Mater Intemerata

During the month of May, I am publishing a series of posts based on notes made by John Henry Newman (1801-1890) for his May meditations on Mary in the Litany of Loreto. For the Latin and English texts of this Litany, please follow the link to Thesaurus Precum Latinarum.

Totus tuus ego sum et omnia mea tua sunt.

Tecum tutus semper sum.

Ad Jesum per Mariam

[  ] References in the text to numbered footnotes are not hyperlinked but may be found at the end of the relevant text.

Mary is the "Mater Intemerata,"[1] the Sinless Mother

Coronation of the Virgin. Fra Angelico. c1432. Uffizi Gallery. Public Dom

Another consideration which has led devout minds to believe the Assumption of our Lady into heaven after her death, without waiting for the general resurrection at the last day, is furnished by the doctrine of her Immaculate Conception.


By her Immaculate Conception is meant, that not only did she never commit any sin whatever, even venial, in thought, word, or deed, but further than this, that the guilt of Adam, or what is called original sin, never was her guilt, as it is the guilt attaching to all other descendants of Adam.






By her Assumption is meant that not only her soul, but her body also, was taken up to heaven upon her death, so that there was no long period of her sleeping in the grave, as is the case with others, even great Saints, who wait for the last day for the resurrection of their bodies.

One reason for believing in our Lady's Assumption is that her Divine Son loved her too much to let her body remain in the grave. A second reason—that now before us—is this, that she was not only dear to the Lord as a mother is dear to a son, but also that she was so transcendently holy, so full, so overflowing with grace. Adam and Eve were created upright and sinless, and had a large measure of God's grace bestowed upon them; and, in consequence, their bodies would never have crumbled into dust, had they not sinned; upon which it was said to them, "Dust thou art, and unto dust thou shalt return."[2] If Eve, the beautiful daughter of God, never would have become dust and ashes unless she had sinned, shall we not say that Mary, having never sinned, retained the gift which Eve by sinning lost? What had Mary done to forfeit the privilege given to our first parents in the beginning? Was her comeliness to be turned into corruption, and her fine gold to become dim, without reason assigned? Impossible. Therefore we believe that, though she died for a short hour, as did our Lord Himself, yet, like Him, and by His Almighty power, she was raised again from the grave.

[1] in-tĕmĕrātus, a, um, adj.,undefiled, unviolated, inviolate, chaste, virgin, pure.
tĕmĕro, āvi, ātum, 1, v. a. id.; prop. to treat rashly; hence, pregn.,to violate, profane, defile, dishonor, disgrace, desecrate, pollute.

[2] [19] In the sweat of thy face shalt thou eat bread till thou return to the earth, out of which thou wast taken: for dust thou art, and into dust thou shalt return.
In sudore vultus tui vesceris pane, donec revertaris in terram de qua sumptus es : quia pulvis es et in pulverem reverteris. [Gen 3]

Sancta Dei Genetrix

During the month of May, I am publishing a series of posts based on notes made by John Henry Newman (1801-1890) for his May meditations on Mary in the Litany of Loreto. For the Latin and English texts of this Litany, please follow the link to Thesaurus Precum Latinarum.

Totus tuus ego sum et omnia mea tua sunt.

Tecum tutus semper sum.

Ad Jesum per Mariam

[  ] References in the text to numbered footnotes are not hyperlinked but may be found at the end of the relevant text.

Mary is the "Sancta Dei Genetrix," the Holy Mother of God

As soon as we apprehend by faith the great fundamental truth that Mary is the Mother of God, other wonderful truths follow in its train; and one of these is that she was exempt from the ordinary lot of mortals, which is not only to die, but to become earth to earth, ashes to ashes, dust to dust. Die she must, and die she did, as her Divine Son died, for He was man; but various reasons have approved themselves to holy writers, why, although her body was for a while separated from her soul and consigned to the tomb, yet it did not remain there, but was speedily united to her soul again, and raised by our Lord to a new and eternal life of heavenly glory.

