Bossuet 5: Concerning the old man, Holy Simeon

 "And thy own soul a sword shall pierce" are words spoken by Simeon to Our Blessed Mother when she presented her first-born in the Temple, in accordance with the Law of Moses.

It is traditional to reflect on the Sorrows of Mary in the month of September. To this end, in the following posts I offer the words of the French scholar and preacher Bossuet, taken from his Elevation* on the Presentation of the Child Jesus in the Temple. I have added my own (fairly literal) translation and occasional notes on Scriptural references.

*élévation: THÉOLOGIE. Mouvement de l’âme vers Dieu ; prière qui favorise et traduit ce mouvement. Elevation: theology.  A movement of the soul towards God; a prayer that favours and translates this movement.

Laudetur Jesus Christus et Maria Immaculata.

The Presentation in the Temple. J-J Tissot.

Ve ÉLÉVATION.

Sur le saint vieillard Siméon.

The Fifth Elevation

Concerning the old man, Holy Simeon

« Il y avait dans Jérusalem un homme juste et craignant Dieu; nommé Siméon, qui vivait dans l'attente delà consolation d'Israël, et le Saint-Esprit était en lui : et il lui avait été révélé par le Saint-Esprit qu'il ne mourrait point, qu'auparavant il n'eût vu le Christ du Seigneur. » Voici un homme admirable, et qui fait un grand personnage dans les mystères de l'enfance de Jésus. Premièrement, c'est un saint vieillard qui n'attendait plus que la mort : il avait passé toute sa vie dans l'attente de la céleste consolation. Ne vous plaignez point, âmes saintes, âmes gémissantes, âmes qui vivez dans l'attente ; ne vous plaignez pas si vos consolations sont différées : attendez : attendez encore une fois : Expecta : reexpecta . Vous avez long temps attendu, attendez encore : expectans expectavi Dominum : attendez en attendant : ne vous lassez jamais d'attendre. « Dieu est fidèle , » et il veut être attendu avec foi : attendez donc la consolation d'Israël. Et quelle est la consolation du vrai Israël? C'est de voir une fois, et peut-être à la fin de vos jours, le Christ du Seigneur.

"And behold there was a man in Jerusalem named Simeon, and this man was just and devout, waiting for the consolation of Israel; and the Holy Ghost was in him.And he had received an answer from the Holy Ghost, that he should not see death, before he had seen the Christ of the Lord."[1] 

Here is a man most admirable, and he plays a significant role in the mysteries of the childhood of Jesus.  Firstly, this is a saintly old man who is simply awaiting death; he has passed his whole life waiting for this heavenly consolation.  Do not give yourselves up to complaining, ye holy souls, ye groaning souls, ye souls who live in expectation; do not complain if your consolations are delayed: wait and wait again; "Expect, expect again;" [2] You have waited for a long time, so continue to wait: "With expectation I have waited for the Lord." [3]  Wait while you are waiting; never tire of waiting.  "God is faithful,"[4] and He wants to be waited for with faith.  Wait, therefore, for the consolation of Israel.  And what is the consolation of the true Israel?  It is to see on one occasion, and perhaps at the end of your days, Christ the Lord.

Il y a des grâces uniques en elles-mêmes, dont le premier trait ne revient plus, mais qui se continuent ou se renouvellent par le souvenir. Dieu les fait attendre longtemps pour exercer la foi et en rendre l'épreuve plus vive : Dieu les donne quand il lui plait d'une manière soudaine et rapide : elles passent en un moment : mais il en demeure un tendre souvenir et comme un parfum : Dieu les rappelle, Dieu les multiplie, Dieu les augmente : mais il ne veut pas qu'on les rappelle comme de soi-même par des efforts violents : il veut qu'on l'attende toujours : et on ne se doit permettre que de doux et comme insensibles retours sur ses anciennes bontés. « Que ceux qui ont des oreilles pour entendre,écoutent . » Telle sera, par exemple, une certaine suavité du Saint-Esprit, un goût caché de la rémission des péchés, un pressentiment de la jouissance future ; une impression aussi efficace que sublime de la souveraine majesté de Dieu, ou de sa bonté et de sa communication en Jésus-Christ; d'autres sentiments que Dieu sait et que saint Jean dans l'Apocalypse appelle « la manne cachée, » la consolation dans le désert, l'impression secrète dans le fond du cœur du « nouveau nom de Jésus-Christ, que nul ne connaît que celui qui l'a reçu . » C'est la consolation de Siméon dans ce mystère. Tous les fidèles y ont part, chacun à sa manière, et tous doivent le comprendre selon leur capacité.

O Dieu et Père de miséricorde, faites-moi entendre ce nouveau nom de votre Fils : ce nom de Sauveur que chacun de nous se doit appliquer par la foi, lorsque Dieu dit à notre âme : « Je suis ton salut ». La voilà la consolation de Siméon : voyons comme il y est préparé.

There are some graces unique in themselves whose first appearance never returns but which continue or renew themselves through memory.  God makes some wait a long time in order to test their faith and make the trial more demanding.  God confers these graces when it pleases Him and in a sudden and rapid manner; they pass in an instant, but there remains a  sweet memory, fragrant like a perfume.  God recalls them, God multiplies them and God increases them.  But He does not want us to remember them by the power of our own efforts; He wants us always to wait for Him; and we should only permit ourselves sweet, almost insensible, returns of His past gifts. "He that hath ears to hear, let him hear."[5] Such will be, for example, a certain savour of the Holy Ghost, a hidden sense of the remission of sins, a presentiment of future delight; an impression, as efficacious as it is sublime, of the sovereign majesty of God, or of His goodness and of His communication in Jesus Christ; or other feelings that God knows and that Saint John in the Apocalypse calls " a hidden manna,"[6] the consolation in the wilderness, a secret impression deep in the heart of "a new name written, which no man knoweth, but he that receiveth it."[6] This is the consolation of Simeon in this mystery.  All the faithful share in it, each after his fashion, and all must understand it as best they may.

