Mary, having perfect humility, in her own eyes regards herself as the least.

My soul doth magnify the Lord. [47] And my spirit hath rejoiced in God my Saviour. [48] Because he hath regarded the humility of his handmaid; for behold from henceforth all generations shall call me blessed. [49] Because he that is mighty, hath done great things to me; and holy is his name.[Luke I]

In another sense, Mary is the 'sum' resulting from the 'addition' of all that's best in grace and nature. This 'sum' would naturally be regarded by us as a huge figure or quantity: 'our best', 'our million'. Mary, however, magnifies the Lord not herself and contemplates the might of Him that is mighty and the great things that He has done for her, despite her unworthiness and lowliness. He must increase, but I must decrease, says John the Baptist (John 3:30). Our Lord Himself says to us: Amen I say to you, unless you be converted, and become as little children, you shall not enter into the kingdom of heaven. [4] Whosoever therefore shall humble himself as this little child, he is the greater in the kingdom of heaven. [Matthew 18]. St Therese of Lisieux, the 'little flower',  placed this at the heart of her little life in Carmel.

[l 13]: fower: four.
[ll 13-18]: wight: a human being, man, woman or person.  wife: historically, 'wife' could mean simply a woman or a married woman considered in relation to her spouse.

This verse refers to the only four people named in all human history who were not conceived in sin, ie who were sinless from the instant of their conception (or coming into being).

• Adam: specially created by God with no human parents, male or female.
• Eve: created by God from a man (Adam) and having in a certain sense a male parentage  but with no female parentage.
• Mary: 'of man and wife this babe was bred in grace'. Mary's parents were St Anne and St Joachim, names coming through unbroken tradition from Apostolic times. 'bred 'in grace' means that Mary was from the first instant of her conception in her mother's womb free from all sin. This is what is meant by her 'immaculate conception'. For more details, see Ineffabilis Deus, 1854.
• Jesus: 'Wife without touch of man Christ's mother was'. Jesus' father is God the Father; He was conceived by the Holy Ghost; He was born of the Virgin Mary, His mother.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Holy Michael the Archangel, defend us in the day of battle

On October 13, 1884,  Pope Leo XIII paused at the foot of the altar after Mass, and fell into a sort of coma. When the Pope recovered, he spoke of a terrifying vision he had of the battle between the Church and Satan. Afterwards, Pope Leo went to his office and composed this now famous prayer to St. Michael the Archangel and ordered it to be recited after Low Mass. This was duly done until it was removed after Vatican II.

Sancte Michael Archangele, defende nos in prœlio, contra nequitiam et insidias diaboli esto praesidium. Imperet illi Deus, supplices deprecamur: tuque, Princeps militiae caelestis, Satanam aliosque spiritus malignos, qui ad perditionem animarum pervagantur in mundo, divina virtute, in infernum detrude. Amen.

Carlo Crivelli, National Gallery. 1476. [CC BY 3.0 ].
From an altarpiece which Crivelli painted for a side chapel in the Dominican church at Ascoli Piceno, in the Italian Marche. A framed print is in author's dining room.

Holy Michael the Archangel, defend us in the day of battle; be our safeguard against the wickedness and snares of the devil. May God rebuke him, we humbly pray and do thou, Prince of the Heavenly Host, by the power of God thrust into hell Satan and all the wicked spirits who wander through the world for the ruin of souls. Amen.

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Bossuet 22: Summary of the preceding reflections and conclusion

  "And thy own soul a sword shall pierce" are words spoken by Simeon to Our Blessed Mother when she presented her first-born in the Temple, in accordance with the Law of Moses.

It is traditional to reflect on the Sorrows of Mary in the month of September. To this end, in the following posts I offer the words of the French scholar and preacher Bossuet, taken from his Elevations* on the Presentation of the Child Jesus in the Temple. I have added my own (fairly literal) translation and occasional notes on Scriptural references.

*élévation: THÉOLOGIE. Mouvement de l’âme vers Dieu ; prière qui favorise et traduit ce mouvement. Elevation: theology.  A movement of the soul towards God; a prayer that favours and translates this movement.

Laudetur Jesus Christus et Maria Immaculata.

The Presentation in the Temple. J-J Tissot.

XXIIe ÉLÉVATION.

Abrégé et conclusion des réflexions précédentes.

The Twenty-Second Elevation

Summary of the preceding reflections and conclusion

L'abrégé de ce mystère est que Jésus s'offre, nous offre en lui et avec lui, et que nous devons entrer dans cette oblation et nous y unir comme à la seule et parfaite adoration que Dieu demande de nous.

Les trois personnes qui se trouvent avec Jésus-Christ dans ce mystère, nous apprennent ce que nous devons offrir à Dieu.

La sainte Vierge lui offre et lui sacrifie le cher objet de son cœur, pour en faire ce qu'il lui plaira, c'est-à-dire son propre Fils : elle voit la contradiction poussée à l'extrémité contre lui, et en même temps elle sent ouvrir la plaie de son cœur par cette épée qui la perce. Mères chrétiennes, aurez-vous bien le courage dans l'occasion de faire à Dieu avec elle une oblation semblable ? Tant que nous sommes de fidèles, unissons-nous à la foi d'Abraham et offrons à Dieu notre Isaac, c'est-à-dire ce qui nous tient le plus au cœur.

The summary of this mystery is that Jesus offers Himself, and offers us in Him and with Him, and that we must enter into this oblation and unite ourselves thereto as to the sole and perfect adoration that God asks of us. 

The three persons who find themselves with Jesus Christ in this mystery each teach us what we must offer to God.

The Blessed Virgin offers to Him and sacrifices to Him the dearest object of her heart, for God to dispose of as He pleases, that is to say her own Son; she sees the signs of contradiction pushed to an extreme against Him, and at the same time she experiences a wound opened in her own heart by this sword.  Christian mothers, will you too have the courage if required to make a similar oblation with her unto God? For as long as we are faithful, let us unite ourselves to the faith of Abraham and offer unto God our own Isaac, which is to say, that which is dearest to our heart.

Siméon a immolé l'amour de la vie, et la laisse pour ainsi dire s'exhaler à Dieu en pure perte. Ne disons pas qu'il ne lui sacrifie qu'un reste de vie dans sa vieillesse : il n'a jamais désiré de vivre, que pour avoir la consolation de voir Jésus-Christ et de lui rendre témoignage. Car ce n'était pas seulement une faible consolation des yeux que ce saint vieillard attendait. Il désirait les sentiments que Jésus présent inspire dans les cœurs : il voulait l'annoncer, le faire reconnaître, en publier les merveilles, autant qu'il pouvait, aux Juifs et aux gentils ; montrer au monde ses souffrances et la part qu'y aurait sa sainte Mère. Après cela il voulait mourir, et l'on voit en lui dans tous les temps un parfait détachement de la vie. C'est ce qu'il nous faut offrir à Dieu avec le saint vieillard.

