St Bernard's Praises of the Virgin Mother: Homily 2, Part 7

St Bernard. Musée de Cluny [Public domain]

'To this warm love of Jesus Christ was joined a most sweet and tender devotion towards His glorious Mother, whose motherly love he repaid with the affection of a child, and whom he jealously honoured. (from Pope Pius XII's Encyclical 'Dr Mellifluus', on St Bernard, the 'last of the Fathers' - 1953)

Our series on St Bernard's homilies in praise of the Virgin Mother continues with the second homily. The Latin text and an English translation are followed by references and notes on vocabulary.

He fell softly into the virginal womb.



 Totus tuus ego sum et omnia mea tua sunt. Tecum tutus semper sum. 

Ad Jesum per Mariam.

7. Proferamus et alia Virgini Matri, Deoque Filio congrua de Scripturis testimonia. Quid illud Gedeonis vellus significat, quod utique de carne tonsum, sed sine vulnere carnis in area ponitur, et nunc quidem lana, nunc vero area rore perfunditur [1], nisi carnem assumptam de carne Virginis, et absque detrimento virginitatis?

Let us offer other testimonies from the Scriptures suitable to the Virgin Mother and to the Son of God. What does Gideon's fleece, for instance, signify? Cut from the flesh but without any wound in the flesh, and placed on the dry floor; where first the dry fleece and next the dry floor are moistened by the dew.[1] This similitude represents the flesh assumed from the flesh of Mary, without detriment to her virginity.

Cui utique distillantibus coelis tota se infudit plenitudo divinitatis: adeo ut ex hac plenitudine omnes acceperimus [alias, acciperemus], qui vere sine ipsa non aliud quam terra arida sumus. Huic quoque Gedeonico facto propheticum dictum pulchre satis convenire videtur, ubi legitur: Descendet sicut pluvia in vellus.[2]

Upon which, the whole plenitude of the Divinity pours down with Heavenly dew; and from that fullness we have all received we who, but for it, are nothing but parched soil. And prophetic words seem to refer beautifully to this deed of Gideon, where it is written: He shall come down like rain upon the fleece.[2]

Nam per hoc quod sequitur, et sicut stillicidia stillantia super terram [2], idem datur intelligi, quod per inventam rore madidam aream. Pluvia nempe voluntaria, quam segregavit Deus haereditati suae, placide prius et absque strepitu operationis humanae, suo se quietissimo illapsu [alias, elapsu] virgineum demisit in uterum:

For through the words that follow,  and as showers falling gently upon the earth [2], the same is given to be understood as through the words the floor found wet with dew. Indeed, with a willed shower, God separated her from His inheritance, gently at first, and without noise of human operation, He fell softly into the virginal womb.

postmodum vero ubique terrarum diffusa est per ora praedicatorum, non jam sicut pluvia in vellus, sed sicut stillicidia stillantia super terram, cum quodam utique strepitu verborum, ac sonitu miraculorum.

Wherever in truth the message was spread by the mouths of preachers, it was not like rain falling on as fleece but like showers falling gently upon the earth. when the Apostles announced Him, it was with the noise of words and the thunder of miracles.

Siquidem recordatae sunt nubes illae, quae portabant pluviam, praeceptum sibi fuisse cum mitterentur: Quod dico vobis in tenebris, dicite in lumine; et quod in aure auditis, praedicate super tecta [3]. Quod et fecerunt: etenim in omnem terram exivit sonus eorum, et in fines orbis terrae verba eorum [4]

For they were mindful of those clouds bearing rain, the command spoken to them when they were sent : That which I tell you in the dark, speak ye in the light: and that which you hear in the ear, preach ye upon the housetops.[3] And this they did: , for Their sound hath gone forth into all the earth: and their words unto the ends of the world. [4]

References

[1] [37] ponam hoc vellus lanae in area : si ros in solo vellere fuerit, et in omni terra siccitas, sciam quod per manum meam, sicut locutus es, liberabis Israel.
I will put this fleece of wool on the floor: if there be dew on the fleece only, and it be dry on all the ground beside, I, shall know that by my hand, as thou hast said, thou wilt deliver Israel.[38] Factumque est ita. Et de nocte consurgens expresso vellere, concham rore implevit.
And it was so. And rising before day wringing the fleece, he filled a vessel with the dew.[39] Dixitque rursus ad Deum : Ne irascatur furor tuus contra me si adhuc semel tentavero, signum quaerens in vellere. Oro ut solum vellus siccum sit, et omnis terra rore madens.
And he said again to God: let not thy wrath be kindled against me if I try once more, seeking a sign in the fleece. I pray that the fleece only may be dry, and all the ground wet with dew.[40] Fecitque Deus nocte illa ut postulaverat : et fuit siccitas in solo vellere, et ros in omni terra.
And God did that night as he had requested: and it was dry on the fleece only, and there was dew on all the ground. [Judges, 6]
 
