Friday, 30 September 2022

Ste Thérèse : Ora pro nobis!

 

S. Teresa - ora pro nobis
Today is the anniversary of the death of Ste Thérèse of the Child Jesus. Below is an extract from The Story of a Soul - in English followed by the French original.

On Friday 27th November 1953, I was baptised at the age of three weeks in a church dedicated to St Theresa of the Child Jesus. Since then, she has featured at various points in my life, most notably in my return to the Faith in the 21st century. I pray she may continue to let fall petals of her roses, especially within my family, as she spends her time in Heaven doing good on earth.

+      +      +


    At last dawned the eternal day. It was Thursday, September 30, 1897. In the morning,
the sweet Victim, her eyes fixed on Our Lady's statue, spoke thus of her last night on earth:
"Oh! with what fervour I have prayed to her! . . . And yet it has been pure agony, without a
ray of consolation. . . . Earth's air is failing me: when shall I breathe the air of Heaven?"

Enfin, l'aurore du jour éternel se leva! C'était le jeudi, 30 septembre. Le matin, notre douce victime, parlant de sa dernière nuit d'exil, regarda la statue de Marie en disant:

«Oh! je l'ai priée avec une ferveur!... mais c'est l'agonie toute pure, sans aucun mélange de consolation...

«L'air de la terre me manque, quand est-ce que j'aurai l'air du Ciel?»


    For weeks she had been unable to raise herself in bed, but, at half-past two in the afternoon, she sat up and exclaimed: "Dear Mother, the chalice is full to overflowing! I could never have believed that it was possible to suffer so intensely. . . . I can only explain it by my extreme desire to save souls. . . ." And a little while after: "Yes, all that I have written about my thirst for suffering is really true! I do not regret having surrendered myself to Love."

A deux heures et demie, elle se redressa sur son lit, ce qu'elle n'avait pu faire depuis plusieurs semaines, et s'écria:

«Ma Mère, le calice est plein jusqu'au bord! Non, je n'aurais jamais cru qu'il fût possible de tant souffrir... Je ne puis m'expliquer cela que par mon désir extrême de sauver des âmes...»

Et quelque temps après:

«Tout ce que j'ai écrit sur mes désirs de la souffrance, oh! c'est bien vrai! Je ne me repens pas de m'être livrée à l'amour.»


    She repeated these last words several times. A little later she added: "Mother, prepare
me to die well." The good Mother Prioress encouraged her with these words: "My child, you
are quite ready to appear before God, for you have always understood the virtue of humility."
Then, in striking words, Thérèse bore witness to herself:
"Yes, I feel it; my soul has ever sought the truth. . . . I have understood humility of heart!"

Elle répéta plusieurs fois ces derniers mots.

Et un peu plus tard:

«Ma Mère, préparez-moi à bien mourir.»

Sa vénérée Prieure l'encouragea par ces paroles:

«Mon enfant, vous êtes toute prête à paraître devant Dieu, parce que vous avez toujours compris la vertu d'humilité.»

Elle se rendit alors ce beau témoignage:

«Oui, je le sens, mon âme n'a jamais recherché que la vérité... oui, j'ai compris l'humilité du cœur!»


    At half-past four, her agony began—the agony of this "Victim of Divine Love." When the Community gathered round her, she thanked them with the sweetest smile, and then, completely given over to love and suffering, the Crucifix clasped in her failing hands, she entered on the final combat. The sweat of death lay heavy on her brow . . . she trembled . . . but, as a pilot, when close to harbour, is not dismayed by the fury of the storm, so this soul, strong in faith, saw close at hand the beacon-lights of Heaven, and valiantly put forth every effort to reach the shore.

    A quatre heures et demie, les symptômes de la dernière agonie se manifestèrent. Dès que notre angélique mourante vit entrer la communauté, elle la remercia par le plus gracieux sourire; puis tout entière à l'amour et à la souffrance, tenant le crucifix dans ses mains défaillantes, elle entreprit le combat suprême. Une sueur abondante couvrait son visage; elle tremblait... Mais, comme au sein d'une furieuse tempête le pilote à deux doigts du port ne perd pas courage, ainsi cette âme de foi, apercevant tout près le phare lumineux du rivage éternel, donnait vaillamment les derniers coups de rame pour atteindre le port.


As the convent bells rang the evening Angelus, she fixed an inexpressible look upon the statue of the Immaculate Virgin, the Star of the Sea. Was it not the moment to repeat her beautiful prayer:

"O thou who camest to smile on me in the morn of my life, come once again and smile, Mother, for now it is eventide!"

Quand la cloche du monastère tinta l'Angélus du soir, elle fixa sur l'Etoile des mers, la Vierge immaculée, un inexprimable regard. N'était-ce pas le moment de chanter:

Toi, qui vins me sourire au matin de ma vie,
Viens me sourire encor, Mère, voici le soir!