Simeon immolated love of life, and he leaves it as though, so to speak, breathing his last in an offering to God.  Let it not be said that he is sacrificing only a portion of his life, in his old age; he never desired to live except in order to have the consolation of seeing Jesus Christ and of bearing witness unto Him.  For it was not only a passing consolation of the eyes  that this holy old man awaited.  He sought those feelings which the presence of Jesus inspires in hearts; he wanted to announce Him, to make Him known, to broadcast His wonders, as much as he could, to Jews and Gentiles; to show to the world His sufferings and the share therein that His Blessed Mother would have.  After that, he wished to die, and there is seen in him throughout the ages a perfect detachment from life.  That is what we must offer to God with this holy old man.

Et qu'immolerons-nous avec Anne, sinon l'amour des plaisirs par la mortification des sens? Exténuons par le jeune et par l'oraison ce qui est trop vivant en nous. Vivons avec cette sainte veuve dans une sainte désolation : arrachons-nous à nous-mêmes ce qui est permis, si nous voulons n'être point entraînés par ce qui est défendu. Déracinons à fond l'amour du plaisir. Le plaisir des sens est le perpétuel séducteur de la vie humaine. L'attention au beau et au délectable a commencé la séduction du genre humain. Eve prise par là, commence à entendre la tentation qui lui dit avec une insinuation aussi dangereuse que douce : Pourquoi Dieu vous a-t-il défendu ce qui est si plaisant et si flatteur ? L'attention au plaisir éloigne la vue du supplice. On se pardonne tout à soi-îiirine, et on croit que Dieu nous est aussi indulgent que nous nous le sommes. « Vous n'en mourrez pas : » vous reviendrez des erreurs et des faiblesses de votre jeunesse. Eve entraîne Adam : la partie faible entraîne la plus forte : le plaisir a fait tout son effet : il a rendu le péché plausible et lui a fourni des excuses. Il emmielle le poison : il affaiblit, il étouffe le remords de la conscience : il en émousse la piqûre ; et à peine sent- on la grièveté de son péché, jusqu'à ce que dans les flammes éternelles ce ver rongeur se réveille, et par ses morsures éternelles nous cause un pleur inutile avec cet effroyable grincement de dents.

And what shall we immolate in company with Anna, if not the love of pleasure through the mortification of our senses? Let us through fasting and prayer rein in all that is excessive within us.  With this holy widow, let us live our lives in holy detachment; let us deny ourselves even that which is permitted, if we do not wish to be drawn astray by that which is forbidden.  Let us uproot completely the love of pleasure.  The pleasure of the senses is an ever-present temptation in human life.  It was looking at something beautiful and delightful which began the seduction of the human race.  Once captivated thereby, Eve begins to understand the words of temptation uttered to her in a manner as dangerous as it is sweet: Why has God forbidden that which is so pleasing and desirable?  Focusing on the pleasure distracts us and removes from view the penalty.  We always find it easy to forgive ourselves, and we think that God is equally forgiving.  "You shall not die!" You'll leave behind the errors and the mistakes of your youth.  Eve then draws in Adam: the weak party draws in the stronger; the thought of pleasure works its effect; it has made sin acceptable and has even provided excuses.  It sweetens the poison; it weakens and stifles the remorse of conscience; it takes away the sting; and the sinner scarcely feels the seriousness of his sin until that moment when, in the eternal flames, the conscience re-awakens and, like a worm eating him on the inside for all eternity, causes him to weep and wail in vain with a terrible gnashing of teeth.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Bossuet 21: Concerning Anna, the prophetess

"And thy own soul a sword shall pierce" are words spoken by Simeon to Our Blessed Mother when she presented her first-born in the Temple, in accordance with the Law of Moses.

It is traditional to reflect on the Sorrows of Mary in the month of September. To this end, in the following posts I offer the words of the French scholar and preacher Bossuet, taken from his Elevations* on the Presentation of the Child Jesus in the Temple. I have added my own (fairly literal) translation and occasional notes on Scriptural references.

*élévation: THÉOLOGIE. Mouvement de l’âme vers Dieu ; prière qui favorise et traduit ce mouvement. Elevation: theology.  A movement of the soul towards God; a prayer that favours and translates this movement.

Laudetur Jesus Christus et Maria Immaculata.

The Presentation in the Temple. J-J Tissot.

XXIe ÉLÉVATION.

Sur  Anne la prophétesse.

Twenty-first Elevation

Concerning Anna, the prophetess

« Il y avait une prophétesse nommée Anne, d'un âge fort avancé ; car elle avait quatre-vingt-quatre ans. Elle avait vécu dans un long veuvage, n'ayant été que sept ans avec son mari; et passa tout le reste de sa vie dans la retraite, ne bougeant du temple et servant Dieu nuit et jour dans les jeûnes et dans la prière. » Voilà encore un digne témoin de Jésus-Christ. « Elle survint an temple dans ce même instant, louant le Seigneur et parlant de lui à tous ceux qui attendaient la rédemption d'Israël (1). » Ce Seigneur qu'elle louait, visiblement était Jésus-Christ. Elle fut digne de le connaître et de l'annoncer, parce que, détachée de la vie des sens et unie à Dieu par l'oraison, elle avait préparé son cœur à la plus pure lumière.

"And there was one Anna,a prophetess, ... she was far advanced in years, and had lived with her husband seven years from her virginity. And she was a widow until fourscore and four years; who departed not from the temple, by fastings and prayers serving night and day."[1] Here is another worthy witness to Jesus Christ.  "Now she, at the same hour, coming in, confessed to the Lord; and spoke of him to all that looked for the redemption of Israel."[1] this Lord Whom she praises, was Jesus Christ in person.  She was worthy to recognise Him and to announce Him, because, detached from the life of the senses and united to God through prayer, she had prepared her heart for the most pure illumination.