[2] [6] Descendet sicut pluvia in vellus, et sicut stillicidia stillantia super terram.
He shall come down like rain upon the fleece; and as showers falling gently upon the earth. [Ps 71]

[3] [27] Quod dico vobis in tenebris, dicite in lumine : et quod in aure auditis, praedicate super tecta. That which I tell you in the dark, speak ye in the light: and that which you hear in the ear, preach ye upon the housetops.[Matt 10]

[4] [5] In omnem terram exivit sonus eorum, et in fines orbis terrae verba eorum.
Their sound hath gone forth into all the earth: and their words unto the ends of the world.
 [Ps 18]

Latin vocab

īnfundō, fūdī, fūsus, 3, a.: to pour into or upon; pour down
madidus , a, um: adj. (madeō), wet, dripping, drenched
sonitus, ūs, m.: a sounding; noise
stillo, āvi, ātum, 1, v. n. and a [stilla].  to drop, drip, trickle, distil
stillĭcĭdĭum, ii, n. stilla-cado, a liquid which falls drop by drop, a dripping moisture, stillicide
strepitus, ūs, m.: a noise; an uproar; din,

St Bernard's Praises of the Virgin Mother: Homily 2, Part 6

St Bernard. Musée de Cluny [Public domain]

'To this warm love of Jesus Christ was joined a most sweet and tender devotion towards His glorious Mother, whose motherly love he repaid with the affection of a child, and whom he jealously honoured. (from Pope Pius XII's Encyclical 'Dr Mellifluus', on St Bernard, the 'last of the Fathers' - 1953)

Our series on St Bernard's homilies in praise of the Virgin Mother continues with the second homily. The Latin text and an English translation are followed by references and notes on vocabulary.

For as the green of the rod did not prevent the budding of the flower; so the holy childbirth did not take away the modesty of the Virgin.


 Totus tuus ego sum et omnia mea tua sunt. Tecum tutus semper sum. 

Ad Jesum per Mariam.

6. Sed si tibi quod nunc in flore Christus intelligi dicitur, superiori videtur adversari sententiae, qua non virgae flore, sed floris fructu designari dicebatur; noveris in eadem Aaronica virga (quae non solum floruit, sed et fronduit, et fructum emisit) non solum flore vel fructu, sed ipsis etiam frondibus eumdem significari.

But if Christ is said to be in the flower, this seems to contradict the higher judgement by which He is said to be designated not by the flower of the rod but by the fruit of the flower. Aaron's rod not only produced  flower and fruit but leaves.

Noveris et apud Moysen nec fructu virgae, nec flore, sed ipsa virga demonstrari; illa utique virga, qua feriente, aqua vel dividitur transituris [1], vel de petra excutitur bibituris [2] .

You will understand that, in Moses, He was represented not by the fruit or flower of the rod but by the rod itself. And by wielding that same rod, either the waters were divided that they were to cross [1] or water was to spring from the rock so that they could drink. [2]

Nullum autem inconveniens est, diversis rebus diversis ex causis Christum figurari; et in virga quidem potentiam, in flore vero fragrantiam, in fructu autem saporis dulcedinem, in frondibus quoque sedulam ejus intelligi protectionem, qua videlicet parvulos ad se confugientes sub umbra alarum suarum protegere non desinit, sive ab aestu carnalium desideriorum, sive a facie impiorum, qui eos afflixerunt.

There is nothing unfitting in representing Christ under different figures for different causes. So we may speak of Him as the power in the rod, the fragrance in the flower, or the sweetness of the savour in the fruit; whilst by the leaves may be understood His watchful protection that He does not cease to extend over the little ones fleeing under the shade of His wings from the heat of carnal desires, and from the face of them that afflict them.