Apparition of the dead. JJ Tissot

And the most obvious reason for so concluding is this—that other servants of God have been raised from the grave by the power of God, and it is not to be supposed that our Lord would have granted any such privilege to anyone else without also granting it to His own Mother.

We are told by St. Matthew, that after our Lord's death upon the Cross "the graves were opened, and many bodies of the saints that had slept"—that is, slept the sleep of death, "arose, and coming out of the tombs after His Resurrection, came into the Holy City, and appeared to many."

St. Matthew says, "many bodies of the Saints"[1]—that is, the holy Prophets, Priests, and Kings of former times—rose again in anticipation of the last day.

Apparition of the dead in the Temple. JJ Tissot. Brooklyn Museum

Can we suppose that Abraham, or David, or Isaias, or Ezechias, should have been thus favoured, and not God's own Mother? Had she not a claim on the love of her Son to have what any others had? Was she not nearer to Him than the greatest of the Saints before her? And is it conceivable that the law of the grave should admit of relaxation in their case, and not in hers? Therefore we confidently say that our Lord, having preserved her from sin and the consequences of sin by His Passion, lost no time in pouring out the full merits of that Passion upon her body as well as her soul.



[1] [52] And the graves were opened: and many bodies of the saints that had slept arose,
et monumenta aperta sunt : et multa corpora sanctorum, qui dormierant, surrexerunt. 
[53] And coming out of the tombs after his resurrection, came into the holy city, and appeared to many.
Et exeuntes de monumentis post resurrectionem ejus, venerunt in sanctam civitatem, et apparuerunt multis.[Matt 27]

St Peter: his origins

Sancte Petre, ora pro nobis. JJ Tissot

We continue the series posts on St Peter, the Prince of the Apostles, in the fervent hope that he may intercede on behalf of those who, in their own lives, have betrayed those whom they should have loved and cherished the most.

Totus tuus ego sum et omnia mea tua sunt.

Tecum tutus semper sum.

Ad Jesum per Mariam

[  ] References in the text to numbered footnotes are not hyperlinked but may be found at the end of the relevant text.

His Origins

Part of Palestine in New Testament times. (Photo PB 2019)

Simon was born in Bethsaida, a town on the northern shore of Lake of Genesareth[1] near the mouth of the River Jordan. The Apostle Andrew was his brother, and the Apostle Philip came from the same town. Bethsaida may signify 'house of fish' or 'house of fishermen'.
He was of a family of fishermen and he owned his own boat.[2]

Simon appears to have moved to Capharnaum, [3]  where he was living with his wife and his mother-in-law in his own house.[4] According to Clement of Alexandria [5] and Eusebius [6] he had children and his wife suffered martyrdom.





[1] The names of this stretch of water vary:
[1] And it came to pass, that when the multitudes pressed upon him to hear the word of God, he stood by the lake of Genesareth,
Factum est autem, cum turbae irruerunt in eum ut audirent verbum Dei, et ipse stabat secus stagnum Genesareth. [Luke 5]
[1] After this, Jesus shewed himself again to the disciples at the sea of Tiberias. And he shewed himself after this manner.
Postea manifestavit se iterum Jesus discipulis ad mare Tiberiadis. Manifestavit autem sic : [John 21]
[18] And Jesus walking by the sea of Galilee, saw two brethren, Simon who is called Peter, and Andrew his brother, casting a net into the sea (for they were fishers).
Ambulans autem Jesus juxta mare Galilaeae, vidit duos fratres, Simonem, qui vocatur Petrus, et Andream fratrem ejus, mittentes rete in mare ( erant enim piscatores), [Matt 4]
 
[2] [3] And going into one of the ships that was Simon's, he desired him to draw back a little from the land. And sitting he taught the multitudes out of the ship.
Ascendens autem in unam navim, quae erat Simonis, rogavit eum a terra reducere pusillum. Et sedens docebat de navicula turbas [Luke 5]

