Bossuet 7: A happy encounter between Simeon and Jesus

"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.

VIIe ELEVATION.

Heureuse rencontre de Simeon et de Jesus.

The seventh elevation

A happy encounter between Simeon and Jesus

« Il vint en esprit au temple au moment que le père et la mère de Jésus l'y portaient, selon la coutume prescrite par la loi (1). » Heureuse rencontre, mais qui n'est pas fortuite; heureuse rencontre de venir au temple au moment que Joseph et Marie y portaient l'enfant ! C'est pour cela que les anciens Pères grecs ont appelé ce mystère « la rencontre. » Mais la rencontre parmi les hommes paraît au dehors comme un effet du hasard : il n'y a point de hasard : tout est gouverné par une sagesse dont l'infinie capacité embrasse jusqu'aux moindres circonstances. Mais surtout l'heureuse rencontre de Siméon avec Jésus porté dans le temple par ses parents, est dirigée par un ordre spécial de Dieu.

"And he came by the Spirit into the temple. And when his parents brought in the child Jesus, to do for him according to the custom of the law."[1] A happy encounter, but one which is not fortuitous; a happy encounter to come to the Temple at the moment when Joseph and Mary were taking their child there!  Is for this reason that the cats Greek Fathers call this mystery " the encounter." But an encounter in the eyes of men suggests an effect of chance; but there is no chance operating here, everything is governed by a wisdom whose infinite power embraces the tiniest details.  But the happy encounter of Simeon with Jesus carried into the cats temple by his parents is especially guided by a special order from God.

[1] And he came by the Spirit into the temple. And when his parents brought in the child Jesus, to do for him according to the custom of the law, Et venit in spiritu in templum. Et cum inducerent puerum Jesum parentes ejus, ut facerent secundum consuetudinem legis pro eo,[Luc. ii, 27]

Dieu détermina le moment où l'on se devait rencontrer. Par quel esprit Jésus vint-il au temple? S'il est écrit que « le Saint-Esprit le mena dans le désert (1), » ne doit-on pas dire de même que le Saint-Esprit le mena dans le temple, qu'il y mena aussi Joseph et Marie? Voici donc l'heureuse rencontre conduite par le Saint-Esprit : le même Esprit qui mena au temple Joseph, Marie et Jésus, y mena aussi Siméon. Il cherchait Jésus : mais plutôt et premièrement Jésus le cherchait, et voulait encore plus se donner à lui que Siméon ne voulait le recevoir.

God determined the moment of the encounter.  By what spirit did Jesus come to the Temple?  If it is written that " the Holy Spirit lead Him into the desert,"[1] should we not say that in the same way the cat slowly Spirit led him into the Temple, and that He also guided Joseph and Mary there?  Here then is the happy encounter guided by the Have the cap spirit; the same Spirit which leads to the Temple Joseph, Mary and Jesus, also led Simeon there.  He was seeking Jesus, but first and foremost Jesus was seeking him, and was more anxious to give Himself to him than Simeon was to receive Him.

[1] And Jesus being full of the Holy Ghost, returned from the Jordan, and was led by the Spirit into the desert, Jesus autem plenus Spiritu Sancto regressus est a Jordane : et agebatur a Spiritu in desertum [Luc. iv. 1]

Mettons-nous donc en état d'être menés par le même esprit qui mène Joseph, qui mène Marie, qui mène Jésus ; et pour cela dépouillons-nous de notre propre esprit : car ceux qui sont conduits par leur esprit propre, ne peuvent pas être conduits par l'esprit de Dieu et de Jésus-Christ.

Mais qu'est-ce que cet esprit propre? Apprenons à le connaître. Cet esprit propre consiste dans la recherche de ses avantages : et l'esprit de Jésus-Christ consiste aussi à se réjouir des avantages, si l'on peut ainsi parler, et de la gloire de Dieu en Jésus-Christ.

Let us then put on this state of being led by the same Spirit Who leads Joseph, who leads Mary, and Leeds Jésus; and to do this, letters lay aside her own spirit, Lucas those who are led by their own spirit cannot be led by the Spirit of God and of Jesus Christ.