Bona et desiderabilis umbra sub alis Jesu, ubi tutum est fugientibus refugium, gratum fessis refrigerium. Miserere mei, Domine Jesu, miserere mei; quoniam in te confidit anima mea, et in umbra alarum tuarum sperabo, donec transeat iniquitas.[3]

Good and desirable shade, under the wings of Jesus, where those who flee find safe refuge refuge, and where the weary obtain welcome refreshment. Have mercy on me, Lord Jesus, have mercy on me; for my soul confides in Thee, and under the shadow of Thy wings I will hope until iniquity pass by. [3]

In hoc tamen Isaiae testimonio, florem Filium, virgam intellige Matrem; quoniam et virga floruit absque germine, et virgo concepit non ex homine. Nec virgae virorem floris laesit emissio, nec virginis pudorem sacri partus editio.

In this testimony of Isaias, understand the flower represents the Son and the rod the Mother; for the rod flowered without a seed and the Virgin conceived knowing not man. For as the green of the rod did not prevent the budding of the flower; so the holy childbirth did not take away the modesty of the Virgin.

References

[1] [16] Tu autem eleva virgam tuam, et extende manum tuam super mare, et divide illud : ut gradiantur filii Israel in medio mari per siccum

But lift thou up thy rod, and stretch forth thy hand over the sea, and divide it: that the children of Israel may go through the midst of the sea on dry ground. [Exodus 14]

[2] [6] En ego stabo ibi coram te, supra petram Horeb : percutiesque petram, et exibit ex ea aqua, ut bibat populus. Fecit Moyses ita coram senioribus Israel :

Behold I will stand there before thee, upon the rock Horeb: and thou shalt strike the rock, and water shall come out of it that the people may drink. Moses did so before the ancients of Israel: [Exodus 17]

[3] [2] Miserere mei, Deus, miserere mei, quoniam in te confidit anima mea. Et in umbra alarum tuarum sperabo, donec transeat iniquitas.

Have mercy on me, O God, have mercy on me: for my soul trusteth in thee. And in the shadow of thy wings will I hope, until iniquity pass away.[Ps 56]

Latin vocab

adversor, ātus sum, 1, dep. freq. n.: to be against; to oppose
excutitur:  third-person singular present passive indicative of excutiō: excutiō, cussī, cussus, 3, a.: to shake out or off; throw or cast down; cast out; drive away; expel; shake out

St Bernard's Praises of the Virgin Mother: Homily 2, Part 5

St Bernard. Musée de Cluny [Public domain]

'To this warm love of Jesus Christ was joined a most sweet and tender devotion towards His glorious Mother, whose motherly love he repaid with the affection of a child, and whom he jealously honoured. (from Pope Pius XII's Encyclical 'Dr Mellifluus', on St Bernard, the 'last of the Fathers' - 1953)

Our series on St Bernard's homilies in praise of the Virgin Mother continues with the second homily. The Latin text and an English translation are followed by references and notes on vocabulary.

Who shall find a valiant woman? far and from the uttermost coasts is the price of her.

 Totus tuus ego sum et omnia mea tua sunt. Tecum tutus semper sum. 

Ad Jesum per Mariam.

5. Quam vero aliam Salomon requirebat, cum dicebat: Mulierem fortem quis inveniet? Noverat quippe vir sapiens hujus sexus infirmitatem, fragile corpus, lubricam mentem.

5. In truth, what other woman did Solomon seek when he said:Who shall find a valiant woman? [1]  The Wise Man knew indeed the frailty of that sex, the weakness of their bodies, the inconstancy of their minds.

Quia tamen et Deum legerat promisisse, et ita videbat congruere ut qui vicerat per feminam, vinceretur per ipsam, vehementer admirans aiebat: Mulierem fortem quis inveniet?

But he had read God's promise, and saw that it was fitting that he who had conquered through a woman should himself be overcome through a woman. Wondering exceedingly, he said : Who shall find a valiant woman? [1]

Quod est dicere: Si ita de manu feminae pendet et nostra omnium salus, et innocentiae restitutio, et de hoste victoria: fortis omnino necesse est ut provideatur [alias, praevideatur], quae ad tantum opus possit esse idonea.

Which is to say: if upon a woman depends alike the salvation of us all, the restoration of innocence and victory over our common enemy, she must be indeed valiant to be fitted for so great an undertaking.

