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The Annunciation, early 1460s; by Willem Vrelant.The Getty Museum, L.A. |
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 ackowledge that this text is in the Public Domain worldwide, attributing it to the text of a Dublin edition (author unknown) published in 1849.
Chapter 4
Part 2
Fourthly, see how untiring and diligent Mary was by her assiduity in performing good works. For she is that Mary of whom it is said[1]:
“All these were persevering with one mind in prayer with the women, and Mary the mother of Jesus.”
Mary, by persevering indefatigably in prayer, gave an example which it behoves us to follow, that we ought always to pray, and not to faint[2]. And if Mary prayed so sedulously on earth, why should she not pray most earnestly for us in Heaven? Therefore St. Augustine well doth admonish us, saying[3]:
“Let us make every effort to seek the patronage of Mary: that while we serve her on earth with suppliant ardour, she by her fervent prayer may deign to help us from Heaven.”
But see, our Mary was not only untiring and most diligent in the prayer of the lips but also most earnest in holy meditations of the heart. For she is that same Mary of whom it is said in the Gospel of St. Luke[4]:
“Mary kept all these words, pondering them in her heart.”
Mary was never idle or slothful, and therefore she not only occupied her mind in holy meditations and her tongue in devout prayers, but also her hands in good works. Thus Mary remained three months with Elizabeth. To what purpose? Bede answers[5]:
“That a young virgin might render diligent service to to a woman advanced in years.”
Alas, how unlike Mary is the wretched sluggard whose mind, hands, and tongue are so often devoid of merit!
Fifthly, see how detached Mary was by her poverty. For she is that same Mary of whom it is said[6]:
“They found Mary, and Joseph, and the infant lying in the manger.”
The poor shepherds found the Mother Mary and her Infant in a poor location; He was not surrounded by splendid pomp but lying in a poor manger. But if the Mother had not been poor, she would indeed have found fitting hospitality. While you diligently consider these things, you may realize how great was the poverty of Mary, of which St. John Chrysostom says:
“Just look at the extent of Mary’s poverty, from which whoever is poor may receive great consolation.”
Most certainly, whoever is poor willingly and freely for God’s sake, or who is poor of necessity yet patiently, can be much consoled by the poverty of Mary and that of Jesus Christ. Far from this consolation are those iniquitous rich men who seek things so very different. Therefore it is written[7]:
“Woe to you rich who have here your consolation.”
_-_The_Adoration_of_the_Magi_-_Google_Art_Project.jpg) |
The Adoration of the Magi, early 1460s; by Willem Vrelant.The Getty Museum, L.A. |
“And entering into the house, they found the child with Mary his mother . . .”
Like the poor shepherds, the rich wise men also entered in and offered their gifts. The poor find consolation through poverty; the rich through generosity. While the poor are conformed to Christ by poverty, the rich are conformed to Christ by generosity.
Sixthly, see how most temperate Mary in her self-restraint, for she is that Mary to whom it is said[9]:
“Fear not, Mary, for thou hast found grace with God.”
Note that it is said: “thou hast found grace.” Never would Mary have found grace unless grace had found Mary abstemious in food and drink. For grace and gluttony do not go together and it is impossible that a man should at the same time be pleasing to God by grace and displeasing by gluttony. It is good, therefore, to seek grace and to fly gluttony. For St. Paul says[10]:
“For it is best that the heart be established with grace, not with meats; which have not profited those that walk in them.”
Note too that it is said[11]: “Thou shalt conceive in thy womb.” Never would Mary have conceived God in her womb if she had given way to intemperate appetite. “The belly burning with unadulterated appetite will soon turn to lust.[12]” Therefore that womb, which was pregnant with God incarnate, was never burdened with intemperate food and drink. Hence St John Chrysostom saith[13]:
“Mary was never someone who indulged herself in food or drink.”
How far from the grace of Mary are they who so often exceed due moderation in food and drink!
Seventhly, see how Mary was most chaste by virtue of her virginity. For she is that Mary of whom it is said[14]: “and the virgin’s name was Mary.” As witnesses of the resplendent chastity of Mary we have the Evangelist, Mary herself, and the Angel. For she was chaste in her virginal body, as the Evangelist testifies, saying: “and the virgin’s name was Mary.” In her virginal mind Mary was even more chaste, as she herself testifies for she said to the Angel[15]:
“How shall this be done, because I know not man?”
That is to say, I do not intend to know a man. But Mary was most chaste of all in her virginal offspring, as the Angel testifies, who spoke of her thus in St. Matthew’s Gospel[16]:
“Joseph, son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her, is of the Holy Ghost.”
For from the time the Virgin Mary conceived the divine Child in her womb by the overshadowing of the Holy Ghost, her virginity was never vitiated, but was glorified in a divine and truly marvellous manner.
By thy Child, O Mary, thy virginity was approved, consecrated and ennobled; by thy Child, thy virginity was enriched and endowed, sealed and confirmed. Therefore St. Augustine well saith:
“Truly do we proclaim Mary to be both Virgin and Mother, for true fecundity glorified her virginity and undefiled virginity glorified her true fecundity.”
Blessed Bernard also saith[17]:
“Her virginity was rendered more glorious by her fecundity, and her fecundity by her virginity.”
Alas, how far from the grace of Mary are they who are not continent! There is no way they can be friends of Mary who are enemies of chastity.
Now, since the sweet name of Mary bringeth such great grace (as we have set forth earlier), rightly do we call upon her, in the words of St. Bernard[18]:
O merciful Queen, may thy servants who invoke the most sweet name of Mary receive gifts of grace from Jesus Christ thy Son who, with the Father and the Holy Spirit, liveth and reigneth, God for ever and ever. Amen.
Footnotes
[1] Acts i. 14.
[2] Luc. xviii. 1.
[3] Serm. 208. append. (alias 35.) n. 12.
[4] Luc. ii.19.
[5]Homil. pag. 46 cit.
[6] Luc. ii. 16.
[7] Luc. vi. 24.
[8] Matt. ii. 11.
[9] Luc. i. 30.
[10] Hebr. xiii. 9.
[11] Luke i. 31.
[12] Hieron., Epist. 69. (alias 83.) n. 9.
[13] Homil. 1. in Matth. (Op. imperf. inter op. Chrys.) post modium (Migne, Patr. Gr.-L. t. 56. col. 632.).
[14] Luc. i. 27.
[15] Luc. i. 34.
[16] Matt. i.20.
[17] Serm. in Dom. infra Oct. Assumt. B. M. V. n. 9.
[18] Serm. 4. in Assumt. B. M. V. n. 9.
End of Chapter 4
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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 Virgin of Tenderness. >12th century.
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.
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