Saint Luc a voulu en peu de paroles nous faire connaître cette sainte veuve et en marquer, non-seulement les vertus, mais encore la race même, en nous apprenant « qu'elle était fille de Phanuël et de la tribu d'Aser, » afin que ces circonstances rappelassent le souvenir du témoignage de cette femme : ce qu'il ne fait pas de Siméon, qui peut-être était plus connu. Peut-être aussi qu'il fallait montrer que Jésus-Christ trouva des adorateurs dans plusieurs tribus, et entre autres dans celle d'Aser, à qui Jacob et Moïse n'avaient promis que « de bon pain, de l'huile en abondance, » et en un mot, « des richesses dans ses mines de fer et de cuivre. » Mais voici en la personne de cette veuve, « les délices des rois et des peuples» parmi les biens de la terre changés en jeûnes et en mortifications. Quoi qu'il en soit, honorons en tout et les expressions et le silence que le Saint-Esprit inspire aux évangélistes.

Saint Luke wanted in a few words to tell us something of this holy widow so that we might make note, not only of her virtues, but of her ancestry, teaching us that she was "the daughter of Phanuel, of the tribe of Aser," so that these details might recall the memory of this woman's testimony, something he didn't do with Simeon, who was perhaps better known.  Perhaps he also wanted to show that Jesus Christ numbered worshippers in several different tribes, including the tribe of Aser, to whom Jacob and Moses had promised only "good bread, oil in abundance,"[2] and, in a word, "wealth in his iron and copper mines." But here in the person of this widow "the dainties of Kings and of people" among the good things of the earth changed into fasts and mortifications.  Be that as it may, let us honour in all things both the words and the silence that the Holy Spirit inspires in the evangelists.

[1] And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser; she was far advanced in years, and had lived with her husband seven years from her virginity. Et erat Anna prophetissa, filia Phanuel, de tribu Aser : haec processerat in diebus multis, et vixerat cum viro suo annis septem a virginitate sua. And she was a widow until fourscore and four years; who departed not from the temple, by fastings and prayers serving night and day. Et haec vidua usque ad annos octoginta quatuor : quae non discedebat de templo, jejuniis, et obsecrationibus serviens nocte ac die. Now she, at the same hour, coming in, confessed to the Lord; and spoke of him to all that looked for the redemption of Israel. Et haec, ipsa hora superveniens, confitebatur Domino : et loquebatur de illo omnibus, qui exspectabant redemptionem Israel.[Luc. ii. 36-38]

[1] Aser, his bread shall be fat, and he shall yield dainties to kings. Aser, pinguis panis ejus, et praebebit delicias regibus.[Gen. xlix. 20]

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Bossuet 20: The contradictions against Jesus Christ reveal the secret of hearts

"And thy own soul a sword shall pierce" are words spoken by Simeon to Our Blessed Mother when she presented her first-born in the Temple, in accordance with the Law of Moses.

It is traditional to reflect on the Sorrows of Mary in the month of September. To this end, in the following posts I offer the words of the French scholar and preacher Bossuet, taken from his Elevations* on the Presentation of the Child Jesus in the Temple. I have added my own (fairly literal) translation and occasional notes on Scriptural references.

*élévation: THÉOLOGIE. Mouvement de l’âme vers Dieu ; prière qui favorise et traduit ce mouvement. Elevation: theology.  A movement of the soul towards God; a prayer that favours and translates this movement.

Laudetur Jesus Christus et Maria Immaculata.

The Presentation in the Temple. J-J Tissot.

XXe ÉLÉVATION.

Les contradictions de Jésus-Christ découvrent le secret des cœurs.

The Twentieth Elevation

The contradictions against Jesus Christ reveal the secret of hearts

Il faut joindre ces paroles : « Cet enfant sera en butte aux contradictions, » à celles-ci : « Les pensées que plusieurs cachent dans leurs cœurs seront découvertes . » Si Jésus-Christ n'avait point paru sur la terre, on ne connaîtrait pas la profonde malice, le profond orgueil, la profonde corruption, la profonde dissimulation et hypocrisie du cœur de l'homme. 

The following words: "Behold this child is set ...for a sign which shall be contradicted;"[1] need to be understood with: "that, out of many hearts, thoughts may be revealed."[1] if Jesus Christ had not come down on earth, there would not have been known the malice, the profound pride, the profound corruption, the profound dissimulation and hypocrisy in the hearts of men.

[1] And Simeon blessed them, and said to Mary his mother: Behold this child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted; Et benedixit illis Simeon, et dixit ad Mariam matrem ejus : Ecce positus est hic in ruinam, et in resurrectionem multorum in Israel, et in signum cui contradicetur : And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed. et tuam ipsius animam pertransibit gladius ut revelentur ex multis cordibus cogitationes. [Luc.ii.34,35]

La plus profonde iniquité est celle qui se couvre du voile de la piété. C'est où en étaient venus les pharisiens et les docteurs de la loi. L'avarice, l'esprit de domination et le faux zèle de la religion les transportait et les aveuglait, de sorte qu'ils voulaient avec cela se croire saints et les plus purs de tous les hommes. Sous couleur de faire pour les veuves et pour tous les faibles esprits de longues oraisons, ils se rendaient nécessaires auprès d'elles, et dévoraient leurs richesses ; ils parcouraient la terre et la mer pour faire un seul prosélyte, qu'ils damnaient plus qu'auparavant sous prétexte de les convertir, parce que sans se soucier de les instruire du fond de la religion, ils ne voulaient que se faire renommer parmi les hommes, comme des gens qui gagnaient des âmes à Dieu; et en se les attachant, ils les faisaient servir à leur domination et à l'établissement de leurs mauvaises maximes (1). Ils se donnaient au public comme les seuls défenseurs de la religion. Esprits inquiets et turbulents, qui retiraient les peuples de l'obéissance aux puissances, se portant en apparence pour gens libres, qui n'avaient en recommandation que les intérêts de leurs citoyens, et en effet, pour régner seuls sur leurs consciences. Le peuple prenait leur esprit : et entraîné à leurs maximes corrompues, pendant qu'ils se faisaient un honneur de garder les petites observances de la loi, ils en méprisaient les grands préceptes, et mettaient la piété où elle n'était pas. S'ils affectaient partout les premières places ils faisaient semblant que c'était pour honorer la religion dont ils voulaient paraître les seuls défenseurs, mais en effet c'est qu'ils voulaient dominer et qu'ils se repaissaient d'une vaine gloire. Les reprendre et leur dire la vérité dont ils voulaient passer pour les seuls docteurs, c'était les révolter contre elle de la plus étrange manière. Aussitôt ils ne manquaient pas d'intéresser la religion dans leur querelle ; et ils étaient si entêtés de leurs fausses maximes, qu'ils croyaient rendre service à Dieu en exterminant ceux qui osaient les combattre.