O God and Father of mercy, give me to know this new name of thy Son: this name of Saviour that each of us must take on through faith when God says to our soul: " I am thy salvation."[7] This then is Simeon's consolation.  Let's see how he is prepared for this.

Notes

[1] [25] And behold there was a man in Jerusalem named Simeon, and this man was just and devout, waiting for the consolation of Israel; and the Holy Ghost was in him.

Et ecce homo erat in Jerusalem, cui nomen Simeon, et homo iste justus, et timoratus, exspectans consolationem Israel : et Spiritus Sanctus erat in eo.

[26] And he had received an answer from the Holy Ghost, that he should not see death, before he had seen the Christ of the Lord.

Et responsum acceperat a Spiritu Sancto, non visurum se mortem, nisi prius videret Christum [Luc. ii. ] 

[2] [10] For command, command again; command, command again; expect, expect again; expect, expect again: a little there, a little there.

Quia manda, remanda; manda, remanda; exspecta, reexspecta; exspecta, reexspecta; modicum ibi, modicum ibi.

[13] And the word of the Lord shall be to them: Command, command again; command, command again: expect, expect again; expect, expect again: a little there, a little there: that they may go, and fall backward, and be broken, and snared, and taken.

Et erit eis verbum Domini : Manda, remanda; manda, remanda; exspecta, reexspecta; exspecta, reexspecta; modicum ibi, modicum ibi; ut vadant, et cadant retrorsum, et conterantur, et illaqueentur, et capiantur [Isa., xxviii]

[3] [2] With expectation I have waited for the Lord, and he was attentive to me.

Exspectans exspectavi Dominum, et intendit mihi [Psal. xxxix] 

[4] [3] But God is faithful, who will strengthen and keep you from evil.

Fidelis autem Deus est, qui confirmabit vos, et custodiet a malo. [II Thessal. iii]

[5] [15] He that hath ears to hear, let him hear.

Qui habet aures audiendi, audiat.[Matt. xi]

[6] [17] He, that hath an ear, let him hear what the Spirit saith to the churches: To him that overcometh, I will give the hidden manna, and will give him a white counter, and in the counter, a new name written, which no man knoweth, but he that receiveth it.

Qui habet aurem, audiat quid Spiritus dicat ecclesiis : Vincenti dabo manna absconditum, et dabo illi calculum candidum : et in calculo nomen novum scriptum, quod nemo scit, nisi qui accipit.[Apoc ii]

[7] [3] Bring out the sword, and shut up the way against them that persecute me: say to my soul: I am thy salvation.

Effunde frameam, et conclude adversus eos qui persequuntur me; dic animae meae : Salus tua ego sum.[Ps. xxxiv.]

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Bossuet 4: Offering a pair of turtledoves, or two young pigeons

"And thy own soul a sword shall pierce" are words spoken by Simeon to Our Blessed Mother when she presented her first-born in the Temple, in accordance with the Law of Moses.

It is traditional to reflect on the Sorrows of Mary in the month of September. To this end, in the following posts I offer the words of the French scholar and preacher Bossuet, taken from his Elevation* on the Presentation of the Child Jesus in the Temple. I have added my own (fairly literal) translation and occasional notes on Scriptural references.

*élévation: THÉOLOGIE. Mouvement de l’âme vers Dieu ; prière qui favorise et traduit ce mouvement. Elevation: theology.  A movement of the soul towards God; a prayer that favours and translates this movement.

Laudetur Jesus Christus et Maria Immaculata.

The Presentation in the Temple. J-J Tissot.

IVe ÉLÉVATION.

L'offrande des deux tourterelles, ou des deux petits de colombe.

The Fourth Elevation

Offering a pair of turtledoves, or two young pigeons 

« On offrira un agneau d'un an en holocauste pour un fils et une fille, et un petit de colombe ou une tourterelle pour le péché : que si l'on n'a pas un agneau d'un an, et qu'on n'en ait pas le moyen, on offrira deux tourterelles ou deux petits pigeons, l'un en holocauste et l'autre pour le péché (1). » Dieu tempère sa loi selon les besoins : sa rigueur, quoique régulière, est accommodante; et il permet aux pauvres, au lieu d'un agneau qui dans son indigence lui coûterait trop, d'offrir des oiseaux de vil prix, mais agréables à ses yeux par leur simplicité et par leur douceur. Quoiqu'il en soit, il est constant que les tourterelles et les pigeons sont la victime des pauvres : dans l'oblation du Sauveur l'Evangile excluant l'agneau et ne marquant que l'alternative des colombes ou des tourterelles, a voulu expressément marquer que le sacrifice de Jésus-Christ a été celui des plus pauvres. C'est ainsi qu'il se plait dans la pauvreté, qu'il en aime la bassesse, qu'il en étale les marques en tout et partout. N'oublions pas un si grand mystère ; et en mémoire de celui « qui étant si riche s'est fait pauvre pour l'amour de nous, afin de nous enrichir par sa pauvreté (1) » aimons-en le précieux caractère.

"She shall offer a lamb of a year old for a holocaust for a boy and for a girl, and a young pigeon or a turtle for sin; and if ... she is not able to offer a lamb, she shall take two turtles, or two young pigeons, one for a holocaust, and another for sin:"[1] God tempers His Law according to needs; His rigour, although regular, he's accommodating; and he permits the poor, instead of offering a lamb which in their poverty would cost them too much, to offer birds which are cheap but pleasing in His sight by their simplicity and their gentleness.  In the offering of the Saviour, the Gospel by omitting mention of the lamb and referring only to the alternative of pigeons and turtles, has wished to show explicitly that the sacrifice of Jesus Christ was the one for the poorest.  In this way He shows the pleasure He finds in poverty, but he loves what is low and humble, and that He displays the signs thereof everywhere and in everything.  Let us not forget such a great mystery; and in memory of Him "that being rich became poor, for your sakes; that through His poverty you might be rich."[2] 

