"And thy own soul a sword shall pierce" are words spoken by Simeon to Our Blessed Mother when she presented her first-born in the Temple, in accordance with the Law of Moses.
It is traditional to reflect on the Sorrows of Mary in the month of September. To this end, in the following posts I offer the words of the French scholar and preacher Bossuet, taken from his Elevation* on the Presentation of the Child Jesus in the Temple. I have added my own (fairly literal) translation and occasional notes on Scriptural references.
*élévation: THÉOLOGIE. Mouvement de l’âme vers Dieu ; prière qui favorise et traduit ce mouvement. Elevation: theology. A movement of the soul towards God; a prayer that favours and translates this movement.
Laudetur Jesus Christus et Maria Immaculata.
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| The Presentation in the Temple. J-J Tissot. |
VIIe ELEVATION.
Heureuse rencontre de Simeon et de Jesus.
The seventh elevation
A happy encounter between Simeon and Jesus
« Il vint en esprit au temple au moment que le père et la mère de Jésus l'y portaient, selon la coutume prescrite par la loi (1). » Heureuse rencontre, mais qui n'est pas fortuite; heureuse rencontre de venir au temple au moment que Joseph et Marie y portaient l'enfant ! C'est pour cela que les anciens Pères grecs ont appelé ce mystère « la rencontre. » Mais la rencontre parmi les hommes paraît au dehors comme un effet du hasard : il n'y a point de hasard : tout est gouverné par une sagesse dont l'infinie capacité embrasse jusqu'aux moindres circonstances. Mais surtout l'heureuse rencontre de Siméon avec Jésus porté dans le temple par ses parents, est dirigée par un ordre spécial de Dieu.
"And he came by the Spirit into the temple. And when his parents brought in the child Jesus, to do for him according to the custom of the law."[1] A happy encounter, but one which is not fortuitous; a happy encounter to come to the Temple at the moment when Joseph and Mary were taking their child there! Is for this reason that the cats Greek Fathers call this mystery " the encounter." But an encounter in the eyes of men suggests an effect of chance; but there is no chance operating here, everything is governed by a wisdom whose infinite power embraces the tiniest details. But the happy encounter of Simeon with Jesus carried into the cats temple by his parents is especially guided by a special order from God.
[1] And he came by the Spirit into the temple. And when his parents brought in the child Jesus, to do for him according to the custom of the law, Et venit in spiritu in templum. Et cum inducerent puerum Jesum parentes ejus, ut facerent secundum consuetudinem legis pro eo,[Luc. ii, 27]
Dieu détermina le moment où l'on se devait rencontrer. Par quel esprit Jésus vint-il au temple? S'il est écrit que « le Saint-Esprit le mena dans le désert (1), » ne doit-on pas dire de même que le Saint-Esprit le mena dans le temple, qu'il y mena aussi Joseph et Marie? Voici donc l'heureuse rencontre conduite par le Saint-Esprit : le même Esprit qui mena au temple Joseph, Marie et Jésus, y mena aussi Siméon. Il cherchait Jésus : mais plutôt et premièrement Jésus le cherchait, et voulait encore plus se donner à lui que Siméon ne voulait le recevoir.
God determined the moment of the encounter. By what spirit did Jesus come to the Temple? If it is written that " the Holy Spirit lead Him into the desert,"[1] should we not say that in the same way the cat slowly Spirit led him into the Temple, and that He also guided Joseph and Mary there? Here then is the happy encounter guided by the Have the cap spirit; the same Spirit which leads to the Temple Joseph, Mary and Jesus, also led Simeon there. He was seeking Jesus, but first and foremost Jesus was seeking him, and was more anxious to give Himself to him than Simeon was to receive Him.