[3] Capharnaum means village of Nahum or consolation. It is frequently mentioned in the Gospels: 
When repelled by the Nazarenes, Jesus made it His new abode (Matthew 4:13; Luke 4:31; John 2:12); 
He chose there his first disciples, Peter, Andrew, James, John, Matthew (Matthew 4:18, 21; 9:9; Mark 1:16); 
He cured there

• the centurion's servant, 
• Peter's mother-in-law, 
• a paralytic, 
• a demoniac, 
• the Hæmorrhoissa, et al; 

He brought to life again the daughter of Jairus, and delivered many discourses, especially the one concerning the institution of the Eucharist (John 6). 
The inhabitants, however, at the instigation of the Pharisees, broke off with Him, and Jesus, on leaving their city, cursed it (Matthew 11:23).

Caparnaum: Healing Peter's mother-in-law. JJ Tissot.

[4] [14] And when Jesus was come into Peter's house, he saw his wife's mother lying, and sick of a fever:
Et cum venisset Jesus in domum Petri, vidit socrum ejus jacentem, et febricitantem :
[15] And he touched her hand, and the fever left her, and she arose and ministered to them.
et tetigit manum ejus, et dimisit eam febris, et surrexit, et ministrabat eis. [Matth 8]
[38] And Jesus rising up out of the synagogue, went into Simon's house. And Simon's wife's mother was taken with a great fever, and they besought him for her.
Surgens autem Jesus de synagoga, introivit in domum Simonis. Socrus autem Simonis tenebatur magnis febribus : et rogaverunt illum pro ea.
[39] And standing over her, he commanded the fever, and it left her. And immediately rising, she ministered to them.
Et stans super illam imperavit febri : et dimisit illam. Et continuo surgens, ministrabat illis. [Luke 4]




[5] Titus Flavius Clemens, also known as Clement of Alexandria (Greek: Κλήμης ὁ Ἀλεξανδρεύς):c. 150 – c. 215; convert, early Greek theologian and head of the catechetical school of Alexandria.

[6] Eusebius of Caesarea; Greek: Εὐσέβιος τῆς Καισαρείας: AD 260/265 – 339/340; historian of Christianity, exegete, and Christian polemicist.

St Peter: his name

Over the coming weeks, I shall publish a series posts on St Peter, the Prince of the Apostles, in the fervent hope that he may intercede on behalf of those who, in their own lives, have betrayed those whom they should have loved and cherished the most.

Totus tuus ego sum et omnia mea tua sunt.

Tecum tutus semper sum.

Ad Jesum per Mariam

Sancte Petre, ora pro nobis.

[  ] References in the text to numbered footnotes are not hyperlinked but may be found at the end of the relevant text.

Simon Peter

St. Peter's original name was Simon,[1] sometimes occurring in the form Symeon (Συμεὼν).[2] He was the son of Jona (Johannes)

[1] [42] And he brought him to Jesus. And Jesus looking upon him, said: Thou art Simon the son of Jona: thou shalt be called Cephas, which is interpreted Peter.
Et adduxit eum ad Jesum. Intuitus autem eum Jesus, dixit : Tu es Simon, filius Jona; tu vocaberis Cephas, quod interpretatur Petrus.
42 ἤγαγεν αὐτὸν πρὸς τὸν Ἰησοῦν. ἐμβλέψας αὐτῷ ὁ Ἰησοῦς εἶπεν: σὺ εἶ Σίμων ὁ υἱὸς Ἰωάννου, σὺ κληθήσῃ Κηφᾶς, ὃ ἑρμηνεύεται Πέτρος.
[John 1]

[1] [2] And the names of the twelve apostles are these: The first, Simon who is called Peter, and Andrew his brother,
Duodecim autem Apostolorum nomina sunt haec. Primus, Simon, qui dicitur Petrus : et Andreas frater ejus,
et tuam ipsius animam pertransibit gladius ut revelentur ex multis cordibus cogitationes.[Matt 10]

[1] [17] And Jesus answering, said to him: Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my Father who is in heaven.
Respondens autem Jesus, dixit ei : Beatus es Simon Bar Jona : quia caro et sanguis non revelavit tibi, sed Pater meus, qui in caelis est. [Matt 16]

