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| Mater dolorosa. JJ Tissot. Brooklyn Museum. |
I have inserted references in the text to numbered footnotes (e.g., [ ]). These references are not hyperlinked but may be found by scrolling to the bottom of the page.
Quem die quadragesima
in templo praesentasti:
ac Moysi legitima
spontanee subisti. Ave Maria.
Whom thou upon the fortieth day
In His own house presenting,
Didst freewill offerings duly pay
To Moses' law consenting. Hail Mary.
In this valley of tears, every man is born to weep, and every one must suffer those afflictions that daily befall him. But how much more miserable would life be, if every one knew also the future evils which are to afflict him! Too unhappy would he be, says Seneca [1], whose fate was such.
The Lord exercises his compassion towards us, namely, that He does not make known to us the crosses that await us; that if we are to suffer them, at least we may suffer them only once. But He did not exercise this compassion with Mary, who, because God wished her to be the queen of dolours, in all things like His Son, to see always before her eyes and to suffer continually all the sorrows that awaited her; and those were the sufferings of the passion and death of her beloved Jesus.
For St. Simeon in the temple, after having received the divine child in his arms, predicted to her that this child was to be the mark for all the opposition and persecution of men: “set for a sign which shall be contradicted;” and that therefore the sword of sorrow should pierce her soul; “And thy own soul a sword shall pierce.”[2]
The holy Virgin herself said to St. Matilda, that at the announcement of St. Simeon all her joy was changed into sorrow[3]. For, as it was revealed to St. Theresa[4], the blessed mother, although she knew before this that the life of her Son would be sacrificed for the salvation of the world, yet she then learned more particularly and distinctly the sufferings and cruel death that awaited her poor Son. She knew that he would be contradicted in all things:
Contradicted and persecuted, in a word, in His body and in His life, for He was tortured in all His sacred members: in His hands, in His feet, in His face, and in His head, in His whole body, till, drained to the last drop of His blood, He died an ignominious death on the cross. When David, in the midst of all his pleasures and royal grandeur, heard from Nathan the prophet, that his son should die—“ The child that is born to thee shall surely die”[17]—he could find no peace, but wept, fasted, and slept upon the ground.
Mary received with the greatest calmness the announcement that her Son should die, and peacefully continued to submit to it; but what grief she must have continually suffered, seeing this amiable Son always near her, hearing from Him words of eternal life, and beholding His holy demeanour. Abraham suffered great affliction during the three days he passed with his beloved Isaac, after he knew that he was to lose him. Oh God! not for three days, but for thirty three years, Mary had to endure a like sorrow. Like, do I say? A sorrow as much greater as the Son of Mary was more lovely than the son of Abraham.
The Blessed Virgin herself revealed to St. Bridget[18], that while she lived on the earth there was not an hour when this grief did not pierce her soul: As often, she continued, as I looked upon my Son, as often as I wrapped him in his swaddling clothes, as often as I saw His hands and His feet, so often was my soul overwhelmed as it were with a fresh sorrow, because I considered how He would be crucified.
Rupert the Abbot[19], contemplating Mary, while she was suckling her Son, imagines her addressing him in these words: “A bundle of myrrh is my beloved to me, He shall abide between my breasts.” Ah, my Son, I clasp Thee in my arms, because Thou art so dear to me; but the dearer Thou art to me, the more Thou dost become to me a bundle of myrrh and of sorrow, when I think of Thy sufferings.[20]
Mary, says St. Bernardine of Sienna[21], considered that :
The evangelist says, that as Jesus Christ advanced in years, so also He advanced in wisdom and in grace with God and men.[22] That is, He advanced in wisdom and in grace before men or in their estimation; and before God, according to St. Thomas, inasmuch as all his works would continually have availed to increase His merit, if from the beginning grace in its complete fullness had not been conferred on Him by virtue of the hypostatic union. But if Jesus advanced in the esteem and love of others, how much more did He advance in Mary’s love! But oh God, as love increased in her, the more increased in her the grief of having to lose Him by a death so cruel. And the nearer the time of the passion of her Son approached, with so much greater pain did that sword of sorrow, predicted by St. Simeon, pierce the heart of the mother; precisely this the angel revealed to St. Bridget, saying: “That sword of sorrow was every hour drawing nearer to the Virgin as the time for the passion of her Son drew nearer.”
