Day 15 of 33 for Jesus through Mary

DEUXIÈME PÉRIODE : Trois semaines consacrées à se remplir de Jésus-Christ par la Sainte Vierge

Second period: Three weeks consecrated to absorbing Jesus Christ through the Blessed Virgin

Première semaine (Jours 13 à 19): Connaissance de soi

First week (days 13-19): Self-knowledge



Démarche : Prières, examens/réflexions, actes de renoncement à sa propre volonté, de repentir de ses fautes, de mépris de soi-même… le tout aux pieds de Marie. Car c’est d’elle que nous espérons la lumière dont nous avons besoins pour se connaître soi-même. Et c’est près d’elle que nous serons capable de mesurer l’abîme de nos misères sans désespérer (Et donc, non pas d’abord de me regarder, de me triturer, mais de me laisser regarder, de me mettre sous le regard aimant de Jésus et de Marie.).
Programme: Prayers, examinations, reflection, acts of renunciation of our own will, of contrition for our sins, of contempt of self... all performed at the feet of Mary, for it is from her that we hope for the light we need to know ourselves. It is close to her, that we shall be able to measure the abyss of our miseries without despairing. (And so, do not at the outset focus on yourself and rack yourself but allow Jesus and Mary to look upon you, place yourself under their loving gaze)

« Pendant la première semaine, dit saint L.-M. de Montfort, ils emploieront toutes leurs oraisons et actions de piété à demander la connaissance d’eux-mêmes, et la contrition de leurs péchés : et ils feront tout en esprit d’humilité ».
''During the first week,'' says saint L.-M. de Montfort, ''they will direct all their prayers and pious works towards seeking self-knowledge and sorrow for their sins; they will do all this in a spirit of humility.''

Durant cette semaine, nous regarderons moins l’opposition entre l’esprit de Jésus et le nôtre, que l’état misérable où le péché nous a réduit. D’autre part, la « Vraie dévotion » étant une voie facile, courte, sûre et parfaite pour arriver à l’union avec Notre-Seigneur, but de la vie chrétienne, nous devons savoir que nous n’entrerions pas sérieusement dans cette magnifique voie d’amour surnaturel, si nous n’étions fortement convaincus de notre misère et de notre impuissance. Or, comment y arriver sans la connaissance de nous-mêmes ?
During this period, we shall consider not so much the opposition that exists between the spirit of Jesus and our own, as the miserable to which our sins have reduced us. Moreover, the ''True Devotion'' being an easy, short, sure and perfect way to arrive at union with Our Lord, the aim of Christian life,  we should realize that we won't be able to enter seriously upon this wondrous path of supernatural love unless we are firmly persuaded of our own wretchedness and helplessness. But how can we attain this without a knowledge of ourselves?

Readings

[1] Aderant autem quidam ipso in tempore, nuntiantes illi de Galilaeis, quorum sanguinem Pilatus miscuit cum sacrificiis eorum.
And there were present, at that very time, some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices.

[2] Et respondens dixit illis : Putatis quod hi Galilaei prae omnibus Galilaeis peccatores fuerint, quia talia passi sunt?
And he answering, said to them: Think you that these Galileans were sinners above all the men of Galilee, because they suffered such things?

[3] Non, dico vobis : sed nisi poenitentiam habueritis, omnes similiter peribitis.
No, I say to you: but unless you shall do penance, you shall all likewise perish.

[4] Sicut illi decem et octo, supra quos cecidit turris in Siloe, et occidit eos : putatis quia et ipsi debitores fuerint praeter omnes homines habitantes in Jerusalem?
Or those eighteen upon whom the tower fell in Siloe, and slew them: think you, that they also were debtors above all the men that dwelt in Jerusalem?

[5] Non, dico vobis : sed si poenitentiam non egeritis, omnes similiter peribitis.
No, I say to you; but except you do penance, you shall all likewise perish.

Notes on Latin vocab

egeritis: 2nd pers plur fut perf indic active, from ăgo, ēgi, actum, 3, v. a. To pursue, do, perform, transact
miscuit: 3rd pers sing perf indic active, from misceō, miscuī, mixtus or mistus, 2, a.: to mix; mingle (the object with which is in dat., or in abl. alone, or w. prep.); unite; multiply; assemble, flock together; confuse, disturb, confound, agitate; scatter.