The most profound iniquity is that which covers itself with a veil of piety.  This was the condition of the Pharisees and the Doctors of the Law.  Avarice, a spirit of domination and a false religious zeal bore them away and blinded them, in such a way that they wanted thereby to believe themselves saints and the purest of all men.  Under the pretence of helping widows and the weak in spirit by long prayers, they made themselves necessary to them and consumed all their wealth; they would cross the breadth of the land and sea in order to capture a single proselyte, whom they damned more than before under the pretext of converting them, because without worrying about instructing them in the depths of religion, they only wanted to achieve renown among men as winning over souls to God; and by attaching themselves to these souls, they made them submit to their domination and to the establishment of their bad maxims.  They presented themselves to the people as the only defenders of their religion.  Troubled and turbulent spirits, who withdrew people from obedience to the powers that be, bearing themselves outwardly as liberal men, only concerned with the interests of their fellow citizens, but who, in fact, sought to reign alone over their consciences.  The people took up their spirit; and following their corrupt maxims, once they made it a point of honour to to keep the little observances of the Law, they scorned the great precepts, and placed piety where it did not belong.  If they sought out, everywhere, the first and best places, they pretended that this was in order to honour the religion of which they wanted to appear the sole defenders, but in reality it was because they wanted to be masters and they were feeding upon vainglory.  To reprove them and to speak unto them the truth of which they wished to be considered as the only teachers, this was to make them turn against it in the strangest manner.  They immediately brought religion into the quarrel; and they were so puffed up with pride in their false maxims, that they thought they were doing a service to God by squashing those who dare to contradict them.

[1] Then Jesus spoke to the multitudes and to his disciples, Tunc Jesus locutus est ad turbas, et ad discipulos suos, Saying: The scribes and the Pharisees have sitten on the chair of Moses. dicens : Super cathedram Moysi sederunt scribae et pharisaei. All things therefore whatsoever they shall say to you, observe and do: but according to their works do ye not; for they say, and do not.Omnia ergo quaecumque dixerint vobis, servate, et facite : secundum opera vero eorum nolite facere : dicunt enim, et non faciunt. For they bind heavy and insupportable burdens, and lay them on men's shoulders; but with a finger of their own they will not move them. Alligant enim onera gravia, et importabilia, et imponunt in humeros hominum : digito autem suo nolunt ea movere.[Matt. xxiii. 1-4]

Comme jamais la vérité n'avait paru plus pure, plus parfaite, plus victorieuse que dans la doctrine et dans les exemples de Jésus-Christ, elle ne pouvait manquer d'exciter plus que jamais le faux zèle de ces aveugles conducteurs du peuple. Le secret de leurs cœurs fut révélé : on vit ce que pouvait l'iniquité et l'orgueil couvert du manteau de la religion : on connut plus que jamais ce que pouvait le faux zèle et les excès où se portent ceux qui en sont transportés. Il fallut crucifier celui qui était la sainteté même et persécuter ses disciples : et Jésus leur apprend que ceux contre qui ils doivent être le plus préparés, sont les faux zélés, qui entêtés du besoin que la religion, dont ils se croient les arcs-boutants, a de leur soutien, « croient rendre service à Dieu en persécutant ses enfants, » dès qu'ils les croient leurs ennemis. Ainsi les pensées secrètes, qui doivent être découvertes par Jésus-Christ, sont principalement celles où nous nous trompons nous-mêmes, en croyant faire pour Dieu ce que nous faisons pour nos intérêts, pour la jalousie de l'autorité, pour nos opinions particulières. Car ce sont les pensées qu'on cache le plus, puisqu'on tache même de se les cacher à soi-même. Observons-nous nous-mêmes sur ces caractères; et ne croyons pas en être purgés, sous prétexte que nous ne les sentirions pas tous en nous-mêmes : mais tremblons et ayons horreur de nous-mêmes, pour légère que nous paroisse la teinture que nous prendrons.

Since truth had never appeared more pure, more perfect, or more victorious than in the teaching and example of Jesus Christ, it could not fail to arouse more than ever the false zeal of these blind leaders of the people.  The secret of their hearts was revealed, their iniquity and their pride covered with a cloak of religion.  The false zeal and excess of those borne away thereby became more visible than ever before.  They would have to crucify Him who was very Holiness Himself and to persecute His disciples.  Jesus teaches them that those against whom they must be the most prepared are these false zealots who, puffed up with the idea that religion had need for their support and considering themselves the very buttresses of the same, "believed they were rendering a service unto God by persecuting His children," as soon as they believe them to be their enemies.  And so the secret thoughts which are to be revealed by Jesus Christ are principally those wherein we deceive ourselves, thinking to do for God that which we are actually doing for our own interests,  jealous of authority, or for our particular points of view.  For these are the thoughts that are the most hidden of all, since we try to hide them even from ourselves.  Let us watch ourselves most carefully for these traits; and let us not think we have been purged of them, simply because we do not feel all of them within ourselves; let us tremble and have a horror of the risks within us, howsoever light may appear unto us the colouring we take thereof.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Bossuet 19: A sword pierces Mary's heart

"And thy own soul a sword shall pierce" are words spoken by Simeon to Our Blessed Mother when she presented her first-born in the Temple, in accordance with the Law of Moses.

It is traditional to reflect on the Sorrows of Mary in the month of September. To this end, in the following posts I offer the words of the French scholar and preacher Bossuet, taken from his Elevations* on the Presentation of the Child Jesus in the Temple. I have added my own (fairly literal) translation and occasional notes on Scriptural references.

*élévation: THÉOLOGIE. Mouvement de l’âme vers Dieu ; prière qui favorise et traduit ce mouvement. Elevation: theology.  A movement of the soul towards God; a prayer that favours and translates this movement.

Laudetur Jesus Christus et Maria Immaculata.

The Presentation in the Temple. J-J Tissot.

XIXe ÉLÉVATION.

L'épée perce l’âme de Marie.