    A few minutes after seven, turning to the Prioress, the poor little Martyr asked: "Mother, is it not the agony? . . . am I not going to die?" "Yes, my child, it is the agony, but Jesus perhaps wills that it be prolonged for some hours." In a sweet and plaintive voice she replied: "Ah, very well then . . . very well . . . I do not wish to suffer less!"

A sept heures et quelques minutes, notre pauvre petite martyre, se tournant vers sa Mère Prieure, lui dit:

«Ma Mère, n'est-ce pas l'agonie?... Ne vais-je pas mourir?...

—Oui, mon enfant, c'est l'agonie, mais Jésus veut peut-être la prolonger de quelques heures.»

Alors, d'une voix douce et plaintive:

«Eh bien... allons... allons... oh! je ne voudrais pas moins souffrir!»


Then, looking at her crucifix:

"Oh! . . . I love Him! . . . My God, I . . . love . . . Thee!"

    These were her last words. She had scarcely uttered them when, to our great surprise, she sank down quite suddenly, her head inclined a little to the right, in the attitude of the Virgin Martyrs offering themselves to the sword; or rather, as a Victim of Love, awaiting from the Divine Archer the fiery shaft, by which she longs to die.


Puis, regardant son crucifix:

«Oh!... Je l'aime!... Mon Dieu, je... vous... aime!!!»

Ce furent ses dernières paroles. Elle venait à peine de les prononcer qu'à notre grande surprise elle s'affaissa tout à coup, la tête penchée à droite, dans l'attitude de ces vierges martyres s'offrant d'elles-mêmes au tranchant du glaive; ou plutôt, comme une victime d'amour, attendant de l'Archer divin la flèche embrasée dont elle veut mourir...


    Suddenly she raised herself, as though called by a mysterious voice; and opening her eyes, which shone with unutterable happiness and peace, fixed her gaze a little above the statue of Our Lady. Thus she remained for about the space of a Credo, when her blessed soul, now become the prey of the "Divine Eagle," was borne away to the heights of Heaven.

Soudain elle se relève, comme appelée par une voix mystérieuse, elle ouvre les yeux et les fixe, brillants de paix céleste et d'un bonheur indicible, un peu au-dessus de l'image de Marie.

Ce regard se prolongea l'espace d'un Credo, et son âme bienheureuse devenue la proie de l'Aigle divin s'envola dans les cieux....




Ste Thérèse in death. By Céline. 1897.

The picture  faithfully shows the facial expression and posture of St Therese immediately after her death, 30 September 1897. It is based on a picture by Céline. The words in the picture are: 'In the evening of this life, you will be judged on love.'



Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.

Monday, 12 September 2022

S. Nominis Beatæ Mariæ Virginis

The Feast of the Holy Name of the Blessed Virgin Mary


Below is the Litany of Loreto, offered as a present to Our Blessed Lady on this her feast day.





👈The image: The Coronation of the Virgin. Willem Vrelant (Flemish. died 1481. active 1454 - 1481). Bruges. Belgium. early 1460s. Tempera colours. gold leaf. and ink on parchment. Leaf: 25.6 x 17.3 cm (10 1/16 x 6 13/16 in.)

[See Getty Museum Collection.]







Kyrie, eleison.
R. Christe, eleison.
Lord, have mercy on us.
R. Christ, have mercy on us.

Kyrie, eleison.
Christe, audi nos.
R. Christe, exaudi nos.
Lord, have mercy on us.
Christ, hear us.
R. Christ, graciously hear us.

Pater de cælis, Deus,
R. miserere nobis.
God the Father of heaven,
R. have mercy on us.
Fili, Redemptor mundi, Deus,
R. miserere nobis.
God the Son, Redeemer of the world,
R. have mercy on us.
Spiritus Sancte Deus,
R.miserere nobis.
God the Holy Spirit,
R. have mercy on us.
Sancta Trinitas, unus Deus,
R. miserere nobis.
Holy Trinity, one God,
R. have mercy on us.

Sancta Maria,
R. ora pro nobis.
Holy Mary,
R. pray for us.
Sancta Dei Genetrix,
R. ora pro nobis.
Holy Mother of God,
R. pray for us.
Sancta Virgo virginum,
R. ora pro nobis.
Holy Virgin of virgins,
R. pray for us.

Mater Christi,
R. ora pro nobis.
Mother of Christ,
R. pray for us.
Mater Ecclesiæ,
R. ora pro nobis.
Mother of the Church,
R. pray for us.
Mater Misericordiæ,
R. ora pro nobis.
Mother of mercy,
R. pray for us.
Mater Divinæ gratiæ,
R. ora pro nobis.
Mother of divine grace,
R. pray for us.
Mater spei,
R. ora pro nobis.
Mother of hope,
R. pray for us.
Mater purissima,
R. ora pro nobis.
Mother most pure,
R. pray for us.
Mater castissima,
R. ora pro nobis.
Mother most chaste,
R. pray for us.
Mater inviolata,
R. ora pro nobis.
Mother inviolate,
R. pray for us.
Mater intemerata,
R. ora pro nobis.
Mother undefiled,
R. pray for us.
Mater amabilis,
R. ora pro nobis.
Mother most amiable,
R. pray for us.
Mater admirabilis,
R. ora pro nobis.
Mother most admirable,
R. pray for us.
Mater boni Consilii,
R. ora pro nobis.
Mother of good counsel,
R. pray for us.
Mater Creatoris,
R. ora pro nobis.
Mother of our Creator,
R. pray for us.
Mater Salvatoris,
R. ora pro nobis.
Mother of our Saviour,
R. pray for us.