Notes from Cornelius a Lapide

[1] Aderant autem quidam ipso in tempore, nuntiantes illi de Galilaeis, quorum sanguinem Pilatus miscuit cum sacrificiis eorum.

And there were present, at that very time, some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices.

Mt Gerizim, Samaria

Whose blood Pilate mingled. That is, whom while they were sacrificing in Mount Gerizim in Samaria, Pilate slew. He slew them that their blood might be mingled with the blood of their victims. Josephus relates the whole at length (Antiq., book xviii. chap. 7), as also does Hegesippus on the destruction of Jerusalem Josephus says, “A certain impostor incited the people to assemble on Mount Gerizim, a mountain which they held very sacred, by the promise of shewing them certain vessels which Moses had deposited there and he had dug up. They credulously took arms and occupied the village Tirathaba, awaiting the arrival of others that they might ascend the mountain in force. But Pilate seized it before them, and held it with cavalry and foot soldiers. These attacked the Samaritans in the village, killing some and putting the rest to flight. He also took many prisoners, the chief and most powerful of whom he put to death.”

It may be said, “Josephus asserts them to have been Samaritans; how then does Christ call them Galileans?” The answer is, “They were called Samaritans from their country and nation, but Galileans from their sect and heresy.” So says Baronius. To explain the matter, observe that Judas of Galilee, as St. Luke says, Acts 5:37, was the author of the sect of Galileans who rebelled against Cæsar, saying that it was not lawful for the Jews, who were a faithful people, and worshipped the true God, to be subject to Cæsar, a Gentile, and an idolater, and to give him tribute; for they ought to acknowledge and obey no other lord but God. So S. Cyril in the Catena, Theophylact, Euthymius, and Titus. Hence Pilate sent a force and destroyed them. This sect arose about the time of Christ. Hence Christ and the Apostles, being Galileans by nation, were accused of the same, and they therefore carefully taught in opposition that tribute ought to be given to kings and to Cæsar, even if Gentiles. Francis Lucas thinks that these Galileans were slain by Pilate in Jerusalem, when they were sacrificing in the Temple, because Pilate was Procurator of Judæa and not of Samaria. But Josephus plainly says that they were killed in Mount Gerizim, which is in Samaria. The Samaritans, moreover, were a schism from the Jews, and would not go into the Temple at Jerusalem, but built another in their own power on Mount Gerizim, as we find from S. John 4:20. Pilate therefore attacked these Samaritans as rebels, and put them to death in Samaria, as open enemies to Cæsar.

When the slaughter of the Samaritans was frequently repeated, there were different opinions on the subject, many affirming that they were wicked men and hated by God; their sacrifices not only being rejected but also mixed with their blood. They related this to Christ and asked His opinion of the matter, but Christ made a wise use of this occasion, and drew from it an argument to rouse them to repentance, lest a similar vengeance should fall upon them. The preacher should follow this example, and when public slaughter, pest, famine, or wars befall, exhort his people to repentance, that they may escape such inflictions and, with them, the torments of Gehenna.

[2] Et respondens dixit illis : Putatis quod hi Galilaei prae omnibus Galilaeis peccatores fuerint, quia talia passi sunt?

And he answering, said to them: Think you that these Galileans were sinners above all the men of Galilee, because they suffered such things?

And Jesus answering said unto them, Suppose ye, &c. They did suppose this, but wrongly, for God often corrects those who sin less heavily, to make them an example and a terror to others, and so incite them to penitence. So Bede, Titus, and others.

[3] Non, dico vobis : sed nisi poenitentiam habueritis, omnes similiter peribitis.

No, I say to you: but unless you shall do penance, you shall all likewise perish.