The Nineteenth Elevation

A sword pierces Mary's heart 

« Cet enfant sera en butte aux contradictions : et votre âme même, » ô mère affligée et désolée, « sera percée d'une épée. » Vous aurez part aux contradictions : vous verrez tout le monde se soulever contre ce cher Fils : vous en aurez le cœur percé, et il n'y a point d'épée plus tranchante que celle de votre douleur : votre cœur sera percé par autant de plaies que vous en verrez dans votre Fils : vous serez conduite à sa croix pour y mourir de mille morts. Combien serez-vous affligée, quand vous verrez sa sainte doctrine contredite et persécutée? Vous verrez naître les persécutions et les hérésies : le miracle de l'enfantement virginal sera contredit comme tous les autres mystères, pendant même que vous serez encore sur la terre ; et il y en aura qui ne voudront pas croire votre inviolable et perpétuelle virginité. Vous serez cependant la merveille de l'Eglise, la gloire des femmes, l'exemple et le modèle de toute la terre. Peut-on assez admirer la foi qui vous fait dire : « Ils n'ont pas de vin ; » et : « Faites ce qu'il vous dira? » Vous êtes la mère de tous ceux qui croient ; et c'est à votre prière que s'est fait le premier miracle qui les a fait croire.

" This child is set...  For a sign which shall be contradicted; And thy own soul," O Mother most most afflicted and most desolate, "a sword shall pierce."[1] You will have a share in these contradictions; you'll see the whole world rise up against this beloved Son; your heart will be pierced, and there will be no sword-point more piercing than that of your sorrow; your heart will be pierced by as many wounds as those endured by your Son; you'll be led to His Cross, there to suffer a thousand deaths.  How great shall be your affliction when you see His holy teaching contradicted and persecuted it?  You'll see the birth of persecutions and heresies; the miracle of the virgin birth will be contradicted by like all the other mysteries, even whilst you are still living on earth; and there will be those who refuse to believe in your inviolable and perpetual virginity.  You will, however, be the miracle of the Church, the glory of women, an example and model for the whole world.  Can we ever sufficiently admire the faith which caused you to say: "They have no wine;"[2] and: "Whatsoever he shall say to you, do ye."? [3] You will be the mother of all those who believe; and it was at your prayer that was accomplished the first miracle which made them believe.

[1] And Simeon blessed them, and said to Mary his mother: Behold this child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted; Et benedixit illis Simeon, et dixit ad Mariam matrem ejus : Ecce positus est hic in ruinam, et in resurrectionem multorum in Israel, et in signum cui contradicetur : And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed. et tuam ipsius animam pertransibit gladius ut revelentur ex multis cordibus cogitationes.[Luc. ii. 34, 35]

[2] And the wine failing, the mother of Jesus saith to him: They have no wine. Et deficiente vino, dicit mater Jesu ad eum : Vinum non habent.

[3] His mother saith to the waiters: Whatsoever he shall say to you, do ye. Dicit mater ejus ministris : Quodcumque dixerit vobis, facite.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Bossuet 18: Contradictions within the Church through sins of the faithful, against the moral code of Jesus Christ.

"And thy own soul a sword shall pierce" are words spoken by Simeon to Our Blessed Mother when she presented her first-born in the Temple, in accordance with the Law of Moses.

It is traditional to reflect on the Sorrows of Mary in the month of September. To this end, in the following posts I offer the words of the French scholar and preacher Bossuet, taken from his Elevations* on the Presentation of the Child Jesus in the Temple. I have added my own (fairly literal) translation and occasional notes on Scriptural references.

*élévation: THÉOLOGIE. Mouvement de l’âme vers Dieu ; prière qui favorise et traduit ce mouvement. Elevation: theology.  A movement of the soul towards God; a prayer that favours and translates this movement.

Laudetur Jesus Christus et Maria Immaculata.

The Presentation in the Temple. J-J Tissot.

XVIIIe ÉLÉVATION.

Contradictions dans l'Eglise par les péchés des fidèles, et sur la morale de Jésus-Christ.

The Eighteenth Elevation

Contradictions within the Church through sins of the faithful, against the moral code of Jesus Christ.

Mais la contradiction la plus douloureuse du Sauveur est celle de nos péchés, de nous qui nous disons ses fidèles et qui sommes les enfants de son Eglise. Le désordre, le dérèglement, la corruption se répand dans tous les états, et toute la face de l'Eglise paraît infectée. « Depuis la plante des pieds jusqu'à la tête, il n'y a point de santé en elle. Voilà, dit-elle, que mon amertume la plus amère est dans la paix : ma première amertume qui m'a été, » disait saint Bernard, «bien amère, a été dans les persécutions des gentils : la seconde amertume encore plus amère, a été dans les schismes et dans l'hérésie : mais dans la paix et quand j'ai été triomphante, mon amertume très-amère est dans les dérèglements des chrétiens catholiques. »

But the contradiction which is the most painful for the Saviour is caused by our sins, which we, who call ourselves His faithful and the children of the Church, commit.  The disorder, the dissolution and the corruption are spread through all conditions, and the whole face of the church seems to be infected.  "From the sole of the foot unto the top of the head, there is no soundness therein."[1]  "Behold in peace is my bitterness most bitter:"[2] "The first bitterness I underwent," said Saint Bernard, "was severe and came from the persecutions of the gentiles; the second bitterness was even greater and resulted from schisms and heresy; but when peace arrived and I was triumphant, my greatest bitterness is in the dissolution of Catholic Christians."[3]

[1] From the sole of the foot unto the top of the head, there is no soundness therein: wounds and bruises and swelling sores: they are not bound up, nor dressed, nor fomented with oil. A planta pedis usque ad verticem, non est in eo sanitas; vulnus, et livor, et plaga tumens, non est circumligata, nec curata medicamine, neque fota oleo.[Isa.i. 6]

[2] Behold in peace is my bitterness most bitter: but thou hast delivered my soul that it should not perish, thou hast cast all my sins behind thy back. Ecce in pace amaritudo mea amarissima. Tu autem eruisti animam meam ut non periret; projecisti post tergum tuum omnia peccata mea.[Isa.xxxviii. 17]

[3] S. Bern., serm. XXXII, in Cant., n. 19.

Que chacun repasse ici ses péchés : il verra par quel endroit Jésus-Christ, durant tout le cours de sa vie et dans son agonie au sacré jardin, a été le plus douloureusement contredit. Les Juifs, qui ont poussé leur dérision jusque parmi les horreurs de sa croix, ne l'ont pas percé de plus de coups, ni n'ont pas été « un peuple plus contredisant envers celui qui étendait ses bras vers eux (2), » que nous le sommes. Et si le cœur de Jésus pouvait être affligé dans sa gloire, il le serait de ce côté-là plus que par toute autre raison. C'est vous, chrétiens et catholiques, c'est vous « qui faites blasphémer mon nom par toute la terre . » On ne peut croire que ma doctrine soit venue du ciel, quand on la voit si mal pratiquée par ceux qui portent le nom de fidèles (a).