If, then, Jesus our King and His most holy mother did not refuse, for love of us, to suffer during their whole life such cruel pains, there is no reason that we should complain if we suffer a little. Jesus crucified once appeared to sister Magdalene Orsini, a Dominican nun, when she had been long suffering a great trial, and encouraged her to remain with him on the cross with that sorrow that was afflicting her. Sister Magdalene answered Him complainingly: “Oh Lord, thou didst suffer on the cross only three hours, but it is more than three years that I have been suffering this cross.” Then the Redeemer replied: “Ah! ignorant soul, what dost thou say? From the first moment I was conceived, I suffered in heart what I afterwards suffered on the cross.” If, then, we too suffer any affliction and complain, let us imagine that Jesus and his mother Mary are saying to us the same words.
Father Roviglione, of the Company of Jesus, relates, that a certain youth practised the devotion of visiting every day an image of the sorrowful Mary, in which she was represented with seven swords piercing her heart. One night the unhappy youth fell into mortal sin. Going next morning to visit the image, he saw in the heart of the blessed Virgin not only seven, but eight swords. As he stood gazing at this, he heard a voice saying to him, that this sin had added the eighth sword to the heart of Mary. This softened his hard heart; he went immediately to confession, and through the intercession of his advocate, recovered the divine grace.
Oh my blessed mother, not one sword only, but as many swords as I have committed sins have I added to those seven in thy heart. Ah, my Lady, thy sorrows are not due to thee who art innocent, but to me who am guilty. But since thou hast wished to suffer so much for me, ah, by thy merits obtain for me great sorrow for my sins, and patience under the trials of this life, which will always be light in comparison with my demerits, for I have often merited hell. Amen.
[1] Calamitosus esset animus futuri praescius et ante miserias miser. See Ep XVIII 6
Seneca the Younger (c. 4 BC – AD 65). Seneca was born in Córdoba in Hispania, and raised in Rome, where he was trained in rhetoric and philosophy. He was a tutor, and later an advisor, to emperor Nero. He was forced to take his own life for alleged complicity in a conspiracy to assassinate Nero, in which he was likely to have been innocent.
[2] And Simeon blessed them, and said to Mary his mother: Behold this child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted;
Et benedixit illis Simeon, et dixit ad Mariam matrem ejus : Ecce positus est hic in ruinam, et in resurrectionem multorum in Israel, et in signum cui contradicetur :
And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed.
et tuam ipsius animam pertransibit gladius ut revelentur ex multis cordibus cogitationes. [Luke ii. 34-5]
[3] Saint Mechtilde (Matilda): Omnis lætitia mea ad illa verba in mœrore conversa est. Saint Mechtilde of Hackeborn (1240/1241 – 1298) was a Saxon Christian saint and a Benedictine nun. She was famous for her musical talents and was called the “Nightingale of Helfta”. In 1261, her abbess committed to her care a child of five who in later generations became known as St. Gertrude the Great. Only in her fiftieth year did St. Mechtilde learn that two nuns in whom she had especially confided had noted down the extraordinary favours (including visions) that God had granted her, and that St. Gertrude had nearly finished a book on the subject. She had a vision of Christ approving the book that He wished to be called "The Book of Special Grace", because it would prove such to many.
[4] Saint Teresa: (1515-1582), prominent Spanish mystic, Roman Catholic saint, Carmelite nun, author, and theologian of contemplative life through mental prayer. Active during the Counter-Reformation, she was a reformer in the Carmelite Order of her time; the movement she initiated was later joined by Saint John of the Cross.
[5] Then the high priests rent his garments, saying: He hath blasphemed; what further need have we of witnesses? Behold, now you have heard the blasphemy:
Tunc princeps sacerdotum scidit vestimenta sua, dicens : Blasphemavit : quid adhuc egemus testibus? ecce nunc audistis blasphemiam :
What think you? But they answering, said: He is guilty of death.
quid vobis videtur? At illi respondentes dixerunt : Reus est mortis. [Matt xxvi. 65-6]
[6] Is not this the carpenter's son? Is not his mother called Mary, and his brethren James, and Joseph, and Simon, and Jude:
Nonne hic est fabri filius? nonne mater ejus dicitur Maria, et fratres ejus, Jacobus, et Joseph, et Simon, et Judas? [Matt xiii. 55]
[7] Is not this the carpenter, the son of Mary, the brother of James, and Joseph, and Jude, and Simon? are not also his sisters here with us? And they were scandalized in regard of him.