« Pour moi, disait Origène , j'estime ces tourterelles et ces colombes, heureuses d'être offertes pour leur Sauveur ; car il sauve et les hommes et les animaux , » et leur donne à tous leur petite vie. Allez, petits animaux et innocentes victimes, allez mourir pour Jésus : c'est nous qui devions mourir à cause de notre péché : sauvons donc Jésus de la mort, en subissant celle que nous avions méritée. Dieu nous en délivre par Jésus qui meurt pour nous, et c'est en figure de Jésus notre véritable victime qu'on immole des animaux : ils meurent donc pour lui en quelque sorte, jusqu'à ce qu'il vienne, et nous sommes exempts de la mort par son oblation. Une autre mort nous est réservée : c'est la mort de la pénitence, la mort aux péchés, la mort aux mauvais désirs : par nos péchés et nos convoitises nous donnons la mort à Jésus « et nous le crucifions encore une fois . » Sauvons au Sauveur cette mort seule affligeante pour lui : mourons comme des tourterelles et des colombes, en gémissant dans la solitude et dans la retraite : que les bois, que les rochers, que les lieux seuls et écartés retentissent de nos cris, de nos tendres gémissements : soyons simples comme la colombe, fidèles et doux comme la tourterelle : mais ne croyons pas pour cela être innocents comme le sont ces animaux : notre péché est sur nous, et il nous faut mourir dans la pénitence.

" It is my judgment," wrote Origen [3], " that these turtles and pigeons were happy to be offered for their Saviour; for He saves men and animals [4], and gives to each of them their little life.  Go then, little animals and innocent victims, go and offer your lives for Jesus.  It is really us who should die because of our sin; so let us save Jesus from death by undergoing that which we have deserved.  God deliver us from this death through Jesus who dies for us, and it is as a figure of Jesus, our true victim, that the animals are sacrificed; accordingly they die for Him in a certain manner, until He comes, and we are exempt from their death through this oblation.  Another sort of death is reserved for us: it is the death coming from penance, death to sin, and death to evil desires.  Through our sins and our concupiscence we condemn Jesus to death and crucify Him again.[5] letters save our Saviour from this death which afflicts Him alone; letters die like turtles and pigeons, crying and withdrawn in solitude; letter the wards and the rocks and the lonely, isolated places echo to our groans, to attend a size; letters by simple has a pigeon, faithful and gentle as a turtle dove; but for all that, let us not believe that we are innocent like these creatures; our sin is upon us, and we must diary in penance.

Notes

[1]  [6] And when the days of her purification are expired, for a son, or for a daughter, she shall bring to the door of the tabernacle of the testimony, a lamb of a year old for a holocaust, and a young pigeon or a turtle for sin, and shall deliver them to the priest:

Cumque expleti fuerint dies purificationis suae, pro filio sive pro filia, deferet agnum anniculum in holocaustum, et pullum columbae sive turturem pro peccato, ad ostium tabernaculi testimonii, et tradet sacerdoti,

[8] And if her hand find not sufficiency, and she is not able to offer a lamb, she shall take two turtles, or two young pigeons, one for a holocaust, and another for sin: and the priest shall pray for her, and so she shall be cleansed.

Quod si non invenerit manus ejus, nec potuerit offerre agnum, sumet duos turtures vel duos pullos columbarum, unum in holocaustum, et alterum pro peccato : orabitque pro ea sacerdos, et sic mundabitur.[1 Levit., xii 6, 8.]

[2] [9] For you know the grace of our Lord Jesus Christ, that being rich he became poor, for your sakes; that through his poverty you might be rich.

Scitis enim gratiam Domini nostri Jesu Christi, quoniam propter vos egenus factus est, cum esset dives, ut illius inopia vos divites essetis. [II Cor. viii. 9.] 

[3] — 2 Origen. in Luc., hom. XIV. 

[4]  [7] Thy justice is as the mountains of God, thy judgments are a great deep. Men and beasts thou wilt preserve, O Lord:

Justitia tua sicut montes Dei; judicia tua abyssus multa. Homines et jumenta salvabis, Domine,—  [Psal. xxxv 7] 

[5] [6] And are fallen away: to be renewed again to penance, crucifying again to themselves the Son of God, and making him a mockery.

et prolapsi sunt; rursus renovari ad poenitentiam, rursum crucifigentes sibimetipsis Filium Dei, et ostentui habentes. [Hebr. vi. 6.]

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Bossuet 3: The Purification of Mary

"And thy own soul a sword shall pierce" are words spoken by Simeon to Our Blessed Mother when she presented her first-born in the Temple, in accordance with the Law of Moses.

It is traditional to reflect on the Sorrows of Mary in the month of September. To this end, in the following posts I offer the words of the French scholar and preacher Bossuet, taken from his Elevation* on the Presentation of the Child Jesus in the Temple. I have added my own (fairly literal) translation and occasional notes on Scriptural references.

*élévation: THÉOLOGIE. Mouvement de l’âme vers Dieu ; prière qui favorise et traduit ce mouvement. Elevation: theology.  A movement of the soul towards God; a prayer that favours and translates this movement.

Laudetur Jesus Christus et Maria Immaculata.

The Presentation in the Temple. J-J Tissot.

IIIe ÉLÉVATION.

La purification  de Marie.

Third Elevation

The Purification of Mary

Ne cherchons aucun prétexte pour nous exempter de l'observation de la loi. Par les termes mêmes de la loi de la purification , il paraît que la suinte Vierge en était exempte, n'ayant contracté ni l'impureté des conceptions ordinaires, ni celle du sang et des autres suites des vulgaires enfantements. Elle obéit néanmoins :elle s'y croit obligée pour l'édification publique, comme son Fils avait obéi par son ministère à la loi servile de la circoncision.

Let us not seek any pretext for exempting ourselves from the observation of the the Law.  By the very terms of the Law on purification, it appears that the Blessed Virgin was exempt, having contracted neither the impurity resulting from ordinary conception nor that of blood and other consequences of childbirth.  She was nevertheless obedient; she considered herself obliged to follow the Law for the sake of public edification, just as her Son had obeyed through her agency the Law on circumcision.