Sed mulierem fortem quis inveniet? At ne hoc quaesisse putetur desperando, subdit prophetando, Procul et de ultimis finibus pretium ejus [1]: hoc est non vile, non parvum, non mediocre, non denique de terra; sed de coelo, nec de coelo proximo terris pretium fortis hujus mulieris, sed a summo coelo egressio ejus.[2]

But who shall find a valiant woman? And lest he should be thought to have asked in despondency, he adds in prophecy, far and from the uttermost coasts is the price of her [1] For the price of this valiant woman is not mean, nor small, nor of light account, nor is it even from earth, but from heaven. And not from the heaven nearest the earth, but from the highest heavens. His going out is from the end of heaven.[2]

Quid deinde rubus ille quondam Mosaicus portendebat, flammas quidem emittens, sed non ardens [3], nisi Mariam parientem, et dolorem non sentientem?

What, again, did the bush shown to Moses portend, giving forth flames and yet not burning,[3] but Mary who brought forth feeling no pangs of childbirth?

Quid, rogo, virga Aaron florida [4], nec humectata, nisi ipsam concipientem, quamvis virum non cognoscentem? Hujus magni miraculi majus mysterium Isaias edisserit, dicens, Egredietur virga de radice Jesse, et flos de radice ejus ascendet [6]: virgam, virginem; florem, virginis partum intelligens.

What, I ask, was Aaron's rod,[4] which flowered without moisture, but she who conceived although not knowing man.[5] Isaias more clearly points out the mystery of this stupendous miracle, saying: And there shall come forth a rod out of the root of Jesse, and a flower shall rise up out of his root.[6] The rod is the Virgin, the flower the Virgin's Child. 

References

[1] [10] Mulierem fortem quis inveniet? procul et de ultimis finibus pretium ejus. 
Who shall find a valiant woman? far and from the uttermost coasts is the price of her. [Proverbs 31]

[2] [7] a summo caelo egressio ejus. Et occursus ejus usque ad summum ejus; nec est qui se abscondat a calore ejus.
His going out is from the end of heaven, And his circuit even to the end thereof: and there is no one that can hide himself from his heat.[Ps 18]

[3] [2] Apparuitque ei Dominus in flamma ignis de medio rubi : et videbat quod rubus arderet, et non combureretur.
And the Lord appeared to him in a flame of fire out of the midst of a bush: and he saw that the bush was on fire and was not burnt.[Exodus 3]

[4] [8] sequenti die regressus invenit germinasse virgam Aaron in domo Levi : et turgentibus gemmis eruperant flores, qui, foliis dilatatis, in amygdalas deformati sunt.
He returned on the following day, and found that the rod of Aaron for the house of Levi, was budded: and that the buds swelling it had bloomed blossoms, which spreading the leaves, were formed into almonds.[Numbers 17]

[5] [34] Dixit autem Maria ad angelum : Quomodo fiet istud, quoniam virum non cognosco?
And Mary said to the angel: How shall this be done, because I know not man? [Luke 1]

[6] [1] Et egredietur virga de radice Jesse, et flos de radice ejus ascendet.
And there shall come forth a rod out of the root of Jesse, and a flower shall rise up out of his root.[Isaias 11]

Latin vocab

lūbrĭcus, a, um, adj. Gr. λιτός, λισσός, smooth; from root γλιτ; cf. γλίσχρος, glittus, and ὀλιβρός, slippery, slippery. Unsteady, unsettled, easily going astray
mĕdĭō˘cris, e , adj. medius, in a middle state between too much and too little, middling, moderate, tolerable, ordinary; sometimes also, not remarkable, indifferent, mediocre.
omnīno: (adv.), wholly, entirely, altogether
quaesīsse: perfect active infinitive of quaerō: quaerō, quaesīvī or quaesiī, quaesītus, 3, a.: to seek, search, look for, 1.380; inquire, ask, demand
quippe : (conj. and adv.), because indeed, for indeed, for; because forsooth
ddd

St Bernard's Praises of the Virgin Mother: Homily 2, Part 4

St Bernard. Musée de Cluny [Public domain]

'To this warm love of Jesus Christ was joined a most sweet and tender devotion towards His glorious Mother, whose motherly love he repaid with the affection of a child, and whom he jealously honoured. (from Pope Pius XII's Encyclical 'Dr Mellifluus', on St Bernard, the 'last of the Fathers' - 1953)

Our series on St Bernard's homilies in praise of the Virgin Mother continues with the second homily. The Latin text and an English translation are followed by references and notes on vocabulary.

She is no recent and chance discovery, but chosen from eternity; foreknown by the Most High and prepared for Himself, guarded by angels, pointed out by the Patriarchs, promised by the Prophets.