Let each one go through his sins; he will then see where Jesus Christ, throughout the whole course of His life, has been most painfully contradicted.  The Jews, who pushed their derision even unto the horrors of the crucifixion, did not pierce Him with more blows, neither were they more "an unbelieving people towards Him who spread forth His hands to them,"[1] then we are.  And if the heart of Jesus could be afflicted even in His glory, it would be from this side more than for any other reason.  It's you, Christians and Catholics, it's you "who blaspheme my name throughout the earth."[2] It cannot be believed that my teaching should come from Heaven, when I see it put into practice so badly by those who bear the name of faithful Christians.

[1] I have spread forth my hands all the day to an unbelieving people, who walk in a way that is not good after their own thoughts. Expandi manus meas tota die ad populum incredulum, qui graditur in via non bona post cogitationes suas.[Is. lxv. 2]

[2] And now what have I here, saith the Lord: for my people is taken away gratis. They that rule over them treat them unjustly, saith the Lord, and my name is continually blasphemed all the day long. Et nunc quid mihi est hic, dicit Dominus, quoniam ablatus est populus meus gratis? Dominatores ejus inique agunt, dicit Dominus, et jugiter tota die nomen meum blasphematur.[Is. lii. 5]

Ils en sont venus jusqu'à vouloir courber la règle, comme les docteurs de la loi et les pharisiens : ils se font des doctrines erronées, de fausses traditions, de fausses probabilités : la cupidité résout les cas de conscience, et sa violence est telle qu'elle contraint les docteurs de la flatter. O malheur ! On ne peut convertir les chrétiens, tant leur dureté est extrême, tant les mauvaises coutumes prévalent : on leur cherche des excuses : la régularité passe pour  rigueur : on lui donne un nom de secte : la règle ne peut plus se faire entendre.  Pour affaiblir tous les préceptes dans leur source, on a attaqué celui de l'amour de Dieu : on ne peut trouver le moment où l'on soit obligé de le pratiquer ; et à force de reculer l'obligation, on l'éteint tout à fait. O Jésus, je le sais, la vérité triomphera éternellement dans votre Eglise : suscitez-y des docteurs pleins de vérité et d'efficace, qui fassent taire enfin les contradicteurs : et toujours, en attendant, que chacun de nous fasse taire la contradiction en soi-même.

They have even reach the point of wanting to bend rules, like the Doctors of the Law and the Pharisees; they have made for themselves erroneous doctrines, false traditions, false probabilities (replacing certainties); questions of conscience are determined by their desires, and their violent manner is such as to constrain teachers to encourage them.  What a tragedy!  These Christians cannot be converted, so extreme is the hardness of their hearts, so prevalent are their bad habits; people look to excuse them; regularity of life is described as rigidity; they are said to belong to a particular community, where rules cannot be made to apply.  And to undermine all precepts at their very source, they have attacked that of the love of God.  They claim it is not possible to identify those cases where we are obliged to practise it; and by dint of removing the obligation, it is completely extinguished.  O Jesus, I know that the truth will triumph eternally in your Church; rouse up effective teachers full of truth who can force these contradicters into silence; and always, in the meantime, grant that each one of us may silence the contradiction within us.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

The Seven Sorrows of the Blessed Virgin Mary.

Today we commemorate the Seven Sorrows of the Blessed Virgin Mary.

A short summary of the Seven Sorrows follows below.

(1) The prophecy of Simeon

Nunc dimittis...

[25] And behold there was a man in Jerusalem named Simeon, and this man was just and devout, waiting for the consolation of Israel; and the Holy Ghost was in him. [26] And he had received an answer from the Holy Ghost, that he should not see death, before he had seen the Christ of the Lord. [27] And he came by the Spirit into the temple. And when his parents brought in the child Jesus, to do for him according to the custom of the law, [28] He also took him into his arms, and blessed God, and said: [29] Now thou dost dismiss thy servant, O Lord, according to thy word in peace; [30] Because my eyes have seen thy salvation,[31] Which thou hast prepared before the face of all peoples: [32] A light to the revelation of the Gentiles, and the glory of thy people Israel. [33] And his father and mother were wondering at those things which were spoken concerning him

[34] And Simeon blessed them, and said to Mary his mother: Behold this child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted; [35] And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed. [Luke II]

(2)The flight into Egypt

[13] And after they were departed, behold an angel of the Lord appeared in sleep to Joseph, saying: Arise, and take the child and his mother, and fly into Egypt: and be there until I shall tell thee. For it will come to pass that Herod will seek the child to destroy him.

[14] Who arose, and took the child and his mother by night, and retired into Egypt: and he was there until the death of Herod: [15] That it might be fulfilled which the Lord spoke by the prophet, saying: Out of Egypt have I called my son.[Luke II]

(3) Loss of the Child Jesus for three days

[41] And his parents went every year to Jerusalem, at the solemn day of the pasch, [42] And when he was twelve years old, they going up into Jerusalem, according to the custom of the feast, [43] And having fulfilled the days, when they returned, the child Jesus remained in Jerusalem; and his parents knew it not. [44] And thinking that he was in the company, they came a day's journey, and sought him among their kinsfolk and acquaintance. [45] And not finding him, they returned into Jerusalem, seeking him.[Luke II]

(4) Mary meets Jesus on his way to Calvary 

[27] And there followed him a great multitude of people, and of women, who bewailed and lamented him. [28] But Jesus turning to them, said: Daughters of Jerusalem, weep not over me; but weep for yourselves, and for your children. [Luke XXIII]
[17] And bearing his own cross, he went forth to that place which is called Calvary, but in Hebrew Golgotha [John XIX]

(5) Crucifixion and Death of Jesus

[25] Now there stood by the cross of Jesus, his mother, and his mother's sister, Mary of Cleophas, and Mary Magdalen.
[26] When Jesus therefore had seen his mother and the disciple standing whom he loved, he saith to his mother: Woman, behold thy son. [27] After that, he saith to the disciple: Behold thy mother. And from that hour, the disciple took her to his own. [John XIX]

(6) The body of Jesus is taken down from the Cross 

[38] And after these things, Joseph of Arimathea (because he was a disciple of Jesus, but secretly for fear of the Jews) besought Pilate that he might take away the body of Jesus. And Pilate gave leave. He came therefore, and took the body of Jesus.