Virgo prudentissima,
R. ora pro nobis.
Virgin most prudent,
R. pray for us.
Virgo veneranda,
R. ora pro nobis.
Virgin most venerable,
R. pray for us.
Virgo prædicanda,
R. ora pro nobis.
Virgin most renowned,
R. pray for us.
Virgo potens,
R. ora pro nobis.
Virgin most powerful,
R. pray for us.
Virgo clemens,
R. ora pro nobis.
Virgin most merciful,
R. pray for us.
Virgo fidelis,
R. ora pro nobis.
Virgin most faithful,
R. pray for us.

Speculum iustitiæ,
R. ora pro nobis.
Mirror of justice,
R. pray for us.
Sedes sapientiæ,
R. ora pro nobis.
Seat of wisdom,
R. pray for us.
Causa nostræ lætitiæ,
R. ora pro nobis.
Cause of our joy,
R. pray for us.
Vas spirituale,
R. ora pro nobis.
Spiritual vessel,
R. pray for us.
Vas honorabile,
R. ora pro nobis.
Vessel of honour,
R. pray for us.
Vas insigne devotionis,
R. ora pro nobis.
Singular vessel of devotion,
R. pray for us.
Rosa mystica,
R. ora pro nobis.
Mystical rose,
R. pray for us.
Turris Davidica,
R. ora pro nobis.
Tower of David,
R. pray for us.
Turris eburnea,
R. ora pro nobis.
Tower of ivory,
R. pray for us.
Domus aurea,
R. ora pro nobis.
House of gold,
R. pray for us.
Fœderis arca,
R. ora pro nobis.
Ark of the covenant,
R. pray for us.
Ianua cæli,
R. ora pro nobis.
Gate of heaven,
R. pray for us.
Stella matutina,
R. ora pro nobis.
Morning star,
R. pray for us.
Salus infirmorum,
R. ora pro nobis.
Health of the sick,
R. pray for us.
Refugium peccatorum,
R. ora pro nobis.
Refuge of sinners,
R. pray for us.
Consolatrix afflictorum,
R. ora pro nobis.
Comforter of the afflicted,
R. pray for us.
Auxilium Christianorum,
R. ora pro nobis.
Help of Christians,
R. pray for us.

Regina Angelorum,
R. ora pro nobis.
Queen of Angels,
R. pray for us.
Regina Patriarcharum,
R. ora pro nobis.
Queen of Patriarchs,
R. pray for us.
Regina Prophetarum,
R. ora pro nobis.
Queen of Prophets,
R. pray for us.
Regina Apostolorum,
R. ora pro nobis.
Queen of Apostles,
R. pray for us.
Regina Martyrum,
R. ora pro nobis.
Queen of Martyrs,
R. pray for us.
Regina Confessorum,
R. ora pro nobis.
Queen of Confessors,
R. pray for us.
Regina Virginum,
R. ora pro nobis.
Queen of Virgins,
R. pray for us.
Regina Sanctorum omnium,
R. ora pro nobis.
Queen of all Saints,
R. pray for us.
Regina sine labe originali concepta,
R. ora pro nobis.
Queen conceived without original sin,
R. pray for us.
Regina in cælum assumpta,
R. ora pro nobis.
Queen assumed into heaven,
R. pray for us.
Regina Sacratissimi Rosarii,
R. ora pro nobis.
Queen of the most holy Rosary,
R. pray for us.
Regina familiæ,
R. ora pro nobis.
Queen of the family,
R. pray for us.
Regina pacis,
R. ora pro nobis.
Queen of Peace,
R. pray for us.

Agnus Dei, qui tollis peccata mundi,
R. parce nobis, Domine.
Lamb of God, who takes away the sins of the world,
R. spare us, O Lord.
Agnus Dei, qui tollis peccata mundi,
R. exaudi nos, Domine.
Lamb of God, who takes away the sins of the world,
R. graciously hear us, O Lord.
Agnus Dei, qui tollis peccata mundi,
R. miserere nobis.
Lamb of God, who takes away the sins of the world,
R. have mercy on us.

V. Ora pro nobis, Sancta Dei Genetrix,
R. Ut digni efficiamur promissionibus Christi.
V. Pray for us, O holy Mother of God,
R. That we may be made worthy of the promises of Christ.