I tell you, Nay: but, except ye repent, ye shall all likewise perish. “Likewise”—that is, by a similar death, none excepted, says Maldonatus; and so Wisdom 6:8: “He hath made the small and great, and careth for all alike. For He cares for all without exception, though for some more and for others less.” Secondly, and more simply, You shall equally perish, though by another kind of death, by an eternal instead of a temporal one, or even by a temporal. Thirdly, and properly, Jansenius says, “By a similar death; the destruction and vengeance of God.” For the Jews were besieged by Titus at the time of the Passover, when they were sacrificing; and, when the city was taken, many were slain in the temple, where they were sacrificing, and accustomed to sacrifice. So Euthymius, S. Thomas, Hugo, N. de Lyra, S. Cyril in the Catena.

Observe that Christ here teaches us, in like calamities, to give our minds to the thought of our sins, and to repentance, that we fall not into the like punishments of God.

Symbolically, Bede says that Pilate means, the mouth of the hammerer, (os malleatoris) that is, the Devil, who is always ready to destroy. “Blood”—that is, sin and concupiscence. The sacrifices are good actions which the Devil, either for the delight of the flesh, or from the ambition of human praise, or some other evil motive, pollutes.

[4] Sicut illi decem et octo, supra quos cecidit turris in Siloe, et occidit eos : putatis quia et ipsi debitores fuerint praeter omnes homines habitantes in Jerusalem?

Or those eighteen upon whom the tower fell in Siloe, and slew them: think you, that they also were debtors above all the men that dwelt in Jerusalem?

Siloam, Jerusalem

Or of those eighteen upon whom the tower of Siloam fell. There was a fountain, or rather pool, near Jerusalem of which Isaiah speaks, “This people refuses the waters of Shiloah that go softly,” 8:6. Near this fountain was a tower also called Siloë, from it, which in the time of Christ fell down, either from the force of the wind, or from lightning, or an earthquake, or some other like cause, and destroyed eighteen persons who were either in it, or standing near. This, if we only regard secondary causes, may have happened by chance; but if we consider the one primary one, that is, God, it was done by His appointed Providence, who determines to punish some and to terrify others. For with God nothing is fortuitous, but everything is certainly foreseen and prepared, that nothing in His Kingdom should, as Boethius says, be ascribed to chance or temerity. God, then, orders these events for the chastisement and correction of man, that others, seeing their neighbours killed by the fall of a tower or some other sudden accident, may fear lest something similar happen to themselves, and so may repent and reconcile themselves to God, lest they be overwhelmed by His judgments and condemned to Gehenna. This is what God said by the prophet Amos, “Shall there be evil in the city, and the Lord hath not done it?” 3:6; and by Isaiah, “I form the light and create darkness, I make peace and create evil” 45:7. The poets and philosophers saw the same through a shade:

O qui res hominumque Deumque, Æternis regis imperiis, et fulmine terres.
“O Thou who dost the affairs Of men and gods, by laws eternal rule, And by thy lightning fierce dost terrify.” 

And Plutarch (In Moral.), “As if a blind man should fall against a person, and call that person blind for not avoiding him, so we make Fortune blind, whereas we stumble against her from our own want of sight. For this very ‘Fortuna fortunans,’ which is, in truth, no other than God Himself, and the Providence of God is most keen of sight, and has many more eyes than Argus.”

Symbolically. “The tower,” says Bede, “is Christ, Siloë, that is, He who is sent by the Father into the world, and who crushes to powder all the wicked upon whom He falls, through the sentence of His condemnation.”

Think ye that they were sinners above all men that dwelt in Jerusalem? “Sinners”—the Arabic has culpabiles; the Chaldaic, charebim, i.e. debtors (for a debtor owes his soul, that is 10,000 talents, S. Matt, 18:24, to God). Christ shows clearly that these eighteen who were killed by the fall of the tower of Siloam, were sinners, though not, perhaps, the worst and greatest that were in Jerusalem.

[5] Non, dico vobis : sed si poenitentiam non egeritis, omnes similiter peribitis.

No, I say to you; but except you do penance, you shall all likewise perish.

I tell you, Nay; but, except ye repent, ye shall all likewise perish. “This shows,” says S. Chrysostom, “that these eighteen were appointed as an example and terror to the others; though each was punished for his own sins. This was made wholesome matter for others, that the fool might be made wiser by the event. For God does not punish all here, but He leaves a time for repentance. Again, he does not leave all for a future punishment, lest many should deny His Providence.”