[2] [14] Simon hath related how God first visited to take of the Gentiles a people to his name.
Simon narravit quemadmodum primum Deus visitavit sumere ex gentibus populum nomini suo.14 Συμεὼν ἐξηγήσατο καθὼς πρῶτον ὁ θεὸς ἐπεσκέψατο λαβεῖν ἐξ ἐθνῶν λαὸν τῷ ὀνόματι αὐτοῦ.[Acts 15]

[2] [1] Simon Peter, servant and apostle of Jesus Christ, to them that have obtained equal faith with us in the justice of our God and Saviour Jesus Christ.
Simon Petrus, servus et apostolus Jesu Christi, iis qui coaequalem nobiscum sortiti sunt fidem in justitia Dei nostri, et Salvatoris Jesu Christi.
1 Συμεὼν Πέτρος δοῦλος καὶ ἀπόστολος Ἰησοῦ Χριστοῦ τοῖς ἰσότιμον ἡμῖν λαχοῦσιν πίστιν ἐν δικαιοσύνῃ τοῦ θεοῦ ἡμῶν καὶ σωτῆρος Ἰησοῦ Χριστοῦ. [1 Pet ]

Meaning of 'Simon'

What does 'Simon' or 'Simeon' mean? The first reference to 'Simeon' in Scripture concerns the second son of Jacob (by Leah) and ancestor of the tribe of the same name.

[33] And again she (Leah) conceived and bore a son, and said: Because the Lord heard that I was despised, he hath given this also to me: and she called his name Simeon.
Rursumque concepit et peperit filium, et ait : Quoniam audivit me Dominus haberi contemptui, dedit etiam istum mihi; vocavitque nomen ejus Simeon.
33 καὶ συνέλαβεν πάλιν Λεια καὶ ἔτεκεν υἱὸν δεύτερον τῷ Ιακωβ καὶ εἶπεν ὅτι ἤκουσεν κύριος ὅτι μισοῦμαι καὶ προσέδωκέν μοι καὶ τοῦτον ἐκάλεσεν δὲ τὸ ὄνομα αὐτοῦ Συμεων [Gen 29]

Nunc dimittis...JJ Tissot. Brooklyn Museum

The suggestion seems to be that God heard Leah's prayer and answered it by blessing her with a son. There are parallels in the New Testament.The prophetic Nunc dimittis prayer of Simeon, for example, stems in part from his gratitude that his prayer has been heard and he is blessed with seeing and holding the baby Jesus, the long-awaited Messiah:

[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.
Et ecce homo erat in Jerusalem, cui nomen Simeon, et homo iste justus, et timoratus, exspectans consolationem Israel : et Spiritus Sanctus erat in eo.
[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.
Et responsum acceperat a Spiritu Sancto, non visurum se mortem, nisi prius videret Christum Domini.
[Gen 2]

Blessed art thou, Simon Bar-Jona. JJ Tissot. Brooklyn Museum

At Cesarea Philippi, Simon Peter himself utters a prayer declaring his faith in Christ. His words are heard by Christ who confers a blessing:

[15] Jesus saith to them: But whom do you say that I am?
Dicit illis Jesus : Vos autem, quem me esse dicitis?
[16] Simon Peter answered and said: Thou art Christ, the Son of the living God.
Respondens Simon Petrus dixit : Tu es Christus, Filius Dei vivi.

[17] And Jesus answering, said to him: Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my Father who is in heaven.
Respondens autem Jesus, dixit ei : Beatus es Simon Bar Jona : quia caro et sanguis non revelavit tibi, sed Pater meus, qui in caelis est.
17 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ: μακάριος εἶ, Σίμων Βαριωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι ἀλλ' ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς. [Matt 16]

Conversely, when Peter fails to pray, the consequences for him prove almost fatal to his soul as he finds himself betraying his Saviour:

[33] And he taketh Peter and James and John with him; and he began to fear and to be heavy.
Et assumit Petrum, et Jacobum, et Joannem secum : et coepit pavere et taedere.
[34] And he saith to them: My soul is sorrowful even unto death; stay you here, and watch.
Et ait illis : Tristis est anima mea usque ad mortem : sustinete hic, et vigilate....
[37] And he cometh, and findeth them sleeping. And he saith to Peter: Simon, sleepest thou? couldst thou not watch one hour? .....
Et venit, et invenit eos dormientes. Et ait Petro : Simon, dormis? non potuisti una hora vigilare? [Luke 14]
[41] Watch ye, and pray that ye enter not into temptation. The spirit indeed is willing, but the flesh weak.
Vigilate, et orate ut non intretis in tentationem. Spiritus quidem promptus est, caro autem infirma.  [Matt 26]

Peter's tears.  JJ Tissot. Brooklyn Museum

In the absence of grace, Peter cannot help himself and denies His Lord three times:

[74] Then he began to curse and to swear that he knew not the man. And immediately the cock crew.
Tunc coepit detestari et jurare quia non novisset hominem. Et continuo gallus cantavit.
[75] And Peter remembered the word of Jesus which he had said: Before the cock crow, thou wilt deny me thrice. And going forth, he wept bitterly.
Et recordatus est Petrus verbi Jesu, quod dixerat : Priusquam gallus cantet, ter me negabis. Et egressus foras, flevit amare. [Matt 26]

These tears show that, unlike Judas, Peter felt not only shame but true contrition in his heart. His tears can offer a powerful example to all those who have committed acts of base betrayal.

Conclusion

We have seen above how Leah asked in prayer for a favour, how her prayer was heard and how God answered her prayer with a blessing in the form of a new baby, Simeon. We have considered further examples of this taken from the New Testament  with reference to Simeon and Simon Peter.

At the heart of this series of posts is penitence for betrayal. The posts are offered as a form of prayer with this intention in view. An old family prayer from the 1980's incorporated Our Lord's own promise to hear our prayerful requests; we have only to Ask:

[7] Ask, and it shall be given you: seek, and you shall find: knock, and it shall be opened to you.
Petite, et dabitur vobis : quaerite, et invenietis : pulsate, et aperietur vobis.
[8] For every one that asketh, receiveth: and he that seeketh, findeth: and to him that knocketh, it shall be opened.
Omnis enim qui petit, accipit : et qui quaerit, invenit : et pulsanti aperietur. [Matt 7]

In the fifth penitential psalm, the penitent asks the Lord:

[2] Hear, O Lord, my prayer: and let my cry come to thee.
Domine, exaudi orationem meam, et clamor meus ad te veniat.
[3] Turn not away thy face from me: in the day when I am in trouble, incline thy ear to me. In what day soever I shall call upon thee, hear me speedily.
Non avertas faciem tuam a me; in quacumque die tribulor, inclina ad me aurem tuam; in quacumque die invocavero te, velociter exaudi me.
[4] For my days are vanished like smoke: and my bones are grown dry like fuel for the fire.
Quia defecerunt sicut fumus dies mei, et ossa mea sicut cremium aruerunt. [Ps 101]

Totus tuus ego sum et omnia mea tua sunt.

Tecum tutus semper sum.

Ad Jesum per Mariam

Sancte Petre, ora pro nobis.

Turris Eburnea

During the month of May, I am publishing a series of posts based on notes made by John Henry Newman (1801-1890) for his May meditations on Mary in the Litany of Loreto. For the Latin and English texts of this Litany, please follow the link to Thesaurus Precum Latinarum.

Totus tuus ego sum et omnia mea tua sunt.

Tecum tutus semper sum.

Ad Jesum per Mariam

[  ] References in the text to numbered footnotes are not hyperlinked but may be found at the end of the relevant text.

Mary is the "Turris Eburnea," the Ivory Tower

Mary as maiden. JJ Tissot

A tower is a fabric which rises higher and more conspicuous than other objects in its neighbourhood. Thus, when we say a man "towers" over his fellows, we mean to signify that they look small in comparison of him.