[39] And Nicodemus also came, (he who at the first came to Jesus by night,) bringing a mixture of myrrh and aloes, about an hundred pound weight. [40] They took therefore the body of Jesus, and bound it in linen cloths, with the spices, as the manner of the Jews is to bury. [John XIX]

(7) The burial of Jesus

[41] Now there was in the place where he was crucified, a garden; and in the garden a new sepulchre, wherein no man yet had been laid. [42] There, therefore, because of the parasceve of the Jews, they laid Jesus, because the sepulchre was nigh at hand. [John XIX]

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Bossuet 17: Humility resolves all difficulties

"And thy own soul a sword shall pierce" are words spoken by Simeon to Our Blessed Mother when she presented her first-born in the Temple, in accordance with the Law of Moses.

It is traditional to reflect on the Sorrows of Mary in the month of September. To this end, in the following posts I offer the words of the French scholar and preacher Bossuet, taken from his Elevation* on the Presentation of the Child Jesus in the Temple. I have added my own (fairly literal) translation and occasional notes on Scriptural references.

*élévation: THÉOLOGIE. Mouvement de l’âme vers Dieu ; prière qui favorise et traduit ce mouvement. Elevation: theology.  A movement of the soul towards God; a prayer that favours and translates this movement.

Laudetur Jesus Christus et Maria Immaculata.

The Presentation in the Temple. J-J Tissot.

XVIIe ÉLÉVATION.

L'humilité résout toutes les difficultés.

The Seventeenth Elevation

Humility resolves all difficulties

Pourquoi nous renvoyer à l'Eglise ? Ne pouviez-vous pas nous éclairer par vous-même, et rendre votre Ecriture si pleine et si claire qu'il n'y restât aucun doute? Superbe raisonneur, n'entendez-vous pas que Dieu a voulu faire des humbles? Votre maladie, c'est l'orgueil : votre remède sera l'humilité : votre orgueil vous révolte contre Dieu : l'humilité doit être votre véritable sacrifice. Et pourquoi a-t-il répandu dans son Ecriture ces ténèbres mystérieuses, sinon pour vous renvoyer à l'autorité de l'Eglise où l'esprit de la tradition, qui est celui du Saint-Esprit, décide tout?

Why refer to the Church?  Can't we find illumination on our own, giving to Scripture a fullness and a clarity such as to solve all doubtful questions?  You who reason thus in your pride, don't you understand that God wanted to make us humble?  Your disease is pride; Your cure is humility.  Your pride causes you to rebel against God; Humility truly entails for you a sacrifice.  And why do you think Scripture contains these shadowy mysteries if not to send us to the authority of the Church where the spirit of tradition, which is that of the Holy Spirit Himself, decides everything?

Ignorez-vous, vous qui vous plaignez de l'obscurité des Ecritures, que sa trop grande lumière vous éblouirait plus que ses saintes ténèbres ne vous confondent? N'avez-vous pas vu les Juifs demander à Jésus qu'il s'explique; et Jésus s'expliquer de sorte, quand il l'a voulu, qu'il n'y avait plus d'ambiguïté dans ses discours? Et qu'en est-il arrivé? Les Juifs en ont-ils été moins incrédules ? Point du tout : la lumière même les a éblouis : plus elle a été manifeste, plus ils se sont révoltés contre elle : et si on le veut entendre, la lumière a été plus obscure, et plus ténébreuse pour leurs yeux malades, que les ténèbres mêmes.

Oh you who complain about the obscurities of Scripture, don't you realise that its dazzling light will illuminate you more than its holy shadows perplex you?  Haven't you seen the Jews ask Jesus to explain Himself? And when Jesus decided to explain himself, so that there was no longer any ambiguity in his speech,  what happened?  Were the Jews any less incredulous?  Not at all; the light dazzled them; the more brightly the truth was manifested, the more they rebelled against it.  And the light was darker and more shadowy for their impaired eyesight, so to speak, than even the shadows would be.

Enfin par-dessus toutes choses, vous avez besoin de croire que ceux qui croient doivent tout à Dieu ; qu'ils sont, comme dit le Sauveur, « enseignés de lui, » docibiles Dei, de mot à mot, docti à Deo; qu'il faut qu'il parle dedans, et qu'il aille chercher dans le cœur ceux à qui il veut spécialement se faire entendre. Ne raisonnez donc plus : humiliez-vous : « Qui a des oreilles pour écouter, qu'il écoute : » mais qu'il sache que ces oreilles qui écoutent, c'est Dieu qui les donne : Dominus dat aures audientes .

In the end, before all else, you must needs believe that those who believe owe everything to God; that they are, so says the Saviour, "taught of Him," docibiles Dei, literally, taught of God.[1] it is necessary for Him to speak within , to seek within the heart of those to whom He wishes especially to make himself heard.  Cease with your reasoning, humble yourself: "He that hath ears to hear, let him hear."[2] But let him remember that these ears which listen, it's God who gives them: the Lord made the hearing ears. [3]

,

[1] It is written in the prophets: And they shall all be taught of God. Every one that hath heard of the Father, and hath learned, cometh to me. Est scriptum in prophetis : Et erunt omnes docibiles Dei. Omnis qui audivit a Patre, et didicit, venit ad me.  [Joan, vi. 45]

[2] He that hath ears to hear, let him hear. Qui habet aures audiendi, audiat.[Matt. xi.15]

[3] The hearing ear, and the seeing eye, the Lord hath made them both. Aurem audientem, et oculum videntem : Dominus fecit utrumque.[Prov.xx.12]

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

16 : Bossuet : The contradictions clearly resolved by the authority of the Church

"And thy own soul a sword shall pierce" are words spoken by Simeon to Our Blessed Mother when she presented her first-born in the Temple, in accordance with the Law of Moses.

It is traditional to reflect on the Sorrows of Mary in the month of September. To this end, in the following posts I offer the words of the French scholar and preacher Bossuet, taken from his Elevation* on the Presentation of the Child Jesus in the Temple. I have added my own (fairly literal) translation and occasional notes on Scriptural references.

*élévation: THÉOLOGIE. Mouvement de l’âme vers Dieu ; prière qui favorise et traduit ce mouvement. Elevation: theology.  A movement of the soul towards God; a prayer that favours and translates this movement.

Laudetur Jesus Christus et Maria Immaculata.

The Presentation in the Temple. J-J Tissot.

XVIe ÉLÉVATION.

Solution manifeste des contradictions par l'autorité de l'Eglise.