BEDE. For Pilate, who is interpreted, “The mouth of the hammerer,” signifies the devil ever ready to strike. The blood expresses sin, the sacrifices good actions. Pilate then mingles the blood of the Galilæans with their sacrifices when the devil stains the alms and other good works of the faithful either by carnal indulgence, or by courting the praise of men, or any other defilement. Those men of Jerusalem also who were crushed by the falling of the tower, signify that the Jews who refuse to repent will perish within their own walls. Nor without meaning is the number eighteen given, (which number among the Greeks is made up of Ι and Η, that is, of the same letters with which the name of Jesus begins.) And it signifies that the Jews were chiefly to perish, because they would not receive the name of the Saviour. That tower represents Him who is the tower of strength. And this is rightly in Siloam, which is interpreted, “sent;” for it signifies Him who, sent by the Father, came into the world, and who shall grind to powder all on whom He falls.

ET – Traité de la Vraie Dévotion à la Sainte Vierge : #81-82

True Devotion to the Blessed Virgin Mary, #81 and #82

Nous avons besoins de Marie pour mourir à nous-mêmes

We Need Mary in order to Die to Ourselves

Secondement, pour nous vider de nous-mêmes, il faut tous les jours mourir à nous-mêmes: c’est-à-dire qu’il faut renoncer aux opérations des puissances de notre âme et des sens du corps, qu’il faut voir comme si on ne voyait point, entendre comme si on n’entendait point, se servir des choses de ce monde comme si on ne s’en servait point, ce que saint Paul appelle mourir tous les jours: Quotidie morior! Si le grain de froment tombant en terre ne meurt, il demeure terre et ne produit point de fruit qui soit bon: Nisi granum frumenti cadens in terram mortuum fuerit, ipsum solum manet.
Secondly, in order to empty ourselves of ourselves, we must die to ourselves daily. That is to say, we must renounce the operations of the powers of our soul, and of the senses of our body. We must see as if we saw not, understand as if we understood not, and make use of the things of this world as if we made no use of them at all. This is what St. Paul calls dying daily—Quotidie morior. If the grain of corn falling on the earth does not die, it remains earth, and brings forth no good fruit. Nisi granum frumenti, cadens in terram, mortuum fuerit, ipsum solum manet.

Si nous ne mourons à nous-mêmes, et si nos dévotions les plus saintes ne nous portent à cette mort nécessaire et féconde, nous ne porterons point de fruit qui vaille, et nos dévotions nous deviendront inutiles, toutes nos justices seront souillées par notre amour-propre et notre propre volonté, ce qui fera que Dieu aura en abomination les plus grands sacrifices et les meilleures actions que nous puissions faire; et qu’à notre mort nous nous trouverons les mains vides de vertus et de mérites, et que nous n’aurons pas une étincelle du pur amour, qui n’est communiqué qu’aux âmes dont la vie est cachée avec Jésus-Christ en Dieu. (TVDM #81)

If we die not to ourselves, and if our holiest devotions do not incline us to this necessary and useful death, we shall bring forth no fruit worth anything, and our devotions will become useless. All our justices will be stained by self-love and our own will; and this will cause God to hold in abomination the greatest sacrifices we can make, and the best actions we can do; so that at our death we shall find our hands empty of virtues and of merits, and we shall not have one spark of pure love, which is only communicated to souls dead to themselves, souls whose life is hidden with Jesus Christ in God. 

Troisièmement, il faut choisir parmi toutes les dévotions à la Très Sainte Vierge celle qui nous porte le plus à cette mort à nous-mêmes, comme étant la meilleure et la plus sanctifiante (…). (TVDM #82)
We must choose, therefore, among all the devotions to the Blessed Virgin, the one which draws us most towards this death to ourselves, inasmuch as it will be the best and the most sanctifying.
vaille: 3rd pers sing pres subj active from valoir.

Prayers for the first week

Litany of the Holy Ghost (pre-published as pre-published as a post on 16 November).
Litany of the Blessed Virgin Mary (Litany of Loreto): (pre-published as a post on 16 November).
Ave Maris Stella

Totus tuus ego sum 

Et omnia mea tua sunt;

Tecum semper tutus sum:
Ad Jesum per Mariam