Praises of the Virgin Mother by St Bernard : Homily II : §16-17/17

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 : §16-17/17

 §16.    We can learn how from this calling Joseph earned though God’s dispensation the honour of being both called and believed to be the father of the divine Saviour; we can also learn how from his own name (of which the root is accepted as meaning “increase”) who and what kind of man this Joseph was. 

Joseph and Potiphar's Wife, by Guido Reni (ca. 1630).
Getty Museum, L.A. (Open Content Programme).

At the same time, we should remember that great Patriarch of old who was sold into Egypt[1] and understand how Joseph not only received the Patriarch’s name but also attained chastity, as well as obtaining innocence and grace. That Joseph of old, sold out of fraternal envy and taken to Egypt, prefigured what happened to Christ; St Joseph, fleeing the envy of Herod, carried Christ into Egypt[2]. The first Joseph remained faithful to his master Putiphar, and would not consent to the wicked suggestion proposed by his mistress (Putiphar’s wife)[3]; St. Joseph, recognizing in Mary his wife the Virgin Mother of his Lord, guarded her with the utmost fidelity and chastity. To the Joseph of old was given insight into the interpretation of dreams[4], to the new Joseph an insight and a share in heavenly mysteries. His predecessor kept a store of corn, not for himself, but for the whole nation[5]; St Joseph received the Living Bread from Heaven, that he might preserve it for his own salvation and that of all the world.

 

King David as Psalmist. From the Vespasian Psalter (8th cent.)
at opening of Psalm. xxvi:“The Lord is my light and my
salvation, whom shall I fear?” British Library (Public domain).

There is no doubt that this Joseph, to whom the Mother of the Saviour was espoused, was a good and faithful man, a faithful and prudent servant whom our Lord chose to be the solace of His Mother, the provider during His own childhood, as well as the only and most trustworthy co-operator in the Divine plan. The Evangelist adds[6] that he is said to have been “of the house of David,” and indeed this man Joseph – noble by birth and even nobler in spirit– was of the house of David, being descended from the royal line. He was in truth a son of David, in no way falling short of David his ancestor. I am saying truly a Son of David not only according to the flesh, but in faith, in devotion and in holiness of life. Like the first David, he was a man whom God found according to His own heart[7], and one to whom He could safely entrust the innermost and most sacred secret of His heart; to whom, as to David, He revealed the uncertain and hidden things of His wisdom, and to whom He revealed a mystery hidden from the great ones of the world. 

To Joseph it was given to behold Him whom many kings and prophets had desired to see and had not seen, to hear and had not heard. Not only was he allowed to behold Him and listen to His words, but he was able to bear Jesus in his arms, to guide His steps, to embrace Him, to kiss Him, to feed Him and to protect Him. It must be believed, however, that not only Joseph but also Mary was descended from the house of David; otherwise she would not have been espoused to a man of royal descent had she not herself been of the house of David. Both, then, were of the royal race; but whilst in Mary was fulfilled the truth which the Lord swore unto David[8], in Joseph we have the witness of its fulfilment. 

Footnotes

[1] Gen. xxxvii. 27-28.

[2] Matt. ii. 14.

[3] Gen. xxxix. 12.

[4] Gen. xl & xli.

[5] Gen. xli & xlvii.

[6] Luke i. 27.

[7] God . . . raised them up David to be king: to whom giving testimony, he said: I have found David, the son of Jesse, a man according to my own heart: Acts xiii. 22.

[8] The Lord hath sworn truth to David, and he will not make it void: of the fruit of thy womb I will set upon thy throne: Psalm. cxxxi. 11.

 §17.    The verse in St Luke concludes with the words[1]: “And the virgin’s name was Mary.”

“Look to the star and call on Mary.” (The Coronation of the
Blessed Virgin, by Willem Vrelant (1460’s); Getty Museum, LA.

Let us say a few words about this name, which may be interpreted as meaning “Star of the Sea” and is therefore admirably suited to the Virgin Mother. She is justly compared to a star which, in giving forth its light, suffers no harm to itself, just as she she brought forth her Son without stain to her virginity. As when light comes from a star it suffers no lessening of its brightness, so the Son of Mary took nothing away from her integrity. She is therefore that noble star which rose out of Jacob[2], and which casts its radiance over the whole world; the star whose splendour rejoices heaven and terrifies hell. She radiates her light over the peoples of the earth as well but she warms hearts and minds more than bodies, fostering virtues and driving out vices. She herself, I say, is that brilliant and outstanding star who is perforce raised high above the great and wide oceans, shining forth through the lustre of her merits and example. 

Whoever you may be, when you find that in the turbulence of this world you are tossed about amidst storms and tempests rather than walking upon dry land, do not turn your eyes away from the radiance of this star if you do not wish to be overwhelmed by storms. If the winds of temptations rise against you, or if you are foundering among the rocks of tribulation, look up to the Star and call on Mary. If you are tossed by the waves of pride, or ambition, or slander, or envy, look to the star and call on Mary. If anger, covetousness, or other passions beat on the barque of your soul, look to Mary. If, disturbed by the enormity of your sins, confounded by the foul state of your conscience and terrified by the dread of judgment, you begin to be swallowed up by the gulf of sadness and plunge into the abyss of despair – think of Mary. In dangers, in distress, in perplexities, think of Mary and call on Mary. Let her name never leave your lips or be missing from your heart; and, so that you may win the support of her prayers, never depart from the example of her life. Following her, you will never go astray; if you implore her aid, you will never yield to despair; thinking on her, you will never err; under her patronage you will never falter; beneath her protection, you will not fear; with her as your guide, you will not weary; with her as your propitious Star, you will come safely home and experience for yourself the truth of the words: 

“And the Virgin’s name was Mary.”

But now we must pause a while, lest, as we pass by, we gaze too intently upon the brilliance of this great light. For, to use the words of the Apostle[3]: “It is good for us to be here”; and it is delightful to contemplate in silence what laborious speech struggles to explain. In the meantime, however, we shall benefit from devout contemplation of this resplendent star and be enabled to consider more fervently the points that follow.

Footnotes

[1] Luke i. 27.

[2] A star shall rise out of Jacob: Num. xxiv. 17.

[3] Matt. xvii. 4.

[End of Homily II]

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Editor’s addendum

Here is the text of an English hymn entitled Respice Stellam (“Look to the Star”), based upon the words and ideas of St Bernard shown above. It was written by the English Roman Catholic priest and hymn writer Francis Stanfield (1835–1914) and was originally published in his collection “Catholic Hymns, Part II” in 1860. See Hymnary.org.

Respice Stellam, Voca Mariam

“Look to the Star and call upon Mary”

Drear is the nightfall,

Lonely we roam,

Wandering exiles,

Far from our home;

Borne on the billows of life’s stormy sea

Bright Star of Heaven,

Our trust is in thee.

When night falls drearily,

When life flows wearily,

Respice Stellam,

Voca Mariam.

Winds of affliction

Raise their rude blast,

Ruffling the ocean

Whereon we’re cast;

Waves of temptation

Mountain-like roll,

’Neath their dark billows

Sinking the soul,

Fear not, but gaze afar,

On the soft shining star,

Respice Stellam,

Voca Mariam.

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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.