Nonne hic est faber, filius Mariae, frater Jacobi, et Joseph, et Judæ, et Simonis? nonne et sorores ejus hic nobiscum sunt? Et scandalizabantur in illo. [Mark vi. 3]
[8] And the Jews wondered, saying: How doth this man know letters, having never learned?
Et mirabantur Judaei, dicentes : Quomodo hic litteras scit, cum non didicerit? [John vii. 15]
[9] And they blindfolded him, and smote his face. And they asked him, saying: Prophesy, who is it that struck thee?
Et velaverunt eum, et percutiebant faciem ejus : et interrogabant eum, dicentes : Prophetiza, quis est, qui te percussit? [Luke xxii. 64]
[10] And many of them said: He hath a devil, and is mad: why hear you him?
Dicebant autem multi ex ipsis : Daemonium habet, et insanit : quid eum auditis? [John x. 20]
[11] The Son of man is come eating and drinking: and you say: Behold a man that is a glutton and a drinker of wine, a friend of publicans and sinners.
Venit Filius hominis manducans, et bibens, et dicitis : Ecce homo devorator, et bibens vinum, amicus publicanorum et peccatorum. [Luke vii. 34]
[12] But the Pharisees said, By the prince of devils he casteth out devils.
Pharisæi autem dicebant : In principe daemoniorum ejicit daemones. [Matt ix. 34]
[13] The Jews therefore answered, and said to him: Do not we say well that thou art a Samaritan, and hast a devil?
Responderunt ergo Judaei, et dixerunt ei : Nonne bene dicimus nos quia Samaritanus es tu, et daemonium habes? [John viii. 48]
[14] Pilate therefore went out to them, and said: What accusation bring you against this man?
Exivit ergo Pilatus ad eos foras, et dixit : Quam accusationem affertis adversus hominem hunc?[30] They answered, and said to him: If he were not a malefactor, we would not have delivered him up to thee.
Responderunt, et dixerunt ei : Si non esset hic malefactor, non tibi tradidissemus eum. [John xviii. 29]
[15] And going a little further, he fell upon his face, praying, and saying: My Father, if it be possible, let this chalice pass from me. Nevertheless not as I will, but as thou wilt.
Et progressus pusillum, procidit in faciem suam, orans, et dicens : Pater mi, si possibile est, transeat a me calix iste : verumtamen non sicut ego volo, sed sicut tu. [Matt xxvi. 39]
[16] Then he saith to them: My soul is sorrowful even unto death: stay you here, and watch with me.
Tunc ait illis : Tristis est anima mea usque ad mortem : sustinete hic, et vigilate mecum. [Matt xxvi. 38]
[17] And David said to Nathan: I have sinned against the Lord. And Nathan said to David: The Lord also hath taken away thy sin: thou shalt not die.
Et dixit David ad Nathan : Peccavi Domino. Dixitque Nathan ad David : Dominus quoque transtulit peccatum tuum : non morieris.
Nevertheless, because thou hast given occasion to the enemies of the Lord to blaspheme, for this thing, the child that is born to thee, shall surely die.
Verumtamen, quoniam blasphemare fecisti inimicos Domini, propter verbum hoc, filius, qui natus est tibi, morte morietur. [2 Kings xii. 13-14]
[18] St. Bridget of Sweden (1303-1373) In 1316, at the age of thirteen, she was united in marriage to Ulf Gudmarsson, who was then eighteen. She acquired great influence over her noble and pious husband, and the happy marriage was blessed with eight children, among them St. Catherine of Sweden. After her husband's death, Bridget devoted herself entirely to practices of religion and asceticism. The visions from her early childhood became more frequent and definite. Her revelations were in great repute during the Middle Ages. She was canonized, 7 October, 1391, by Boniface IX.
The excerpt is apparently from Book 6, Chapter 57 of her book of Revelations.