Oremus

Concede nos famulos tuos, quæsumus, Domine Deus, perpetua mentis et corporis sanitate gaudere: et gloriosa beatæ Mariæ semper Virginis intercessione, a præsenti liberari tristitia, et æterna perfrui lætitia. Per Christum Dominum nostrum.
R. Amen.

Let us pray

Grant, we beseech Thee, O Lord God, that we Thy servants, may enjoy lasting health of mind and body, and by the glorious intercession of the Blessed Mary, ever Virgin, be delivered from present sorrow and enter into the joy of eternal happiness. Through Christ our Lord.
R. Amen.

Totus tuus ego sum 
Et omnia mea tua sunt;
Tecum tutus semper sum:
Ad Jesum per Mariam


Thursday, 8 September 2022

The Nativity of Our Lady

In honour of Our Blessed Lady's nativity, here is St Robert Southwell's poem of the same name. 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; I have compiled the notes which follow the text.


👈The image: The Coronation of the Virgin. Willem Vrelant (Flemish. died 1481. active 1454 - 1481). Bruges. Belgium. early 1460s. Tempera colours. gold leaf. and ink on parchment. Leaf: 25.6 x 17.3 cm (10 1/16 x 6 13/16 in.)

[See Getty Museum Collection.]





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

[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 marisMiriam 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. 

[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]

[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).


[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'.

[7] patriacks: patriarchs.

[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.'

[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.

[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;

[11] suppleth: supplieth.

[13] the royal throne: Cf. Sedes sapientiæ, Seat of wisdom (Litaniæ Lauretanæ, Litany of Loreto)

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

[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]

[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]

[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.' 

[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.

Wednesday, 7 September 2022

The seven sorrows of Our Blessed Lady (7/7)

I am re-posting a series first published on this site in September 2019.

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Memorare, O piissima Virgo. JJ Tissot. Brooklyn Museum

September is a month in which we are invited to remember the Sorrows of Our Blessed Mother. In the seven days leading up to the feast of her nativity, we are re-posting her Seven Sorrows, praying that she will help us daily to offer reparation for sins, in the spirit of the prayer given to the three little seers at Fatima:


O my Jesus, forgive us our sins, save us from the fires of Hell, lead all souls to heaven, especially those most in need of Thy mercy.



The following post is the seventh in a series presenting the Seven Sorrows of Our Lady, based on the meditations of St Alphonsus de Liguori. I have inserted references in the text to numbered footnotes. These references are not hyperlinked but may be found by scrolling to the bottom of the page.







Quis est homo qui non fleret,
matrem Christi si videret
in tanto supplicio?    

Is there one who would not weep,
whelmed in miseries so deep,
Christ's dear Mother to behold? 


 (From the 13th century Latin hymn, Stabat Mater Dolorosa)

Jesus is laid in the Sepulchre (the Seventh Sorrow)


When a mother is by the side of a suffering and dying child, she no doubt then feels and suffers all his pains; but when the afflicted child is really dead and about to be buried, and the sorrowful mother takes her last leave of him, oh God! the thought that she is to see him no more is a sorrow that exceeds all other sorrows. Behold, the last sword of sorrow which we are to consider, when Mary, after being present at the death of her Son upon the cross, after having embraced His lifeless body, was finally to leave Him in the sepulchre, never more to enjoy His beloved presence.


Mary cradles her son. JJ Tissot. Brooklyn Museum.
But that we may better understand this last dolour, let us return to Calvary, again to look upon the afflicted mother, who still holds, clasped in her arms, the lifeless body of her Son.


Oh my Son, she seems then to continue to say in the words of Job, my Son, thou art changed to be cruel towards me: “Mutatus es mihi in crudelem.”[1] Yes, for all thy beauty, grace, virtue, and loveliness, all the signs of special love thou hast shown me, the peculiar favours thou hast bestowed on me, are all changed into so many darts of sorrow, which the more they have inflamed my love for thee, so much the more cause me cruelly to feel the pain of having lost thee. Ah, my beloved Son, in losing thee I have lost all. Thus St. Bernard speaks in her name: Oh truly begotten of God, thou wast to me a father, a son, a spouse; thou wast my life! Now I am deprived of my father, my spouse, and my Son, for with my Son whom I have lost, I lose all things.


They bear Him to the sepulchre. JJ Tissot. Brooklyn Museum.
Thus Mary, clinging to her Son, was dissolved in grief; but those holy disciples, fearing lest this poor mother would expire there through agony, went to take the body of her Son from her arms, to bear it away for burial. Therefore, with reverential force they took Him from her arms, and having embalmed Him, wrapped Him in a linen cloth already prepared, upon which our Lord wished to leave to the world his image impressed, as may be seen at the present day in Turin. And now they bear Him to the sepulchre. The sorrowful funeral train sets forth; the disciples place Him on their shoulders; hosts of angels from heaven accompany Him; those holy women follow Him; and the afflicted mother follows in their company her Son to the grave.