Totus tuus ego sum et omnia mea tua sunt. Tecum tutus semper sum. 

Ad Jesum per Mariam.

4. Missus est, inquit, angelus ad Virginem. Virginem carne, virginem mente, virginem professione, virginem denique, qualem describit Apostolus, mente et corpore sanctam;[1]

4. The Angel was sent to a virgin. A virgin in body, a virgin in mind, a virgin by profession, a virgin such as the Apostle describes " holy in body and in mind."

nec noviter, nec fortuitu inventam, sed a saeculo electam, ab Altissimo praecognitam et sibi praeparatam, ab angelis servatam, a patribus praesignatam, a prophetis promissam. Scrutare Scripturas, et proba quae dico.

She is no recent and chance discovery, but chosen from eternity; foreknown by the Most High and prepared for Himself, guarded by angels, pointed out by the Patriarchs, promised by the Prophets. Search carefully the Scriptures, and prove the truth of my words.

Visne ut et ego aliqua ex his testimonia hic inseram? Ut pauca loquar de pluribus, quam tibi aliam praedixisse Deus videtur, quando ad serpentem ait: Inimicitias ponam inter te et mulierem? Et si adhuc dubitas quod de Maria non dixerit, audi quod sequitur: Ipsa conteret caput tuum [2].

Do you want me to provide here some testimonies? To give a few out of many: which other woman seems to you to have been foretold by God when he said to the serpent: I will place enmities between thee and the woman ? [2] And if you still doubt whether he is speaking of Mary, listen to what follows : She shall crush thy head.

Cui haec servata victoria est, nisi Mariae? Ipsa procul dubio caput contrivit venenatum, quae omnimodam maligni suggestionem tam de carnis illecebra, quam de mentis superbia deduxit ad nihilum.

To whom but to Mary was such a victory reserved ? Undoubtedly she crushed the poisonous head of the serpent; she brought to naught every suggestion of the Evil One, both of carnal allurements and pride of mind.

References

[1] [34] Et mulier innupta, et virgo, cogitat quae Domini sunt, ut sit sancta corpore, et spiritu. Quae autem nupta est, cogitat quae sunt mundi, quomodo placeat viro.[1 Cor 7]
[34] And the unmarried woman and the virgin thinketh on the things of the Lord, that she may be holy both in body and in spirit. But she that is married thinketh on the things of the world, how she may please her husband.
[2] Inimicitias ponam inter te et mulierem, et semen tuum et semen illius : ipsa conteret caput tuum, et tu insidiaberis calcaneo ejus.[Gen 3]
[15] I will put enmities between thee and the woman, and thy seed and her seed: she shall crush thy head, and thou shalt lie in wait for her heel.
 

Latin vocab

conterō ( conterere, contrīvī, contrītum); third conjugation: I grind or crush to pieces; I bruise or crumble.
illĕcĕbra (inl-), ae, f. illicio, an enticement, in a good or bad sense, an inducement, attraction, charm, allurement, bait, lure

St Bernard's Praises of the Virgin Mother: Homily 2, Part 3

St Bernard. Musée de Cluny [Public domain]

'To this warm love of Jesus Christ was joined a most sweet and tender devotion towards His glorious Mother, whose motherly love he repaid with the affection of a child, and whom he jealously honoured. (from Pope Pius XII's Encyclical 'Dr Mellifluus', on St Bernard, the 'last of the Fathers' - 1953)

Our series on St Bernard's homilies in praise of the Virgin Mother continues with the second homily. The Latin text and an English translation are followed by references and notes on vocabulary.

O Lord, the woman whom thou hast given me, gave me of the tree of life; and I have eaten, and its fruit has been sweeter than honey to my mouth, and by it thou hast given me life.

Totus tuus ego sum et omnia mea tua sunt. Tecum tutus semper sum. 

Ad Jesum per Mariam.

3. Laetare, pater Adam, sed magis tu, o Eva mater, exsulta, qui, sicut omnium parentes, ita omnium fuistis peremptores; et, quod infelicius est, prius peremptores, quam parentes.

3. Rejoice, O father Adam, and exult yet more, mother Eve:  you who, though the parents of all, were their destroyers; and, what is more tragic,  destroyers even before you became their parents. 

Ambo, inquam, consolamini super filia, et tali filia; sed illa amplius, de qua malum ortum est prius, cujus opprobrium in omnes pertransiit mulieres.