Ne cherchons aucun prétexte de nous dispenser des saintes observances de l'Eglise, de ses jeûnes, de ses abstinences, de ses ordonnances. Le plus dangereux prétexte de se dispenser de ce que Dieu demande de nous, est la gloire des hommes. Un fidèle vous dira : Si je m'humilie, si je me relâche, si je pardonne, on dira que j'aurai tort. Un ecclésiastique à qui vous conseillerez de se retirer durant quelque temps dans un séminaire, pour se recueillir et se redresser contre ses dissipations, vous dira : On croira qu'on me l'a ordonné par pénitence, et on me croira coupable. Mais ni Jésus, ni Marie n'ont eu ces vues : Jésus ne dit pas : On me croira pécheur comme les autres, si je subis la loi de la circoncision : Marie ne dit pas : On me croira mère comme les autres, et le péché comme la concupiscence mêlé dans la conception de mon Fils comme dans celle des autres ; ce qui fera tort non tant à moi qu'à la dignité et à la sainteté de ce cher Fils : elle subit la loi, et donne un exemple admirable à tout l'univers de mettre sa gloire dans celle de Dieu et dans l'honneur de lui obéir, et d'édifier son Eglise.

Let us not seek any pretext for dispensing ourselves from the holy observances of the Church, from her fasts, from her abstinences and from her ordinances.  The most dangerous pretext for dispensing ourselves from what God requires of us is the glory of men. A member of the faithful will say to you:  'If I abase myself, if I let myself go, if I say sorry, they will say I'm in the wrong.  An ecclesiastic who is advised to withdraw for a certain time in a seminary, to recollect himself and to strengthen himself against dissipations, will say to you: 'People will think I've been ordered to do this as a penance, and they will think I am guilty of sin.'  But neither Jesus nor Mary viewed things thus; Jesus did not say: 'They will think I am a sinner like others, if I submit to the law on circumcision.' Mary did not say:'People think I'm a mother like others, with sin and concupiscence staining the conception of my Son, just like it does for others; this will be a wrong not so much to me as to the dignity and the holiness of this beloved Son.' She submits to the Law, and provides an admirable example to the whole world of seeking her glory in that of God and in the honour of obeying Him, building thereby His Church.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Bossuet 2 : The Presentation of Jesus Christ

"And thy own soul a sword shall pierce" are words spoken by Simeon to Our Blessed Mother when she presented her first-born in the Temple, in accordance with the Law of Moses.

It is traditional to reflect on the Sorrows of Mary in the month of September. To this end, in the following posts I offer the words of the French scholar and preacher Bossuet, taken from his Elevation* on the Presentation of the Child Jesus in the Temple. I have added my own (fairly literal) translation and occasional notes on Scriptural references.

*élévation: THÉOLOGIE. Mouvement de l’âme vers Dieu ; prière qui favorise et traduit ce mouvement. Elevation: theology.  A movement of the soul towards God; a prayer that favours and translates this movement.

Laudetur Jesus Christus et Maria Immaculata.

The presentation in the Temple. J-J Tissot.

IIe ÉLÉVATION.

La présentation de Jésus-Christ.  

Second Elevation

The Presentation of Jesus Christ

La première de ces deux lois paraissait manifestement avoir été faite en figure de Jésus-Christ, qui étant, comme dit saint Paul, « le premier-né avant toutes les créatures,» était celui en qui tout devait être sanctifié et éternellement consacré à Dieu. Unissons-nous donc en ce jour par la foi à Jésus-Christ, afin d'être en lui et par lui présentés à Dieu pour être son propre bien, et nous dévouer à l'accomplissement de sa volonté, aussi juste que souveraine.

The first of these two laws sings manifestly to have been made as a figure for Jesus Christ, who, in the words of St. Paul, being the " first-born of every creature," was He in Whom everyone must be sanctified and eternally consecrated to God.  Let us unite ourselves accordingly on this day through faith in Jesus Christ, so that in Him and through Him we may be presented to God as His very own, and so that we may devote ourselves to the accomplishment of His will, as just as it is sovereign.

Nous savons que le premier acte de Jésus, entrant au monde, fut de se dévouer à Dieu, et de se mettre à la place de toutes les victimes, de quelque nature qu'elles fussent, pour accomplir sa volonté en toute manière. Ce qu'il fit dans le sein de sa mère par la disposition de son cœur, il le fait aujourd'hui réellement en se présentant au temple, et se livrant au Seigneur comme une chose qui est à lui entièrement.

We know that the first act of Jésus, entering into the world, was to devote himself to God, and to put Himself in the place of all victims, of whatever nature they might be, to accomplish fully God's will.  What He did in His mother's womb through the disposition of His heart, He actually accomplishes on this day by presenting Himself in the Temple, and by offering Himself to the Lord as something belonging entirely to Him.

Entrons dans ce sentiment du Seigneur Jésus ; et unis à son oblation, disons-lui d'une ferme foi : O Jésus, quelle victime voulez-vous que je sois? Voulez-vous que je sois un holocauste consumé et anéanti devant votre Père par le martyre du saint amour? Voulez-vous que je sois ou une victime pour le péché par les saintes austérités de la pénitence, ou une victime pacifique et eucharistique dont le cœur touché de vos bienfaits, s'exhale en actions de grâces et se distille en amour à vos yeux? Voulez-vous qu'immolé à la charité, je distribue tous mes biens pour la nourriture des pauvres, ou que « frère sincère et bienfaisant (1), » je donne ma vie pour les chrétiens, me consumant en pieux travaux dans l'instruction des ignorants et dans l'assistance des malades ? Me voilà prêt à m'offrir, à me dévouer, pourvu que ce soit avec vous, puisqu'avec vous je puis tout, et que je serai heureux de m'offrir par vous et en vous à Dieu votre Père.