In the Sepulchre. JJ Tissot. Brooklyn Museum.
When they had reached the appointed place, how gladly would Mary have buried herself there alive with her Son! “Oh how willingly,” said the Virgin to St. Bridget, “would I have remained there alive with my Son, if it had been his will!”  But since this was not the divine will, the authors relate that she herself accompanied the sacred body of Jesus into the sepulchre, where, as Baronius[2] narrates, they deposited the nails and the crown of thorns. In raising the stone to close the sepulchre, the disciples of the Saviour had to turn to the Virgin, and say to her: Now, oh Lady, we must close the sepulchre; have patience, look upon thy Son, and take leave of Him for the last time. Then, oh my beloved Son, must the afflicted mother have said, then shall I see thee no more? Receive then, this last time that I look upon thee, receive the last farewell from me thy dear mother, and receive my heart which I leave buried with thee. 




The Virgin, says St. Fulgentius, earnestly desired that her soul should be buried with the body of Christ. And Mary herself made this revelation to St. Bridget: “I can truly say, that at the burial of my Son, one sepulchre contained as it were two hearts.” Finally, they take the stone and close up in the holy sepulchre the body of Jesus, that great treasure, greater than any in heaven and on earth. And here let us remark, that Mary left her heart buried with Jesus, because Jesus was all her treasure: “Where your treasure is, there will your heart be also.”[3]

And where shall we keep our hearts buried? With creatures? In the mire? And why not with Jesus, who, although he has ascended to heaven, has wished to remain, not dead but alive, in the most holy sacrament of the altar, precisely in order that He may possess our hearts? But let us return to Mary. Before quitting the sepulchre, according to St. Bonaventure, she blessed that sacred stone, saying: Oh happy stone, that doth now inclose that body which was contained nine months in my womb, I bless thee, and envy thee; I leave thee to guard my Son for me, who is my only good, my only love. And then turning to the eternal Father, she said: Oh Father, to thee I recommend him, who is thy Son and mine; and thus bidding a last farewell to her Son, and to the sepulchre, she returned to her own house.

This poor mother went away so afflicted and sad, according to St. Bernard, that she moved many to tears even against their will: “Multos etiam invitos ad lacrymas provocabat;” so that wherever she passed, all wept who met her: “Omnes plorabant qui obviabant ei,” and could not restrain their tears. And he adds, that those holy disciples, and the women who accompanied her, mourned for her even more than for their Lord. St. Bonaventure says, that her two sisters covered her with a mourning cloak: The sisters of our Lady wrapped her in a veil as a widow, covering as it were her whole countenance. And he also says, that passing, on her return, before the cross, still wet with the blood of her Jesus, she was the first to adore it: Oh holy cross, she exclaimed, I kiss thee and adore thee; for thou art no longer an infamous wood, but a throne of love, and an altar of mercy, consecrated by the blood of the divine Lamb, who has been sacrificed upon thee, for the salvation of the world.

She then leaves the cross and returns to her house; there the afflicted mother casts her eyes around, and no longer sees her Jesus; but instead of the presence of her dear Son, all the memorials of His holy life and cruel death are before her. There she is reminded of the embraces she gave her Son in the stable of Bethlehem, of the conversations held with Him for so many years in the shop of Nazareth: she is reminded of their mutual affection, of His loving looks, of the words of eternal life that came forth from that divine mouth. And then comes before her the fatal scene of that very day; she sees those nails, those thorns, that lacerated flesh of her Son, those deep wounds, those uncovered bones, that open mouth, those closed eyes.

Alas! what a night of sorrow was that night for Mary! The sorrowful mother turned to St. John, and said mournfully: Ah, John, where is thy master? Then she asked of Magdalen: Daughter, tell me where is thy beloved? Oh God! who has taken him from us? Mary weeps, and all those who are with her weep. And thou, oh my soul, dost thou not weep! Ah, turn to Mary, and say to her with St. Bonaventure: Let me, oh my Lady, let me weep; thou art innocent, I am guilty. At least entreat her to permit thee to weep with her: “Fac ut tecum lugeam.” She weeps for love, and thou dost weep through sorrow for thy sins. And thus weeping, thou mayest have the happy lot of Him of whom we read in the following example.

Example


Father Engelgrave relates that a certain religious was so tormented by scruples, that sometimes he was almost driven to despair, but having great devotion to Mary, the mother of sorrows, he had recourse to her in the agony of his spirit, and was much comforted by contemplating her dolours. Death came, and the devil tormented him more than ever with scruples, and tempted him to despair. When, behold our merciful mother, seeing her poor son so afflicted, appeared to him, and said to him: “And why, oh my son, art thou so overcome with sorrow, thou who hast so often consoled me by thy compassion for my sorrows? Be comforted,” she said to him;” Jesus sends me to thee to console thee; be comforted, rejoice, and come with me to paradise.” And at these words the devout religious tranquilly expired, full of consolation and confidence.


