Praises of the Virgin Mother by St Bernard : Homily II : §1-2/17

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 : §1-2/17

“And in the sixth month, the angel Gabriel was sent from God into 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.” Luke i. 26-27.

 §1.   No one surely will doubt that in the kingdom of God the Queen of virgins will join – nay, rather, will take the lead – in that new canticle which it is given only to virgins to sing[1]. 

Apart from that canticle which, as I have said, is granted to the virgins alone to sing and which she sings with them in common, she will bring joy to the City of God with a sweeter and more pleasing song. Indeed, not even one of the virgins themselves will be found worthy to utter or express this sweet-sounding canticle, for the privilege of singing it is reserved to the one who alone glories in childbirth – and in a divine birth at that. Through this birth she glories not in herself but in Him whom she brought forth, namely God (for it is indeed God whom she brought forth). God was to enrich with singular glory in heaven that Mother to whom He granted the singular and prevenient grace of conceiving Him in an ineffable manner and bringing Him into the world without prejudice to her virginity. Such a birth, moreover, was becoming for God who could not be born except of a virgin; and such a delivery was fitting for a Virgin who was to deliver God as her Child.

“Hail full of grace”. The Annunciation (by Domenico Beccafumi (1546);
Church of San Martino in Foro, Tuscany.

Accordingly, it was necessary that the Creator of man, in order to become man and be born of a human being, should choose (or rather create for Himself) a Mother among all women whom He knew to be worthy of and acceptable to Himself. He willed this mother to be a virgin and immaculate, or unstained by sin, so that from her might be born He who was free from the stain of sin and who would take away the stains of everyone’s sins. He also willed that she would be humble from whom He who was meek and humble of heart[2] should come into the world, He who was to show to all men a salutary example of these two virtues. He therefore granted the gift of childbirth to a Virgin – He who had already inspired in her the vow of virginity and bestowed upon her the grace of humility. Otherwise, how could the Angel subsequently proclaim her “full of grace” if she possessed even the slightest good that did not spring from grace?

 

Footnotes

[1] Apoc. xiv. 1-5.

[2] Matt. xi.29.

 §2.   In order, therefore, that she who was to conceive and bring forth the Holy of Holies might be holy in her body, she received the gift of virginity; and in order that she might be holy in her mind, she received the gift of humility. 

Mary in her youth. James Tissot
(1886-94). Brooklyn Museum, NY.

Adorned, then, with these gems of virtue and radiant with this twofold beauty in both mind and body, this royal Virgin’s appearance and loveliness caused a stir in the celestial realms and drew upon herself the gaze of the citizens of heaven. Another consequence was that she inclined the King’s heart to desire her and He despatched a heavenly messenger down to her from on high. This is what the Evangelist makes known to us when he says that the Angel was sent from God to the Virgin. “From God . . . to a Virgin”– that is, from the highest to the lowliest, from the Lord to His handmaid, from the Creator to His creature. How great the condescension of God! How pre-eminent the excellence of the Virgin! 

Hasten, O ye mothers! Hasten, ye daughters of Eve! Hasten, all of you who after Eve and on account of Eve “in sorrow . . . bring forth children”[1]! Approach the Virgin’s chamber and enter, if you can, the plain and simple room of your sister. For behold! God is sending a message to the Virgin and an Angel is addressing Mary. Place your ear close to the wall, listen to what he announces and perchance your hearts may be moved by words of consolation.

Footnotes

[1] Gen. iii. 16.

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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.