Let us enter into this thought of Lord Jesus; and united to His offering, let us ask him with a firm faith: Oh Jésus, what victim do you want me to be?  Do you want me to be a holocaust consumant and annihilated before your Father through the martyrdom of holy love?  Do you want me to be a victim for sin by the holy austerities of penance, or a peace offering, a eucharistic victim whose heart, touched by your generosity, gives forth thanksgiving and distille nations of love in your eyes?  Or, given up on to charity, had you want me to given all my goods to feed the poor?  Or that, a sincere and well meaning friar, I dedicate my life for Christians, the consuming myself in good works, instructing the ignorant and caring for the sick?  Here I am, ready to offer myself, to devote myself, provided it may be with you, for with you I can do anything, and I am happy to offer myself through you and in you to God your Father.

Mais pourquoi ce premier-né est-il racheté? Fallait-il racheter le Rédempteur? Le Rédempteur portoit en lui-même la figure des esclaves et des pécheurs : sa sainte mère ne le pouvait conserver en sa puissance qu'en le rachetant : il lui fut soumis, il lui obéit, il la servit durant trente ans. Rachetez-le, pieuse mère : mais vous ne le garderez pas longtemps : vous le verrez revendu pour trente deniers, et livré au supplice de la croix. Divin premier-né, soit que vous soyez racheté pour être à moi dans votre enfance, soit que vous soyez vendu pour être encore plus à moi à la fin de votre vie : je veux me racheter pour vous de ce siècle malin : je veux me vendre pour vous, et me livrer aux emplois de la charité.

But why was this first-born redeemed?  Was it necessary to redeem the Redeemer?  The Redeemer contained in Himself the figure of slaves and of sinners: His Blessed Mother could not keep Him as her own except by redeeming Him; He was then subject to her, He was obedient to her, and He served her for thirty years.  Redeem Him, O loving mother; but you will not keep Him a long time; you will see Him sold again for thirty pieces of silver, and delivered up to an agonising death on the Cross.  Oh, divine First-Born!  Redeemed as a baby for me, or sold at the end of your life so as to be mine even more: I want to redeem myself from this wicked world for you ; I want to sell myself for you, and to give myself over to works of love.

 

Notes

[15] Who is the image of the invisible God, the firstborn of every creature:

qui est imago Dei invisibilis, primogenitus omnis creaturae :[Coloss. i.]

[16] In this we have known the charity of God, because he hath laid down his life for us: and we ought to lay down our lives for the brethren.

In hoc cognovimus caritatem Dei, quoniam ille animam suam pro nobis posuit : et nos debemus pro fratribus animas ponere.[1 John iii]

[5] Dearly beloved, thou dost faithfully whatever thou dost for the brethren, and that for strangers,

Carissime, fideliter facis quidquid operaris in fratres, et hoc in peregrinos,

[6] Who have given testimony to thy charity in the sight of the church: whom thou shalt do well to bring forward on their way in a manner worthy of God.

qui testimonium reddiderunt caritati tuae in conspectu ecclesiae : quos, benefaciens, deduces digne Deo.[3 John iii]

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

"And thy own soul a sword shall pierce" : Two precepts of the Law are explained

"And thy own soul a sword shall pierce" are words spoken by Simeon to Our Blessed Mother when she presented her first-born in the Temple, in accordance with the Law of Moses.

It is traditional to reflect on the Sorrows of Mary in the month of September. To this end, in the following posts I offer the words of the French scholar and preacher Bossuet, taken from his Elevation* on the Presentation of the Child Jesus in the Temple. I have added my own (fairly literal) translation and occasional notes on Scriptural references.

*élévation: THÉOLOGIE. Mouvement de l’âme vers Dieu ; prière qui favorise et traduit ce mouvement. Elevation: theology.  A movement of the soul towards God; a prayer that favours and translates this movement.

Laudetur Jesus Christus et Maria Immaculata.

The presentation in the Temple. J-J Tissot.

LA PRÉSENTATION DE JÉSUS-CHRIST AU TEMPLE, AVEC LA PURIFICATION DE LA SAINTE VIERGE.

The Presentation of Jesus Christ in the Temple, with the Purification of the Blessed Virgin.

[French text reproduced courtesy of  Oeuvres complètes de Bossuet, F. Lachat.]

PREMIÈRE ÉLÉVATION.

Deux préceptes de la Loi sont expliqués.

The First Elevation

Two precepts of the Law are explained.

La loi de Moïse ordonnait deux choses aux parents des enfants nouvellement nés. La première, s'ils étaient les aînés, de les présenter et les consacrer au Seigneur, dont la loi rend deux raisons. L'une générale : « Consacrez-moi tous les premiers-nés; car tout esl à moi, : » et dans la personne des aînés, tout le reste des familles m'est donné en propre. La seconde était particulière au peuple juif : Dieu avait exterminé en une nuit tous les premiers-nés des Egyptiens; et épargnant ceux des Juifs, il voulut que dorénavant tous leurs premiers-nés lui demeurassent consacrés par une loi inviolable, en sorte que leurs parents ne pussent s'en réserver la disposition, ni aucun droit sur eux qu'ils ne les eussent auparavant rachetés de Dieu par le prix qui était prescrit. Cette loi s'étendait jusqu'aux animaux; et en général tout ce qui était premier-né, ou comme parle la loi, « tout ce qui ouvrait le sein d'une mères » et en sortait le premier, était à Dieu.

The law of Moses prescribed two obligations for the parents of new born babies.  The first, if they were the first-born children, was to present them and consecrate them to the Lord, for which the Law gives two reasons. Firstly, a general one: "Sanctify unto me every firstborn ... for they are all mine;" and all the rest of the family is given to me as of right.  The second reason was particular to the Jewish people: God had exterminated in one night all the first born of the Egyptians; and sparing those of the Jews, He wished that henceforth all their first born should be consecrated to Him by an inviolable law, such that their parents could retain no power over them, nor any right over them, until they had previously redeemed them from God by the price that was prescribed.  This law included animals; and in general all first born, or in the words of the Law, "every one that openeth the womb" of a mother and emerged first belonged to God.