[1] And Jesus being full of the Holy Ghost, returned from the Jordan, and was led by the Spirit into the desert, Jesus autem plenus Spiritu Sancto regressus est a Jordane : et agebatur a Spiritu in desertum [Luc. iv. 1]
Mettons-nous donc en état d'être menés par le même esprit qui mène Joseph, qui mène Marie, qui mène Jésus ; et pour cela dépouillons-nous de notre propre esprit : car ceux qui sont conduits par leur esprit propre, ne peuvent pas être conduits par l'esprit de Dieu et de Jésus-Christ.
Mais qu'est-ce que cet esprit propre? Apprenons à le connaître. Cet esprit propre consiste dans la recherche de ses avantages : et l'esprit de Jésus-Christ consiste aussi à se réjouir des avantages, si l'on peut ainsi parler, et de la gloire de Dieu en Jésus-Christ.
Let us then put on this state of being led by the same Spirit Who leads Joseph, who leads Mary, and Leeds Jésus; and to do this, letters lay aside her own spirit, Lucas those who are led by their own spirit cannot be led by the Spirit of God and of Jesus Christ.
But what is it to be led by one's own spirit? Let's learn to recognise it. This spirit consists in seeking one's own advantage; and the spirit of Jesus Christ also consists also in rejoicing in the benefits, so to speak, and indie Glory of God in Jesus Christ.
« Si vous m'aimiez, vous vous réjouiriez de ce que je retourne à mon Père, parce que mon Père est plus grand que moi (2) ; » et que retourner à lui, c'est retourner à ma naturelle et originaire grandeur : c'est là se réjouir de la gloire et des avantages de Jésus-Christ. D'autres sont dévots dans la maladie, dans les grandes affaires du monde, afin qu'elles réussissent. Que de messes, que de prières, que de billets dans les sacristies, pour engager Dieu dans leurs Intérêts et le faire servir à leur ambition ! Ceux-là n'entrent pas au temple dans l'esprit de Jésus-Christ, et ne l'y rencontrent pas. Laissons là ces dévots grossiers : en voici de plus spirituels. Ce sont les apôtres qui semblent se réjouir en Jésus-Christ même; et qui, touchés de sa douce conversation, ne peuvent se résoudre à le voir partir. Ce sont de faibles amis qui aiment Leur joie plus que la gloire de celui qu'ils aiment. Ils quitteront l'oraison, pour peu qu'elle cesse à leur apporter ces délectations sensibles. Ce sont ceux que Jésus-Christ appelle «disciples pour un temps, qui reçoivent d'abord la parole avec joie, mais à la première tentation l'abandonnent (1). » La vérité ne les règle pas, mais leur goût passager et spirituel.
"If you loved me, you would indeed be glad, because I go to the Father: for the Father is greater than I;"[1] and that I return to Him, for it is returning to my natural and original greatness. It is there to rejoice in the Glory and the benefits of Jesus Christ. Others are devout in illness, amid the great goings on of the world, so that they may obtain success. How many Masses, how many prayers, how many notes in the sacristies, to engage God in their interest and to make Him serve their ambition! These souls do not enter into the Temple in the Spirit of Jesus Christ, and they do not meet Him there. Let us leave to one side these selfish souls, here are those who are more spiritual. It's the Apostles who seem to delight in Jesus Christ Himself; and who, touched by his gentle conversation, cannot bring themselves to see Him leave. Weak are those friends who love their own joy more than that glory of Him Whom they love. They will quit prayer, if praying ceases to bring to them sensible delights. These are the people whom Jesus Christ calls "disciples for a time, who receive at first the word with joy, but to abandon it at the first temptation."[2] It is not truth that guides them for their passing taste and whim.
