St Bernard on the Annunciation and the Blessed Virgin's Consent: Pt 5 (Conclusion)

Fiat mihi secundum verbum tuum. JJ Tissot. Brooklyn Museum.

We continue Lent with our series presenting the homilies of St Bernard of Clairvaux (1090-1153) on the Virgin Mother. The following excerpt* concludes his homily on the Annunciation and the Blessed Virgin's Consent, to which I have added a number of references and notes.
*SERMONS OF ST. BERNARD ON ADVENT & CHRISTMAS
Compiled and translated at St. Mary s Convent. R. & T. WASHBOURNE, LTD., LONDON MANCHESTER, GLASGOW, NEW YORK, CINCINNATI, CHICAGO 1909

Totus tuus ego sum et omnia mea tua sunt. Tecum tutus semper sum. 

Ad Jesum per Mariam.

“Behold the handmaid of the Lord, may it be done unto me according to thy word”

Mary speaks. “Behold the handmaid of the Lord, may it be done unto me according to thy word.” 
Humility is ever the close companion of Divine grace, for “God resisteth the proud, and giveth
grace to the humble.”[1] She answers humbly, therefore, that the throne of grace may be prepared. “Behold the handmaid of the Lord.” She is the chosen Mother of God, and she calls herself His handmaid. Truly, it is no small sign of humility to preserve even the remembrance of the virtue in presence of so great glory. It is no great perfection to be humble when we are despised; but it is a great and rare virtue to preserve humility in the midst of honours.

If, deceived by my apparent virtue, the Church has raised me, an insignificant man, to some small dignity, God permitting it, either because of my own sins, or those of my subjects, do I not immediately, forgetting my past deficiencies, imagine myself to be that which men, who see not the
heart, have reputed me to be? I hearken to fame, and attend not to conscience. I forget that honour is rendered to virtue, and take the virtue for granted because of the honour, and so esteem myself the
more holy when I find myself in an exalted position.

Let us listen to the words of her who, though chosen to be the Mother of God, yet laid not aside her humility. “Behold,” she says, “the handmaid of the Lord, may it be done unto me according to thy word.” Fiat mihi (Be it done to me). Fiat is a mark of desire, not of doubt. In saying, “Be it done unto me according to thy word,” she expresses the disposition of one who longs to see the effect, not of one who doubts its possibility. Fiat may also be understood as a word of petition, for no one prays unless he believes, and hopes to obtain. God wishes to be asked for what He has promised, and perhaps promises many things which He had predetermined to bestow, in order that the promise may arouse our devotion, and that what He intends to give gratis we may merit by devout prayer.

Thus, our gracious God, Who desires the salvation of all, as it were, extorts meritorious works
from us, and while He strengthens our will by His grace, He wishes that what He gives freely we shall labour to obtain. This the prudent Virgin understood when to the prevenient grace of a gratuitous promise she joined the merit of her own prayer, saying: “Be it done unto me according to thy word.” Be it done unto me concerning the Divine Word according to Thy word.

May the Word which was in the beginning with God be made flesh of my flesh according to Thy word. May He, I entreat, be made to me, not a spoken word, to pass unheeded, but a word conceived—that is, clothed in flesh—which may remain. May He be to me not only audible to my ears, but visible to my eyes, felt by my hands, borne in my arms. Let Him be to me not a mute and written word traced with dumb signs on lifeless parchments, but an Incarnate, living Word vividly impressed in human form in my chaste womb by the operation of the Holy Ghost. Be it done unto me as it has never hitherto been done to mortal, and never shall be done to any after my time.

“God diversely and in many ways spoke in times past to the fathers by the prophets”[2]—to some in the hearing of the ears, while to others the word of the Lord was made known in signs and figures. Now in this solemn hour I pray that in my own being it may be done unto me according to Thy word. Be it done unto me—not preached to me in the feeble strains of human eloquence, not shown forth to me in the figures of earthly rhetoric, not painted in the poetic dreams of a fervid imagination, but breathed upon me in silence, in person Incarnate, in a human form veritably reposing within me. In His own nature the Word needed not change, was incapable of change. Yet now graciously in me “may it be done according to thy word.” Be it done universally for all mankind, but most especially for me—“Be it done unto me according to thy word.”


[1] [5] In like manner, ye young men, be subject to the ancients. And do you all insinuate humility one to another, for God resisteth the proud, but to the humble he giveth grace.
Similiter adolescentes subditi estote senioribus. Omnes autem invicem humilitatem insinuate, quia Deus superbis resistit, humilibus autem dat gratiam. [1 Peter 5]

[2] [1] God, who, at sundry times and in divers manners, spoke in times past to the fathers by the prophets, last of all,
Multifariam, multisque modis olim Deus loquens patribus in prophetis :
[2] In these days hath spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the world.
novissime, diebus istis locutus est nobis in Filio, quem constituit haeredem universorum, per quem fecit et saecula : [Romans 1]

St Bernard on the Annunciation and the Blessed Virgin's Consent: Pt 5

Fiat mihi secundum verbum tuum. JJ Tissot. Brooklyn Museum.

We continue Lent with our series presenting the homilies of St Bernard of Clairvaux (1090-1153) on the Virgin Mother. In this and in subsequent posts, I shall be publishing English excerpts* from his homily on the Annunciation and the Blessed Virgin's Consent, to which I have added a number of references and notes.
*SERMONS OF ST. BERNARD ON ADVENT & CHRISTMAS
Compiled and translated at St. Mary s Convent. R. & T. WASHBOURNE, LTD., LONDON MANCHESTER, GLASGOW, NEW YORK, CINCINNATI, CHICAGO 1909

Totus tuus ego sum et omnia mea tua sunt. Tecum tutus semper sum. 

Ad Jesum per Mariam.

“Rejoice, O daughter of Sion, and exult exceedingly, O virgin daughter of Jerusalem”

You have heard, O Virgin, the announcement of the great mystery; the means designed for its fulfilment have been unfolded to you, each wondrous, each replete with joy. “Rejoice, O daughter of Sion, and exult exceedingly, O virgin daughter of Jerusalem.”[1] And because to you has been given joy and gladness, allow us to hear from your lips the answer and the good tidings which we desire, that the bones that have been humbled may rejoice. You have heard the fact, and have believed; believe also in the means which have been explained to you. You have heard that you are to conceive and bring forth a Son, and that it will not be through the power of man, but by the virtue of the Holy Ghost.

The angel awaits your reply, for it is time that he should return to God, Who sent him. We, too,are waiting, O Lady, for a word of mercy—we, who are groaning under the sentence of condemnation. See, the price of our salvation is offered to you; if you consent, we shall at once be delivered. By the Eternal Word of God we were all created, and behold we die. By your short answer we shall be refreshed and recalled to life. Adam, with all his race—Adam, a weeping exile from Paradise, implores it of you. Abraham entreats you, David beseeches you. This is the object of the burning desires of the holy fathers, of your fathers, who are still dwelling in the region of the shades of death. Behold the entire human race prostrate at your feet in expectation. And rightly, for on your word  depend the consolation of the wretched, the redemption of the captive, the freedom of the condemned, the salvation of your entire race, of all the children of Adam.

Hasten, then, O Lady, to give your answer; hasten to speak the word so longed for by all on earth, in limbo, and in heaven. Yea, the King and Lord of all things, Who has greatly desired your beauty, desires as eagerly your word of consent, by which He has purposed to save the world. He whom you have pleased by your silence will now be more gratified by your reply. Hark! He calls to you from heaven: “O most beautiful among women, give me to hear your voice.” If you let Him hear your voice, He will enable you to see our salvation. And is not this what you have sought for, what you have prayed for night and day with sighs and tears?