Be ye both consoled, I say, in your daughter, and in such a daughter ! But especially you, O Eve, from whom the evil first originated, and whose shame passed down to all women.

Instat namque tempus, quo jam tollatur opprobrium, nec habeat vir quid causetur adversus feminam: qui utique dum se imprudenter excusare conaretur, crudeliter illam accusare non cunctatus est, dicens, Mulier quam dedisti mihi, dedit mihi de ligno, et comedi [1].

Now is the time when that reproach shall be taken away; and no longer will a man have any reason to hold against a woman; Adam, while he unwisely tried to exculpate himself, cruelly did not hesitate to accuse the woman, saying: The woman, whom thou gavest me, gave me of the tree, and I did eat.

Propterea curre, Eva, ad Mariam; curre, mater, ad filiam; filia pro matre respondeat, ipsa [alias, ita] matris opprobrium auferat, ipsa patri pro matre satisfaciat: quia ecce si vir cecidit per feminam, jam non erigitur nisi per feminam.

Wherefore, O Eve, hasten to Mary ; hasten, O Mother, to your daughter. Let the daughter answer for the mother; let her take away her mother's shame ; on behalf of the mother, let her satisfy also for her father Adam; for if a man fell by a woman, behold, now he shall not be raised up except by a woman. 

Quid dicebas, o Adam? Mulier quam dedisti mihi, dedit mihi de ligno, et comedi. Verba malitiae sunt haec, quibus magis  augeas quam deleas culpam. Verumtamen Sapientia vicit malitiam, cum occasionem veniae, quam a te Deus interrogando elicere tentavit, sed non potuit, in thesauro indeficientis suae pietatis invenit.

What were you saying, Adam? The woman, whom thou gavest me, gave me of the tree, and I did eat. These are words of ill will by which you increase rather than remove your fault.  Through His questioning, God tried to offer you an occasion of forgiveness drawn from the bottomless depths of His compassion; but he was unsuccessful.

Redditur nempe femina pro femina, prudens pro fatua, humilis pro superba; quae pro ligno mortis gustum tibi porrigat vitae, et pro venenoso cibo illo amaritudinis dulcedinem pariat fructus aeterni.

Assuredly, a woman was given in exchange for a woman ; a prudent woman for one that was foolish; a humble woman for one who was proud; one who, instead of the tree of death, shall give you to eat of the tree of life, and who, in place of the poisoned food of bitterness, will bring forth the fruit of eternal sweetness.

Muta ergo iniquae excusationis verbum in vocem gratiarum actionis, et dic: Domine, mulier, quam dedisti mihi, dedit mihi de ligno vitae, et comedi; et dulce factum est super mel ori meo, quia in ipso vivificasti me.

Change now your wicked words of excuse to a prayer of endless thanksgiving, and say : O Lord, the woman whom thou hast given me, gave me of the tree of life; and I have eaten, and its fruit has been sweeter than honey to my mouth, and by it thou hast given me life.

Ecce enim ad hoc missus est angelus ad Virginem, O admirandam et omni honore dignissimam Virginem! o feminam singulariter venerandam, super omnes feminas admirabilem, parentum reparatricem, posterorum vivificatricem!

For behold, this is why the angel was sent to the Virgin. O wondrous Virgin, worthy of all honour! O woman singularly venerable ! most admirable among all women! thou who hast made reparation for thy parents, and restored life to their posterity. 

References

[1] [12] Dixitque Adam : Mulier, quam dedisti mihi sociam, dedit mihi de ligno, et comedi.[Gen 3]
[12] And Adam said: The woman, whom thou gavest me to be my companion, gave me of the tree, and I did eat.

Latin vocab

ambo: both;  each of two.
cunctor (present infinitive cunctārī, perfect active cunctātus sum); first conjugation, deponent;  delay, impede or hold up; hesitate, tarry or linger; dawdle.
nempe conj.nam+-pe. In an assertion offered as indisputable, certainly, without doubt, assuredly, of course, as everybody knows.

St Bernard's Praises of the Virgin Mother: Homily 2, Part 2

St Bernard. Musée de Cluny [Public domain]

'To this warm love of Jesus Christ was joined a most sweet and tender devotion towards His glorious Mother, whose motherly love he repaid with the affection of a child, and whom he jealously honoured. (from Pope Pius XII's Encyclical 'Dr Mellifluus', on St Bernard, the 'last of the Fathers' - 1953)

Our series on St Bernard's homilies in praise of the Virgin Mother continues with the second homily. The Latin text and an English translation are followed by references and notes on vocabulary.