Prayer


My afflicted mother, I will not leave thee alone to weep; no, I wish to keep thee company with my tears. This grace I ask of thee to-day: obtain for me a continual remembrance of the passion of Jesus, and of thine also, and a tender devotion to them, that all the remaining days of my life may be spent in weeping for thy sorrows, oh my mother, and for those of my Redeemer. I hope that these dolours will give me the confidence and strength not to despair at the hour of my death, at the sight of the offences I have committed against my Lord. By these must I obtain pardon, perseverance, paradise, where I hope to rejoice with thee, and sing the infinite mercy of my God through all eternity: thus I hope, thus may it be. Amen, amen.


Notes


[1] [21] Thou art changed to be cruel toward me, and in the hardness of thy hand thou art against me.
Mutatus es mihi in crudelem, et in duritia manus tuae adversaris mihi. [Job 30]

[2] Cesare Baronio (Venerable):  1538 – 1607. Italian cardinal and ecclesiastical historian.

[3] [34] For where your treasure is, there will your heart be also.
Ubi enim thesaurus vester est, ibi et cor vestrum erit. [Luke 12]



Totus tuus ego sum 
Et omnia mea tua sunt;
Tecum tutus semper sum:
Ad Jesum per Mariam

Tuesday, 6 September 2022

The seven sorrows of Our Blessed Lady (6/7)

I am re-posting a series first published on this site in September 2019.

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Memorare, O piissima Virgo. JJ Tissot. Brooklyn Museum

September is a month in which we are invited to remember the Sorrows of Our Blessed Mother. In the seven days leading up to the feast of her nativity, we are reposting her Seven Sorrows, praying that she will help us daily to offer reparation for sins, in the spirit of the prayer given to the three little seers at Fatima:


O my Jesus, forgive us our sins, save us from the fires of Hell, lead all souls to heaven, especially those most in need of Thy mercy.



The following post is the sixth in a series presenting the Seven Sorrows of Our Lady, based on the meditations of St Alphonsus de Liguori. I have inserted references in the text to numbered footnotes. These references are not hyperlinked but may be found by scrolling to the bottom of the page.





Quis est homo qui non fleret,
matrem Christi si videret
in tanto supplicio?    

Is there one who would not weep,
whelmed in miseries so deep,
Christ's dear Mother to behold? 



 (From the 13th century Latin hymn, Stabat Mater Dolorosa)

The Piercing of the Side of Jesus and His Descent from the Cross


“Oh, all ye that pass by the way attend, and see if there be any sorrow like to my sorrow.”[1] Devout souls, listen to what the sorrowful Mary says to you to-day: My beloved children, I do not wish you to console me; no, for my heart can never again be consoled on this earth after the death of my dear Jesus. If you wish to please me, this I ask of you, turn to me and see if there has ever been in the world a grief like mine, when I saw him who was all my love torn from me so cruelly.

But, oh Lady, since thou dost not wish to be consoled, and hast such a thirst for suffering, I must say to thee that thy sorrows have not ended with the death of thy Son. To-day thou wilt be pierced by another sword of sorrow, when thou shalt see a cruel lance piercing the side of this thy Son, already dead, and shalt receive him in thy arms after He is taken from the cross.


Jesus dies on the Cross. JJ Tissot. Brooklyn Museum.

And now we are to consider to-day the sixth dolour which afflicted this sorrowful mother. Attend and weep. Hitherto the dolours of Mary tortured her one by one, but to-day they are all united to assail her.

To make known to a mother that her child is dead, is sufficient to kindle her whole soul with love for the lost one. Some persons, in order to lighten their grief, will remind mothers whose children have died, of the displeasure they had once caused them. But if I, oh my Queen, should wish to lighten thy sorrow for the death of Jesus in this way, what displeasure has he ever caused thee, that I could recall to thy mind? Ah, no; He always loved thee, obeyed thee and respected thee. Now thou hast lost Him, and who can describe thy sorrow? Do thou who hast felt it explain it.





A devout author says, that when our Redeemer was dead, the heart of the great mother was first engaged in accompanying the most holy soul of the Son, and presenting it to the Eternal Father. I present thee, oh my GodMary must then have said, the immaculate soul of thy and my Son, which has been obedient to thee even unto death: receive it, then, in thy arms. Thy justice is now satisfied, thy will accomplished; behold, the great sacrifice to thy eternal glory is consummated. And then turning to the lifeless members of her JesusOh wounds, she said, oh loving wounds, I adore you, I rejoice with you, since through you salvation has been given to the world. You shall remain open in the body of my Son, to be the refuge of those who will have recourse to you. Oh how many, through you, shall receive the pardon of their sins, and then through you shall be inflamed to love the Sovereign Good!