Why, then, delay? Are you the happy one to whom it has been promised, or “look we for another”?[2] Yes, you indeed are that most fortunate one. You are the promised virgin, the expected virgin, the much-longed-for virgin, through whom your holy father Jacob, when about to die, rested his hope of eternal life, saying: “I will look for thy salvation, O Lord.[3]

You, O Mary, are that virgin in whom and by whom God Himself, our King before all ages, determined to operate our salvation in the midst of the earth. Why do you humbly expect from another what is offered to you, and will soon be manifested through yourself if you will but yield your consent and speak the word? Answer, then, quickly to the angel—yes, through the angel give your consent to your God. Answer the word, receive the Word. Utter yours, conceive the Divine. Speak the word that is transitory, and embrace the Word that is everlasting.

Why do you delay? Why are you fearful? Believe—confess—receive. Let humility put on courage, and timidity confidence. It is certainly by no means fitting that virginal simplicity should forget prudence. Yet in this one case only the prudent virgin need not fear presumption, because, though modesty shone forth in her silence, it is now more necessary that her devotion and obedience should be revealed by her speech.

Open, O Blessed Virgin, your heart to faith, your lips to compliance, your bosom to your Creator. Behold, the desired of all nations stands at the gate and knocks. Oh, suppose He were to pass by while you delay! How would you begin again with sorrow to seek Him whom your soul loveth! Arise—run—open! Arise by faith, run by devotion, open by acceptance.

[1] [14] Give praise, O daughter of Sion: shout, O Israel: be glad, and rejoice with all thy heart, O daughter of Jerusalem.
Lauda, filia Sion; jubila, Israel : laetare, et exsulta in omni corde, filia Jerusalem. [Sophonias 3]
Sophonias (Zephaniah): The ninth of the twelve Minor Prophets of the Canon of the Old Testament; preached and wrote in the second half of the seventh century B.C. He was a contemporary and supporter of the great Prophet Jeremias. His name means 'God protect'. The date of the Prophet's activity fell in the reign of King Josias (641-11), a time of great idolatry amid foreign incursions.

[2] [19] And John called to him two of his disciples, and sent them to Jesus, saying: Art thou he that art to come; or look we for another?
Et convocavit duos de discipulis suis Joannes, et misit ad Jesum, dicens : Tu es qui venturus es, an alium exspectamus?
[20] And when the men were come unto him, they said: John the Baptist hath sent us to thee, saying: Art thou he that art to come; or look we for another?
Cum autem venissent ad eum viri, dixerunt : Joannes Baptista misit nos ad te dicens : Tu es qui venturus es, an alium exspectamus? [Luke 7]

[3] [18] I will look for thy salvation, O Lord.
Salutare tuum expectabo, Domine. [Genesis 49]

St Bernard on the Annunciation and the Blessed Virgin's Consent: Pt 4

Fiat mihi secundum verbum tuum. JJ Tissot. Brooklyn Museum.

We continue Lent with our series presenting the homilies of St Bernard of Clairvaux (1090-1153) on the Virgin Mother. In this and in subsequent posts, I shall be publishing English excerpts* from his homily on the Annunciation and the Blessed Virgin's Consent, to which I have added a number of references and notes.
*SERMONS OF ST. BERNARD ON ADVENT & CHRISTMAS
Compiled and translated at St. Mary s Convent. R. & T. WASHBOURNE, LTD., LONDON MANCHESTER, GLASGOW, NEW YORK, CINCINNATI, CHICAGO 1909

Totus tuus ego sum et omnia mea tua sunt. Tecum tutus semper sum. 

Ad Jesum per Mariam.

“And behold thy cousin Elizabeth, she also hath conceived a son in her old age”

Why was it necessary to make known this event to the Blessed Virgin? Had she been doubtful or incredulous of the angel’s words? Far from it. We read that the hesitation of Zachary was punished by this same angel[1], but we do not read that Mary received the least blame; on the contrary, we know that her faith was praised by Elizabeth: “Blessed art thou that hast believed, because those things shall be accomplished that were spoken to thee by the Lord.” Her cousin’s happiness was announced to Mary that, miracle being added to miracle, joy might be heaped upon joy. For it was needful that no ordinary prevenient[2] joy and burning love should take possession of her who, with the joy of the Holy Ghost, was soon to conceive the Son of the Father’s love. A most glad and most generous heart was alone capable of containing so exuberant an influx of sweetness and delight.

Again, the announcement may have been made to Mary, in order that she might be cognizant, not only of the Saviour’s coming, but also of His precursors, and that, by preserving a faithful remembrance of the order and circumstances of the events, she might later be better able to unfold the truth of the Gospel to those who were to write and preach it. This was the rightful office of her who from the first had been fully instructed by Heaven in all its secret mysteries.

Or we may believe that Mary was told of Elizabeth’s happiness to give her, the younger of the two, the opportunity of tendering her loving service to her cousin, and that the little unborn Prophet might offer to his younger Lord the first-fruits of his ministry, while the joy and devotion of both infants being excited by the meeting and mutual joy of the mothers, wonder might be added to wonder, miracle to miracle. Lest, however, it should be supposed that the accomplishment of these magnificent promises was brought about by the angel who declares them, he adds:

“For no word shall be impossible to God.”“For no word shall be impossible to God”

As if he would say: “In all that I faithfully promise I rest not on my own power, but on the power of Him Who sent me, for no word shall be impossible with Him.” How could any word be impossible to Him Who made all things by the Word? And this is striking—that the angel expressly says no word shall be impossible, not no act. He says word because, as men can easily speak what they wish, even though they cannot afterwards carry it into effect, with the same or, rather, with incomparably greater facility can God accomplish in act what they are able to express in words; therefore with good reason “no word is impossible with God.” For instance, the Prophets by God’s power could foresee and predict that a virgin and a barren woman would have sons; but God alone, Who enabled the Prophets to foresee these events[3], could by His own power fulfil what He had promised. Because, too, He is Infinite Power and Infinite Wisdom, “no word shall be impossible with” Him.


[1] [18] And Zachary said to the angel: Whereby shall I know this? for I am an old man, and my wife is advanced in years.
Et dixit Zacharias ad angelum : Unde hoc sciam? ego enim sum senex, et uxor mea processit in diebus suis.
[19] And the angel answering, said to him: I am Gabriel, who stand before God: and am sent to speak to thee, and to bring thee these good tidings.
Et respondens angelus dixit ei : Ego sum Gabriel, qui asto ante Deum : et missus sum loqui ad te, et haec tibi evangelizare.
[20] And behold, thou shalt be dumb, and shalt not be able to speak until the day wherein these things shall come to pass, because thou hast not believed my words, which shall be fulfilled in their time.
Et ecce eris tacens, et non poteris loqui usque in diem quo haec fiant, pro eo quod non credidisti verbis meis, quae implebuntur in tempore suo. [Luke 1]

[2] Theology. Coming before or antecedent to human action. Chiefly in prevenient grace n. the grace of God which precedes repentance and faith, predisposing a person to seek God in advance of any desire or motion on their part.

[3] [14] Therefore the Lord himself shall give you a sign. Behold a virgin shall conceive, and bear a son, and his name shall be called Emmanuel.
Propter hoc dabit Dominus ipse vobis signum : ecce virgo concipiet, et pariet filium, et vocabitur nomen ejus Emmanuel. [Isaiah 7]
[6] For a CHILD IS BORN to us, and a son is given to us, and the government is upon his shoulder: and his name shall be called, Wonderful, Counsellor, God the Mighty, the Father of the world to come, the Prince of Peace.
Parvulus enim natus est nobis, et filius datus est nobis, et factus est principatus super humerum ejus : et vocabitur nomen ejus, Admirabilis, Consiliarius, Deus, Fortis, Pater futuri saeculi, Princeps pacis [Isaiah 9]

St Bernard on the Annunciation and the Blessed Virgin's Consent: Pt 3

Fiat mihi secundum verbum tuum. JJ Tissot. Brooklyn Museum.