Totus tuus ego sum et omnia mea tua sunt. Tecum tutus semper sum. 

Ad Jesum per Mariam.

HOMILIA II. In Luc. I, 26, 27

2. Ut igitur quae Sanctum sanctorum conceptura erat pariter et paritura, sancta esset corpore, accepit donum virginitatis : ut esset et mente, accepit et humilitatis.

2. In order, therefore, that she who was to conceive and give birth to the Holy of Holies might be holy in body, she received the gift of virginity, and that she might be holy in mind, she received the gift of humility. 

His nimirum Virgo regia gemmis ornata virtutum, geminoque mentis pariter et corporis decore praefulgida, specie sua et pulchritudine sua in coelestibus cognita, coeli civium in se provocavit aspectus, ita ut et Regis animum in sui concupiscentiam inclinaret, et coelestem nuntium ad se de supernis educeret.

Certainly, with these gems of virtue the royal Virgin was adorned, and, radiant with the double splendour of holiness in body and mind, her appearance and beauty once known,  the citizens of heaven fixed their gaze upon her. The King Himself stooped to desire her beauty, and sent forth His supernal ambassador.  

Et hoc est quod nobis hic Evangelista commendat, cum angelum perhibet a Deo destinatum ad Virginem: A Deo, inquit, ad virginem: id est, a celso ad humilem, a Domino ad ancillam, a Creatore ad creaturam.

And this is what the Evangelist reports to us when he says that the angel was sent 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. 

Quanta dignatio Dei! quanta Virginis excellentia! Currite, matres; currite, filiae; currite, omnes quae post Evam, et ex Eva, et parturimini cum tristitia, et parturitis. Adite virginalem thalamum, ingredimini, si potestis, pudicum sororis vestrae cubiculum.

How great the condescension of God ! How great the excellence of the Virgin ! Hasten, all ye mothers! And hasten, all ye daughters! Hasten, all ye who after Eve and on account of Eve, are born and give birth in sorrow! Approach the Virgin's chamber ; enter, if you can, the modest room of your Sister 

Ecce enim Deus mittit ad Virginem, ecce affatur angelus Mariam. Apponite aurem parieti, auscultate quid nuntiet ei, si forte audiatis unde consolemini.

For, behold ! God sends forth to the Virgin, behold an angel addresses Mary. Place your ear  to the wall ; listen to what he
announces ; perchance you may receive a word of consolation.  

Latin vocab

auscultō āvī, ātus, āre: * ausculta for auricula, to hear with attention, listen to, give ear to

nīmīrum: (adv.), without wonder or doubt; certainly, undoubtedly, doubtless.
pariēs, etis, m.: a wall, whether partition or external wall
prae -fulgĭdus, a, um, adj., very bright: 

St Bernard's Praises of the Virgin Mother: Homily 2, Part 1

St Bernard. Musée de Cluny [Public domain]

'To this warm love of Jesus Christ was joined a most sweet and tender devotion towards His glorious Mother, whose motherly love he repaid with the affection of a child, and whom he jealously honoured. (from Pope Pius XII's Encyclical 'Dr Mellifluus', on St Bernard, the 'last of the Fathers' - 1953)

Our series on St Bernard's homilies in praise of the Virgin Mother continues with the second homily. The Latin text and an English translation are followed by references and notes on vocabulary.

Totus tuus ego sum et omnia mea tua sunt. Tecum tutus semper sum. 

Ad Jesum per Mariam.

HOMILIA II. In Luc. I, 26, 27[1].

1. Novum quidem canticum illud, quod solis dabitur in regno Dei cantare virginibus, ipsam virginum Reginam cum caeteris, imo primam inter caeteras esse cantaturam, nemo est qui ambigat

There is no-one who could doubt that, in the kingdom of God, the Queen of virgins herself will sing with the others, nay, will lead the others in singing that new canticle which is given to virgins alone to sing.

Puto autem illam, praeter illud quod solis licet, cum omnibus tamen virginibus ei, ut dixi, commune erit, dulciori quodam atque elegantiori carmine laetificaturam esse civitatem Dei.

Beyond that which is permitted to them alone, which, as I have said will be common with all virgins, I think she will gladden the City of God with a yet sweeter and more elegant melody.

