Praises of the Virgin Mother by St Bernard : Homily I : §2/9

St Bernard, by Juan Correa de Vivar,
c. 1540-45. Museo del Prado.
(public domain).

The following posts present the text of four homilies by St Bernard (1090-1153) frequently given the title of Missus est but which he himself called Praises of the Virgin Mother.

 

He was the first Cistercian monk to be placed on the calendar of saints and was canonized by Alexander III on the 18th January 1174. Pope Pius VIII bestowed on him the title of Doctor of the Church, “Doctor mellifluus,” on the 20th of August 1830. 

I offer this annotated presentation of St Bernard’s Homilies as a small gift to our gentle Queen and Mother in gratitude for her multitudinous graces and favours, requesting her continued help and protection for the author and his family.

The Latin text and references are based upon De laudibus Virginis Matris (Patrologia latina, vol. 183. J. P. Migne). The English text is based upon the version compiled and translated at St. Mary's Convent, York, and published by Washbourne in 1909.

Homily I : §2/9

 §2.  Accordingly, he says: “The Angel Gabriel was sent from God.”[1] 

St Gabriel (12c). Church of Santa Maria
 (“The Martorana”), Palermo, Sicily.[2]

I do not think this Angel was one of the lesser ones who are accustomed for whatever reason to carrying out frequent missions on earth. This is clear from his name which may be interpreted as meaning “Strength of God.” He was not sent (as is usually the case) from a higher spirit, but from God Himself. For this reason it is said he was “sent from God,” or appointed by God, lest we should suppose that God had revealed His design to anyone before the Blessed Virgin – with the sole exception of the Archangel Gabriel who was indeed considered to possess such excellence among his peers that he was deemed worthy of both such a name and such a message. 

The name befits the messenger, for who indeed could more fittingly proclaim Christ – the power of God – than the one whom He honours with a similar name ? For what is strength, if not power? Nor is it unbecoming or inappropriate that the Lord and His nuncio should bear the same title, for though the name is alike in both cases, the cause for which it is given is not the same for both. Christ is called the Strength or Power of God in quite another sense than the Angel. In the Angel it is merely an appellation but in Christ it expresses a substantial quality, for Christ is called, and is, the power of God[3]. Stronger than the strongly-armed one who used to keep His court in peace, He came down upon him, waged war against him and vanquished him with the might of His arm[4]. In this way did He powerfully rescue the vessels of captivity. 

The Angel Gabriel is called the strength of God either because he had merited the prerogative of officially announcing the advent of the power of God, or in order that he might strengthen the Virgin – by nature meek, simple and modest – who might be terrified by the novelty of the miracle. This he did saying: 

“Fear not, Mary, for thou hast found grace with God.”[5] 

It may not unreasonably be supposed that the same Angel strengthened her own spouse, a man no less humble and timorous, although this Angel is not actually named by the Evangelist. “Fear not, Joseph,” he says, “son of David, to take unto thee Mary thy wife.” Gabriel is therefore fittingly chosen for this task; indeed, because such a mission is entrusted to him, he is rightly designated by such a name.

Footnotes

[1] Luke i. 26.

[2] To indicate Gabriel's importance in the Heavenly court, Orthodox images such as this one show him as a Byzantine courtier of the highest rank, wearing red shoes and the long scarf called a λῶρος / loros. The standard known as a λαβαρόν / labarum in his right hand is also a symbol of authority in the Byzantine court. Photographed at the Church by Richard Stracke, shared under Attribution-NonCommercial-ShareAlike licence.

[3] Christum Dei virtutem  / Christ the power of God:  1 Cor. i. 24.

[4] He hath shewed might in his arm: Luke i. 51..

[5] Luke i. 30.

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The Virgin of Tenderness. >12th century.

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. 

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

He that hearkeneth to me, shall not be confounded: and they that work by me, shall not sin. They that explain me shall have life everlasting. Ecclesiasticus (Sirach) xxiv. 30-31.30-31.

Praises of the Virgin Mother by St Bernard : Homily I : §1/9

The following posts present the text of four homilies by St Bernard (1090-1153) frequently given the title of Missus est but which he himself called Praises of the Virgin Mother.