This quality of greatness is instanced in the Blessed Virgin. Though she suffered more keen and intimate anguish at our Lord's Passion and Crucifixion than any of the Apostles by reason of her being His Mother, yet consider how much more noble she was amid her deep distress than they were.

When our Lord underwent His agony, they slept for sorrow. They could not wrestle with their deep disappointment and despondency; they could not master it; it confused, numbed, and overcame their senses. And soon after, when St. Peter was asked by bystanders whether he was not one of our Lord's disciples, he denied it.

Mary as young mother in Egypt. JJ Tissot. Brooklyn Museum

Nor was he alone in this cowardice. The Apostles,one and all, forsook our Lord and fled, though St. John returned. Nay, still further, they even lost faith in Him, and thought all the great expectations which He had raised in them had ended in a failure. How different this even from the brave conduct of St. Mary Magdalen! and still more from that of the Virgin Mother! It is expressly noted of her that she stood by the Cross. She did not grovel in the dust, but stood upright to receive the blows, the stabs, which the long Passion of her Son inflicted upon her every moment.

Mary is made our mother. JJ Tissot

In this magnanimity and generosity in suffering she is, as compared with the Apostles, fitly imaged as a Tower. But towers, it may be said, are huge, rough, heavy, obtrusive, graceless structures, for the purposes of war, not of peace; with nothing of the beautifulness, refinement, and finish which are conspicuous in Mary. It is true: therefore she is called the Tower of Ivory,[1] to suggest to us, by the brightness, purity, and exquisiteness of that material,[2] how transcendent is the loveliness and the gentleness of the Mother of God.


[1] [4] Thy neck as a tower of ivory. Thy eyes like the fishpools in Hesebon, which are in the gate of the daughter of the multitude. Thy nose is as the tower of Libanus, that looketh toward Damascus.
Collum tuum sicut turris eburnea; oculi tui sicut piscinae in Hesebon quae sunt in porta filiae multitudinis. Nasus tuus sicut turris Libani, quae respicit contra Damascum. [Cant 7]


[2] cf 2 Chronicles: The queen of Saba admireth the wisdom of Solomon. His riches and glory.
[17] The king also made a great throne of ivory, and overlaid it with pure gold.
Fecit quoque rex solium eburneum grande, et vestivit illud auro mundissimo. 

Totus tuus ego sum et omnia mea tua sunt.

Tecum tutus semper sum.

Ad Jesum per Mariam

Virgo Prudentissima

Helping her kinswoman. JJ Tissot

During the month of May, I am publishing a series of posts based on notes made by John Henry Newman (1801-1890) for his May meditations on Mary in the Litany of Loreto. For the Latin and English texts of this Litany, please follow the link to Thesaurus Precum Latinarum.

Totus tuus ego sum et omnia mea tua sunt.

Tecum tutus semper sum.

Ad Jesum per Mariam

[  ] References in the text to numbered footnotes are not hyperlinked but may be found at the end of the relevant text.

Mary is the "Virgo Prudentissima," the Most Prudent Virgin

Hardship in Bethlehem. JJ Tissot

It may not appear at first sight how the virtue of prudence is connected with the trials and sorrows of our Lady's life; yet there is a point of view from which we are reminded of her prudence by those trials. It must be recollected that she is not only the great instance of the contemplative life, but also of the practical; and the practical life is at once a life of penance and of prudence, if it is to be well discharged. Now Mary was as full of external work and hard service as any Sister of Charity at this day. Of course her duties varied according to the seasons of her life, as a young maiden, as a wife, as a mother, and as a widow; but still her life was full of duties day by day and hour by hour. As a stranger in Egypt, she had duties towards the poor heathen among whom she was thrown. As a dweller in Nazareth, she had her duties towards her kinsfolk and neighbours. She had her duties, though unrecorded, during those years in which our Lord was preaching and proclaiming His Kingdom.