We continue Lent with our series presenting the homilies of St Bernard of Clairvaux (1090-1153) on the Virgin Mother. In this and in subsequent posts, I shall be publishing English excerpts* from his homily on the Annunciation and the Blessed Virgin's Consent, to which I have added a number of references and notes.
*SERMONS OF ST. BERNARD ON ADVENT & CHRISTMAS
Compiled and translated at St. Mary s Convent. R. & T. WASHBOURNE, LTD., LONDON MANCHESTER, GLASGOW, NEW YORK, CINCINNATI, CHICAGO 1909

Totus tuus ego sum et omnia mea tua sunt. Tecum tutus semper sum. 

Ad Jesum per Mariam.

“But Mary said to the angel: How shall this be done, because I know not man?”

At first she kept a prudent silence, for she was in doubt what this salutation might be, and she preferred in humility to give no answer rather than risk speaking of what she did not understand. Now, however, she was strengthened and prepared, for while the angel spoke externally God disposed her heart, for the Lord was present with her when the angel said, “The Lord is with thee.” Thus animated to cast out fear by a spirit of faith, she said to the angel: “How shall this be done, for I know not man?” She doubts not the fact, but only inquires about the manner of its accomplishment. She says not “Will it be done?” but “How will this be done?” As if she would say: “Since my Lord knows, and my conscience bears me witness, that His handmaid has made a vow to know no man, by what law shall it please Him to work this wonder? If I must break my vow that I may bring forth such a Son, I rejoice on account of the Son, but I grieve because of my vow. Nevertheless, His will be done.

If, however, as a Virgin I may bring forth this Son—and it is not impossible if He so will it—then I shall know that He hath had regard to the humility of His handmaid. How, then, shall this be done, for I know not man?” “And the angel, answering, said to her: The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee.” It had been said before that she was full of grace; how is it now said: “The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee”?

“The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee”

Could she be filled with grace and not possess the Holy Spirit, the giver of all grace? And if He is already in her, how is it promised that He shall come upon her in some new way? Was it not to explain this to us that the angel said not merely “in thee,” but also “upon thee”? For the Holy Spirit was in her before His coming by an abundant grace; now it is declared that He will come upon her by the fullness of the more abundant grace which He will pour out upon her. But how will she be able to receive a fresh infusion of Divine grace when she is already full of grace? And if she can receive more, how are we to understand that she is already full of grace? Was it that hitherto grace had only filled her mind and soul, and that the new infusion of it was to penetrate her body, so that the plenitude of the Divinity which had hitherto dwelt in her spiritually—as He dwells in many of the saints—might begin to abide in her corporally as He has never dwelt in any other saint? Yes, this is what the angel reveals to us. “The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee.”

“And therefore also the Holy One which shall be born of thee shall be called the Son of God.” That is to say, “Since it is not of man, but of the Holy Ghost, that you conceive, and since you conceive by the Power of the Most High, therefore what is born of thee is holy, and shall be called the Son of God.” In like manner, “He Who was born of the Father before all ages will also be called your Son. What was born of the Father shall be thine; what shall be born of thee shall be His; yet there will not be two Sons, but one Son,” and “therefore the Holy One that shall be born of thee shall be called the Son of God.”

St Bernard on the Annunciation and the Blessed Virgin's Consent: Pt 2

Fiat mihi secundum verbum tuum. JJ Tissot. Brooklyn Museum.

We continue Lent with our series presenting the homilies of St Bernard of Clairvaux (1090-1153) on the Virgin Mother. In this and in subsequent posts, I shall be publishing English excerpts* from his homily on the Annunciation and the Blessed Virgin's Consent, to which I have added a number of references and notes.
*SERMONS OF ST. BERNARD ON ADVENT & CHRISTMAS
Compiled and translated at St. Mary s Convent. R. & T. WASHBOURNE, LTD., LONDON MANCHESTER, GLASGOW, NEW YORK, CINCINNATI, CHICAGO 1909

Totus tuus ego sum et omnia mea tua sunt. Tecum tutus semper sum. 

Ad Jesum per Mariam.

“And he shall reign over the house of Jacob for ever, and his kingdom shall have no end”

Here also, if we understand the temporal house of Jacob, how can we say that Christ will reign eternally, since that house is not eternal? We have therefore yet to find the eternal house of Jacob in which He shall reign eternally, whose kingdom shall have no end. Question the Apostle, and he will point out to you the difference between him who is a Jew inwardly and him who is only outwardly a Jew; between the circumcision of the spirit and the circumcision which is only of the flesh—that is, between the spiritual and the carnal Jew, the children of the faith of Abraham and the children according to the flesh. “For all are not Israelites that are of Israel. Neither are all they that are of the seed of Abraham, children.”[1]

In like manner we may look upon those alone who are found perfect in the faith of Jacob, or Israel, as constituting the spiritual and eternal house of Jacob in which the Lord Jesus shall reign eternally. Who is there amongst us who, according to the interpretation of the name Jacob[2], makes Jesus Christ supplant the devil in his heart? Who is there that struggles with his vices and concupiscences that sin may not reign in his mortal body, but that in him Jesus may reign, now, indeed, by grace, afterwards eternally by glory? Blessed are they in whom Jesus shall reign eternally, for they also shall reign with Him, and of His kingdom there shall be no end. Oh, how glorious is that kingdom in which Kings have assembled, and have agreed together to praise and glorify Him Who is King of Kings and Lord of Lords; in the glorious contemplation of Whom the just shall shine as the sun in the kingdom of their Father! Oh, may our Lord Jesus deign to be mindful of me, a sinner, when He cometh in His kingdom.[3]

In that day when He shall give up His kingdom into the hands of God and the Father, may He graciously visit me in His saving mercy, may He look on me in goodness as one of His elect, may He rejoice me with the joy of His chosen people, and be praised even by me with all His inheritance!

Come, Lord Jesus, take away scandals from Thy kingdom, which is my soul, and reign therein, Thou Who alone hast the right. For avarice comes to claim a throne within me; haughtiness and self-assertion would rule over me; pride would be my king; luxury says, “I will reign”[4]; ambition, detraction, envy, and anger struggle within me for the mastery. I resist as far as I am able; I struggle according as help is given me; I call on my Lord Jesus; for His sake I defend myself, since I acknowledge myself as wholly His possession. He is my God; Him alone I cling to, Him I proclaim my Lord; I have no other King than my Lord Jesus Christ. Come, then, O Lord, and disperse these enemies in Thy power, and Thou shalt reign in me, for Thou Thyself art my King and my God, Who givest salvation to Thy chosen ones.

