Bossuet 21: Concerning Anna, the prophetess

"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 Elevations* 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.

XXIe ÉLÉVATION.

Sur  Anne la prophétesse.

Twenty-first Elevation

Concerning Anna, the prophetess

« Il y avait une prophétesse nommée Anne, d'un âge fort avancé ; car elle avait quatre-vingt-quatre ans. Elle avait vécu dans un long veuvage, n'ayant été que sept ans avec son mari; et passa tout le reste de sa vie dans la retraite, ne bougeant du temple et servant Dieu nuit et jour dans les jeûnes et dans la prière. » Voilà encore un digne témoin de Jésus-Christ. « Elle survint an temple dans ce même instant, louant le Seigneur et parlant de lui à tous ceux qui attendaient la rédemption d'Israël (1). » Ce Seigneur qu'elle louait, visiblement était Jésus-Christ. Elle fut digne de le connaître et de l'annoncer, parce que, détachée de la vie des sens et unie à Dieu par l'oraison, elle avait préparé son cœur à la plus pure lumière.

"And there was one Anna,a prophetess, ... she was far advanced in years, and had lived with her husband seven years from her virginity. And she was a widow until fourscore and four years; who departed not from the temple, by fastings and prayers serving night and day."[1] Here is another worthy witness to Jesus Christ.  "Now she, at the same hour, coming in, confessed to the Lord; and spoke of him to all that looked for the redemption of Israel."[1] this Lord Whom she praises, was Jesus Christ in person.  She was worthy to recognise Him and to announce Him, because, detached from the life of the senses and united to God through prayer, she had prepared her heart for the most pure illumination.

Saint Luc a voulu en peu de paroles nous faire connaître cette sainte veuve et en marquer, non-seulement les vertus, mais encore la race même, en nous apprenant « qu'elle était fille de Phanuël et de la tribu d'Aser, » afin que ces circonstances rappelassent le souvenir du témoignage de cette femme : ce qu'il ne fait pas de Siméon, qui peut-être était plus connu. Peut-être aussi qu'il fallait montrer que Jésus-Christ trouva des adorateurs dans plusieurs tribus, et entre autres dans celle d'Aser, à qui Jacob et Moïse n'avaient promis que « de bon pain, de l'huile en abondance, » et en un mot, « des richesses dans ses mines de fer et de cuivre. » Mais voici en la personne de cette veuve, « les délices des rois et des peuples» parmi les biens de la terre changés en jeûnes et en mortifications. Quoi qu'il en soit, honorons en tout et les expressions et le silence que le Saint-Esprit inspire aux évangélistes.

Saint Luke wanted in a few words to tell us something of this holy widow so that we might make note, not only of her virtues, but of her ancestry, teaching us that she was "the daughter of Phanuel, of the tribe of Aser," so that these details might recall the memory of this woman's testimony, something he didn't do with Simeon, who was perhaps better known.  Perhaps he also wanted to show that Jesus Christ numbered worshippers in several different tribes, including the tribe of Aser, to whom Jacob and Moses had promised only "good bread, oil in abundance,"[2] and, in a word, "wealth in his iron and copper mines." But here in the person of this widow "the dainties of Kings and of people" among the good things of the earth changed into fasts and mortifications.  Be that as it may, let us honour in all things both the words and the silence that the Holy Spirit inspires in the evangelists.

[1] And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser; she was far advanced in years, and had lived with her husband seven years from her virginity. Et erat Anna prophetissa, filia Phanuel, de tribu Aser : haec processerat in diebus multis, et vixerat cum viro suo annis septem a virginitate sua. And she was a widow until fourscore and four years; who departed not from the temple, by fastings and prayers serving night and day. Et haec vidua usque ad annos octoginta quatuor : quae non discedebat de templo, jejuniis, et obsecrationibus serviens nocte ac die. Now she, at the same hour, coming in, confessed to the Lord; and spoke of him to all that looked for the redemption of Israel. Et haec, ipsa hora superveniens, confitebatur Domino : et loquebatur de illo omnibus, qui exspectabant redemptionem Israel.[Luc. ii. 36-38]

[1] Aser, his bread shall be fat, and he shall yield dainties to kings. Aser, pinguis panis ejus, et praebebit delicias regibus.[Gen. xlix. 20]

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Bossuet 20: The contradictions against Jesus Christ reveal the secret of hearts

"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 Elevations* 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.

XXe ÉLÉVATION.

Les contradictions de Jésus-Christ découvrent le secret des cœurs.

The Twentieth Elevation

The contradictions against Jesus Christ reveal the secret of hearts

Il faut joindre ces paroles : « Cet enfant sera en butte aux contradictions, » à celles-ci : « Les pensées que plusieurs cachent dans leurs cœurs seront découvertes . » Si Jésus-Christ n'avait point paru sur la terre, on ne connaîtrait pas la profonde malice, le profond orgueil, la profonde corruption, la profonde dissimulation et hypocrisie du cœur de l'homme. 

The following words: "Behold this child is set ...for a sign which shall be contradicted;"[1] need to be understood with: "that, out of many hearts, thoughts may be revealed."[1] if Jesus Christ had not come down on earth, there would not have been known the malice, the profound pride, the profound corruption, the profound dissimulation and hypocrisy in the hearts of men.

[1] And Simeon blessed them, and said to Mary his mother: Behold this child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted; Et benedixit illis Simeon, et dixit ad Mariam matrem ejus : Ecce positus est hic in ruinam, et in resurrectionem multorum in Israel, et in signum cui contradicetur : And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed. et tuam ipsius animam pertransibit gladius ut revelentur ex multis cordibus cogitationes. [Luc.ii.34,35]

La plus profonde iniquité est celle qui se couvre du voile de la piété. C'est où en étaient venus les pharisiens et les docteurs de la loi. L'avarice, l'esprit de domination et le faux zèle de la religion les transportait et les aveuglait, de sorte qu'ils voulaient avec cela se croire saints et les plus purs de tous les hommes. Sous couleur de faire pour les veuves et pour tous les faibles esprits de longues oraisons, ils se rendaient nécessaires auprès d'elles, et dévoraient leurs richesses ; ils parcouraient la terre et la mer pour faire un seul prosélyte, qu'ils damnaient plus qu'auparavant sous prétexte de les convertir, parce que sans se soucier de les instruire du fond de la religion, ils ne voulaient que se faire renommer parmi les hommes, comme des gens qui gagnaient des âmes à Dieu; et en se les attachant, ils les faisaient servir à leur domination et à l'établissement de leurs mauvaises maximes (1). Ils se donnaient au public comme les seuls défenseurs de la religion. Esprits inquiets et turbulents, qui retiraient les peuples de l'obéissance aux puissances, se portant en apparence pour gens libres, qui n'avaient en recommandation que les intérêts de leurs citoyens, et en effet, pour régner seuls sur leurs consciences. Le peuple prenait leur esprit : et entraîné à leurs maximes corrompues, pendant qu'ils se faisaient un honneur de garder les petites observances de la loi, ils en méprisaient les grands préceptes, et mettaient la piété où elle n'était pas. S'ils affectaient partout les premières places ils faisaient semblant que c'était pour honorer la religion dont ils voulaient paraître les seuls défenseurs, mais en effet c'est qu'ils voulaient dominer et qu'ils se repaissaient d'une vaine gloire. Les reprendre et leur dire la vérité dont ils voulaient passer pour les seuls docteurs, c'était les révolter contre elle de la plus étrange manière. Aussitôt ils ne manquaient pas d'intéresser la religion dans leur querelle ; et ils étaient si entêtés de leurs fausses maximes, qu'ils croyaient rendre service à Dieu en exterminant ceux qui osaient les combattre.

The most profound iniquity is that which covers itself with a veil of piety.  This was the condition of the Pharisees and the Doctors of the Law.  Avarice, a spirit of domination and a false religious zeal bore them away and blinded them, in such a way that they wanted thereby to believe themselves saints and the purest of all men.  Under the pretence of helping widows and the weak in spirit by long prayers, they made themselves necessary to them and consumed all their wealth; they would cross the breadth of the land and sea in order to capture a single proselyte, whom they damned more than before under the pretext of converting them, because without worrying about instructing them in the depths of religion, they only wanted to achieve renown among men as winning over souls to God; and by attaching themselves to these souls, they made them submit to their domination and to the establishment of their bad maxims.  They presented themselves to the people as the only defenders of their religion.  Troubled and turbulent spirits, who withdrew people from obedience to the powers that be, bearing themselves outwardly as liberal men, only concerned with the interests of their fellow citizens, but who, in fact, sought to reign alone over their consciences.  The people took up their spirit; and following their corrupt maxims, once they made it a point of honour to to keep the little observances of the Law, they scorned the great precepts, and placed piety where it did not belong.  If they sought out, everywhere, the first and best places, they pretended that this was in order to honour the religion of which they wanted to appear the sole defenders, but in reality it was because they wanted to be masters and they were feeding upon vainglory.  To reprove them and to speak unto them the truth of which they wished to be considered as the only teachers, this was to make them turn against it in the strangest manner.  They immediately brought religion into the quarrel; and they were so puffed up with pride in their false maxims, that they thought they were doing a service to God by squashing those who dare to contradict them.

[1] Then Jesus spoke to the multitudes and to his disciples, Tunc Jesus locutus est ad turbas, et ad discipulos suos, Saying: The scribes and the Pharisees have sitten on the chair of Moses. dicens : Super cathedram Moysi sederunt scribae et pharisaei. All things therefore whatsoever they shall say to you, observe and do: but according to their works do ye not; for they say, and do not.Omnia ergo quaecumque dixerint vobis, servate, et facite : secundum opera vero eorum nolite facere : dicunt enim, et non faciunt. For they bind heavy and insupportable burdens, and lay them on men's shoulders; but with a finger of their own they will not move them. Alligant enim onera gravia, et importabilia, et imponunt in humeros hominum : digito autem suo nolunt ea movere.[Matt. xxiii. 1-4]

Comme jamais la vérité n'avait paru plus pure, plus parfaite, plus victorieuse que dans la doctrine et dans les exemples de Jésus-Christ, elle ne pouvait manquer d'exciter plus que jamais le faux zèle de ces aveugles conducteurs du peuple. Le secret de leurs cœurs fut révélé : on vit ce que pouvait l'iniquité et l'orgueil couvert du manteau de la religion : on connut plus que jamais ce que pouvait le faux zèle et les excès où se portent ceux qui en sont transportés. Il fallut crucifier celui qui était la sainteté même et persécuter ses disciples : et Jésus leur apprend que ceux contre qui ils doivent être le plus préparés, sont les faux zélés, qui entêtés du besoin que la religion, dont ils se croient les arcs-boutants, a de leur soutien, « croient rendre service à Dieu en persécutant ses enfants, » dès qu'ils les croient leurs ennemis. Ainsi les pensées secrètes, qui doivent être découvertes par Jésus-Christ, sont principalement celles où nous nous trompons nous-mêmes, en croyant faire pour Dieu ce que nous faisons pour nos intérêts, pour la jalousie de l'autorité, pour nos opinions particulières. Car ce sont les pensées qu'on cache le plus, puisqu'on tache même de se les cacher à soi-même. Observons-nous nous-mêmes sur ces caractères; et ne croyons pas en être purgés, sous prétexte que nous ne les sentirions pas tous en nous-mêmes : mais tremblons et ayons horreur de nous-mêmes, pour légère que nous paroisse la teinture que nous prendrons.

Since truth had never appeared more pure, more perfect, or more victorious than in the teaching and example of Jesus Christ, it could not fail to arouse more than ever the false zeal of these blind leaders of the people.  The secret of their hearts was revealed, their iniquity and their pride covered with a cloak of religion.  The false zeal and excess of those borne away thereby became more visible than ever before.  They would have to crucify Him who was very Holiness Himself and to persecute His disciples.  Jesus teaches them that those against whom they must be the most prepared are these false zealots who, puffed up with the idea that religion had need for their support and considering themselves the very buttresses of the same, "believed they were rendering a service unto God by persecuting His children," as soon as they believe them to be their enemies.  And so the secret thoughts which are to be revealed by Jesus Christ are principally those wherein we deceive ourselves, thinking to do for God that which we are actually doing for our own interests,  jealous of authority, or for our particular points of view.  For these are the thoughts that are the most hidden of all, since we try to hide them even from ourselves.  Let us watch ourselves most carefully for these traits; and let us not think we have been purged of them, simply because we do not feel all of them within ourselves; let us tremble and have a horror of the risks within us, howsoever light may appear unto us the colouring we take thereof.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Bossuet 19: A sword pierces Mary's heart

"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 Elevations* 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.

XIXe ÉLÉVATION.

L'épée perce l’âme de Marie.

The Nineteenth Elevation

A sword pierces Mary's heart 

« Cet enfant sera en butte aux contradictions : et votre âme même, » ô mère affligée et désolée, « sera percée d'une épée. » Vous aurez part aux contradictions : vous verrez tout le monde se soulever contre ce cher Fils : vous en aurez le cœur percé, et il n'y a point d'épée plus tranchante que celle de votre douleur : votre cœur sera percé par autant de plaies que vous en verrez dans votre Fils : vous serez conduite à sa croix pour y mourir de mille morts. Combien serez-vous affligée, quand vous verrez sa sainte doctrine contredite et persécutée? Vous verrez naître les persécutions et les hérésies : le miracle de l'enfantement virginal sera contredit comme tous les autres mystères, pendant même que vous serez encore sur la terre ; et il y en aura qui ne voudront pas croire votre inviolable et perpétuelle virginité. Vous serez cependant la merveille de l'Eglise, la gloire des femmes, l'exemple et le modèle de toute la terre. Peut-on assez admirer la foi qui vous fait dire : « Ils n'ont pas de vin ; » et : « Faites ce qu'il vous dira? » Vous êtes la mère de tous ceux qui croient ; et c'est à votre prière que s'est fait le premier miracle qui les a fait croire.

" This child is set...  For a sign which shall be contradicted; And thy own soul," O Mother most most afflicted and most desolate, "a sword shall pierce."[1] You will have a share in these contradictions; you'll see the whole world rise up against this beloved Son; your heart will be pierced, and there will be no sword-point more piercing than that of your sorrow; your heart will be pierced by as many wounds as those endured by your Son; you'll be led to His Cross, there to suffer a thousand deaths.  How great shall be your affliction when you see His holy teaching contradicted and persecuted it?  You'll see the birth of persecutions and heresies; the miracle of the virgin birth will be contradicted by like all the other mysteries, even whilst you are still living on earth; and there will be those who refuse to believe in your inviolable and perpetual virginity.  You will, however, be the miracle of the Church, the glory of women, an example and model for the whole world.  Can we ever sufficiently admire the faith which caused you to say: "They have no wine;"[2] and: "Whatsoever he shall say to you, do ye."? [3] You will be the mother of all those who believe; and it was at your prayer that was accomplished the first miracle which made them believe.

[1] And Simeon blessed them, and said to Mary his mother: Behold this child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted; Et benedixit illis Simeon, et dixit ad Mariam matrem ejus : Ecce positus est hic in ruinam, et in resurrectionem multorum in Israel, et in signum cui contradicetur : And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed. et tuam ipsius animam pertransibit gladius ut revelentur ex multis cordibus cogitationes.[Luc. ii. 34, 35]

[2] And the wine failing, the mother of Jesus saith to him: They have no wine. Et deficiente vino, dicit mater Jesu ad eum : Vinum non habent.

[3] His mother saith to the waiters: Whatsoever he shall say to you, do ye. Dicit mater ejus ministris : Quodcumque dixerit vobis, facite.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Bossuet 18: Contradictions within the Church through sins of the faithful, against the moral code 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 Elevations* 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.

XVIIIe ÉLÉVATION.

Contradictions dans l'Eglise par les péchés des fidèles, et sur la morale de Jésus-Christ.

The Eighteenth Elevation

Contradictions within the Church through sins of the faithful, against the moral code of Jesus Christ.

Mais la contradiction la plus douloureuse du Sauveur est celle de nos péchés, de nous qui nous disons ses fidèles et qui sommes les enfants de son Eglise. Le désordre, le dérèglement, la corruption se répand dans tous les états, et toute la face de l'Eglise paraît infectée. « Depuis la plante des pieds jusqu'à la tête, il n'y a point de santé en elle. Voilà, dit-elle, que mon amertume la plus amère est dans la paix : ma première amertume qui m'a été, » disait saint Bernard, «bien amère, a été dans les persécutions des gentils : la seconde amertume encore plus amère, a été dans les schismes et dans l'hérésie : mais dans la paix et quand j'ai été triomphante, mon amertume très-amère est dans les dérèglements des chrétiens catholiques. »

But the contradiction which is the most painful for the Saviour is caused by our sins, which we, who call ourselves His faithful and the children of the Church, commit.  The disorder, the dissolution and the corruption are spread through all conditions, and the whole face of the church seems to be infected.  "From the sole of the foot unto the top of the head, there is no soundness therein."[1]  "Behold in peace is my bitterness most bitter:"[2] "The first bitterness I underwent," said Saint Bernard, "was severe and came from the persecutions of the gentiles; the second bitterness was even greater and resulted from schisms and heresy; but when peace arrived and I was triumphant, my greatest bitterness is in the dissolution of Catholic Christians."[3]

[1] From the sole of the foot unto the top of the head, there is no soundness therein: wounds and bruises and swelling sores: they are not bound up, nor dressed, nor fomented with oil. A planta pedis usque ad verticem, non est in eo sanitas; vulnus, et livor, et plaga tumens, non est circumligata, nec curata medicamine, neque fota oleo.[Isa.i. 6]

[2] Behold in peace is my bitterness most bitter: but thou hast delivered my soul that it should not perish, thou hast cast all my sins behind thy back. Ecce in pace amaritudo mea amarissima. Tu autem eruisti animam meam ut non periret; projecisti post tergum tuum omnia peccata mea.[Isa.xxxviii. 17]

[3] S. Bern., serm. XXXII, in Cant., n. 19.

Que chacun repasse ici ses péchés : il verra par quel endroit Jésus-Christ, durant tout le cours de sa vie et dans son agonie au sacré jardin, a été le plus douloureusement contredit. Les Juifs, qui ont poussé leur dérision jusque parmi les horreurs de sa croix, ne l'ont pas percé de plus de coups, ni n'ont pas été « un peuple plus contredisant envers celui qui étendait ses bras vers eux (2), » que nous le sommes. Et si le cœur de Jésus pouvait être affligé dans sa gloire, il le serait de ce côté-là plus que par toute autre raison. C'est vous, chrétiens et catholiques, c'est vous « qui faites blasphémer mon nom par toute la terre . » On ne peut croire que ma doctrine soit venue du ciel, quand on la voit si mal pratiquée par ceux qui portent le nom de fidèles (a).

Let each one go through his sins; he will then see where Jesus Christ, throughout the whole course of His life, has been most painfully contradicted.  The Jews, who pushed their derision even unto the horrors of the crucifixion, did not pierce Him with more blows, neither were they more "an unbelieving people towards Him who spread forth His hands to them,"[1] then we are.  And if the heart of Jesus could be afflicted even in His glory, it would be from this side more than for any other reason.  It's you, Christians and Catholics, it's you "who blaspheme my name throughout the earth."[2] It cannot be believed that my teaching should come from Heaven, when I see it put into practice so badly by those who bear the name of faithful Christians.

[1] I have spread forth my hands all the day to an unbelieving people, who walk in a way that is not good after their own thoughts. Expandi manus meas tota die ad populum incredulum, qui graditur in via non bona post cogitationes suas.[Is. lxv. 2]

[2] And now what have I here, saith the Lord: for my people is taken away gratis. They that rule over them treat them unjustly, saith the Lord, and my name is continually blasphemed all the day long. Et nunc quid mihi est hic, dicit Dominus, quoniam ablatus est populus meus gratis? Dominatores ejus inique agunt, dicit Dominus, et jugiter tota die nomen meum blasphematur.[Is. lii. 5]

Ils en sont venus jusqu'à vouloir courber la règle, comme les docteurs de la loi et les pharisiens : ils se font des doctrines erronées, de fausses traditions, de fausses probabilités : la cupidité résout les cas de conscience, et sa violence est telle qu'elle contraint les docteurs de la flatter. O malheur ! On ne peut convertir les chrétiens, tant leur dureté est extrême, tant les mauvaises coutumes prévalent : on leur cherche des excuses : la régularité passe pour  rigueur : on lui donne un nom de secte : la règle ne peut plus se faire entendre.  Pour affaiblir tous les préceptes dans leur source, on a attaqué celui de l'amour de Dieu : on ne peut trouver le moment où l'on soit obligé de le pratiquer ; et à force de reculer l'obligation, on l'éteint tout à fait. O Jésus, je le sais, la vérité triomphera éternellement dans votre Eglise : suscitez-y des docteurs pleins de vérité et d'efficace, qui fassent taire enfin les contradicteurs : et toujours, en attendant, que chacun de nous fasse taire la contradiction en soi-même.

They have even reach the point of wanting to bend rules, like the Doctors of the Law and the Pharisees; they have made for themselves erroneous doctrines, false traditions, false probabilities (replacing certainties); questions of conscience are determined by their desires, and their violent manner is such as to constrain teachers to encourage them.  What a tragedy!  These Christians cannot be converted, so extreme is the hardness of their hearts, so prevalent are their bad habits; people look to excuse them; regularity of life is described as rigidity; they are said to belong to a particular community, where rules cannot be made to apply.  And to undermine all precepts at their very source, they have attacked that of the love of God.  They claim it is not possible to identify those cases where we are obliged to practise it; and by dint of removing the obligation, it is completely extinguished.  O Jesus, I know that the truth will triumph eternally in your Church; rouse up effective teachers full of truth who can force these contradicters into silence; and always, in the meantime, grant that each one of us may silence the contradiction within us.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

The Seven Sorrows of the Blessed Virgin Mary.

Today we commemorate the Seven Sorrows of the Blessed Virgin Mary.

A short summary of the Seven Sorrows follows below.

(1) The prophecy of Simeon

Nunc dimittis...

[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. [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. [27] 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, [28] He also took him into his arms, and blessed God, and said: [29] Now thou dost dismiss thy servant, O Lord, according to thy word in peace; [30] Because my eyes have seen thy salvation,[31] Which thou hast prepared before the face of all peoples: [32] A light to the revelation of the Gentiles, and the glory of thy people Israel. [33] And his father and mother were wondering at those things which were spoken concerning him

[34] And Simeon blessed them, and said to Mary his mother: Behold this child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted; [35] And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed. [Luke II]

(2)The flight into Egypt

[13] And after they were departed, behold an angel of the Lord appeared in sleep to Joseph, saying: Arise, and take the child and his mother, and fly into Egypt: and be there until I shall tell thee. For it will come to pass that Herod will seek the child to destroy him.

[14] Who arose, and took the child and his mother by night, and retired into Egypt: and he was there until the death of Herod: [15] That it might be fulfilled which the Lord spoke by the prophet, saying: Out of Egypt have I called my son.[Luke II]

(3) Loss of the Child Jesus for three days

[41] And his parents went every year to Jerusalem, at the solemn day of the pasch, [42] And when he was twelve years old, they going up into Jerusalem, according to the custom of the feast, [43] And having fulfilled the days, when they returned, the child Jesus remained in Jerusalem; and his parents knew it not. [44] And thinking that he was in the company, they came a day's journey, and sought him among their kinsfolk and acquaintance. [45] And not finding him, they returned into Jerusalem, seeking him.[Luke II]

(4) Mary meets Jesus on his way to Calvary 

[27] And there followed him a great multitude of people, and of women, who bewailed and lamented him. [28] But Jesus turning to them, said: Daughters of Jerusalem, weep not over me; but weep for yourselves, and for your children. [Luke XXIII]
[17] And bearing his own cross, he went forth to that place which is called Calvary, but in Hebrew Golgotha [John XIX]

(5) Crucifixion and Death of Jesus

[25] Now there stood by the cross of Jesus, his mother, and his mother's sister, Mary of Cleophas, and Mary Magdalen.
[26] When Jesus therefore had seen his mother and the disciple standing whom he loved, he saith to his mother: Woman, behold thy son. [27] After that, he saith to the disciple: Behold thy mother. And from that hour, the disciple took her to his own. [John XIX]

(6) The body of Jesus is taken down from the Cross 

[38] And after these things, Joseph of Arimathea (because he was a disciple of Jesus, but secretly for fear of the Jews) besought Pilate that he might take away the body of Jesus. And Pilate gave leave. He came therefore, and took the body of Jesus.

[39] And Nicodemus also came, (he who at the first came to Jesus by night,) bringing a mixture of myrrh and aloes, about an hundred pound weight. [40] They took therefore the body of Jesus, and bound it in linen cloths, with the spices, as the manner of the Jews is to bury. [John XIX]

(7) The burial of Jesus

[41] Now there was in the place where he was crucified, a garden; and in the garden a new sepulchre, wherein no man yet had been laid. [42] There, therefore, because of the parasceve of the Jews, they laid Jesus, because the sepulchre was nigh at hand. [John XIX]

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Bossuet 17: Humility resolves all difficulties

"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.

XVIIe ÉLÉVATION.

L'humilité résout toutes les difficultés.

The Seventeenth Elevation

Humility resolves all difficulties

Pourquoi nous renvoyer à l'Eglise ? Ne pouviez-vous pas nous éclairer par vous-même, et rendre votre Ecriture si pleine et si claire qu'il n'y restât aucun doute? Superbe raisonneur, n'entendez-vous pas que Dieu a voulu faire des humbles? Votre maladie, c'est l'orgueil : votre remède sera l'humilité : votre orgueil vous révolte contre Dieu : l'humilité doit être votre véritable sacrifice. Et pourquoi a-t-il répandu dans son Ecriture ces ténèbres mystérieuses, sinon pour vous renvoyer à l'autorité de l'Eglise où l'esprit de la tradition, qui est celui du Saint-Esprit, décide tout?

Why refer to the Church?  Can't we find illumination on our own, giving to Scripture a fullness and a clarity such as to solve all doubtful questions?  You who reason thus in your pride, don't you understand that God wanted to make us humble?  Your disease is pride; Your cure is humility.  Your pride causes you to rebel against God; Humility truly entails for you a sacrifice.  And why do you think Scripture contains these shadowy mysteries if not to send us to the authority of the Church where the spirit of tradition, which is that of the Holy Spirit Himself, decides everything?

Ignorez-vous, vous qui vous plaignez de l'obscurité des Ecritures, que sa trop grande lumière vous éblouirait plus que ses saintes ténèbres ne vous confondent? N'avez-vous pas vu les Juifs demander à Jésus qu'il s'explique; et Jésus s'expliquer de sorte, quand il l'a voulu, qu'il n'y avait plus d'ambiguïté dans ses discours? Et qu'en est-il arrivé? Les Juifs en ont-ils été moins incrédules ? Point du tout : la lumière même les a éblouis : plus elle a été manifeste, plus ils se sont révoltés contre elle : et si on le veut entendre, la lumière a été plus obscure, et plus ténébreuse pour leurs yeux malades, que les ténèbres mêmes.

Oh you who complain about the obscurities of Scripture, don't you realise that its dazzling light will illuminate you more than its holy shadows perplex you?  Haven't you seen the Jews ask Jesus to explain Himself? And when Jesus decided to explain himself, so that there was no longer any ambiguity in his speech,  what happened?  Were the Jews any less incredulous?  Not at all; the light dazzled them; the more brightly the truth was manifested, the more they rebelled against it.  And the light was darker and more shadowy for their impaired eyesight, so to speak, than even the shadows would be.

Enfin par-dessus toutes choses, vous avez besoin de croire que ceux qui croient doivent tout à Dieu ; qu'ils sont, comme dit le Sauveur, « enseignés de lui, » docibiles Dei, de mot à mot, docti à Deo; qu'il faut qu'il parle dedans, et qu'il aille chercher dans le cœur ceux à qui il veut spécialement se faire entendre. Ne raisonnez donc plus : humiliez-vous : « Qui a des oreilles pour écouter, qu'il écoute : » mais qu'il sache que ces oreilles qui écoutent, c'est Dieu qui les donne : Dominus dat aures audientes .

In the end, before all else, you must needs believe that those who believe owe everything to God; that they are, so says the Saviour, "taught of Him," docibiles Dei, literally, taught of God.[1] it is necessary for Him to speak within , to seek within the heart of those to whom He wishes especially to make himself heard.  Cease with your reasoning, humble yourself: "He that hath ears to hear, let him hear."[2] But let him remember that these ears which listen, it's God who gives them: the Lord made the hearing ears. [3]

,

[1] It is written in the prophets: And they shall all be taught of God. Every one that hath heard of the Father, and hath learned, cometh to me. Est scriptum in prophetis : Et erunt omnes docibiles Dei. Omnis qui audivit a Patre, et didicit, venit ad me.  [Joan, vi. 45]

[2] He that hath ears to hear, let him hear. Qui habet aures audiendi, audiat.[Matt. xi.15]

[3] The hearing ear, and the seeing eye, the Lord hath made them both. Aurem audientem, et oculum videntem : Dominus fecit utrumque.[Prov.xx.12]

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

16 : Bossuet : The contradictions clearly resolved by the authority of the Church

"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.

XVIe ÉLÉVATION.

Solution manifeste des contradictions par l'autorité de l'Eglise.

The 16th Elevation

The contradictions clearly resolved by the authority of the Church 

Seigneur, vos mystères sont enveloppés de ténèbres. Vous avez répandu dans votre Ecriture des obscurités vénérables à la vérité, mais enfin qui déconcertent notre faible esprit : je tremble en les voyant, et je ne sais par où sortir de ce labyrinthe. Vous ne savez par où en sortir? Mais Jésus a-t-il parlé obscurément de son Eglise? N'a-t-il pas dit qu'il la mettait sur « une montagne , » afin qu'elle fût vue de tout le monde? N'a-t-il pas dit « qu'il la posait sur le chandelier, afin qu'elle luisît à tout l'univers ? » N'a-t-il pas dit assez clairement : « Les portes d'enfer ne prévaudront pas contre elle ? » N'a-t-il pas assez clairement renvoyé jusqu'aux moindres difficultés à la décision de l'Eglise, et rangé « parmi les païens et les péagers  » ceux qui refuseraient d'en passer par son avis? Et lorsque montant aux cieux on aurait pu croire qu'il la laissait destituée de son assistance, n'a-t-il pas dit : « Allez, baptisez, enseignez ; et voilà que je suis avec vous » enseignant ainsi et baptisant, «jusqu'à la fin des siècles6? » Si donc vous avez des doutes, allez à l'Eglise : elle est en vue : elle est toujours inébranlable, immuable dans sa foi, toujours avec Jésus-Christ et Jésus-Christ avec elle. Disons ici encore une fois : « Dieu a tant aimé le monde, » que pour en résoudre les doutes il n'a point laissé de doute sur son Eglise qui les doit résoudre.

Lord, your mysteries a shrouded in shadows.  You have scattered in your Scriptures venerable truths that seem obscure, and which in the end are disconcerting to our feeble understanding; I tremble as I behold them, and I know not how to escape from this labyrinth.  You say you do not know how to get out?  But did Jesus speak in obscure terms about His Church?  Did He not say that He would seat it on "a mountain"?[1] so that she might be seen by all the world?  Did He  not say that He would put it "upon a candlestick, that it may shine to all" in the universe?[2] Did He not say that "the gates of hell shall not prevail against it?"[3] Has He not clearly remitted all difficult questions, even the least, for a decision by the Church, and number those who refuse to abide by its decisions among those who are "as the heathen and publican"?[4] and when, whilst He was ascending into Heaven, it looked as though he was leaving the Church destitute of His help, Did He not say: "Go, baptise, teach; and behold I am with you" teaching and baptizing, " even to the consummation of the world?"[5] If you have any doubts, go to the Church; she is visible, always solid like a rock, unchangeable in Her faith, always with Jesus Christ and Jesus Christ is always with her.  Let us say once again: " God so loved the world," that in order to resolve all doubts He has left no doubt about His Church which will resolve them.

[1] You are the light of the world. A city seated on a mountain cannot be hid. Vos estis lux mundi. Non potest civitas abscondi supra montem posita, [Matt. v. 14]

[2] Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house. neque accedunt lucernam, et ponunt eam sub modio, sed super candelabrum, ut luceat omnibus qui in domo sunt.[Matt. v. 15]

[3] And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it. Et ego dico tibi, quia tu es Petrus, et super hanc petram aedificabo Ecclesiam meam, et portae inferi non praevalebunt adversus eam.[Matt. xvi. 18]

[4] And if he will not hear them: tell the church. And if he will not hear the church, let him be to thee as the heathen and publican. Quod si non audierit eos : dic ecclesiae. Si autem ecclesiam non audierit, sit tibi sicut ethnicus et publicanus.[Matt. xviii. 17]

[5] Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. euntes ergo docete omnes gentes : baptizantes eos in nomine Patris, et Filii, et Spiritus Sancti : Teaching them to observe all things whatsoever I have commanded you: and behold I am with you all days, even to the consummation of the world. docentes eos servare omnia quaecumque mandavi vobis : et ecce ego vobiscum sum omnibus diebus, usque ad consummationem saeculi.[Matt. xxviii. 19,20] 

Mais combien de sociétés prennent le titre d'Eglise? Pouvez-vous vous y tromper? Ne voyez-vous pas que celle qui a toujours été ; celle qui demeure toujours sur sa base ; celle qu'on ne peut pas seulement accuser de s'être séparée d'un autre corps et dont tous les autres corps se sont séparés, portant sur leur front le caractère de leur nouveauté; ne voyez-vous pas encore un coup que c'est celle qui est l'Eglise? Soumettez-vous donc. Vous ne pouvez? j'en vois la cause : vous voulez juger par vous-même : vous voulez faire votre règle de votre jugement : vous voulez être plus, savant et plus éclairé que les autres : vous vous croyez ravili en suivant le chemin battu, les voies communes : vous voulez être auteur, inventeur, vous élever au-dessus des autres par la singularité de vos sentiment s : en un mot, vous voulez, ou vous faire un nom parmi les hommes, ou vous admirer vous-même en secret comme un homme extraordinaire. Aveugle conducteur d'aveugles, en quel abime vous allez vous précipiter avec tous ceux qui vous suivront ! Si vous étiez tout à fait aveugle, vous trouveriez quelque excuse dans votre ignorance ; « mais vous dites : Nous voyons, » nous entendons tout, et le secret de l'Ecriture nous est révélé : « Votre péché demeure en vous .»

But how many societies take the title of Church?  Could any one make a mistake about this?  Do you not see she was always been; she who still rests upon her foundation; she who alone cannot be accused of having separated herself from another body and from whom all the other bodies have separated themselves, wearing on their brow the character of their novelty; do you still not see that it is she who is the church?  And so submit yourself to her.  You say you cannot?  I see the reason; you want to make yourself the judge; you want to make your judgment the rule; you want to be seen as more learned and enlightened than everyone else; you believe you are to grand to be constrained by following the beaten path and the common ways; you want to be the author, the inventor, to raise yourself above others by your own, singular sentiments; in a word, either you want to make a name for yourself among men, or you want to admire yourself in secret in being an extraordinary man.  You are as the blind man leading the blind, and into what abyss are you going to plunge together with those who follow you!  If you were indeed blind you would have some excuse for ignorance; "but now you say: 'We see,'"[1] we understand everything and the secret of Scripture has been revealed to us; "Your sin remaineth."[1]

[1] Jesus said to them: If you were blind, you should not have sin: but now you say: We see. Your sin remaineth. Dixit eis Jesus : ]Si caeci essetis, non haberetis peccatum. Nunc vero dicitis, Quia videmus : peccatum vestrum manet.[Joan. ix. 41]

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.