[19] Rupert of Deutz (Latin: Rupertus Tuitiensis; c. 1075/1080 – c. 1129) was an influential Benedictine theologian, exegete and writer on liturgical and musical topics. At his General Audience on Wednesday 9th December 2009, Pope Benedict XVI referred to Rupert's description of the:
[21] Bernardino of Siena, (also known as Bernardine; 1380–1444). Italian priest and Franciscan missionary. Famous during his own lifetime for his preaching against sorcery, gambling, infanticide, witchcraft, sodomy (homosexuality), Jews, and usury. Bernardino was canonized as a saint in 1450, only six years after his death, by Pope Nicholas V. Also referred to as “the Apostle of Italy” - for his efforts to revive the country's Catholic faith during the 15th century.
[22] And the child grew, and waxed strong, full of wisdom; and the grace of God was in him.
Puer autem crescebat, et confortabatur plenus sapientia : et gratia Dei erat in illo. [Luke ii. 40]
Quis est homo qui non fleret,
matrem Christi si videret
in tanto supplicio?
Is there one who would not weep,
whelmed in miseries so deep,
Christ's dear Mother to behold?
matrem Christi si videret
in tanto supplicio?
Is there one who would not weep,
whelmed in miseries so deep,
Christ's dear Mother to behold?
(From the 13th century Latin hymn, Stabat Mater Dolorosa)
St Simeon's Prophecy (the First Sorrow)
 |
| The Presentation: JJ Tissot. Brooklyn Museum. |
in templo praesentasti:
ac Moysi legitima
spontanee subisti. Ave Maria.
Whom thou upon the fortieth day
In His own house presenting,
Didst freewill offerings duly pay
To Moses' law consenting. Hail Mary.
In this valley of tears, every man is born to weep, and every one must suffer those afflictions that daily befall him. But how much more miserable would life be, if every one knew also the future evils which are to afflict him! Too unhappy would he be, says Seneca [1], whose fate was such.
The Lord exercises his compassion towards us, namely, that He does not make known to us the crosses that await us; that if we are to suffer them, at least we may suffer them only once. But He did not exercise this compassion with Mary, who, because God wished her to be the queen of dolours, in all things like His Son, to see always before her eyes and to suffer continually all the sorrows that awaited her; and those were the sufferings of the passion and death of her beloved Jesus.
For St. Simeon in the temple, after having received the divine child in his arms, predicted to her that this child was to be the mark for all the opposition and persecution of men: “set for a sign which shall be contradicted;” and that therefore the sword of sorrow should pierce her soul; “And thy own soul a sword shall pierce.”[2]
The holy Virgin herself said to St. Matilda, that at the announcement of St. Simeon all her joy was changed into sorrow[3]. For, as it was revealed to St. Theresa[4], the blessed mother, although she knew before this that the life of her Son would be sacrificed for the salvation of the world, yet she then learned more particularly and distinctly the sufferings and cruel death that awaited her poor Son. She knew that he would be contradicted in all things:
- in doctrine; for instead of being believed, he would be esteemed a blasphemer for teaching that he was the Son of God, as the impious Caiaphas declared him to be, saying: “He hath blasphemed, he is guilty of death.”[5]
- in his reputation, for he was noble, of royal lineage, and was despised as a peasant: “Is not this the carpenter’s son?”[6] “Is not this the carpenter, the son of Mary?”[7]
- an ignorant man: “How doth this man know letters, having never learned?”[8]
- a false prophet: “And they blindfolded him and smote his face . . . saying: “Prophesy who is this that struck thee.”[9]
- a madman: “He is mad, why hear you him?”[10]
- a wine-bibber, a glutton, and a friend of sinners: “Behold a man that is a glutton, and a drinker of wine, a friend of publicans and sinners.”[11]
- a sorcerer: “By the prince of devils he casteth out devils.”[12]
- a heretic and possessed person; ‡ “Do we not say well of thee, that thou art a Samaritan, and hast a devil?”[13]
Contradicted and persecuted, in a word, in His body and in His life, for He was tortured in all His sacred members: in His hands, in His feet, in His face, and in His head, in His whole body, till, drained to the last drop of His blood, He died an ignominious death on the cross. When David, in the midst of all his pleasures and royal grandeur, heard from Nathan the prophet, that his son should die—“ The child that is born to thee shall surely die”[17]—he could find no peace, but wept, fasted, and slept upon the ground.