[1] You have heard that I said to you: I go away, and I come unto you. If you loved me, you would indeed be glad, because I go to the Father: for the Father is greater than I. Audistis quia ego dixi vobis : Vado, et venio ad vos. Si diligeretis me, gauderetis utique, quia vado ad Patrem : quia Pater major me est.[Johan. xiv. 28]
[2] And he that received the seed upon stony ground, is he that heareth the word, and immediately receiveth it with joy. Qui autem super petrosa seminatus est, hic est qui verbum audit, et continuo cum gaudio accipit illud :
[21] Yet hath he not root in himself, but is only for a time: and when there ariseth tribulation and persecution because of the word, he is presently scandalized. non habet autem in se radicem, sed est temporalis : facta autem tribulatione et persecutione propter verbum, continuo scandalizatur.[Matt. xiii. 20-21]
Que dirons-nous de ceux qui viennent dire au Sauveur avec un mélange de joie sensible et humaine : « Seigneur, les démons mômes nous sont soumis en votre nom . » Ils semblent se réjouir de la gloire de Notre-Seigneur, au nom duquel ils rapportent cet effet miraculeux. Mais parce qu'ils y mêlaient par rapport à eux une complaisance trop humaine, Jésus-Christ leur dit : Il est vrai : « je vous ai donné ce pouvoir sur les démons : néanmoins ne vous réjouissez pas de ce qu'ils vous sont soumis; mais réjouissez-vous de ce que vos noms sont écrits dans le ciel; » et ce discours se termine à rendre gloire à Dieu de l'accomplissement de sa volonté : « Il est ainsi, mon Père, parce que c'a été votre bon plaisir. »
What shall we say about those who come to the Saviour with a mixture of sensible and human joy, saying: "Lord, the devils also are subject to us in thy name."[1] They seemed to rejoice in the Glory of Our Lord, in Whose Name they bring about this miraculous effect. But because they taint this with a pleasure to human, Jesus Christ says to them: It is true, " I have given you this power over demons: But yet rejoice not in this, that spirits are subject unto you; but rejoice in this, that your names are written in heaven."[2] And this speech finishes by rendering Glory unto God in the fulfilment of His will: " It is thus, my Father, because it is your will."
[1] And the seventy-two returned with joy, saying: Lord, the devils also are subject to us in thy name.Reversi sunt autem septuaginta duo cum gaudio, dicentes : Domine, etiam daemonia subjiciuntur nobis in nomine tuo.[Luc x. 17]
[20] But yet rejoice not in this, that spirits are subject unto you; but rejoice in this, that your names are written in heaven. Verumtamen in hoc nolite gaudere quia spiritus vobis subjiciuntur : gaudete autem, quod nomina vestra scripta sunt in caelis. [Luc. x. 20]
Ceux aussi dont parle saint Paul, qui donneraient « tous leurs biens aux pauvres et leurs membres mêmes au martyre, » ne seraient pas dépourvus de quelque joie, en faisant à Dieu ce sacrifice apparent : et néanmoins, s'ils « n'avaient pas la charité » et cette céleste délectation de l'accomplissement de la volonté de Dieu, « ils ne seraient rien. » Cherchons donc à nous réjouir en Jésus-Christ de ce qui a réjoui Jésus-Christ même, c'est-à-dire du bon plaisir de Dieu, et mettons là toute notre joie. Alors guidés au temple par l'esprit de Jésus-Christ, nous le rencontrerons avec Siméon, et la rencontre sera heureuse.
Those also of whom St. Paul speaks, who would give "all their goods to the poor and their body to be burned,"[1] would not be deprived of joy, in making this apparent sacrifice to God; and nevertheless, if they are " have not charity," and this heavenly delight in your accomplishment of the will of God, "they would be nothing." Letter seek therefore to rejoice in Jesus Christ with that which is given joy to Jesus Christ Himself, which is to say doing there will of God, and unless first place all our joy therein. And so, led to the Temple by the Spirit of Jesus Christ, we shall encounter Him with Siméon, an encounter will be happy.
[1] And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing. Et si distribuero in cibos pauperum omnes facultates meas, et si tradidero corpus meum ita ut ardeam, caritatem autem non habuero, nihil mihi prodest.[I. Cor. xiii. 3]
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