[1] Paul's concern for the Jews. God's election is free and not confined to their nation.
[6] Not as though the word of God hath miscarried. For all are not Israelites that are of Israel:
Non autem quod exciderit verbum Dei. Non enim omnes qui ex Israel sunt, ii sunt Israelitae :
[7] Neither are all they that are the seed of Abraham, children; but in Isaac shall thy seed be called:
neque qui semen sunt Abrahae, omnes filii : sed in Isaac vocabitur tibi semen :
[8] That is to say, not they that are the children of the flesh, are the children of God; but they, that are the children of the promise, are accounted for the seed.
id est, non qui filii carnis, hi filii Dei : sed qui filii sunt promissionis, aestimantur in semine.[Romans 9]

[2] His name-- possibly an abbreviation of Jacob-El (Babylonian: Ya kub-ilu), with which compare Israel, Ismael etc. — means "supplanter", and refers to a well-known circumstance of his birth:
[21] And Isaac besought the Lord for his wife, because she was barren; and he heard him, and made Rebecca to conceive.
Deprecatusque est Isaac Dominum pro uxore sua, eo quod esset sterilis : qui exaudivit eum, et dedit conceptum Rebeccae.[22] 
But the children struggled in her womb: and she said: If it were to be so with me, what need was there to conceive? And she went to consult the Lord.
Sed collidebantur in utero ejus parvuli; quae ait : Si sic mihi futurum erat, quid necesse fuit concipere? perrexitque ut consuleret Dominum.
[23] And he answering said: Two nations are in thy womb, and two peoples shall be divided out of thy womb, and one people shall overcome the other, and the elder shall serve the younger.
Qui respondens ait : Duae gentes sunt in utero tuo, et duo populi ex ventre tuo dividentur, populusque populum superabit, et major serviet minori. [Genesis 25]

[3] [42] And he said to Jesus: Lord, remember me when thou shalt come into thy kingdom.
Et dicebat ad Jesum : Domine, memento mei cum veneris in regnum tuum.
[43] And Jesus said to him: Amen I say to thee, this day thou shalt be with me in paradise.
Et dixit illi Jesus : Amen dico tibi : Hodie mecum eris in paradiso. [Luke 23]

[4] [12] How art thou fallen from heaven, O Lucifer, who didst rise in the morning? how art thou fallen to the earth, that didst wound the nations?
Quomodo cecidisti de caelo, Lucifer, qui mane oriebaris? corruisti in terram, qui vulnerabas gentes?
[13] And thou saidst in thy heart: I will ascend into heaven, I will exalt my throne above the stars of God, I will sit in the mountain of the covenant, in the sides of the north.
Qui dicebas in corde tuo : In caelum conscendam, super astra Dei exaltabo solium meum; sedebo in monte testamenti, in lateribus aquilonis;
[14] I will ascend above the height of the clouds, I will be like the most High.
ascendam super altitudinem nubium, similis ero Altissimo?
[15] But yet thou shalt be brought down to hell, into the depth of the pit.
Verumtamen ad infernum detraheris, in profundum laci. [Isaiah 14]

St Bernard on the Annunciation and the Blessed Virgin's Consent: Pt 1

Fiat mihi secundum verbum tuum. JJ Tissot. Brooklyn Museum.

We continue Lent with our series presenting the homilies of St Bernard of Clairvaux (1090-1153) on the Virgin Mother. In this and in subsequent posts, I shall be publishing English excerpts* from his homily on the Annunciation and the Blessed Virgin's Consent, to which I have added a number of references and notes.

*SERMONS OF ST. BERNARD ON ADVENT & CHRISTMAS
Compiled and translated at St. Mary s Convent, from the Edition (1508), in black-letter of St. Bernard s Sermons and Letters. R. & T. WASHBOURNE, LTD., 2 & 4 PATERNOSTER ROW, LONDON MANCHESTER : 74 BRIDGE ST. GLASGOW : 248 BUCHANAN ST. BENZIGER BROS. \ NEW YORK, CINCINNATI, CHICAGO 1909

Totus tuus ego sum et omnia mea tua sunt. Tecum tutus semper sum. 

Ad Jesum per Mariam.

WHO doubts that the praises we give to the Mother of God redound to the honour of the Son of God; and, in like manner, that in honouring the Son we are also honouring the Mother? For if, according to Solomon, “A wise son is the glory of the father,”[1] how much more glorious is it to become the Mother of Wisdom Himself! But how shall I dare to commend her whose praises are announced by Prophets, spoken by an angel, recorded by the Evangelist? I will not praise, because I do not dare; I will but repeat with all devotion what the Holy Spirit Himself has spoken by the Evangelist, for the words of the text are: “And the Lord will give him the throne of David his father.”

[1] [20] A wise son maketh a father joyful: but the foolish man despiseth his mother.
Filius sapiens laetificat patrem, et stultus homo despicit matrem suam. [Proverbs 15]
[24] The father of the just rejoiceth greatly: he that hath begotten a wise son, shall have joy in him.
Exsultat gaudio pater justi; qui sapientem genuit laetabitur in eo. [Proverbs 23]

“And the Lord will give him the throne of David his father”

These are the words of the angel to the Virgin declaring that her promised Son should possess the kingdom of David. We all know that our Lord Jesus sprang from the race of David; but how, I ask, did God give Him the throne of His father David, since He never reigned in Jerusalem? On the contrary, when the multitude desired it, He would not consent to be their King,[1] and before Pilate He protested that His kingdom was not of this world.[2 Besides, what great gain was it for Him Who sits upon the Cherubim, and Whom the Prophet saw “upon a throne high and elevated,”[3] to be promised the throne of His father David?

But we know that another Jerusalem is signified by the Jerusalem that now is, one far nobler and richer than that in which David reigned. And I believe it to be here understood, because we often find in Scripture the figure put for that which is typified. Evidently God gave our Lord the throne of His father David when He “constituted Him King upon Sion, His holy mount.”[4] And the Prophet seems to show more plainly of what kingdom he spoke when he said not in Sion, but upon Sion. David reigned in Sion. Upon Sion points out the kingdom of Him of Whom it is said to David, “Of the fruit of thy womb I will put to sit upon thy throne,”[5] and of whom another Prophet speaks, “He shall sit upon the throne of David and upon his kingdom.”[6] In each text we find upon. “The Lord God, therefore, will give him the throne of David his father”—not a typical but a true throne, not temporal but eternal, not earthly but celestial. And what has been said above shows that David so regarded it, for the throne in which he reigned as temporal sovereign bore the image of the eternal one.

[1] [14] Now those men, when they had seen what a miracle Jesus had done, said: This is of a truth the prophet, that is to come into the world.
Illi ergo homines cum vidissent quod Jesus fecerat signum, dicebant : Quia hic est vere propheta, qui venturus est in mundum.
[15] Jesus therefore, when he knew that they would come to take him by force, and make him king, fled again into the mountain himself alone.
Jesus ergo cum cognovisset quia venturi essent ut raperent eum, et facerent eum regem, fugit iterum in montem ipse solus. [John 6]

[2] [33] Pilate therefore went into the hall again, and called Jesus, and said to him: Art thou the king of the Jews?
Introivit ergo iterum in praetorium Pilatus : et vocavit Jesum, et dixit ei : Tu es rex Judaeorum?
(...)
[36] Jesus answered: My kingdom is not of this world. If my kingdom were of this world, my servants would certainly strive that I should not be delivered to the Jews: but now my kingdom is not from hence.
Respondit Jesus : Regnum meum non est de hoc mundo. Si ex hoc mundo esset regnum meum, ministri mei utique decertarent ut non traderer Judaeis : nunc autem regnum meum non est hinc. [John 18]

[3] [1] In the year that king Ozias died, I saw the Lord sitting upon a throne high and elevated: and his train filled the temple.
In anno quo mortuus est rex Ozias, vidi Dominum sedentem super solium excelsum et elevatum; et ea quae sub ipso erant replebant templum. [Isaias 6]

[4] [6] But I am appointed king by him over Sion his holy mountain, preaching his commandment.
Ego autem constitutus sum rex ab eo super Sion, montem sanctum ejus, praedicans praeceptum ejus. [Psalm 2]

[5] [11] The Lord hath sworn truth to David, and he will not make it void: of the fruit of thy womb I will set upon thy throne.
Juravit Dominus David veritatem, et non frustrabitur eam : De fructu ventris tui ponam super sedem tuam. [Psalm 131]

[6] [7] His empire shall be multiplied, and there shall be no end of peace: he shall sit upon the throne of David, and upon his kingdom; to establish it and strengthen it with judgment and with justice, from henceforth and for ever: the zeal of the Lord of hosts will perform this.
Multiplicabitur ejus imperium, et pacis non erit finis; super solium David, et super regnum ejus sedebit, ut confirmet illud et corroboret in judicio et justitia, amodo usque in sempiternum : zelus Domini exercituum faciet hoc. [Isaiah 9]

He became a Little One (Colloquy of the Blessed Virgin and the Angel: Conclusion)

Ave Maria. [JJ Tissot, Brooklyn Museum]

We continue Lent with our series presenting the homilies of St Bernard of Clairvaux (1090-1153) on the Virgin Mother. In this and in subsequent posts, I shall be publishing English excerpts* from his 'Colloquy of the Blessed Virgin and the Angel', to which I have added a number of references and notes.

