Praises of the Virgin Mother by St Bernard : Homily II : §13/17

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 II : §13/17

 §13.   But could not God have given some sign which would have preserved His own birth from opprobrium and His Mother’s honour from calumny? Undoubtedly He could, and He could not hide from the demons what men knew. It was in fact necessary that this mystery of God’s counsel should for a time be concealed from the prince of this world. Not that God, if He wished to perform His work openly, feared that He could be hindered by him, but because He Himself – who accomplished whatever He willed not only powerfully but also wisely – was accustomed to observe certain congruities of things or times for the sake of the beauty of order in all His works. Accordingly, He wished to display not only His power but also His wisdom in this magnificent work of ours – namely, our restoration. He could have accomplished it by other means, but He willed to reconcile man to Himself by the same means and in the same order as He knew man had fallen. As the devil had first deceived the woman, then overcome the man by the woman, so he would himself be deceived by a woman, the Virgin, and afterwards be openly attacked and conquered by the Man (Christ). Insofar as the pious art of godliness outmanoeuvred the deceit of malice and the power of Christ crushed the strength of the Evil One, God appeared to the devil both wiser and stronger. For it was fitting that Wisdom incarnate should overcome spiritual wickedness reaching as is written[1]: 

“from end to end mightily, and ordereth all things sweetly.” 

Christ reached from end to end, meaning from Heaven to the nether regions; as it is also written[2]:

“If I ascend into heaven, thou art there: if I descend into hell, thou art present.” 

Indeed, He acted valiantly in both realms: for He cast down the proud one from the heights above, and He despoiled the greedy one in the depths below. It was fitting, therefore, that He should also order all things – both heavenly and earthly – in a manner pleasing to the mind: so that, by casting down the rebellious one, He might establish peace among the others and – before vanquishing the envious one here below –  He might first leave us a much needed example of His own humility and gentleness. In this way, through the wondrous governance of wisdom, He appeared both gentle to His own people and formidable to His enemies; for how would it profit us the devil were conquered by God, while we remained proud? 

St Joseph. James Tissot (1886–1894);
Brooklyn Museum, N.Y.

It was necessary, then, that Mary should be espoused to Joseph, in order that by this means that which was holy might be concealed from the hounds of hell, Mary’s virginity might be attested by her spouse, and the Virgin’s modesty might be spared just as her reputation is safeguarded. What could be more wise? What could be more worthy of Divine Providence? By this one plan, a witness to the heavenly mysteries is admitted, an enemy is excluded and the unsullied reputation of the Virgin Mother is preserved. Otherwise, why would a just man have spared an adulteress? For it is written[3]: 

“Joseph her husband, being a just man, and not willing publicly to expose her, was minded to put her away privately.” 

Being a just man, he rightly did not wish to expose her to public disgrace; for as he would not have been just had he countenanced one that was guilty, neither would he have been just if he had condemned one whose innocence he had proved. 

Since, then, he was just and unwilling to expose her, he was minded to put her away privately.

Footnotes

[1] Wisdom viii. 1.

[2] Psalm. cxxxviii. 8.

[3] Matt. i. 19.

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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.