But what is it to be led by one's own spirit?  Let's learn to recognise it.  This spirit consists in seeking one's own advantage; and the spirit of Jesus Christ also consists also in rejoicing in the benefits, so to speak, and indie Glory of God in Jesus Christ.

« Si vous m'aimiez, vous vous réjouiriez de ce que je retourne à mon Père, parce que mon Père est plus grand que moi (2) ; » et que retourner à lui, c'est retourner à ma naturelle et originaire grandeur : c'est là se réjouir de la gloire et des avantages de Jésus-Christ. D'autres sont dévots dans la maladie, dans les grandes affaires du monde, afin qu'elles réussissent. Que de messes, que de prières, que de billets dans les sacristies, pour engager Dieu dans leurs Intérêts et le faire servir à leur ambition ! Ceux-là n'entrent pas au temple dans l'esprit de Jésus-Christ, et ne l'y rencontrent pas. Laissons là ces dévots grossiers : en voici de plus spirituels. Ce sont les apôtres qui semblent se réjouir en Jésus-Christ même; et qui, touchés de sa douce conversation, ne peuvent se résoudre à le voir partir. Ce sont de faibles amis qui aiment Leur joie plus que la gloire de celui qu'ils aiment. Ils quitteront l'oraison, pour peu qu'elle cesse à leur apporter ces délectations sensibles. Ce sont ceux que Jésus-Christ appelle «disciples pour un temps, qui reçoivent d'abord la parole avec joie, mais à la première tentation l'abandonnent (1). » La vérité ne les règle pas, mais leur goût passager et spirituel.

"If you loved me, you would indeed be glad, because I go to the Father: for the Father is greater than I;"[1] and that I return to Him, for it is returning to my natural and original greatness.  It is there to rejoice in the Glory and the benefits of Jesus Christ.  Others are devout in illness, amid the great goings on of the world, so that they may obtain success.  How many Masses, how many prayers, how many notes in the sacristies, to engage God in their interest and to make Him serve their ambition!  These souls do not enter into the Temple in the Spirit of Jesus Christ, and they do not meet Him there.  Let us leave to one side these selfish souls, here are those who are more spiritual.  It's the Apostles who seem to delight in Jesus Christ Himself; and who, touched by his gentle conversation, cannot bring themselves to see Him leave.  Weak are those friends who love their own joy more than that glory of Him Whom they love.  They will quit prayer, if praying ceases to bring to them sensible delights.  These are the people whom Jesus Christ calls "disciples for a time, who receive at first the word with joy, but to abandon it at the first temptation."[2]  It is not truth that guides them for their passing taste and whim. 

[1] You have heard that I said to you: I go away, and I come unto you. If you loved me, you would indeed be glad, because I go to the Father: for the Father is greater than I. Audistis quia ego dixi vobis : Vado, et venio ad vos. Si diligeretis me, gauderetis utique, quia vado ad Patrem : quia Pater major me est.[Johan. xiv. 28]

[2] And he that received the seed upon stony ground, is he that heareth the word, and immediately receiveth it with joy. Qui autem super petrosa seminatus est, hic est qui verbum audit, et continuo cum gaudio accipit illud :

[21] Yet hath he not root in himself, but is only for a time: and when there ariseth tribulation and persecution because of the word, he is presently scandalized. non habet autem in se radicem, sed est temporalis : facta autem tribulatione et persecutione propter verbum, continuo scandalizatur.[Matt. xiii. 20-21]

Que dirons-nous de ceux qui viennent dire au Sauveur avec un mélange de joie sensible et humaine : « Seigneur, les démons mômes nous sont soumis en votre nom . » Ils semblent se réjouir de la gloire de Notre-Seigneur, au nom duquel ils rapportent cet effet miraculeux. Mais parce qu'ils y mêlaient par rapport à eux une complaisance trop humaine, Jésus-Christ leur dit : Il est vrai : « je vous ai donné ce pouvoir sur les démons : néanmoins ne vous réjouissez pas de ce qu'ils vous sont soumis; mais réjouissez-vous de ce que vos noms sont écrits dans le ciel; » et ce discours se termine à rendre gloire à Dieu de l'accomplissement de sa volonté : « Il est ainsi, mon Père, parce que c'a été votre bon plaisir. »