 

He was the first Cistercian monk to be placed on the calendar of saints and was canonized by Alexander III on the 18th January 1174. Pope Pius VIII bestowed on him the title of Doctor of the Church, “Doctor mellifluus,” on the 20th of August 1830. 

I offer this annotated presentation of St Bernard’s Homilies as a small gift to our gentle Queen and Mother in gratitude for her multitudinous graces and favours, requesting her continued help and protection for the author and his family.

The Latin text and references are based upon De laudibus Virginis Matris (Patrologia latina, vol. 183. J. P. Migne). The English text is based upon the version compiled and translated at St. Mary's Convent, York, and published by Washbourne in 1909.

👈St Bernard, by Juan Correa de Vivar, c. 1540-45. Museo del Prado (public domain).

Homily I : §1/9

St Luke, by Herman Rode (1484)
Museumsquartier St. Annen, Lübeck.

“The angel Gabriel was sent from God to a city of Galilee called Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of David ; and the virgin’s name was Mary.”[1]

 §1.  What can have been the Evangelist’s intention in mentioning so many proper names in this text? I think the reason is that he would not have us listen carelessly to what he has taken such pains to relate. He names the messenger who was sent, the Lord by Whom he was sent, the Virgin to whom he is sent and the spouse of the Virgin; he also gives the names of their family, city and country. Why is this? Are we to think the Evangelist would have said anything superfluous? By no means. If not a leaf shall fall without cause from a tree[2], nor a single sparrow fall to the ground without the knowledge of our heavenly Father[3], am I to suppose that even one superfluous word would fall from the lips of the holy Evangelist, especially when he is giving the sacred history of the Word Incarnate ? By no means and, as you might expect, all the words are replete with supernal mysteries and redolent of singular heavenly delight – for him, that is, who contemplates them diligently and knows how to “suck honey out of the rock, and oil out of the hardest stone.”[4]

Footnotes

[1]  Luke i. 26-27.

[2]  Psalm. i. 3.

[3]  Matt. x. 29-31.

[4]  Deut. xxxii. 13.

Assuredly, in that day “the mountains shall drop down sweetness, and the hills shall flow with milk”[1] and honey : when the heavens dropped down dew from above and the clouds rained the Just One, then the joyous earth was opened and budded forth a Saviour[2]; and the Lord gave goodness and our earth yielded her fruit[3]. On that mountain amongst mountains, a fat mountain and a curdled mountain[4], mercy and truth have met each other, justice and peace have kissed.[5] At that time, too, one mountain was by no means the least among the other mountains, so to speak, namely this blessed Evangelist. With mellifluous eloquence, he has made known to us the beginning of our long-desired salvation, like the south wind[6] blowing and bringing spiritual fragrances from the radiant Sun of justice nearby.  

Would that God would now “send out his word” to us too and let His words melt our hearts[7]; may “His Spirit breathe” and may the Evangelist’s words be intelligible to us; may they become for us “more to be desired than gold and many precious stones” and may they be “sweeter to us than honey and the honeycomb.”[8]

Footnotes

[1]  Joel iii. 18.

[2]  Isaias xlv. 8.

[3]  Psalm. lxxxiv. 13.

[4]  Psalm. lxvii. 16.

[5]  Psalm. lxxxiv. 11.

[6] “Auster”: see Pliny N.H. Bk. II 46.

[7]  Psalm. cxlvii. 7.

[8]  Psalm. xviii. 11.

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The Virgin of Tenderness. >12th century.

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. 

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

He that hearkeneth to me, shall not be confounded: and they that work by me, shall not sin. They that explain me shall have life everlasting. Ecclesiasticus (Sirach) xxiv. 30-31.30-31.

Praises of the Virgin Mother by St Bernard : Preface

The following posts present the text of four homilies by St Bernard (1090-1153) frequently given the title of Missus est but which he himself called Praises of the Virgin Mother. 

He was the first Cistercian monk to be placed on the calendar of saints and was canonized by Alexander III on the 18th January 1174. Pope Pius VIII bestowed on him the title of Doctor of the Church, “Doctor mellifluus,” on the 20th of August 1830. 