La seconde loi regardait la purification des mères, qui étaient impures dès qu'elles avaient mis un enfant au monde. Il leur était défendu, durant quarante ou soixante jours, selon le sexe de leurs enfants, de toucher aucune chose sainte, ni d'approcher du temple et du sanctuaire. Aussitôt qu'elles étaient mères, elles étaient comme excommuniées par leur propre fécondité ; tant la naissance des hommes était malheureuse et sujette à une malédiction inévitable. Mais voici que Jésus et Marie venoient la purifier, en subissant volontairement et pour l'exemple du monde, une loi pénale à laquelle ils n'étaient soumis qu'à cause que le secret de l'enfantement virginal n'était pas connu.

The second law had regard to the purification of mothers, who were impure from the moment they had brought a child into the world.  It was forbidden unto them, during a period of 40 or 60 days, depending on the sex of their child, to touch any holy thing, and to approach the Temple and the Sanctuary.  As soon as they became mothers, they were excommunicated by the fact of bearing a child; so much was the birth of men unhappy and subject to a curse that could not be avoided.  But here Jésus and Mary have come to purify her, setting an example to the world by submitting voluntarily to a penal law but only because the secret of the Virgin Birth was not known.

Dans cette purification les parents devaient offrir à Dieu un agneau; et s'ils étaient pauvres et n'en avaient pas le moyen, ils pouvaient offrir à la place « deux tourterelles ou deux petits de colombes, pour être immolés, l'un en holocauste et l'autre» selon le rit du sacrifice « pour le péché (1). » Et voilà ce que portait la loi de Moïse, à l'opprobre perpétuel des enfants d'Adam et de toute sa race pécheresse.

In this purification, parents were required to offer to God a lamb; and if they were poor and didn't have the means, they could offer instead "a pair of turtledoves, or two young pigeons" to be sacrificed, one for a holocaust and the other, according to the rite of sacrifice, "for sin." This was what the Law of Moses required, to the everlasting shame of the children of Adam and of all his sinful progeny.

Notes

[2] Sanctify unto me every firstborn that openeth the womb among the children of Israel, as well of men as of beasts: for they are all mine.

Sanctifica mihi omne primogenitum quod aperit vulvam in filiis Israel, tam de hominibus quam de jumentis : mea sunt enim omnia.[Exodus xiii]

[13] The firstborn of an ass thou shalt change for a sheep: and if thou do not redeem it, thou shalt kill it. And every firstborn of men thou shalt redeem with a price.

Primogenitum asini mutabis ove : quod si non redemeris, interficies. Omne autem primogenitum hominis de filiis tuis, pretio redimes.

[14] And when thy son shall ask thee tomorrow, saying: What is this? thou shalt answer him: With a strong hand did the Lord bring us forth out of the land of Egypt, out of the house of bondage.

Cumque interrogaverit te filius tuus cras, dicens : Quid est hoc? respondebis ei : In manu forti eduxit nos Dominus de terra Aegypti, de domo servitutis.

[15] For when Pharao was hardened, and would not let us go, the Lord slew every firstborn in the land of Egypt, from the firstborn of man to the firstborn of beasts: therefore I sacrifice to the Lord all that openeth the womb of the male sex, and all the firstborn of my sons I redeem.

Nam cum induratus esset Pharao, et nollet nos dimittere, occidit Dominus omne primogenitum in terra Aegypti, a primogenito hominis usque ad primogenitum jumentorum : idcirco immolo Domino omne quod aperit vulvam masculini sexus, et omnia primogenita filiorum meorum redimo. [Exodus xiii]

[6] And when the days of her purification are expired, for a son, or for a daughter, she shall bring to the door of the tabernacle of the testimony, a lamb of a year old for a holocaust, and a young pigeon or a turtle for sin, and shall deliver them to the priest:

Cumque expleti fuerint dies purificationis suae, pro filio sive pro filia, deferet agnum anniculum in holocaustum, et pullum columbae sive turturem pro peccato, ad ostium tabernaculi testimonii, et tradet sacerdoti, [Leviticus xii]

[24] And to offer a sacrifice, according as it is written in the law of the Lord, a pair of turtledoves, or two young pigeons:

et ut darent hostiam secundum quod dictum est in lege Domini, par turturum, aut duos pullos columbarum.[Luc. ii]

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

The Feast of the Immaculate Heart of Mary: Fra Angelico

Three framed prints hang on the wall of our living room. They have been there several years and depict the Annunciation, the Nativity and the Flight into Egypt. They were given by a person unable to specify the name of the painter and it was only a few days ago that I happened by chance to be browsing online through paintings by the great Fra Angelico. To my amazement, I recognised one of the paintings as his and located the other two after a little research. 

Laudetur Jesus Christus et Maria Immaculata!

I offer the following post in honour of Maria Immaculata, on this feast of her Immaculate Heart. The three images are presented with my own annotations. I also pray that the Immaculata will watch over and protect EB whose birthday it is today: ad multos annos !

The Annunciation: setting

The first print is of the second image in a panel (shown below) forming part of the Armadio degli Argenti (Wardrobe of the Silversmiths), a series of tempera on panel paintings completed by Fra Angelico 1451-53. Designed for the Santissima Annunziata, a Florentine church founded in 1250,  the Armadio illustrates the life of Christ, culminating with His Passion, Death, Resurrection, the General Judgement  and the Coronation of Our Lady. 

Armadio degli Argenti. Fra Angelico. 1451-53.  Museo nazionale di San Marco in Florence

The image above shows the first nine of the Armadio series and depicts: 

Ezekiel's Vision,       the Annunciation,        the Nativity

The Circumcision,    the Adoration of the Magi,       the Presentation of Christ in the Temple

The Flight into Egypt,      the Massacre of the Innocents            the Christ Child in the Temple.

The Annunciation: a short commentary

The Annunciation. Fra Angelico. 1451-53.  Museo nazionale di San Marco in Florence

The painting features two scrolls with excerpts from Sacred Scripture:

ecce virgo concipiet, et pariet filium, et vocabit[ur] nomen ejus Emmanuel

Behold a virgin shall conceive, and bear a son, and his name shall be called Emmanuel.[This verse is taken from Is vii. 14. Quaere reference to 'Isa. VI. C' - presumably Caput VI]

This is the prophecy of Isaias, made some 700 years before the Word was made flesh. 