What shall we say about those who come to the Saviour with a mixture of sensible and human joy, saying: "Lord, the devils also are subject to us in thy name."[1]  They seemed to rejoice in the Glory of Our Lord, in Whose Name they bring about this miraculous effect.  But because they taint this with a pleasure to human, Jesus Christ says to them: It is true, " I have given you this power over demons: But yet rejoice not in this, that spirits are subject unto you; but rejoice in this, that your names are written in heaven."[2] And this speech finishes by rendering Glory unto God in the fulfilment of His will: " It is thus, my Father, because it is your will."

[1] And the seventy-two returned with joy, saying: Lord, the devils also are subject to us in thy name.Reversi sunt autem septuaginta duo cum gaudio, dicentes : Domine, etiam daemonia subjiciuntur nobis in nomine tuo.[Luc x. 17]

[20] But yet rejoice not in this, that spirits are subject unto you; but rejoice in this, that your names are written in heaven. Verumtamen in hoc nolite gaudere quia spiritus vobis subjiciuntur : gaudete autem, quod nomina vestra scripta sunt in caelis. [Luc. x. 20]

Ceux aussi dont parle saint Paul, qui donneraient « tous leurs biens aux pauvres et leurs membres mêmes au martyre, » ne seraient pas dépourvus de quelque joie, en faisant à Dieu ce sacrifice apparent : et néanmoins, s'ils « n'avaient pas la charité » et cette céleste délectation de l'accomplissement de la volonté de Dieu, « ils ne seraient rien. » Cherchons donc à nous réjouir en Jésus-Christ de ce qui a réjoui Jésus-Christ même, c'est-à-dire du bon plaisir de Dieu, et mettons là toute notre joie. Alors guidés au temple par l'esprit de Jésus-Christ, nous le rencontrerons avec Siméon, et la rencontre sera heureuse.

Those also of whom St. Paul speaks, who would give "all their goods to the poor and their body to be burned,"[1] would not be deprived of joy, in making this apparent sacrifice to God; and nevertheless, if they are " have not charity," and this heavenly delight in your accomplishment of the will of God, "they would be nothing." Letter seek therefore to rejoice in Jesus Christ with that which is given joy to Jesus Christ Himself, which is to say doing there will of God, and unless first place all our joy therein.  And so, led to the Temple by the Spirit of Jesus Christ, we shall encounter Him with Siméon, an encounter will be happy. 

[1] And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing. Et si distribuero in cibos pauperum omnes facultates meas, et si tradidero corpus meum ita ut ardeam, caritatem autem non habuero, nihil mihi prodest.[I. Cor. xiii. 3]

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Bossuet 6: The Holy Spirit leads Simeon to the Temple

"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.

VIe ÉLÉVATION.

Dernière préparation à la grâce que Siméon devait recevoir : le Saint-Esprit le conduit au temple.

The Sixth Elevation

The last preparation Simeon had to receive for the promised grace : the Holy Spirit leads him to the Temple.

L'attente de Siméon était une préparation à la grâce de voir Jésus; mais cette préparation était encore éloignée : la dernière et la plus prochaine disposition, c'est qu'après avoir longtemps attendu avec foi et patience, tout d'un coup il sent dans son cœur une impulsion aussi vive que secrète, qui le pressait à ce moment d'aller au temple, sans qu'il sût peut-être distinctement ce qu'il y allait trouver, Dieu se contentant de lui faire sentir que ses désirs seraient satisfaits. « Il vint » donc « en esprit au temple : » il y vint par une secrète instigation de l'esprit de Dieu. Allons aussi en esprit au temple, si nous y voulons trouver Jésus-Christ. N'y allons point par coutume, par bienséance : « Les vrais adorateurs adorent Dieu en esprIT ET en vérité (5) : » c'est le Saint-Esprit qui les meut, et ils suivent cet invisible moteur.

Simeon's period of waiting was a preparation for the grace of seeing Jesus; but this was still distant.  The last stage, and the closest to the fulfilment of the promise, was that, after having waited for a long time with faith and patience, suddenly he felt in his heart and impulse as compelling as it was secret, which urged him at this moment to go to the Temple, without having any distinct idea as to what he was going to find there, God contenting Himself with making Simeon feel that his longings would be satisfied.  "And he came by the Spirit into the temple."[1] He came there by a secret instigation of the Spirit of God.  Let us too go in spirit to the Temple, if we want to find Jesus Christ there.  Let us on no account go there out of habit, through a mere sense of propriety.  "The true adorers shall adore the Father in spirit and in truth."[2] it's the Holy Spirit which moves them, and they follow this invisible guide.

Le temple matériel, l'assemblée visible des fidèles est la figure de leur invisible réunion avec Dieu dans l'éternité. C'est là le vrai temple de Dieu : le vrai temple de Dieu où il habite, c'est la sainte et éternelle société de ses saints, réunis en lui par Jésus-Christ. Ainsi aller au temple en esprit, c'est s'unir en esprit à ce temple invisible et éternel, où Dieu, comme dit l'Apôtre, « sera tout en tous . »

The material Temple, the visible assembly of the faithful, is a figure of their invisible union with God in eternity.  This is the true Temple of God: the true Temple of God where He dwells, is the eternal communion of His saints, reunited in Him through Jesus Christ.  Accordingly, to go to the Temple in spirit, is to  unite oneself in spirit to this invisible and eternal Temple, where God, as the Apostle says, "may be all in all."[3]

Allons donc en esprit au temple ; et toutes les fois que nous entrerons dans ce temple matériel, unissons-nous en esprit « à la sainte et éternelle Jérusalem  » où est le temple de Dieu, où sont réunis les saints purifiés et glorifiés, qui attendent pourtant encore à la dernière résurrection leur parfaite glorification, et l'assemblage consommé de leurs frères qui manquent encore en leur sainte société, et que Dieu ne cesse de rassembler tous les jours.

So let us go in spirit to the Temple; and each time that we enter into this material Temple, let us unite ourselves in spirit "to the holy and eternal Jerusalem,"[4] where is to be found the Temple of God, wherein are reunited the purified and glorified saints, who still await nonetheless at the general resurrection their perfect glorification, and the complete assembly of their brethren who are still missing from their blessed communion, and whom God never ceases to gather in as each day passes.

Là donc on trouve Jésus-Christ, mais Jésus-Christ entier, c'est-à-dire le chef et les membres : mais il ne sera entier que lorsque le nombre des saints sera complet. Ayons toujours la vue arrêtée à cette consommation de l'œuvre de Dieu, et nous irons en esprit au temple pour y trouver Jésus-Christ.

There we find Jesus Christ, but in His entirety, which is to say the head and the members; but He will not be complete until the number of saints is filled up.  Letter is always have our gaze fixed on this consummation of God's work, and we shall go in spirit to the Temple to find Jesus Christ.

Notes

[1] And he came by the Spirit into the Temple. Et venit in spiritu in templum. [Luc.ii.27] 

[2] But the hour cometh, and now is, when the true adorers shall adore the Father in spirit and in truth. For the Father also seeketh such to adore him. Sed venit hora, et nunc est, quando veri adoratores adorabunt Patrem in spiritu et veritate. Nam et Pater tales quaerit, qui adorent eum.[Joan. iv. 23]

[3] And when all things shall be subdued unto him, then the Son also himself shall be subject unto him that put all things under him, that God may be all in all. Cum autem subjecta fuerint illi omnia : tunc et ipse Filius subjectus erit ei, qui subjecit sibi omnia, ut sit Deus omnia in omnibus.[I Cor.xv. 28]

[4] But you are come to mount Sion, and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of angels, Sed accessistis ad Sion montem, et civitatem Dei viventis, Jerusalem caelestem, et multorum millium angelorum frequentiam, this year's [Hebr. xii. 22]

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

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.