That the joy of the following Paschal Sabbath should not be disturbed,the Jews wished the body of Jesus to be taken down from the cross; but because they could not take down a criminal until he was dead, they came with iron mallets to break His legs, as they had already done to the two thieves crucified with Him. And Mary, while she remains weeping at the death of her Son, sees those armed men coming towards her Jesus. At this sight she first trembled with fear, then she said: Ah, my Son is already dead, cease to maltreat him, and cease to torture me a poor mother longer. She implored them not to break His legs: “Oravit eos, ne frangerent crura,” as St. Bonaventure writes.


The Piercing. JJ Tissot. Brooklyn Museum.

Satelles latus domini
lancea perforavit:
hinc aqua iuncto sanguine
abunde emanavit. Ave Maria.


And now behold! His sacred Side
The soldier's spear is rending;
Whence gusheth forth a plenteous tide
Of blood with water blending. Hail Mary.


But while she is thus speaking, oh, God! she sees a soldier with violence brandishing a spear, and piercing the side of Jesus“One of the soldiers with a spear opened his side, and immediately there came out blood and water.”[2] The cross shook at the stroke of the spear, and, as was revealed to St. Bridget, the heart of Jesus was divided: “Ita ut ambæ partes essent divisæ.”

There came out blood and water, for only a few drops of blood remained, and those also the Saviour wished to shed, in order to show that He had no more blood to give us.


The injury of that stroke was offered to Jesus, but the pain was inflicted on Mary: Christ, says the devout Lanspergius, shared with His mother the infliction of that wound, for He received the insult and His mother the pain.

The holy Fathers explain this to be the very sword predicted to the Virgin by St. Simeon; a sword, not of iron, but of grief, which pierced through her blessed soul in the heart of Jesus, where it always dwelt. Thus, among others, St. Bernard says: The spear which opened his side passed through the soul of the Virgin, which could not be torn from the heart of Jesus. And the divine mother herself revealed the same to St. Bridget, saying: “When the spear was drawn out, the point appeared red with blood; then I felt as if my heart were pierced when I saw the heart of my most dear Son pierced.”

The angel told St. Bridget, that such were the sufferings of Mary, that she was saved from death only by the miraculous power of God. In her other dolours she at least had her Son to compassionate her; and now she had not even Him to take pity on her. The afflicted mother, still fearing that other injuries might be inflicted on her Son, entreats Joseph of Arimathea to obtain from Pilate the body of her Jesus, that at least after His death she may be able to guard it and protect it from injuries. Joseph went to Pilate, and made known to him the sorrow and the wish of this afflicted mother; and St. Anselm thinks that compassion for the mother softened the heart of Pilate, and moved him to grant her the body of the Saviour.



The Descent from the Cross. JJ Tissot. Brooklyn Museum

And now Jesus is taken from the cross. Oh most holy Virgin, after thou with so great love hadst given thy Son to the world for our salvation, behold the world returns him to thee again! But oh, my God, how dost thou return Him to me? said Mary to the world. My Son was white and ruddy: “Dilectus meus candidus et rubicundus:”[3] but thou hast returned Him to me blackened with bruises, and red, not with a ruddy color, but with the wounds thou hast inflicted upon Him; He was beautiful, now there is no more beauty in Him; he is all deformity. All were enamoured with His aspect, now He excites horror in all who look upon Him. Oh, how many swords, says St. Bonaventure, pierced the soul of this mother, when she received the body of her Son after it was taken from the cross: “O quot gladii animam matris pertransierunt!”





Let us consider what anguish it would cause any mother to receive the lifeless body of a son! It was revealed to St. Bridget, that to take down the body of Jesus, three ladders were placed against the cross. Those holy disciples first drew out the nails from the hands and feet, and according to Metaphrastes[4], gave them in charge to Mary. Then one supported the upper part of the body of Jesus, the other the lower, and thus took it down from the cross.



Mary cradles her son. JJ Tissot. Brooklyn Museum.

Bernardine de Bustis[5] describes the afflicted mother as raising herself, and extending her arms to meet her dear Son; she embraces Him, and then sits down at the foot of the cross. She sees His mouth open, His eye shut, she examines the lacerated flesh, and those exposed bones; she takes off the crown, and sees the cruel injury made by those thorns, in that sacred head; she looks upon those pierced hands and feet, and says: Ah, my Son, to what has the love thou didst bear to men reduced thee! But what evil hast thou done to them, that they have treated thee so cruelly?


Thou wast my Father, Bernardine de Bustis imagines her to say, my brother, my spouse, my delight,my glory, my all. Oh, my Son, behold how I am afflicted, look upon me and console me; but thou dost look upon me no more. Speak, speak to me but one word, and console me; but thou dost speak no more, for thou art dead. Then turning to those barbarous instruments, she said: Oh cruel thorns, oh nails, oh merciless spear, how could you thus torture your Creator? But what thorns, what nails? Alas! sinners, she exclaimed, it is you who have thus cruelly treated my Son. Thus Mary spoke and complained of us.