*SERMONS OF ST. BERNARD ON ADVENT & CHRISTMAS
Compiled and translated at St. Mary s Convent, from the Edition (1508), in black-letter of St. Bernard s Sermons and Letters. R. & T. WASHBOURNE, LTD., 2 & 4 PATERNOSTER ROW, LONDON MANCHESTER : 74 BRIDGE ST. GLASGOW : 248 BUCHANAN ST. BENZIGER BROS. \ NEW YORK, CINCINNATI, CHICAGO 1909

Totus tuus ego sum et omnia mea tua sunt. Tecum tutus semper sum. 

Ad Jesum per Mariam.

For he shall save his people from their sins

Who is this that forgiveth sins also? Would that the Lord Jesus would deign to number me, a sinner, among His people, and save me from my sins. Truly, blessed are the people that have our Lord Jesus for their God, for He will save His people from their sins. But I fear there are many who profess to be of His people, but whom He does not recognize as such. I fear that to many who are counted among the more religious-minded of His people He will say: “This people honoureth me with their lips, but their hearts are far from me.”[1] For the Lord Jesus knoweth who are His, and whom He hath chosen from the beginning. “Why do you call me Lord, Lord, and do not the things I command you?”[2]

[1] [8] This people honoureth me with their lips: but their heart is far from me.
Populus hic labiis me honorat : cor autem eorum longe est a me.
[9] And in vain do they worship me, teaching doctrines and commandments of men.
Sine causa autem colunt me, docentes doctrinas et mandata hominum.  [Matt 15]

[2] [46] And why call you me, Lord, Lord; and do not the things which I say?
Quid autem vocatis me Domine, Domine : et non facitis quae dico?
[47] Every one that cometh to me, and heareth my words, and doth them, I will shew you to whom he is like.
Omnis qui venit ad me, et audit sermones meos, et facit eos, ostendam vobis cui similis sit :
[48] He is like to a man building a house, who digged deep, and laid the foundation upon a rock. And when a flood came, the stream beat vehemently upon that house, and it could not shake it; for it was founded on a rock.
similis est homini aedificanti domum, qui fodit in altum, et posuit fundamentum super petram : inundatione autem facta, illisum est flumen domui illi, et non potuit eam movere : fundata enim erat super petram. [Luke 6]

Do what Jesus commands

Would you know if you belong to His people, or, rather, do you wish to be one of His disciples? Do what Jesus commands, and He will number you among His followers. Fulfil what He enjoins in the Gospel, what He prescribes in the Law and the Prophets, what He ordains through His ministers in the Church. Obey His representatives; obey your superiors, not only the good and gentle, but even the froward; and learn of Jesus Himself to be meek and humble of heart. You will then belong to the blessed people whom He has chosen for His inheritance, and of whom He bears witness, saying: “A people, which I knew not, hath served me: at the hearing of the ear they have obeyed me.”[1]

[1] [44] Thou wilt deliver me from the contradictions of the people: thou wilt make me head of the Gentiles.
Eripies me de contradictionibus populi; constitues me in caput gentium.
[45] A people, which I knew not, hath served me: at the hearing of the ear they have obeyed me.
Populus, quem non cognovi, servivit mihi; in auditu auris obedivit mihi. [Ps 17]

The Son of the Most High

But let us consider what the angel thinks of Him, Whom he would willingly himself have called by the name of Jesus. He says: “He shall be great, and shall be called the Son of the Most High.” [Luke 1, 32] Great indeed is He Who deserves to be called the Son of the Most High. Is not He great whose immensity knows no limitation? Who is great as the Lord our God? It is He Who is as great as He is high—yea, Who is Most High. As “Son of the Most High,” He thought it not robbery to equal Himself to the Most High. Satan, indeed, meditated robbery. Though made out of nothing in angelic form, he compared himself with his Maker, and arrogated to himself what belonged of right to the Son of the Most High, the Son not made by God, but begotten of Him.

For the Most High God the Father, though Omnipotent, could not make a creature equal to Himself, nor beget a Son who was not His equal. He made the angel great, but not as Himself, therefore not Most High. In one alone did He think it no robbery that He should equal Himself with Him in all things; the only-begotten Son, Who was not made, but begotten, by the Omnipotent, Omnipotent; by the Most High, Most High; by the Eternal, Co-eternal. Rightly, then, shall He be great Who shall be called the Son of the Most High.

But why is it said “He shall be,” and not, rather, “He is,” great, since He is always equally great, and can have no increase? He will not be more exalted after His conception than He was before. Perhaps the angel would have us understand that He Who was great as God will be great as man.

 A great Prophet hath risen up amongst us

Raising the widow's son. JJ Tissot. Brooklyn Museum

Elsewhere in the Gospel we read, “A great Prophet hath risen up amongst us.”[1] O Virgin, thou wilt indeed give birth to a Little One, thou wilt nourish a Little One; but while thou lookest on Him as little, think upon Him as great. He will be great, because God will magnify Him in the sight of kings; wherefore let all the kings adore Him and all nations serve Him. Let thy soul magnify the Lord, for “He shall be great, and shall be called the Son of the Most High.” He shall be great; and “He that is mighty shall do great things for thee, and Holy is his name.” What nameholier than “Son of the Most High”?

[1] [15] And he that was dead, sat up, and began to speak. And he gave him to his mother.
Et resedit qui erat mortuus, et coepit loqui. Et dedit illum matri suae.
[16] And there came a fear on them all: and they glorified God, saying: A great prophet is risen up among us: and, God hath visited his people.
Accepit autem omnes timor : et magnificabant Deum, dicentes : Quia propheta magnus surrexit in nobis : et quia Deus visitavit plebem suam. [Luke 7]

He became a Little One

This great Lord shall be magnified also by us little ones; for He became a Little One that He might make us great. “A Child is born to us, a Son is given to us.”[1] “To us,” not to Himself; for He Who before all ages was much more nobly born of His Father needed not in time to be born of a Mother. Nor was He born and given to the angels. They Who possessed Him in His greatness did not require Him in His lowliness. To us, then, He is born, to us He is given, because by us He is so greatly needed. And since He is born of our race and given to us, let us accomplish that for which He was born and given.

[1] [6] For a CHILD IS BORN to us, and a son is given to us, and the government is upon his shoulder: and his name shall be called, Wonderful, Counsellor, God the Mighty, the Father of the world to come, the Prince of Peace.
Parvulus enim natus est nobis, et filius datus est nobis, et factus est principatus super humerum ejus : et vocabitur nomen ejus, Admirabilis, Consiliarius, Deus, Fortis, Pater futuri saeculi, Princeps pacis. [Isaiah 9]

Let us study to become as this Little One

Let us make use of Our Own for our profit; let us work out our salvation by means of our Saviour. Behold, “a Child is set in the midst.”[1]   O Little One, desired by little ones! O true Child, but a guileless Child full of wisdom! Let us study to become as this Little One. Let us learn to be meek and humble of heart, lest the great God should without fruit have become Man and a Child; lest He should have died in vain and been crucified in vain. Let us learn His humility; let us imitate His meekness; let us embrace His love; let us share His sufferings; let us be washed in His blood; let us offer Him as a propitiation for our sins. To this end He was born and given to us.