There then follow the words uttered by Gabriel to the Blessed Virgin Mary:

Ecce concipies in utero, et paries filium, et vocabis nomen ejus Jesum

Behold thou shalt conceive in thy womb, and shalt bring forth a son; and thou shalt call his name Jesus. [Luc. i. 31]

The parallels are striking: ecce, concipiet/concipies, pariet/paries, filium, vocabitur nomen eius/vocabis nomen eius, Emmanuel/Jesum. 'Emmanuel' means 'God with us' and 'Jesus' means 'God saves (us).'

Dominating the composition are two figures. Mary, who will one day be hymned as the Queen of Angels, is kneeling on the ground. Perhaps she was kneeling in prayer whilst, according to an ancient tradition, she meditated upon the prophecy of Isaias.  Her attention is now completely focused on the second figure, the Angel Gabriel ('Fortitudo Dei', the Strength of God). Despite his lofty status and his role as God's own envoy, he kneels before the future Theotokos ('God-bearer') and the Regina Cæli (Queen of Heaven). She listens attentively to his announcement. His finger points Heavenward and we catch sight of a dove descending towards Mary. We recall his words:

Spiritus Sanctus superveniet in te, et virtus Altissimi obumbrabit tibi. Ideoque et quod nascetur ex te sanctum, vocabitur Filius Dei.

The Holy Ghost shall come upon thee, and the power of the most High shall overshadow thee. And therefore also the Holy which shall be born of thee shall be called the Son of God. [Luc. i. 35]

The Holy Ghost is at the high point of a line dividing the composition into two almost perfectly symmetrical halves. This symmetry suggests a mirror and Mary, the Speculum Justitiae (Mirror of Justice) is also a mirror in other ways. She has been compared to a mirror of the Holy and Undivided Trinity; for she is the daughter of the Father, the spouse of the Holy Ghost and the mother of the Word. Kneeling in humility, she reflects this and all other virtues super-abundantly. Facing Gabriel, Fortitudo Dei, she is the mulier fortis (strong and valiant woman) par excellence (Ecclesiasticus xxvi. 2).

The setting is altogether ascetic in its simplicity and spareness. Fra Angelico, a Domican friar, was himself an ascetic and much of his work reflects the plain architecture and decor of the convent in Florence where he painted many of his works. Adding depth to the composition, the linear perspective has for its vanishing point the end of a 'strait and narrow' corridor, similar to the corridors in Fra Angelico's convent of San Marco.

The Flight into Egypt

This is a print of the seventh image in the Armadio panel (see above).

The Flight into Egypt. Fra Angelico. 1451-53.  Museo nazionale di San Marco in Florence

The texts from Sacred Scripture in this image are as follows:

Ecce elongavi fugiens; et mansi in solitudine.

Lo, I have gone far off flying away; and I abode in the wilderness.[Ps. liv. 8]

This is a Psalm of David (c. 1000 years before Christ): "A prayer of a just man under persecution from the wicked. It agrees to Christ persecuted by the Jews, and betrayed by Judas."[Douay-Rheims]

The bottom text refers to the instruction given to St Joseph by an angel:

Surge, et accipe puerum, et matrem ejus, et fuge in Aegyptum

Arise, and take the child and his mother, and fly into Egypt: [Matt. ii. 13]

With light coming from the left and compositional lines and arrangement forming an arrow pointing to the right, a dynmaic efect of movement is achieved. The shapes are solidly three-dimensional and depth is suggested by the dimishing proportions in a simple perspective and the slight transition from darker to lighter.

The Blessed Mother cradles baby Jesus tenderly as she gazes into the distance, pondering all these things in her heart.

The Nativity: Setting

This image comes from a different setting, being a fresco on the wall of Cell 5 of the Convento di San Marco in Florence. The Convent, dating from the 12th century, was renovated for the Dominican Order around 1440 and it seems this fresco was completed shortly after this date. Most of the cells have frescoes by Fra Angelico.

The Nativity. Fra Angelico. 1440-41. Fresco, 193 x 164 cm. Convento di San Marco, Florence. 

The Nativity: A short commentary

Fra Angelico painted the newborn baby naked and luminous, following the vision of the mystic St. Bridget of Sweden (c1303-1373). His halo bears the cross that he was Himself to bear before His salvific death on Calvary. The haloes are painted in two dimensions, representing the traditional format  in contrast to the three dimensional versions that the artist tried later in life (see above).  The Baby is lying on straw and His eyes are fixed upon His mother, the Blessed Virgin Mary, who tenderly returns His gaze : Ad Jesum per Mariam...

Four figures kneel in adoration before the Christ child, Who is the Word made flesh. Apart from His mother, we see His foster-father, St Joseph. Behind Mary is St Catherine of Alexandria (martyred c 305 AD) and in the foreground to our right is St Peter the Martyr (1206-1252).

Saint Catherine was a virgin, who was martyred in the early 4th century at the hands of the emperor Maxentius. She became a Christian around the age of 14, converted hundreds of people to Christianity and was martyred around the age of 18. Saint Peter Martyr was a Dominican friar (like Fra Angelico) as well as a priest. He was a celebrated preacher who was killed by an assassin sent by the Cathars. He is buried in Milan, in the Church of Sant'Eustorgio. According to tradition, he conversed with St Catherine.

In the background, a wooden structure has been added to a cave to create the stable where Christ was born. The ox and the ass are clearly visible next to the manger.

Cognovit bos possessorem suum, et asinus praesepe domini sui; Israel autem me non cognovit, et populus meus non intellexit.

The ox knoweth his owner, and the ass his master's crib: but Israel hath not known me, and my people hath not understood.[Isaiah i. 3]

Under the Law, the Jews were forbidden from mingling with the Gentiles. The ox (a castrated bull) was a clean animal but the ass was not; accordingly, the ox represented the circumcised Jews and the ass the Gentiles.

Non arabis in bove simul et asino.