Mary received with the greatest calmness the announcement that her Son should die, and peacefully continued to submit to it; but what grief she must have continually suffered, seeing this amiable Son always near her, hearing from Him words of eternal life, and beholding His holy demeanour. Abraham suffered great affliction during the three days he passed with his beloved Isaac, after he knew that he was to lose him. Oh God! not for three days, but for thirty three years, Mary had to endure a like sorrow. Like, do I say? A sorrow as much greater as the Son of Mary was more lovely than the son of Abraham.
The Blessed Virgin herself revealed to St. Bridget[18], that while she lived on the earth there was not an hour when this grief did not pierce her soul: As often, she continued, as I looked upon my Son, as often as I wrapped him in his swaddling clothes, as often as I saw His hands and His feet, so often was my soul overwhelmed as it were with a fresh sorrow, because I considered how He would be crucified.
Rupert the Abbot[19], contemplating Mary, while she was suckling her Son, imagines her addressing him in these words: “A bundle of myrrh is my beloved to me, He shall abide between my breasts.” Ah, my Son, I clasp Thee in my arms, because Thou art so dear to me; but the dearer Thou art to me, the more Thou dost become to me a bundle of myrrh and of sorrow, when I think of Thy sufferings.[20]
Mary, says St. Bernardine of Sienna[21], considered that :
- the Strength of the saints was to pass through death;
- the Beauty of paradise was to be deformed;
- the Lord of the universe was to be bound as a criminal;
- the Creator of all things was to be livid with stripes;
- the Judge of all was to be condemned;
- the Glory of heaven was to be despised;
- the King of kings was to be crowned with thorns, and treated as a mock king.
The evangelist says, that as Jesus Christ advanced in years, so also He advanced in wisdom and in grace with God and men.[22] That is, He advanced in wisdom and in grace before men or in their estimation; and before God, according to St. Thomas, inasmuch as all his works would continually have availed to increase His merit, if from the beginning grace in its complete fullness had not been conferred on Him by virtue of the hypostatic union. But if Jesus advanced in the esteem and love of others, how much more did He advance in Mary’s love! But oh God, as love increased in her, the more increased in her the grief of having to lose Him by a death so cruel. And the nearer the time of the passion of her Son approached, with so much greater pain did that sword of sorrow, predicted by St. Simeon, pierce the heart of the mother; precisely this the angel revealed to St. Bridget, saying: “That sword of sorrow was every hour drawing nearer to the Virgin as the time for the passion of her Son drew nearer.”
If, then, Jesus our King and His most holy mother did not refuse, for love of us, to suffer during their whole life such cruel pains, there is no reason that we should complain if we suffer a little. Jesus crucified once appeared to sister Magdalene Orsini, a Dominican nun, when she had been long suffering a great trial, and encouraged her to remain with him on the cross with that sorrow that was afflicting her. Sister Magdalene answered Him complainingly: “Oh Lord, thou didst suffer on the cross only three hours, but it is more than three years that I have been suffering this cross.” Then the Redeemer replied: “Ah! ignorant soul, what dost thou say? From the first moment I was conceived, I suffered in heart what I afterwards suffered on the cross.” If, then, we too suffer any affliction and complain, let us imagine that Jesus and his mother Mary are saying to us the same words.
Example
Father Roviglione, of the Company of Jesus, relates, that a certain youth practised the devotion of visiting every day an image of the sorrowful Mary, in which she was represented with seven swords piercing her heart. One night the unhappy youth fell into mortal sin. Going next morning to visit the image, he saw in the heart of the blessed Virgin not only seven, but eight swords. As he stood gazing at this, he heard a voice saying to him, that this sin had added the eighth sword to the heart of Mary. This softened his hard heart; he went immediately to confession, and through the intercession of his advocate, recovered the divine grace.
Prayer
Oh my blessed mother, not one sword only, but as many swords as I have committed sins have I added to those seven in thy heart. Ah, my Lady, thy sorrows are not due to thee who art innocent, but to me who am guilty. But since thou hast wished to suffer so much for me, ah, by thy merits obtain for me great sorrow for my sins, and patience under the trials of this life, which will always be light in comparison with my demerits, for I have often merited hell. Amen.
Notes
[1] Calamitosus esset animus futuri praescius et ante miserias miser. See Ep XVIII 6
Seneca the Younger (c. 4 BC – AD 65). Seneca was born in Córdoba in Hispania, and raised in Rome, where he was trained in rhetoric and philosophy. He was a tutor, and later an advisor, to emperor Nero. He was forced to take his own life for alleged complicity in a conspiracy to assassinate Nero, in which he was likely to have been innocent.