Let us offer Him to His Father, for the Father spared not His own Son, but delivered Him for us all; and the Son emptied Himself, taking the form of a servant, and delivered “His soul to death,”[2] and was reputed with the wicked; He bore the sins of many, and prayed for the transgressors, that they might not perish.[2] But they cannot perish for whom the Son prays, and for whom the Father delivers His own Son to procure them life. From both, therefore, equally may we hope for pardon, because in both are equal mercy and compassion, equal power, one will, one substance in Godhead, wherein with them the Holy Ghost liveth and reigneth one God for ever and ever. Amen.

[1] [35] And taking a child, he set him in the midst of them. Whom when he had embraced, he saith to them:
Et accipiens puerum, statuit eum in medio eorum : quem cum complexus esset, ait illis : 
[36] Whosoever shall receive one such child as this in my name, receiveth me. And whosoever shall receive me, receiveth not me, but him that sent me.
Quisquis unum ex hujusmodi pueris receperit in nomine meo, me recipit : et quicumque me susceperit, non me suscipit, sed eum qui misit me. [Mark 9]

[2] [12] Therefore will I distribute to him very many, and he shall divide the spoils of the strong, because he hath delivered his soul unto death, and was reputed with the wicked: and he hath borne the sins of many, and hath prayed for the transgressors.
Ideo dispertiam ei plurimos, et fortium dividet spolia, pro eo quod tradidit in mortem animam suam, et cum sceleratis reputatus est, et ipse peccata multorum tulit, et pro transgressoribus rogavit. [Isaiah 53]

She was troubled at this saying (Colloquy of the Blessed Virgin and the Angel: Pt 4)

Ave Maria. [JJ Tissot, Brooklyn Museum]

We continue Lent with our series presenting the homilies of St Bernard of Clairvaux (1090-1153) on the Virgin Mother. In this and in subsequent posts, I shall be publishing English excerpts* from his 'Colloquy of the Blessed Virgin and the Angel', to which I have added a number of references and notes.

*SERMONS OF ST. BERNARD ON ADVENT & CHRISTMAS
Compiled and translated at St. Mary s Convent, from the Edition (1508), in black-letter of St. Bernard s Sermons and Letters. R. & T. WASHBOURNE, LTD., 2 & 4 PATERNOSTER ROW, LONDON MANCHESTER : 74 BRIDGE ST. GLASGOW : 248 BUCHANAN ST. BENZIGER BROS. \ NEW YORK, CINCINNATI, CHICAGO 1909

Totus tuus ego sum et omnia mea tua sunt. Tecum tutus semper sum. 

Ad Jesum per Mariam.

She was troubled at this saying

“And when she had heard, she was troubled at this saying, and thought with herself what manner of salutation this might be.” Virgins who deserve the name are ever timid; they never think themselves secure; and while avoiding what ought to be feared, they fear where there is no danger. They know that they bear a precious treasure in fragile vessels; that it is difficult to live among men an angelic life, to converse on earth after the manner of the celestial spirits, to lead on earth a holy life in mortal flesh. In every unforeseen occurrence they suspect some snare for their virtue, and therefore Mary was troubled at the words of the angel. She was troubled, but not disturbed. “I was troubled,” says the Psalmist, “and I spoke not. I thought upon the days of old, and I had in my mind the eternal years.”[1]  Mary was troubled, and spoke not; she thought what manner of salutation this might be. That she was troubled proves her virginal modesty; that she was not disturbed, her fortitude; her thoughtful silence shows her prudence. “She thought what manner of salutation this might be.”

This prudent Virgin knew how often Satan transforms himself into an angel of light, and because she was singularly simple and humble, she did not expect to hear such words addressed to her by the angel, so she thought with herself what manner of salutation this might be. Then the angel, looking on the Virgin, and easily reading the conflicting thoughts that were passing through her mind, encouraged her in her timidity and in her doubt. Calling her by her name, he gently persuaded her not to fear. “ ‘Fear not, Mary, thou hast found grace with God.’ There is here no deception, no falsehood. Thou needest fear no fraud, no snare, no delusion. I am not a man, but a spirit; I am an angel of God, not a minister of Satan. ‘Fear not, Mary, thou hast found grace with God.’

Oh, if thou didst know how pleasing thy humility is to the Most High, what a sublime exaltation awaits thee in His sight, thou wouldst not judge thyself unworthy of the conversation, nor even of the homage, of angels! Why think thyself undeserving the favour of angels when thou hast found favour with God? Thou hast found what thou hadst sought, what none before thee had been able to find—thou hast found grace before God. What grace? The grace of peace and reconciliation between God and man, the destruction of death,  the reparation of life. This is the grace thou hast found with God. And let this be a sign to thee.

Thou shalt conceive and bring forth a son, and thou shalt call his name Jesus

Understand from the name of the promised Son, O prudent Virgin, how great and what a special grace thou hast found with God. “And thou shalt call his name Jesus.” Another Evangelist gives the reason of this name: “Because he shall save his people from their sins.”[2] I have read of two men who bore the name of this our Jesus; both went before Him and prefigured Him, and both were serviceable to their people. One conducted his brethren into the Land of Promise[3]; the other led forth his people from the captivity of Babylon.[4] Both did, indeed, defend those they governed from their enemies, but they did not save them from their sins. But this our Jesus saves His people, and washes away their sins, and likewise introduces them into the land of the living.

[1] [5] My eyes prevented the watches: I was troubled, and I spoke not.
Anticipaverunt vigilias oculi mei; turbatus sum, et non sum locutus.
[6] I thought upon the days of old: and I had in my mind the eternal years.
Cogitavi dies antiquos, et annos aeternos in mente habui.
[7] And I meditated in the night with my own heart: and I was exercised and I swept my spirit.
Et meditatus sum nocte cum corde meo, et exercitabar, et scopebam spiritum meum. [Psalm 76]

[2] [21] And she shall bring forth a son: and thou shalt call his name JESUS. For he shall save his people from their sins.
Pariet autem filium : et vocabis nomen ejus Jesum : ipse enim salvum faciet populum suum a peccatis eorum.
[22] Now all this was done that it might be fulfilled which the Lord spoke by the prophet, saying:
Hoc autem totum factum est, ut adimpleretur quod dictum est a Domino per prophetam dicentem 
[23] Behold a virgin shall be with child, and bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.
Ecce virgo in utero habebit, et pariet filium : et vocabunt nomen ejus Emmanuel, quod est interpretatum Nobiscum Deus. [Matt 1]

[3] Josue, Joshua. (First called Osee; Septuagint 'Iesoûs, first Aúsé) Josue commanded the army of Israel, after the Exodus, (Exodus 17:9-13), was called the minister of Moses (xxiv, 13), accompanied the great lawgiver to and from Mount Sinai (xxxi, 17) and into the tabernacle of the covenant (xxxiii, 11), and acted as one of twelve spies whom Moses sent to view the land of Chanaan (Numbers 13:9).  The name most likely means "Jahweh is salvation". Josue was chosen by God to succeed Moses. Later this soldier was proposed by Moses to the people to lead them into the land beyond the Jordan (Deuteronomy 31:3), and was ordered by the Lord to do so (xxxi, 23).  [For more see: Catholic Encyclopedia]

[4] Josue, Joshua: ('Iesoûs), the high-priest who returned with Zorobabel from the Babylonian Captivity to Jerusalem (Ezra 2:2; Nehemiah 7:7; 21:1). In I and II Esd. the Vulgate calls him Josue; in Agg. and Zach., Jesus. He assisted Zorobabel in rebuilding the Temple (Ezra 3:2, 8; 4:3; 5:2). The angel of the Lord proclaimed the high-priest the type of the coming Messias (Zechariah 3).
[For more see: Catholic Encyclopedia]

 

Virginity is pleasing to God (Colloquy of the Blessed Virgin and the Angel: Pt 3)

Ave Maria. [JJ Tissot, Brooklyn Museum]

We continue Lent with our series presenting the homilies of St Bernard of Clairvaux (1090-1153) on the Virgin Mother. In this and in subsequent posts, I shall be publishing English excerpts* from his 'Colloquy of the Blessed Virgin and the Angel', to which I have added a number of references and notes.

