The Mirror of the Blessed Virgin Mary : Chapter 18 : The twelve effects and benefits of the fruit of Mary’s womb

The Annunciation, early 1460s; by

Willem Vrelant.The Getty Museum, L.A.

The following posts contain the text of a work by St Bonaventure (1221-1274) known as Speculum Beatæ Mariæ Virginis : The Mirror of the Blessed Virgin. 

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 acknowledge that this text is in the Public Domain worldwide, attributing it to the text of a Dublin edition (author unknown) published in 1849.

Chapter 18 : The twelve effects and benefits of the fruit of Mary’s womb

Part 2

Thirdly, this blessed fruit of Mary is necessary for healing of the wound of original sin; for, like a certain man who fell among robbers[1], man was wounded with a grievous wound, nay, with many grievous wounds. By this original sin he became not only blind to the truth but also handicapped in doing good and prone to doing evil. These wounds, however, are healed by this fruit; in this life they are only partially healed by grace, but in the future life they will be entirely healed in glory. Therefore fittingly is it said in the Apocalypse[2] that the Angel showed John

 

“the tree of life, bearing twelve fruits, yielding its fruits every month, and the leaves of the tree were for the healing of nations.” 

The tree of life is Mary, the Mother of Life; or the tree of life is the tree of the Cross; or else the tree is Jesus Christ, the Author of Life, who is also the Fruit of Life, whose healing leaves are His edifying words and example. Now if even the leaves are healing, how much more healing and life-giving is the fruit? Accordingly, in order that we may be healed by this fruit, let us approach the tree; let us draw near, I am saying, to Mary and pray with St. Anselm[3]:

“Hear me, O dearest Lady, and heal the soul of thy servant who is a sinner, by virtue of the blessed Fruit of thy womb who sitteth at the right hand of His Almighty Father.”

Footnotes

[1] Luc. x. 30.

[2] Apoc. xxii. 2.

[3] Orat. 50. (alias 49.) in fine.

Fourthly, the blessed fruit of Mary is necessary for the relief of the hunger, or the famine of the soul, lest for want of nourishment the creatures of God should perish. Therefore it is well said by the Prophet Joel[1]:

“Fear not, ye beasts of the fields: for the beautiful places of the wilderness are sprung, for the tree hath brought forth its fruit.” 

It is a wilderness because it germinates without culture, and brings forth food for creatures. This wilderness or desert may signify Mary who without any connubial cultivation brought forth a Son who is the food of all the faithful. Therefore it can fittingly be said of her[2]: 

“This land that was not cultivated is become as a garden of pleasure.” 

Consider the beautiful things in this blessed wilderness: the beautiful buds of heavenly desires, the beautiful grasses of good works, the beautiful flowers of virtues and gifts, the beautiful leaves of helping words and the truly beautiful fruit of Mary’s womb, food for all the just. Mary is accordingly this beautiful desert and she is also this fruitful tree of which it is said[3]: 

“and the tree hath brought forth its fruit.” 

Oh, truly wonderful fruit, by which both the hunger and the thirst of souls are relieved, as St. Bernard says[4]: 

“That good fruit which is food and drink for those that hunger and thirst after justice[5].” 

Do not fear, therefore, ye creatures of God; fear not, ye faithful of Christ, that you will be wanting in food, for the desert will be filled with pasture, the tree with fruit and the manger with food. St. Gregory says[6]: 

“The Child lies in the manger, so that all the faithful – like beasts of the field – may find refreshment for their flesh;” 

To which St. Augustine adds[7]: 

“O resplendent manger, in which is lain not hay for animals where the food of Angels is found!”

Footnotes

[1] Joel ii. 22.

[2] Ezech. xxxvi. 35.

[3] Joel ii. 22.

[4] Homil. 3. super Missus est n. 6.

[5] Matt. v. 6.

[6] I. Homil. in Evang. n. 1.

[7] Serm. 119. append. (alias 9. de Temp.) n. 5.

+       +        +

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.