[2] And Simeon blessed them, and said to Mary his mother: Behold this child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted;
Et benedixit illis Simeon, et dixit ad Mariam matrem ejus : Ecce positus est hic in ruinam, et in resurrectionem multorum in Israel, et in signum cui contradicetur :
And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed.
et tuam ipsius animam pertransibit gladius ut revelentur ex multis cordibus cogitationes. [Luke ii. 34-5]
[3] Saint Mechtilde (Matilda): Omnis lætitia mea ad illa verba in mœrore conversa est. Saint Mechtilde of Hackeborn (1240/1241 – 1298) was a Saxon Christian saint and a Benedictine nun. She was famous for her musical talents and was called the “Nightingale of Helfta”. In 1261, her abbess committed to her care a child of five who in later generations became known as St. Gertrude the Great. Only in her fiftieth year did St. Mechtilde learn that two nuns in whom she had especially confided had noted down the extraordinary favours (including visions) that God had granted her, and that St. Gertrude had nearly finished a book on the subject. She had a vision of Christ approving the book that He wished to be called "The Book of Special Grace", because it would prove such to many.
[4] Saint Teresa: (1515-1582), prominent Spanish mystic, Roman Catholic saint, Carmelite nun, author, and theologian of contemplative life through mental prayer. Active during the Counter-Reformation, she was a reformer in the Carmelite Order of her time; the movement she initiated was later joined by Saint John of the Cross.
[5] Then the high priests rent his garments, saying: He hath blasphemed; what further need have we of witnesses? Behold, now you have heard the blasphemy:
Tunc princeps sacerdotum scidit vestimenta sua, dicens : Blasphemavit : quid adhuc egemus testibus? ecce nunc audistis blasphemiam :
What think you? But they answering, said: He is guilty of death.
quid vobis videtur? At illi respondentes dixerunt : Reus est mortis. [Matt xxvi. 65-6]
[6] Is not this the carpenter's son? Is not his mother called Mary, and his brethren James, and Joseph, and Simon, and Jude:
Nonne hic est fabri filius? nonne mater ejus dicitur Maria, et fratres ejus, Jacobus, et Joseph, et Simon, et Judas? [Matt xiii. 55]
[7] Is not this the carpenter, the son of Mary, the brother of James, and Joseph, and Jude, and Simon? are not also his sisters here with us? And they were scandalized in regard of him.
Nonne hic est faber, filius Mariae, frater Jacobi, et Joseph, et Judæ, et Simonis? nonne et sorores ejus hic nobiscum sunt? Et scandalizabantur in illo. [Mark vi. 3]
[8] And the Jews wondered, saying: How doth this man know letters, having never learned?
Et mirabantur Judaei, dicentes : Quomodo hic litteras scit, cum non didicerit? [John vii. 15]
[9] And they blindfolded him, and smote his face. And they asked him, saying: Prophesy, who is it that struck thee?
Et velaverunt eum, et percutiebant faciem ejus : et interrogabant eum, dicentes : Prophetiza, quis est, qui te percussit? [Luke xxii. 64]
[10] And many of them said: He hath a devil, and is mad: why hear you him?
Dicebant autem multi ex ipsis : Daemonium habet, et insanit : quid eum auditis? [John x. 20]
[11] The Son of man is come eating and drinking: and you say: Behold a man that is a glutton and a drinker of wine, a friend of publicans and sinners.
Venit Filius hominis manducans, et bibens, et dicitis : Ecce homo devorator, et bibens vinum, amicus publicanorum et peccatorum. [Luke vii. 34]
[12] But the Pharisees said, By the prince of devils he casteth out devils.
Pharisæi autem dicebant : In principe daemoniorum ejicit daemones. [Matt ix. 34]
[13] The Jews therefore answered, and said to him: Do not we say well that thou art a Samaritan, and hast a devil?
Responderunt ergo Judaei, et dixerunt ei : Nonne bene dicimus nos quia Samaritanus es tu, et daemonium habes? [John viii. 48]
[14] Pilate therefore went out to them, and said: What accusation bring you against this man?
Exivit ergo Pilatus ad eos foras, et dixit : Quam accusationem affertis adversus hominem hunc?[30] They answered, and said to him: If he were not a malefactor, we would not have delivered him up to thee.