*SERMONS OF ST. BERNARD ON ADVENT & CHRISTMAS
Compiled and translated at St. Mary s Convent, from the Edition (1508), in black-letter of St. Bernard s Sermons and Letters. R. & T. WASHBOURNE, LTD., 2 & 4 PATERNOSTER ROW, LONDON MANCHESTER : 74 BRIDGE ST. GLASGOW : 248 BUCHANAN ST. BENZIGER BROS. \ NEW YORK, CINCINNATI, CHICAGO 1909

Totus tuus ego sum et omnia mea tua sunt. Tecum tutus semper sum. 

Ad Jesum per Mariam.

Virginity is pleasing to God

But who has taught thee, O prudent Virgin, O devout Virgin, that virginity is pleasing to God? What page of the Old Testament exhorted thee, what ordinance counselled thee, what law commanded thee to live in the flesh, yet not according to the flesh, and lead on earth the life of the angels? Where didst thou read that the “wisdom of the flesh is death,”[1] and that we are not to “make provision for the flesh in its concupiscences”?[2] Where didst thou read of virgins that they sing a new song no other can sing, and that they follow the Lamb whithersoever He goeth?[3] Where didst thou read that they are praised who have made themselves eunuchs for the kingdom of heaven?[4] Where didst thou find that “though we walk in the flesh, we do not war according to the flesh”[4]; and that “he that giveth his virgin in marriage doth well; but he that giveth her not, doth better”[5]  [7] ?

Where didst thou hear, “I would that all men were as myself”[6]; and “it is good for a man, if he so remain according to my counsel”? The unction of the Holy Spirit, O Virgin, has taught thee all these things. Before becoming thy Son God has been thy Master. Thou dost vow thyself as a chaste virgin to Christ, and thou knowest not thou shalt be His Mother. Thou wilt conceive, but without sin; thou wilt bring forth, but without sorrow; thou knowest not man, but thou wilt bear a Son. What Son? Thou wilt be Mother of Him whose Father is God. The Son of the Father’s love will be the crown of thy chastity; the wisdom of the Father’s mind will be the fruit of thy virginal womb. Of God, therefore, thou wilt conceive, and thou wilt bring forth a God. Take courage, then, fruitful Virgin, chaste Mother, spotless Mother; thou wilt no longer be accursed in Israel, nor reckoned among the barren. Thou wilt be blessed on earth by the angel, and all generations of the earth shall call thee blessed. “Blessed art thou amongst women, and blessed is the fruit of thy womb.”

[1] [6] For the wisdom of the flesh is death; but the wisdom of the spirit is life and peace.
Nam prudentia carnis, mors est : prudentia autem spiritus, vita et pax : [Romans 8]

[2] [14] But put ye on the Lord Jesus Christ, and make not provision for the flesh in its concupiscences.
sed induamini Dominum Jesum Christum, et carnis curam ne feceritis in desideriis. [Romans 13]

[3] [3] And they sung as it were a new canticle, before the throne, and before the four living creatures, and the ancients; and no man could say the canticle, but those hundred forty-four thousand, who were purchased from the earth.
Et cantabant quasi canticum novum ante sedem, et ante quatuor animalia, et seniores : et nemo poterat dicere canticum, nisi illa centum quadraginta quatuor millia, qui empti sunt de terra.
[4] These are they who were not defiled with women: for they are virgins. These follow the Lamb whithersoever he goeth. These were purchased from among men, the firstfruits to God and to the Lamb:
Hi sunt, qui cum mulieribus non sunt coinquinati : virgines enim sunt. Hi sequuntur Agnum quocumque ierit. Hi empti sunt ex hominibus primitiae Deo, et Agno [Revelation 14]

[4] [12] For there are eunuchs, who were born so from their mother's womb: and there are eunuchs, who were made so by men: and there are eunuchs, who have made themselves eunuchs for the kingdom of heaven. He that can take, let him take it.
Sunt enim eunuchi, qui de matris utero sic nati sunt : et sunt eunuchi, qui facti sunt ab hominibus : et sunt eunuchi, qui seipsos castraverunt propter regnum caelorum. Qui potest capere capiat. [Matthew 19]

[4] [3] For though we walk in the flesh, we do not war according to the flesh.
In carne enim ambulantes, non secundum carnem militamus.
[4] For the weapons of our warfare are not carnal, but mighty to God unto the pulling down of fortifications, destroying counsels,
Nam arma militiae nostrae non carnalia sunt, sed potentia Deo ad destructionem munitionum, consilia destruentes, [2 Corinthians 10]

[5] [38] Therefore, both he that giveth his virgin in marriage, doth well; and he that giveth her not, doth better.
Igitur et qui matrimonio jungit virginem suam, bene facit : et qui non jungit, melius facit. [1 Corinthians 7]

[6] [7] For I would that all men were even as myself: but every one hath his proper gift from God; one after this manner, and another after that.
Volo enim omnes vos esse sicut meipsum : sed unusquisque proprium donum habet ex Deo : alius quidem sic, alius vero sic.
[8] But I say to the unmarried, and to the widows: It is good for them if they so continue, even as I.
Dico autem non nuptis, et viduis : bonum est illis si sic permaneant, sicut et ego. [1 Corinthians 7]

[7] [34] And the unmarried woman and the virgin thinketh on the things of the Lord, that she may be holy both in body and in spirit. But she that is married thinketh on the things of the world, how she may please her husband.
Et mulier innupta, et virgo, cogitat quae Domini sunt, ut sit sancta corpore, et spiritu. Quae autem nupta est, cogitat quae sunt mundi, quomodo placeat viro. [1 Cor 7]

The Lord is with thee (Colloquy of the Blessed Virgin and the Angel: Pt 2)

Ave Maria. [JJ Tissot, Brooklyn Museum]

We continue Lent with our series presenting the homilies of St Bernard of Clairvaux (1090-1153) on the Virgin Mother. In this and in subsequent posts, I shall be publishing English excerpts* from his 'Colloquy of the Blessed Virgin and the Angel', to which I have added a number of references and notes.

*SERMONS OF ST. BERNARD ON ADVENT & CHRISTMAS
Compiled and translated at St. Mary s Convent, from the Edition (1508), in black-letter of St. Bernard s Sermons and Letters. R. & T. WASHBOURNE, LTD., 2 & 4 PATERNOSTER ROW, LONDON MANCHESTER : 74 BRIDGE ST. GLASGOW : 248 BUCHANAN ST. BENZIGER BROS. \ NEW YORK, CINCINNATI, CHICAGO 1909

Totus tuus ego sum et omnia mea tua sunt. Tecum tutus semper sum. 

Ad Jesum per Mariam.

The Lord is with thee

“Hail, full of grace, the Lord is with thee.” He says not in thee, but with thee. God, Who is equally present everywhere, remains whole and entire by His simple substance and essence. He is present with rational creatures in many different ways. With the good alone He is present by love as well as by knowledge, so that He is with them by agreement of wills. While their wills are subject to justice and right reason, God does not disdain to will what they will, for their wills being conformed to His, they in a manner unite God to themselves.

If God is thus present with all the saints, He is especially so with Mary, with whom He was so closely united as to have not only one will, but one flesh, for from His own Divine nature and from her virginal substance one Christ was made, Who, sharing both natures, was at once the Son of God and Son of the Virgin Mary.