The 16th Elevation

The contradictions clearly resolved by the authority of the Church 

Seigneur, vos mystères sont enveloppés de ténèbres. Vous avez répandu dans votre Ecriture des obscurités vénérables à la vérité, mais enfin qui déconcertent notre faible esprit : je tremble en les voyant, et je ne sais par où sortir de ce labyrinthe. Vous ne savez par où en sortir? Mais Jésus a-t-il parlé obscurément de son Eglise? N'a-t-il pas dit qu'il la mettait sur « une montagne , » afin qu'elle fût vue de tout le monde? N'a-t-il pas dit « qu'il la posait sur le chandelier, afin qu'elle luisît à tout l'univers ? » N'a-t-il pas dit assez clairement : « Les portes d'enfer ne prévaudront pas contre elle ? » N'a-t-il pas assez clairement renvoyé jusqu'aux moindres difficultés à la décision de l'Eglise, et rangé « parmi les païens et les péagers  » ceux qui refuseraient d'en passer par son avis? Et lorsque montant aux cieux on aurait pu croire qu'il la laissait destituée de son assistance, n'a-t-il pas dit : « Allez, baptisez, enseignez ; et voilà que je suis avec vous » enseignant ainsi et baptisant, «jusqu'à la fin des siècles6? » Si donc vous avez des doutes, allez à l'Eglise : elle est en vue : elle est toujours inébranlable, immuable dans sa foi, toujours avec Jésus-Christ et Jésus-Christ avec elle. Disons ici encore une fois : « Dieu a tant aimé le monde, » que pour en résoudre les doutes il n'a point laissé de doute sur son Eglise qui les doit résoudre.

Lord, your mysteries a shrouded in shadows.  You have scattered in your Scriptures venerable truths that seem obscure, and which in the end are disconcerting to our feeble understanding; I tremble as I behold them, and I know not how to escape from this labyrinth.  You say you do not know how to get out?  But did Jesus speak in obscure terms about His Church?  Did He not say that He would seat it on "a mountain"?[1] so that she might be seen by all the world?  Did He  not say that He would put it "upon a candlestick, that it may shine to all" in the universe?[2] Did He not say that "the gates of hell shall not prevail against it?"[3] Has He not clearly remitted all difficult questions, even the least, for a decision by the Church, and number those who refuse to abide by its decisions among those who are "as the heathen and publican"?[4] and when, whilst He was ascending into Heaven, it looked as though he was leaving the Church destitute of His help, Did He not say: "Go, baptise, teach; and behold I am with you" teaching and baptizing, " even to the consummation of the world?"[5] If you have any doubts, go to the Church; she is visible, always solid like a rock, unchangeable in Her faith, always with Jesus Christ and Jesus Christ is always with her.  Let us say once again: " God so loved the world," that in order to resolve all doubts He has left no doubt about His Church which will resolve them.

[1] You are the light of the world. A city seated on a mountain cannot be hid. Vos estis lux mundi. Non potest civitas abscondi supra montem posita, [Matt. v. 14]

[2] Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house. neque accedunt lucernam, et ponunt eam sub modio, sed super candelabrum, ut luceat omnibus qui in domo sunt.[Matt. v. 15]

[3] And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it. Et ego dico tibi, quia tu es Petrus, et super hanc petram aedificabo Ecclesiam meam, et portae inferi non praevalebunt adversus eam.[Matt. xvi. 18]

[4] And if he will not hear them: tell the church. And if he will not hear the church, let him be to thee as the heathen and publican. Quod si non audierit eos : dic ecclesiae. Si autem ecclesiam non audierit, sit tibi sicut ethnicus et publicanus.[Matt. xviii. 17]

[5] Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. euntes ergo docete omnes gentes : baptizantes eos in nomine Patris, et Filii, et Spiritus Sancti : Teaching them to observe all things whatsoever I have commanded you: and behold I am with you all days, even to the consummation of the world. docentes eos servare omnia quaecumque mandavi vobis : et ecce ego vobiscum sum omnibus diebus, usque ad consummationem saeculi.[Matt. xxviii. 19,20] 

Mais combien de sociétés prennent le titre d'Eglise? Pouvez-vous vous y tromper? Ne voyez-vous pas que celle qui a toujours été ; celle qui demeure toujours sur sa base ; celle qu'on ne peut pas seulement accuser de s'être séparée d'un autre corps et dont tous les autres corps se sont séparés, portant sur leur front le caractère de leur nouveauté; ne voyez-vous pas encore un coup que c'est celle qui est l'Eglise? Soumettez-vous donc. Vous ne pouvez? j'en vois la cause : vous voulez juger par vous-même : vous voulez faire votre règle de votre jugement : vous voulez être plus, savant et plus éclairé que les autres : vous vous croyez ravili en suivant le chemin battu, les voies communes : vous voulez être auteur, inventeur, vous élever au-dessus des autres par la singularité de vos sentiment s : en un mot, vous voulez, ou vous faire un nom parmi les hommes, ou vous admirer vous-même en secret comme un homme extraordinaire. Aveugle conducteur d'aveugles, en quel abime vous allez vous précipiter avec tous ceux qui vous suivront ! Si vous étiez tout à fait aveugle, vous trouveriez quelque excuse dans votre ignorance ; « mais vous dites : Nous voyons, » nous entendons tout, et le secret de l'Ecriture nous est révélé : « Votre péché demeure en vous .»

But how many societies take the title of Church?  Could any one make a mistake about this?  Do you not see she was always been; she who still rests upon her foundation; she who alone cannot be accused of having separated herself from another body and from whom all the other bodies have separated themselves, wearing on their brow the character of their novelty; do you still not see that it is she who is the church?  And so submit yourself to her.  You say you cannot?  I see the reason; you want to make yourself the judge; you want to make your judgment the rule; you want to be seen as more learned and enlightened than everyone else; you believe you are to grand to be constrained by following the beaten path and the common ways; you want to be the author, the inventor, to raise yourself above others by your own, singular sentiments; in a word, either you want to make a name for yourself among men, or you want to admire yourself in secret in being an extraordinary man.  You are as the blind man leading the blind, and into what abyss are you going to plunge together with those who follow you!  If you were indeed blind you would have some excuse for ignorance; "but now you say: 'We see,'"[1] we understand everything and the secret of Scripture has been revealed to us; "Your sin remaineth."[1]

[1] Jesus said to them: If you were blind, you should not have sin: but now you say: We see. Your sin remaineth. Dixit eis Jesus : ]Si caeci essetis, non haberetis peccatum. Nunc vero dicitis, Quia videmus : peccatum vestrum manet.[Joan. ix. 41]

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.