Responderunt, et dixerunt ei : Si non esset hic malefactor, non tibi tradidissemus eum. [John xviii. 29]
[15] And going a little further, he fell upon his face, praying, and saying: My Father, if it be possible, let this chalice pass from me. Nevertheless not as I will, but as thou wilt.
Et progressus pusillum, procidit in faciem suam, orans, et dicens : Pater mi, si possibile est, transeat a me calix iste : verumtamen non sicut ego volo, sed sicut tu. [Matt xxvi. 39]
[16] Then he saith to them: My soul is sorrowful even unto death: stay you here, and watch with me.
Tunc ait illis : Tristis est anima mea usque ad mortem : sustinete hic, et vigilate mecum. [Matt xxvi. 38]
[17] And David said to Nathan: I have sinned against the Lord. And Nathan said to David: The Lord also hath taken away thy sin: thou shalt not die.
Et dixit David ad Nathan : Peccavi Domino. Dixitque Nathan ad David : Dominus quoque transtulit peccatum tuum : non morieris.
Nevertheless, because thou hast given occasion to the enemies of the Lord to blaspheme, for this thing, the child that is born to thee, shall surely die.
Verumtamen, quoniam blasphemare fecisti inimicos Domini, propter verbum hoc, filius, qui natus est tibi, morte morietur. [2 Kings xii. 13-14]
[18] St. Bridget of Sweden (1303-1373) In 1316, at the age of thirteen, she was united in marriage to Ulf Gudmarsson, who was then eighteen. She acquired great influence over her noble and pious husband, and the happy marriage was blessed with eight children, among them St. Catherine of Sweden. After her husband's death, Bridget devoted herself entirely to practices of religion and asceticism. The visions from her early childhood became more frequent and definite. Her revelations were in great repute during the Middle Ages. She was canonized, 7 October, 1391, by Boniface IX.
The excerpt is apparently from Book 6, Chapter 57 of her book of Revelations.
[19] Rupert of Deutz (Latin: Rupertus Tuitiensis; c. 1075/1080 – c. 1129) was an influential Benedictine theologian, exegete and writer on liturgical and musical topics. At his General Audience on Wednesday 9th December 2009, Pope Benedict XVI referred to Rupert's description of the:
... wonderful unity in all the events of the history of salvation, from the creation until the final consummation of time: "All Scripture", he says, "is one book, which aspires to the same end (the divine Word); which comes from one God and was written by one Spirit" (De glorificatione Trinitatis et procesione Sancti spiritus I, V, PL 169, 18).
Rupert is the first writer to have identified the bride in the Song of Songs with Mary Most Holy. His commentary on this book of Scripture has thus turned out to be a sort of Mariological summa, in which he presents Mary's privileges and excellent virtues.[20] Cant, i.12
In one of the most inspired passages of his commentary Rupert writes: "O most beloved among the beloved, Virgin of virgins, what does your beloved Son so praise in you that the whole choir of angels exalts? What they praise is your simplicity, purity, innocence, doctrine, modesty, humility, integrity of mind and body, that is, your incorrupt virginity" (In Canticum Canticorum 4, 1-6, CCL 26, pp. 69-70). The Marian interpretation of Rupert's Canticum is a felicitous example of harmony between liturgy and theology. In fact, various passages of this Book of the Bible were already used in liturgical celebrations on Marian feasts.
Rupert, furthermore, was careful to insert his Mariological doctrine into that ecclesiological doctrine. That is to say, he saw in Mary Most Holy the holiest part of the whole Church.
[21] Bernardino of Siena, (also known as Bernardine; 1380–1444). Italian priest and Franciscan missionary. Famous during his own lifetime for his preaching against sorcery, gambling, infanticide, witchcraft, sodomy (homosexuality), Jews, and usury. Bernardino was canonized as a saint in 1450, only six years after his death, by Pope Nicholas V. Also referred to as “the Apostle of Italy” - for his efforts to revive the country's Catholic faith during the 15th century.
[22] And the child grew, and waxed strong, full of wisdom; and the grace of God was in him.
Puer autem crescebat, et confortabatur plenus sapientia : et gratia Dei erat in illo. [Luke ii. 40]
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SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.
The Vladimirskaya Icon. >12th century.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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