The angel therefore says: “Hail, full of grace, the Lord is with thee.” Not only is there with thee God the Son, Whom thou dost clothe with thy flesh, but also God the Holy Ghost, of Whom thou dost conceive, and God the Father, Who begot Him, Who is to be thy Son. The Father is with thee who makes His Son to be thine; the Son is with thee who institutes with thee a wondrous Sacrament, and yet preserves the seal of thy virginity. The Holy Spirit is with thee, and with the Father and the Son He sanctifies thy pure womb. “The Lord,” therefore, “is with thee. Blessed art thou amongst women.”

Blessed art thou

I love to add what Elizabeth soon after pronounced, and “Blessed is the fruit of thy womb.” Not that, because thou art blessed, the fruit of thy womb is also blessed, but because He prevented thee with the blessings of sweetness, therefore art thou blessed. Truly blessed is the fruit of thy womb, in whom all nations are blest, of whose
fullness thou hast received as others have, but in a fuller measure. For this reason, therefore, thou art blessed best “amongst women.” He is called blessed not amongst men, nor amongst angels, but, as the Apostle says, “God blessed above all for ever.”[1] “Blessed, therefore, is the fruit of thy womb”—blessed in sweet odour, blessed in sweet savour, blessed in beauty and comeliness of form. The fragrance of this odoriferous fruit was perceived by him who said: “The smell of my son is as the smell of a plentiful field, which the Lord hath blessed”[2]; and is not he truly blessed who is blest by the Lord?

[1] [5] Whose are the fathers, and of whom is Christ, according to the flesh, who is over all things, God blessed for ever. Amen.
quorum patres, et ex quibus est Christus secundum carnem, qui est super omnia Deus benedictus in saecula. Amen. [Romans 9].
Cf [52] Blessed art thou, O Lord the God of our fathers: and worthy to be praised, and glorified, and exalted above all for ever: and blessed is the holy name of thy glory: and worthy to be praised, and exalted above all in all ages.
Benedictus es, Domine Deus patrum nostrorum : et laudabilis, et gloriosus, et superexaltatus in saecula. Et benedictum nomen gloriae tuae sanctum : et laudabile, et superexaltatum in omnibus saeculis. [Daniel 3]

[2] [27] He (Jacob) came near, and kissed him (Isaac). And immediately as he smelled the fragrant smell of his garments, blessing him, he said: Behold the smell of my son is as the smell of a plentiful field, which the Lord hath blessed.
Accessit, et osculatus est eum. Statimque ut sensit vestimentorum illius fragrantiam, benedicens illi, ait : Ecce odor filii mei sicut odor agri pleni, cui benedixit Dominus. [Genesis 27]

Blessed fruit!

Of the sweet relish of this fruit one who had tasted of it exclaimed, “O taste and see how sweet is the Lord”[1]; and elsewhere, “O how great is the multitude of thy sweetness, O Lord, which thou hast hidden for them that fear thee.”[2] And Christ says of Himself while inviting us all to Him: “He that eateth me shall yet hunger, and he that drinketh me shall yet thirst.”[3] He said this because the sweet savour of this fruit, when once tasted,excites a greater appetite.

Blessed fruit! which is the food and drink of those who hunger and thirst after justice.[4] You have heard of its fragrance and of its savour; hear now of its beauty. For if the fruit which brought death into the world was not only sweet to the taste, but beautiful to the eye, as the Scripture testifies[5], much more ought we to seek for beauty in this fruit of life, “upon which,” as another passage in Holy Scripture remarks, “the angels desire to look.”[6] Its beauty was seen in spirit, and desired to be seen in the flesh by him who said: “Out of Sion the loveliness of his beauty.”[7] And, lest you should think lightly of the beauty here commended, remember what is said in another Psalm: “Beautiful above the sons of men, grace is poured abroad on thy lips, therefore God hath blessed thee for ever.”[8]

“Blessed, then, is the fruit of thy womb,” whom God hath blest for ever, and by whom thou thyself, O Mary, art blessed amongst women, because an evil tree cannot bring forth good fruit.[9]  Blessed art thou amongst women, who didst escape that universal curse, “In sorrow thou shalt bring forth children”[10]; and that other, “Cursed is the barren in Israel.”[11] Thou hast obtained the singular blessing of neither remaining sterile, nor bringing forth in sorrow.

[1] [9] O taste, and see that the Lord is sweet: blessed is the man that hopeth in him.
Gustate, et videte quoniam suavis est Dominus; beatus vir qui sperat in eo. [Ps 38]

[2] [20] O how great is the multitude of thy sweetness, O Lord, which thou hast hidden for them that fear thee! Which thou hast wrought for them that hope in thee, in the sight of the sons of men.
Quam magna multitudo dulcedinis tuae, Domine, quam abscondisti timentibus te! Perfecisti eis qui sperant in te, in conspectu filiorum hominum. [Ps 30]

[3] Cf: [55] He that eateth my flesh, and drinketh my blood, hath everlasting life: and I will raise him up in the last day.
Qui manducat meam carnem, et bibit meum sanguinem, habet vitam aeternam : et ego resuscitabo eum in novissimo die. [John 6]

[4] [6] Blessed are they that hunger and thirst after justice: for they shall have their fill.
Beati qui esuriunt et sitiunt justitiam : quoniam ipsi saturabuntur. [John 5]

[5] [6] And the woman saw that the tree was good to eat, and fair to the eyes, and delightful to behold: and she took of the fruit thereof, and did eat, and gave to her husband who did eat.
Vidit igitur mulier quod bonum esset lignum ad vescendum, et pulchrum oculis, aspectuque delectabile : et tulit de fructu illius, et comedit : deditque viro suo, qui comedit. [Genesis 3]

[6] [12] To whom it was revealed, that not to themselves, but to you they ministered those things which are now declared to you by them that have preached the gospel to you, the Holy Ghost being sent down from heaven, on whom the angels desire to look.
quibus revelatum est quia non sibimetipsis, vobis autem ministrabant ea quae nunc nuntiata sunt vobis per eos qui evangelizaverunt vobis, Spiritu Sancto misso de caelo, in quem desiderant angeli prospicere. [1 Peter 1]

[7] [2] Out of Sion the loveliness of his beauty.
Ex Sion species decoris ejus : [Ps 49]

[8] [3] Thou art beautiful above the sons of men: grace is poured abroad in thy lips; therefore hath God blessed thee for ever.
Speciosus forma prae filiis hominum, diffusa est gratia in labiis tuis; propterea benedixit te Deus in aeternum. [Ps 44]

[9] [17] Even so every good tree bringeth forth good fruit, and the evil tree bringeth forth evil fruit.
Sic omnis arbor bona fructus bonos facit : mala autem arbor malos fructus facit.
[18] A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit.
Non potest arbor bona malos fructus facere : neque arbor mala bonos fructus facere.
[19] Every tree that bringeth not forth good fruit, shall be cut down, and shall be cast into the fire.
Omnis arbor, quae non facit fructum bonum, excidetur, et in ignem mittetur.
[20] Wherefore by their fruits you shall know them.
Igitur ex fructibus eorum cognoscetis eos. [Matt 7]

[10] [16] To the woman also he said: I will multiply thy sorrows, and thy conceptions: in sorrow shalt thou bring forth children, and thou shalt be under thy husband's power, and he shall have dominion over thee.
Mulieri quoque dixit : Multiplicabo aerumnas tuas, et conceptus tuos : in dolore paries filios, et sub viri potestate eris, et ipse dominabitur tui. [Gen 3]

[11] [19] And seeing a certain fig tree by the way side, he came to it, and found nothing on it but leaves only, and he saith to it: May no fruit grow on thee henceforward for ever. And immediately the fig tree withered away.
Et videns fici arborem unam secus viam, venit ad eam : et nihil invenit in ea nisi folia tantum, et ait illi : Numquam ex te fructus nascatur in sempiternum. Et arefacta est continuo ficulnea. [Matt 21]