Cujus utique dulcisonos depromere vel exprimere modulos ne ipsarum quidem virginum ulla digna invenietur; quia soli merito decantandum servabitur, quae sola de partu, et partu divino gloriatur.

Not one of those same virgins will be found worthy to produce or express such sweet-sounding melodies.  Such singing will be reserved to her who alone could glory in her child-bearing, in her Divine child-bearing.

Gloriatur dixerim de partu, non in se, sed in ipso quem peperit. Deus siquidem (Deus enim est quem peperit). Matrem suam singulari in coelestibus donaturus gloria, singulari in terris praevenire curavit et gratia, qua videlicet ineffabiliter et intacta conciperet, et pareret incorrupta.

She is, so to speak, glorified in her child-bearing, not in herself, but in Him Whom she brought forth (for it is indeed God whom she bore). God would certainly endow His Mother with singular glory in heaven, she whom He took care to prevent with the surpassing grace so that, unutterably, she might conceive and deliver intact and without prejudice to her virginity.

Porro Deo hujusmodi decebat nativitas, qua nonnisi de Virgine nasceretur: talis congruebat et Virgini partus, ut non pareret nisi Deum. Proinde factor hominum ut homo fieret, nasciturus de homine, talem sibi ex omnibus debuit deligere, imo condere matrem, qualem et se decere sciebat, et sibi noverat placituram.

Moreover, such a birth was fitting for a God Who alone could be born of a Virgin. Such a child-bearing befitted a Virgin who was not to give birth except unto a God. Therefore, the Creator of man, in order to be born from man, needed to choose, nay create, for Himself from all,  a Mother whom He knew to be worthy of, and pleasing unto Himself.

Voluit itaque esse virginem, de qua immaculata immaculatus procederet, omnium maculas purgaturus:

He willed her to be a virgin, from which immaculate virgin the Immaculate One might proceed Who might take away the sins of the world.

voluit et humilem, de qua mitis et humilis corde prodiret, harum in se virtutum necessarium omnibus saluberrimumque exemplum ostensurus.

He willed her, too, to be humble, from whom He Who was meek and humble of heart should come forth, He Who was to show in Himself  a most salutary example to all men of these virtues.

Dedit ergo Virgini partum, qui ei jam ante et virginitatis inspiraverat votum, et humilitatis praerogaverat meritum.

He gave fruitfulness to the Virgin whom He had previously inspired with a vow of virginity, and to whom He had granted the grace of humility.

Alioquin quomodo angelus eam in sequentibus gratia plenam pronuntiat, si quidpiam vel parum boni, quod ex gratia non esset, habebat?

Otherwise, how could the angel have proclaimed her 'full of grace' among women if she had possessed any of the least good that was not the effect of grace ?

References

[1] [26] In mense autem sexto, missus est angelus Gabriel a Deo in civitatem Galilaeae, cui nomen Nazareth, [27] ad virginem desponsatam viro, cui nomen erat Joseph, de domo David : et nomen virginis Maria. [Luc. 1]
[26] And in the sixth month, the angel Gabriel was sent from God into a city of Galilee, called Nazareth, [27] To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary

Latin notes

amb-ĭgo, ĕre (perf. tense not used), v. n. to wander about; to waver, hesitate, be undecided, to doubt, be in suspense; To argue, debate about something.
dēligō, lēgī, lēctus, 3, a.: to choose from; choose,
dulcĭsŏnus, a, um, adj. dulcis-sonus, sweetly sounding:
immō: yes indeed; nay rather, 1.753; but.
mŏdŭlus, i, m. dim. modus, a small measure, a measure. Rhythmical measure, rhythm, music, time, metre, mode, melody
porro: adv,  then, next, furthermore, moreover, again, in turn
praeter : (adv.), besides, along by, past.
praeter : (prep. w. acc.), beyond. (prae)
prae-vĕnĭo, vēni, ventum, 4, v. n. and a., to come before, precede, get the start of, to outstrip, anticipate, to prevent. transitive. Theology. Of God, God's grace, etc.: to go before (a person) with spiritual guidance and help;  (a) so as to anticipate a person's actions or needs;  (b) so as to predispose (a person) to repentance, faith, and good works.
prōdeō, īvī or iī, itus, īre, irreg. n.: to go forth; move forward or along,
proinde: just so; then, therefore
quidem : (adv.), indeed, truly, at least, yet