More hardship: The flight to Egypt. JJ Tissot

After He had left this earth, she had her duties towards the Apostles, and especially towards the Evangelists. She had duties towards the Martyrs, and to the Confessors in prison; to the sick, to the ignorant, and to the poor. Afterwards, she had to seek with St. John another and a heathen country, where her happy death took place. But before that death, how much must she have suffered in her life amid an idolatrous population! Doubtless the Angels screened her eyes from the worst crimes there committed. Still, she was full of duties there—and in consequence she was full of merit.

The sorrowful Mother.  JJ Tissot

All her acts were perfect, all were the best that could be done. Now, always to be awake, guarded, fervent, so as to be able to act not only without sin, but in the best possible way, in the varying circumstances of each day, denotes a life of untiring mindfulness. But of such a life, Prudence is the presiding virtue. It is, then, through the pains and sorrows of her earthly pilgrimage that we are able to invoke her as the Virgo prudentissima.

Totus tuus ego sum et omnia mea tua sunt.

Tecum tutus semper sum.

Ad Jesum per Mariam

Consolatrix Afflictorum

During the month of May, I am publishing a series of posts based on notes made by John Henry Newman (1801-1890) for his May meditations on Mary in the Litany of Loreto. For the Latin and English texts of this Litany, please follow the link to Thesaurus Precum Latinarum.

Totus tuus ego sum et omnia mea tua sunt.

Tecum tutus semper sum.

Ad Jesum per Mariam

[  ] References in the text to numbered footnotes are not hyperlinked but may be found at the end of the relevant text.

Mary is the "Consolatrix Afflictorum," the Consoler of the Afflicted

St. Paul says that his Lord comforted him in all his tribulations, that he also might be able to comfort them who are in distress, by the encouragement which he received from God. This is the secret of true consolation: those are able to comfort others who, in their own case, have been much tried, and have felt the need of consolation, and have received it. So of our Lord Himself it is said: "In that He Himself hath suffered and been tempted, He is able to succour those also that are tempted."[1]

And this too is why the Blessed Virgin is the comforter of the afflicted. We all know how special a mother's consolation is, and we are allowed to call Mary our Mother from the time that our Lord from the Cross established the relation of mother and son between her and St. John.[2] And she especially can console us because she suffered more than mothers in general.

Women, at least delicate women, are commonly shielded from rude experience of the highways of the world; but she, after our Lord's Ascension, was sent out into foreign lands almost as the Apostles were, a sheep among wolves.

The flight into Egypt. JJ Tissot. Brooklyn Museum

In spite of all St. John's care of her, which was as great as was St. Joseph's in her younger days, she, more than all the saints of God, was a stranger and a pilgrim upon earth, in proportion to her greater love of Him who had been on earth, and had gone away. As, when our Lord was an Infant, she had to flee across the desert to the heathen Egypt, so, when He had ascended on high, she had to go on shipboard to the heathen Ephesus, where she lived and died.




O ye who are in the midst of rude neighbours or scoffing companions, or of wicked acquaintance, or of spiteful enemies, and are helpless, invoke the aid of Mary by the memory of her own sufferings among the heathen Greeks and the heathen Egyptians.

[1] [17] Wherefore it behoved him in all things to be made like unto his brethren, that he might become a merciful and faithful priest before God, that he might be a propitiation for the sins of the people.
Unde debuit per omnia fratribus similari, ut misericors fieret, et fidelis pontifex ad Deum, ut repropitiaret delicta populi.
[18] For in that, wherein he himself hath suffered and been tempted, he is able to succour them also that are tempted.
In eo enim, in quo passus est ipse et tentatus, potens est et eis, qui tentantur, auxiliari. [Hebr 2]
[2] [26] When Jesus therefore had seen his mother and the disciple standing whom he loved, he saith to his mother: Woman, behold thy son.
Cum vidisset ergo Jesus matrem, et discipulum stantem, quem diligebat, dicit matri suae : Mulier, ecce filius tuus.
[27] After that, he saith to the disciple: Behold thy mother. And from that hour, the disciple took her to his own.
Deinde dicit discipulo : Ecce mater tua. Et ex illa hora accepit eam discipulus in sua. [John 19]