I offer this annotated presentation of St Bernard’s Homilies as a small gift to our gentle Queen and Mother in gratitude for her multitudinous graces and favours, requesting her continued help and protection for the author and his family.

The Latin text and references are based upon De laudibus Virginis Matris (Patrologia latina, vol. 183. J. P. Migne). The English text is based upon the version compiled and translated at St. Mary's Convent, York, and published by Washbourne in 1909.

👈St Bernard, by Juan Correa de Vivar, c. 1540-45. Museo del Prado (public domain).

The Annunciation, early 1460s; by

Willem Vrelant.The Getty Museum, L.A.

Note

The following four homilies – which constitute one of Bernard’s earliest works – although commonly entitled “On the Missus est” (from the opening words of St Luke’s account of the Annunciation[1]), according to the author’s own intention they should be known as “Praises of the Virgin Mother.” 

He states as much in the Preface and in Letter 18 to Peter, the Cardinal Deacon: “I know,” he says, “that I wrote four homilies on the praises of the Virgin Mother; for that is the title they bear,” etc.; and again in Letter 89 to Ogerius: “I am sending you another text recently published by me on Praises of the Virgin Mother.” Furthermore, those interested should consult Bernard’s treatise “On Baptism,” addressed to Hugh (Chapter 5), where he explains a certain point from this first sermon to correct any misrepresentation.

Footnotes

[1] missus est angelus Gabriel a Deo in civitatem Galilaeae, cui nomen Nazareth / the angel Gabriel was sent from God into a city of Galilee, called Nazareth: Luke i. 26.

Preface

The holy Abbot St. Bernard’s Preface to His “Praises of the Virgin Mother.”

I am in straits, for my devotion bids me write but my occupations hinder me. Nevertheless, as sickness prevents me at present from following the community exercises with my brethren, I do not want to waste the little leisure time which comes as a result of shortening my night’s rest. Besides, it is a pleasure for me to attempt what has been for so long in my mind – namely, to speak or write something in praise of the Virgin Mother, concerning that part of St. Luke’s Gospel which contains the history of the Annunciation of our Lord’s birth.

While I devote myself to this work, then so long as the brethren (over whom I am placed and whom it is my happy duty to serve) do not find me less ready to minister either to their pressing needs, or even to their reasonable demands upon my time, I think none ought to object to my thus satisfying my devotion.

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The Virgin of Tenderness. >12th century.

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. 

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

He that hearkeneth to me, shall not be confounded: and they that work by me, shall not sin. They that explain me shall have life everlasting. Ecclesiasticus (Sirach) xxiv. 30-31.30-31.

The Mirror of the Blessed Virgin Mary : Chapter 18 : The twelve effects and benefits of the fruit of Mary’s womb (Pt 6)

The Annunciation, early 1460s; by

Willem Vrelant.The Getty Museum, L.A.

The following posts contain the text of a work by St Bonaventure (1221-1274) known as Speculum Beatæ Mariæ Virginis : The Mirror of the Blessed Virgin. 

It is referred to in the French work by Fr François Poiré called The Triple Crown of the Holy Mother of God (1630) which I translated on this blog starting on the 1st of May 2024.

I offer this annotated edition of St Bonaventure’s work as a small gift to our gentle Queen and Mother in gratitude for all her graces and favours, requesting her continued help and protection for the author and his family.

The Latin text and references are based upon Speculum Beatae Mariae Virginis (1904). The English text is based upon that attributed to Sr Mary Emmanuel O.S.B. (published by Herder in 1932). Amazon's various editions acknowledge that this text is in the Public Domain worldwide, attributing it to the text of a Dublin edition (author unknown) published in 1849.

Chapter 18 : The twelve effects and benefits of the fruit of Mary’s womb

Part 6

Eleventhly, the blessed fruit of Mary is necessary for the restoration of the empyreal ruin[1], a ruin brought about in the highest Heaven. On this we may note what the Lord, wishing to plant of the marrow of a high cedar, said[2]: 

“On the high mountain of Israel I will plant it, and it shall shoot forth into branches, and shall bear fruit.”

