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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 13 : How Blessed Mary may be compared to the Queen entering the palace with the King
Part 2
Likewise Mary was fair as the moon in the luminous fecundity of her virginity, for the beauty of the moon consists in the light it receives from the Sun. Think, therefore, what a beautiful moon was Mary when that Eternal Sun was wholly received and conceived in her. Mary is the moon in whose fullness that man returned to the Church of whom it is said[1]: “He will return home the day of the full moon.” The Blessed Virgin was the full moon, when it was said to her: “Hail, full of grace!” Again, Mary was chosen as the sun in the most resplendent singularity of her fecundity, when neither a mere man, nor an actual Angel but the Son of God Himself placed in her His tabernacle when He was conceived in Mary. Without doubt it would have been indeed singular if the Virgin had conceived a mere man; and it would have been even more singular if the Virgin had conceived an Angel; but it was singular above all that the Virgin conceived and brought forth God. Fittingly doth St. Augustine say[2]:
“Deservedly is the Blessed Mary extolled by us with extraordinary praise for, raised to such a sublime height, she offered to the world such a singular benefit when she received into her womb from the heavenly citadel the Word who yet remained with God.”
The Blessed Virgin Mary, therefore, advances like the morning rising in her exemplary virginity of mind and body; fair as the moon in her wondrous fecundity though remaining a Virgin; and bright as the sun in the adorable divinity of her virginal offspring.
Footnotes
[1] Prov. vii. 20.
[2] Serm. 208. append. (alias 35. de Sanct.) n. 4.
Thirdly, consider how we find Mary entering into the glory of Heaven without obstacle. Who could have opposed such a great Queen advancing with so great a retinue? She was prefigured by the Queen of Saba, of whom it is said[1]:
“Entering into Jerusalem with a great train, and riches, and camels that carried spices, and an immense quantity of gold, and precious stones.”
Consider in these words the glory of Mary entering into the heavenly Jerusalem; consider, I am saying, the excellence of her who enters, her power and her riches. Consider the excellence in her pre-eminence, the power in her retinue and the opulence in her magnificence. Consider the excellence of the pre-eminence of our Queen Mary, as prefigured by the Queen of Saba. Saba may be understood as meaning “a cry”[2]. Mary is the Queen of the world, where there are cries of mourning; she is also the Queen of Heaven, where there are cries of joy, for the dwellers in Heaven cry out, as it is said in the Apocalypse[3]:
“Holy, holy, holy, Lord God Almighty!”
This Queen of those who cry out ceases not herself to cry out with the others, as St. Augustine says[4]:
“Thou, O Mary, fellow-citizen of the inhabitants of Heaven, forever in unison with the Angels and Archangels, ceasest not to cry out with untiring voice: ‘Holy, holy, holy!’”
She indeed is the Queen whom the Psalmist describes, saying[5]:
“The queen stood on thy right hand, in gilded clothing, surrounded with variety.”
All who have faithfully served her in this world can follow this Queen with confidence into the kingdom. St. Bernard says[6]:
“Our Queen has gone before us: she has gone before us and has been so gloriously received that her servants confidently follow their Lady, crying out[7]: ‘Draw me . . . after thee.’”
Footnotes
[1] 3 Kings (1 Kings) x. 2.
[2] The Hebrew verb שָׁוַע (shâvaʻ) fundamentally means 'to cry out for help' or 'to shout aloud,' specifically in contexts of distress or urgent need. See שָׁוַע at Biblexia.
[3] Apoc. iv. 8.
[4] Serm. 208. append. n. 1.
[5] Psalm. xliv. 10.
[6] Serm. 1. in Assumt. B. M. V. n. 1.
[7] Cant. i. 3.
Likewise, consider in our Queen’s entrance the power of the retinue accompanying her, for it says: “with a great train[1].” Mary entered into the heavenly Jerusalem with a great train of Angelic powers. St. Jerome says[2]:
“We read how the Angels have come to the death and burial of the Saints, and how they have accompanied the souls of the elect to Heaven with hymns and praise.”
He adds shortly after:
“How much more should we believe that the heavenly host, with all its companies, came forth rejoicing in festive array to meet the Mother of God, surrounded her with resplendent radiance, and led her with praises and canticles to the throne prepared for her from the foundation of the world.”
Likewise, consider Mary in the wealth of her merits, in the array of precious gifts: for she brought with her the infinite gold of her love for God and her neighbour, the precious gems of virtues and gifts, the aromatic spices of her good works and examples. What I say of the treasures of Mary is little compared with what St. Bernard says[3]:
“In thy hands,” he says, speaking to Mary, “are all the treasures of the mercies of the Lord. God forbid that thy hand should cease to give; for thy glory is not diminished, but augmented, when sinners are pardoned and the justified are taken up into glory.”
The Mother of God, therefore, entered into glory as the Queen of Heaven, with the riches of merits beyond number.