But if now she were capable of suffering, what would she say? What grief would she feel to see that men after the death of her Son, continue to torment and crucify Him by their sins? Let us no longer give pain to this sorrowful mother; and if we also have hither to grieved her by our sins, let us now do what she directs. She says to us: Return, ye transgressors, to the heart: “Redite, prævaricatores, ad cor.” Sinners, return to the wounded heart of my Jesus; return as penitents, for He will receive you. Flee from Him to Him, she continues to say with Guerric the Abbot[6] ; from the Judge to the Redeemer, from the tribunal to the cross.

The Virgin herself revealed to St. Bridget that she closed the eyes of her Son, when He was taken down from the cross, but she could not close His arms; “Ejus brachia flectere non potui.” Jesus Christ giving us to understand by this, that he desired to remain with open arms to receive all penitent sinners who return to him. Oh world, continues Mary, behold, then, thy time is the time of lovers: “Et ecce, tempus tuum, tempus amantium.”[7] Now that my Son, oh world, has died to save thee, this is no longer for thee a time of fear, but of love: a time to love Him who has desired to suffer so much in order to show thee the love He bore thee. Therefore, says St. Bernard, is the heart of Jesus wounded that, through the visible wound, the invisible wound of love may be seen. If then, concludes Mary, in the words of the Abbot of Celles[8] , my Son had wished his side to be opened that he might give thee his heart, it is right, oh man, that thou shouldst give him thy heart.

And if you wish, oh children of Mary, to find a place in the heart of Jesus without fear of being cast out, go, says Ubertino of Casale[9], go with Mary, for she will obtain grace for you; and in the following example we have a beautiful proof of this.


Example


The Disciple relates that there was once a poor sinner who, among other crimes, had killed his father and a brother, and therefore became a fugitive. Happening to hear one day during Lent, a sermon upon the divine mercy, he went to the preacher himself to make his confession. The confessor having heard his crimes, sent him to an altar of the sorrowful mother to pray that she might obtain for him compunction and pardon of his sins. The sinner obeyed, and began to pray, when behold, suddenly overpowered by contrition, he falls down dead. On the following day when the priest recommended to the people to pray for the deceased, a white dove appeared in the church and let fall a card at the feet of the priest. He took it up, and found these words written on it: “The soul of the dead, when it left the body, immediately went to paradise; and do you continue to preach the infinite mercy of God.”


Prayer


Oh afflicted Virgin! oh soul, great in virtues and great also in sorrows! for both arise from that great fire of love thou hast for God; thou whose heart can love nothing but God; ah mother, have pity on me, for I have not loved God, and I have so much offended him. Thy sorrows give me great confidence to hope for pardon. But this is not enough; I wish to love my Lord, and who can better obtain this for me than thou—thou who art the mother of fair love? Ah Mary, thou dost console all, comfort me also. Amen.



Notes

[1] [12] Lamed. O all ye that pass by the way, attend, and see if there be any sorrow like to my sorrow: for he hath made a vintage of me, as the Lord spoke in the day of his fierce anger.
LAMED. O vos omnes qui transitis per viam, attendite, et videte si est dolor sicut dolor meus! quoniam vindemiavit me, ut locutus est Dominus, in die irae furoris sui. [Lamentations 1]

[2] [34] But one of the soldiers with a spear opened his side, and immediately there came out blood and water.
sed unus militum lancea latus ejus aperuit, et continuo exivit sanguis et aqua. [John 19]

[3] [10] My beloved is white and ruddy, chosen out of thousands.
SPONSA. Dilectus meus candidus et rubicundus; electus ex millibus. [Cant 5]

[4] Metaphrastes: He lived in the second half of the 10th century. The author of a 10-volume collection of saints' lives.

[5] Bernardino de' Bustis: Milano, 1450  – 1513) Italian religious and theologian.

[6] Blessed Guerric of Igny: c. 1070-1157; Tournai, Belgium; Cistercian monk, abbot of Igny, and an influential spiritual writer.

[7] [8] And I passed by thee, and saw thee: and behold thy time was the time of lovers: and I spread my garment over thee, and covered thy ignominy. And I swore to thee, and I entered into a covenant with thee, saith the Lord God: and thou becamest mine.
Et transivi per te, et vidi te : et ecce tempus tuum, tempus amantium : et expandi amictum meum super te, et operui ignominiam tuam : et juravi tibi, et ingressus sum pactum tecum, ait Dominus Deus, et facta es mihi. [Ezech 16]

[8] Abbot of Celles: Peter Cellensis: 1115 - 1183;  French Benedictine and bishop.  highly regarded by many other churchmen of his time such as Thomas Becket, Pope Eugene III and Pope Alexander III

[9] Ubertino of Casale: 1259 – c. 1329; Italian Franciscan and one of the leaders of the Spirituals, the stricter branch of the Franciscan order.


Totus tuus ego sum 
Et omnia mea tua sunt;
Tecum tutus semper sum:
Ad Jesum per Mariam