 The high mountain is that sublime mansion, that sublime company of Angels, which is well called the high mountain of Israel, because Israel may be interpreted as meaning “the vision of God;”[3] and indeed the Angels always see God, as we find in the Gospel of St. Matthew[4]: 

“Their angels always see the face of My Father, who is in heaven.” 

On this high mountain, in this sublime company of Angels, God planted that which He had chosen from the lump[5] of perdition; He planted, I am saying, the marrow of the cedar[6], the marrow of the human race, that is, all the elect of God who are already planted on the angelic mountain, some in reality and some in hope. 

O fruit, truly to be loved above all things, on whose account every elect soul is planted on so sublime a height! We are able joyfully to bear this fruit, Our Lord Jesus Christ, for whose sake we are already planted in hope among the Angels. Let us always give thanks to this fruit by whose grace we fill up the number of the Angels. Therefore Mary, the Mother of this fruit, may well glory, and utter those words which St. Bernard, speaking as it were by her lips, says[7]: 

“The number of the Angels’ generations is filled up by my Child and the race of men, cursed in Adam, is regenerated by the blessed fruit of my womb unto eternal blessedness.”

Footnotes

[1] empyreal: belonging to the empyrean or highest place. For the ruin, see Apoc. xii. 3-4: Behold a great red dragon, having seven heads, and ten horns: and on his heads seven diadems: and his tail drew the third part of the stars of heaven, and cast them to the earth.

[2] Ezech. xvii. 23.

[3] Hieron., de Nom. Hebr. (Exod.): « Israel vir aut mens videns Deum » / Israel, the man or mind seeing God.

[4] Matt. xviii. 10.

[5] lump: Douay-Rheims translation of Vulg. massa: vid. Rom. xi. 16. 

[6] Ezech. xvii. 22.

[7] Loc. pag. 274. nota 1. cit.

Twelfthly, the blessed fruit of Mary is necessary for the perpetuation of eternal glory, which would not be eternal unless preserved by this fruit; whence it is said in Proverbs[1]: 

“The fruit of the just is a tree of life.” 

This fruit is most excellently said to be a tree of life because just as the tree of life was to preserve the natural life in the earthly Paradise, so Christ is to preserve eternal life in the heavenly Paradise. St. Anselm notes all the good things which we obtain through the blessed fruit of Mary, and rightly says[2]: 

“All these good things came from the blessed fruit of the blessed womb of the Blessed Mary.” 

In this Chapter we have seen how the blessed fruit of Mary is absolutely necessary: first, to expiate mortal sin; secondly, to placate and remove the extreme enmity between God and man; thirdly, to heal the wound of original sin; fourthly, to relieve spiritual deficiency; fifthly, to appease the anger of the Judge; sixthly, to escape the pains of hell; seventhly, to obtain the grace to despise earthly things; eighthly, to enrich the rational soul; ninthly, to consummate the spiritual life; tenthly, to increase and multiply members of the universal Church; eleventhly, to repair the empyreal ruin; and twelfthly, to perpetuate eternal glory. Note how the twelve effects or benefits of this fruit may be signified by the twelve fruits of the tree of life, all of which we have in the fruit of Mary’s womb. Of these twelve fruits we read in the Apocalypse[3] that the Angel showed John the tree of life, bearing twelve fruits.

Come unto our aid, therefore, O blessed among women, so that by the fruit of thy womb we may obtain the blessing of these twelve fruits! Help us, O fruitful Virgin, that by thy fruit we may be made fruitful in these fruits; that by these fruits we may merit to enjoy thy fruit forever! Help us, O sweetest one, that Jesus, the most generous communicator of Himself, may grant us to enjoy His sweetness without end, the blessed fruit of thy womb, who with the Father and the Holy Ghost liveth and reigneth world without end. Amen.

 

Footnotes

[1] Prov. xi. 30.

[2] Orat. 52. (alias 51.) ante medium.

[3] Apoc. xxii. 2.

The End

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The Virgin of Tenderness. >12th century.

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. 

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

He that hearkeneth to me, shall not be confounded: and they that work by me, shall not sin. They that explain me shall have life everlasting. Ecclesiasticus (Sirach) xxiv. 30-31.30-31.