Thou shalt not plough with an ox and an ass together.[Deut. xxii. 10]

The Incarnation was to change all this:

Non est Judaeus, neque Graecus : non est servus, neque liber : non est masculus, neque femina. Omnes enim vos unum estis in Christo Jesu.

There is neither Jew nor Greek: there is neither bond nor free: there is neither male nor female. For you are all one in Christ Jesus.

Si autem vos Christi, ergo semen Abrahæ estis, secundum promissionem hæredes

And if you be Christ's, then are you the seed of Abraham, heirs according to the promise.[Gal, iii.28-29].

In the celestial vault over the scene are four winged angels. Like the kneeling figures below, their hands joined in prayer: silent adoration, contemplation, wonder and  joyous peace.

Totus tuus ego sum 

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam

 

 

 

The Dormition and Assumption of the Virgin by Fra Angelico

I offer this post as a gift to  Our Blessed Mother, to celebrate her feast day by sharing images of a painting I discovered for the first time today: The Dormition and Assumption of the Virgin by Fra Angelico. I have added a few notes.

The images below are reproduced with thanks to the Isabella Stewart Gardner Museum, Boston. 

Here is the first image showing the painting in its entirety.

    The Dormition and Assumption of the Virgin by Fra Angelico. Isabella Stewart Gardner Museum

Dimension Notes

Tempera with oil glazes and gold on panel, 61.8 x 38.3 cm (24 5/16 x 15 1/16 in.).

Provenance

Possibly commissioned for the church of Santa Maria Novella, Florence by its sacristan Fra Giovanni di Zanobi Masi as one of four reliquaries around 1430. Remained at the church until at least 1754.

Collection of Rev. John Sanford (d.1855), Nynehead, Somerset by 1816. Exhibited at the British Institution, London in the same year.

Bequeathed by Rev. John Sanford to Frederick Henry Paul Methuen (d.1891), 2nd Baron Methuen, Corsham Court in 1855.

By descent to Paul Sanford Methuen (d.1932), 3rd Baron Methuen, Corsham Court around 1891.

Purchased by Isabella Stewart Gardner from the art dealers Colnaghi & Co., London on 23 February 1899 for £4,000 through Bernard Berenson (1865–1959), American art historian.

Notes on the lower register

In the lower register, Our Lady's body lies on a stretcher covered in golden drape; her head rests upon a small pillow and the whole is supported by a low bed or mattress, also covered in golden material. Framed by a halo, her head is slightly raised. Her eyes are closed and we are given a glimpse of her right hand clasping her left. Her skin is pale but her lips show a natural colour. She wears a blue cloak and hood, edged with gold.

Her bier is surrounded by four lighted candles of unbleached wax, traditionally used for a Requiem Mass. 

Fifteen bare-footed figures surround Our Blessed Lady. Is it fanciful to catch an echo of the fifteen mysteries of the Rosary?

In the centre stands Our Lord, gazing down at His mother. He holds in His arms a small figure whose hands are joined in prayer. This is said to represent Our Lady. His tunic is unique amongst those of the other figures - does it suggest Christ as the High Priest? The symbols appear to include the Greek letters Alpha and Omega.

Peter, James and John. Fra Angelico. Isabella Stewart Gardner Museum

The cross in the Redeemer's halo finds an echo in the pallium worn by the man on the left of the painting. The modern pallium is a circular band about two inches wide, worn about the neck, breast, and shoulders, and having two pendants, one hanging down in front and one behind. The use of the pallium is reserved to the pope and archbishops, but the latter may not use it until on petition they have received the permission of the Holy See. Bishops sometimes receive the pallium as a mark of special favour, but it does not increase their powers or jurisdiction nor give them precedence. The pope may use the pallium at any time. [Catholic Encyclopedia]. This is evidently Peter, the first Pope, who is reading or singing from a small volume. Perhaps it is a Psalter, or perhaps he is chanting the In Paradisum...

To Peter's left is a figure holding a bucket (aspersorium) and a sprinkler (aspergillum), still used in today's Requiem Mass.

The palm frond.  Isabella Stewart Gardner Museum

On the extreme right of the picture, a man is holding what may be a palm frond. Brian G. Svoboda identifies him as St John the Evangelist: see the Catholic Thing. St John is traditionally portrayed as a clean-shaven young man. I suspect that he is the one with hands clasped in prayer next to St Peter. This would suggest that the man with the aspergillum is St James, as Peter, James and John are frequently grouped together in the New Testament.

Notes on the middle register

In the middle register, Our Blessed Lady is rising Heavenwards, drawn aloft by the power of her Divine son. her cheeks and her complexion are no longer pale. Her eyes are now open and she is looking upwards. Her hands are raised in what the Abbé Fouard observes is the traditional Oriental manner of praying: in adoration, praise and thanksgiving. 

Her sky blue tunic and robe, edged with gold, with diaphonous and translucent scrolls, dazzle the eye. The golden motifs on her garments suggest tiny winged angels bearing her to Heaven; or perhaps a shower of gifts from the Holy Ghost, in the form of tongues, as it were, of fire. They are echoed in the robes of the Angels around her.

The Angels are portrayed in three groups. The lowest group are four in number and are kneeling before the Queen of Angels. The one on the left seems to be shielding his gaze from the dazzling brightness.

The Angels in the middle group are holding hands as though executing a celestial dance; their movement shows in the flowing pleats of their garments. Music is provided by the uppermost group, an angelic sextet, featuring two trumpets, a tambourine, a psaltery, a fiddle and a lute.

Notes on the upper register

The upper register features Christ in Heaven gazing down towards His mother as she is assumed by His Divine power into His Royal Court. The triangular cutaway in the frame suggests the Holy and Undivided Trinity of Father, Son and Holy Ghost. 

Assumpta est Maria in caelum: gaudent angeli, laudantes benedicunt Dominum.

Mary was taken up into Heaven, the angels rejoice, and with praises bless the Lord. 

[Antiphon from Lauds, the Little Office of the Blessed Virgin Mary]

Totus tuus ego sum 

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam