Colloquy of the Blessed Virgin and the Angel: Pt 1

Ave Maria. [JJ Tissot, Brooklyn Museum]

We continue Lent with our series presenting the homilies of St Bernard of Clairvaux (1090-1153) on the Virgin Mother. In this and in subsequent posts, I shall be publishing English excerpts* from his 'Colloquy of the Blessed Virgin and the Angel', to which I have added a number of references and notes.

*SERMONS OF ST. BERNARD ON ADVENT & CHRISTMAS
Compiled and translated at St. Mary s Convent, from the Edition (1508), in black-letter of St. Bernard s Sermons and Letters. R. & T. WASHBOURNE, LTD., 2 & 4 PATERNOSTER ROW, LONDON MANCHESTER : 74 BRIDGE ST. GLASGOW : 248 BUCHANAN ST. BENZIGER BROS. \ NEW YORK, CINCINNATI, CHICAGO 1909

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

Ad Jesum per Mariam.

Chaste and beautiful colloquies

“Woe is me,” says the Prophet [1], “because I have held my peace, because I am a man of unclean lips.”[2]  I, too, will say “Woe is me,” not because I have held my peace, but because I have spoken, for I, too, “am a man of unclean lips.” How many vain, erroneous, and unbecoming words hath not this my vile mouth uttered, which now presumes to speak of the things of heaven! Would that there were brought to me from the altar above, not one “live coal”[3] only, but a great ball of fire to touch and cleanse my unworthy lips, and make me fit to repeat the chaste and beautiful colloquies between the angel and the Virgin. 

[1] Isaias, the holy prophet, the great prophet, and faithful in the sight of God; 8th century BC. The name Isaias signifies "Yahweh is salvation".

[2] [5] And I said: Woe is me, because I have held my peace; because I am a man of unclean lips, and I dwell in the midst of a people that hath unclean lips, and I have seen with my eyes the King the Lord of hosts.
Et dixi : Vae mihi, quia tacui, quia vir pollutus labiis ego sum, et in medio populi polluta labia habentis ego habito, et regem Dominum exercituum vidi oculis meis.

[3] [6] And one of the seraphims flew to me, and in his hand was a live coal, which he had taken with the tongs off the altar.
Et volavit ad me unus de seraphim, et in manu ejus calculus, quem forcipe tulerat de altari,
[7] And he touched my mouth, and said: Behold this hath touched thy lips, and thy iniquities shall be taken away, and thy sin shall be cleansed.
et tetigit os meum, et dixit : Ecce tetigit hoc labia tua, et auferetur iniquitas tua, et peccatum tuum mundabitur.  [Isaiah 6]

The Evangelist says: “And the angel being come in to her” (that is, to Mary), “said, Hail, full of grace, the Lord is with thee.” [Luke 1, 28]

Where did the angel find Mary?

Where did he come in to her? I think into the secrecy of her virginal chamber, where perchance, having closed the door upon her, Mary was praying to her Father in secret.[1] And it was not difficult for the angel to penetrate through the closed door into the inner chamber of the Virgin. Neither bolts nor bars could oppose the subtlety of his nature, to which all solid substances yield, and which bears him whither the impetus of his spirit leads him.[2] We cannot suppose that he found her door unclosed, who so studiously avoided the company and conversation of men, lest her recollection should be disturbed or her virtue threatened. Closed, therefore, at that hour was the dwelling of that most prudent Virgin, but to men, not to angels. For the angels are wont to be near those who pray; they delight in beholding them raise their pure hands to heaven;[3] and with glad service they present to God the sacrifices of devotion which they offer in the odour of sweetness.

[1] [6] But thou when thou shalt pray, enter into thy chamber, and having shut the door, pray to thy Father in secret: and thy Father who seeth in secret will repay thee.
Tu autem cum oraveris, intra in cubiculum tuum, et clauso ostio, ora Patrem tuum in abscondito : et Pater tuus, qui videt in abscondito, reddet tibi [Matt 6]

[2] [7] And behold an angel of the Lord stood by him: and a light shined in the room: and he striking Peter on the side, raised him up, saying: Arise quickly. And the chains fell off from his hands.
Et ecce angelus Domini astitit : et lumen refulsit in habitaculo : percussoque latere Petri, excitavit eum, dicens : Surge velociter. Et ceciderunt catenae de manibus ejus.
(...)
[10] And passing through the first and the second ward, they came to the iron gate that leadeth to the city, which of itself opened to them. And going out, they passed on through one street: and immediately the angel departed from him.
Transeuntes autem primam et secundam custodiam, venerunt ad portam ferream, quae ducit ad civitatem : quae ultro aperta est eis. Et exeuntes processerunt vicum unum : et continuo discessit angelus ab eo. [Acts 12]

[3] [10] See that you despise not one of these little ones: for I say to you, that their angels in heaven always see the face of my Father who is in heaven.
Videte ne contemnatis unum ex his pusillis : dico enim vobis, quia angeli eorum in caelis semper vident faciem Patris mei, qui in caelis est. [Matt 18]

Full of grace

How pleasing to the Most High were the prayers of Mary is well shown by the reverence with which the angel saluted her. Being come in to her, he said: “Hail, full of grace, the Lord is with thee.”

In the Acts of the Apostles we read that Stephen was full of grace[1], and that the Apostles were filled with the Holy Ghost [2], but their measure of grace was far other than Mary’s. In her dwelt the fullness of the Godhead corporally.

“Hail, full of grace, the Lord is with thee.” What wonder that she was full of grace when the Lord was with her? Rather, is it not wonderful that He Who had sent the angel was already found by him with the Virgin? Had, then, God been swifter than the angel, and reached the earth before His messenger? Oh yes; for while the King was on His couch the spikenard of the Virgin gave forth its sweet perfume [3], and ascending into His glorious presence, found favour in His sight, while His ministers around exclaimed: “Who is she that goeth up by the desert, as a pillar of smoke of aromatical spices, of myrrh, and frankincense.”[4] And straightway the King, going forth from His holy place, “rejoiced as a giant to run his way”;[5] and though His going out is from the height of heaven [6], yet through exceeding desire He hastened on His way, and anticipated His messenger with the Virgin, whom He had loved, whom He had chosen for Himself, whose beauty He had desired.

Beholding Him from afar, the Church exclaims exultingly: “Behold, He cometh leaping over the mountains, skipping over the hills.”[7] Rightly had the King been desirous of the Virgin’s beauty, for she had long before attended to the words of her father David: “Hear, O daughter, and see, and incline thine ear, and forget thy people and thy father’s house, and the king shall desire thy beauty.”[8]

She heard and saw, but not as those who, hearing, hear not, and seeing, do not understand. She heard and believed, she saw and understood. She inclined her ear to obedience and her heart to discipline, and forgot her people and her father’s house. She cared not to multiply her people by offspring. The honour that might have been hers among her people, and the wealth that might have accrued to her from her family, she counted as dross that she might gain Christ. Not even the wish to call Christ her Son could lead her to violate her promised virginity. Truly, then, is she full of grace who clung to the grace of virginity, and also obtained the glory of fecundity.

[1] [8] And Stephen, full of grace and fortitude, did great wonders and signs among the people.
Stephanus autem plenus gratia et fortitudine, faciebat prodigia et signa magna in populo. [Acts 6]

[2] [4] And they were all filled with the Holy Ghost, and they began to speak with divers tongues, according as the Holy Ghost gave them to speak.
et repleti sunt omnes Spiritu Sancto, et coeperunt loqui variis linguis, prout Spiritus Sanctus dabat eloqui illis. [Acts 2]

[3] [11] While the king was at his repose, my spikenard sent forth the odour thereof.
Dum esset rex in accubitu suo, nardus mea dedit odorem suum.[Cant of Cant 1]

[4] [6] Who is she that goeth up by the desert, as a pillar of smoke of aromatical spices, of myrrh, and frankincense, and of all the powders of the perfumer?
Quae est ista quae ascendit per desertum sicut virgula fumi ex aromatibus myrrhae, et thuris, et universi pulveris pigmentarii? [Canticle of Canticles 3]

[5] [6] He hath set his tabernacle in the sun: and he, as a bridegroom coming out of his bride chamber, Hath rejoiced as a giant to run the way:
In sole posuit tabernaculum suum; et ipse tamquam sponsus procedens de thalamo suo. Exsultavit ut gigas ad currendam viam; 
[6] [7] His going out is from the end of heaven, And his circuit even to the end thereof: and there is no one that can hide himself from his heat.
a summo caelo egressio ejus. Et occursus ejus usque ad summum ejus; nec est qui se abscondat a calore ejus.[Ps 18]

[7] [8] The voice of my beloved, behold he cometh leaping upon the mountains, skipping over the hills.
Vox dilecti mei; ecce iste venit, saliens in montibus, transiliens colles. [Cant of Cant 2]

[8] [11] Hearken, O daughter, and see, and incline thy ear: and forget thy people and thy father's house.
Audi, filia, et vide, et inclina aurem tuam; et obliviscere populum tuum, et domum patris tui. [Ps 44]

St Bernard's Praises of the Virgin Mother: Homily 2, Part 17

St Bernard. Musée de Cluny [Public domain]

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

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

In periculis, in angustiis, in rebus dubiis, Mariam cogita, Mariam invoca.
In dangers, in distress, in perplexities, think on Mary, call on Mary.

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

Ad Jesum per Mariam.

17. In fine autem versus, Et nomen, inquit, Virginis Maria.[1] Loquamur pauca et super hoc nomine, quod interpretatum maris stella dicitur, et matri Virgini valde convenienter aptatur. Ipsa namque aptissime sideri comparatur; quia, sicut sine sui corruptione sidus suum emittit radium, sic absque sui laesione virgo parturit filium.

The verse ends with the words : And the virgin's name was Mary.[1] Let us say a few words on this name, which is, rightly interpreted to mean, Star of the Sea, and is therefore admirably appropriate to the Virgin. Most fittingly is she compared to a star, which gives forth its light without any waning, just the Virgin brought forth without stain to her virginity.

Nec sideri radius suam minuit claritatem, nec Virgini Filius suam integritatem. Ipsa est igitur nobilis illa stella ex Jacob orta, cujus radius universum orbem illuminat, cujus splendor et praefulget in supernis, et inferos penetrat: terras etiam perlustrans, et calefaciens magis mentes quam corpora, fovet virtutes, excoquit vitia.

As the ray of a star diminishes not its brightness, neither did the Son of the Virgin diminish her integrity. She is therefore that glorious star which arose from Jacob, and which cast its radiance over the whole world;  the star who shines brightly in heaven and penetrates the depths of hell. Her light bathes the earth,  bringing warmth to the mind rather than the body; she nurtures virtue and causes vice to melt away.

Ipsa, inquam, est praeclara et eximia stella, super hoc mare magnum et spatiosum necessario sublevata, micans meritis, illustrans exemplis. O quisquis te intelligis in hujus saeculi profluvio magis inter procellas et tempestates fluctuare, quam per terram ambulare; ne avertas oculos a fulgore hujus sideris, si non vis obrui procellis.

She is that unique bright Star which, of necessity placed on high over the great and vasty oceans, shines forth by the lustre of her merits and example. O you who find yourself more tossed about by the squalls and storms of this tempestuous world than on dry land, turn not your eyes from the brightness of this Star, if you would not be overwhelmed by storms.

Si insurgant venti tentationum, si incurras scopulos tribulationum, respice stellam, voca Mariam. Si jactaris superbiae undis, si ambitionis, si detractionis, si aemulationis; respice stellam, voca Mariam. Si iracundia, aut avaritia, aut carnis illecebra naviculam concusserit mentis, respice ad Mariam. Si criminum immanitate turbatus, conscientiae foeditate confusus, judicii horrore perterritus, barathro incipias absorberi tristitiae, desperationis abysso; cogita Mariam. In periculis, in angustiis, in rebus dubiis, Mariam cogita, Mariam invoca.

If the winds of temptations rise, if you fall among the rocks of tribulations, look up at the Star, call on Mary. If you are thrown into the waves of pride, ambition, detraction, jealousy, look up to the star and call on Mary. If anger, avarice, or the snares of the flesh crash over the ship of your soul, look up to Mary. If rocked by the enormity of crimes, struggling in a befouled conscience, terrified by the dread of judgement, you begin to be swallowed up in an abyss of sorrow and despair, think on Mary. In dangers, in distress, in perplexities, think on Mary, call on Mary.

Non recedat ab ore, non recedat a corde; et ut impetres ejus orationis suffragium, non deseras conversationis exemplum. Ipsam sequens non devias: ipsam rogans non desperas: ipsam cogitans non erras. Ipsa tenente non corruis; ipsa protegente non metuis; ipsa duce non fatigaris; ipsa propitia pervenis: et sic in temetipso experiris quam merito dictum sit, Et nomen Virginis Maria.

Let her not depart from your lips, let her not depart from your heart, and, that you may win the intercession of her prayers, never depart from the example of her life. Following her, you will not go astray ; imploring her aid, you will not despair; thinking on her, you will not err; holding fast to her, you will not fall; under her protection, you will not fear; with her as your guide, you will not weary; with her kindness, you will be welcomed home; and you will experience in yourself how deservedly it was said:  And the virgin's name was Mary.

Sed jam modice pausandum est, ne et nos in transitu claritatem tanti luminis intueamur. Ut enim verbis apostolicis utar, Bonum est nos hic esse [2]: et libet dulciter contemplari in silentio, quod laboriosa non sufficit explicare locutio. Interim autem ex devota scintillantis sideris contemplatione, ferventior reparabitur in his quae secuuntur, disputatio.

But now, let us pause a little while, so that we may may wonder at the brightness of this transcendent luminary. For, if I may cite the words of the Apostle: It is good for us to be here. [2]  and it is pleasant to contemplate sweetly what clumsy speech is powerless to explain. From such devout contemplation of her heavenly scintillation, the words that follow will be understood with greater fervour.

References

[1] [27] ad virginem desponsatam viro, cui nomen erat Joseph, de domo David : et nomen virginis Maria.  
To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary.[Luke 1]

[2] [4] Respondens autem Petrus, dixit ad Jesum : Domine, bonum est nos hic esse : si vis, faciamus tria tabernacula, tibi unum, Moysi unum, et Eliae unum.
And Peter answering, said to Jesus: Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles, one for thee, and one for Moses, and one for Elias.[Matt 17]

Latin vocab

barathrum , ī, n.: an abyss, chasm, gulf
corruō, uī, 3, n.: to fall completely; fall down
ex-cŏquo, xi, ctum, 3, v. a., to boil out, melt out, dry up.
dēserō, uī, tus, 3, a.: to disconnect, loosen one’s self; leave; forsake, abandon, desert,
eximius , a, um: adj. (eximō), exceptional; choice, select; distinguished
foedĭtas, ātis, f. 1. foedus, foulness, filthiness, horridness, hideousness, ugliness, deformity
foveō, fōvī, fōtus, 2, a.: to keep warm; (fig.), foster, protect, cherish; soothe;
illĕcĕbra (inl-), ae, f. illicio, an enticement, in a good or bad sense, an inducement, attraction, charm, allurement, bait, lure 
immānĭtas, ātis, f. immanis. Monstrous size, hugeness, vastness, excess
in-tŭĕor, ĭtus, 2, v. dep to regard with admiration, admire, wonder at
libet , uit or libitum est, 2: (impers.), it pleases, is agreeable to, is one's pleasure, will, mind.
micō, micuī, 1, n.: to vibrate, dart; flash, glitter, gleam
obruō, uī, utus, 3, a.: to cover over; bury; overwhelm, 1.69; overpower
procella , ae, f.: a gale, storm, squall, tempest
prōflŭvĭus, a, um, adj. id.. Flowing; trop., fluctuating, inconstant
scopulus , ī, m.: a projecting ledge of rock; a high cliff or rock
suffrāgĭum, ii, n.a favorable decision, assent, approbation
ūtor, ūsus sum, 3, dep. n.: to use, foll. by the abl.; employ, show, display

St Bernard's Praises of the Virgin Mother: Homily 2, Part 16

St Bernard. Musée de Cluny [Public domain]

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

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

Joseph: A faithful and prudent servant whom God chose for the comfort of His mother, the supplier of His bodily needs, finally the only and most trustworthy co-operator on earth in His great design.

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

Ad Jesum per Mariam.

16. Conjice tamen ex hac appellatione, qua, licet dispensatoria, meruit honorari a Deo, ut pater Dei et dictus, et creditus sit: conjice et ex proprio vocabulo (quod augmentum non dubitas interpretari) quis et qualis homo fuerit iste Joseph.

It may be concluded from this dispensatory designation by which he has merited to be honoured by God, that he is said and believed to the father of the God man. It may be concluded from this particular name (you do not doubt the extended meaning to be interpreted) who and what manner of man Joseph was.

Simul et memento magni illius quondam patriarchae venditi in Aegypto [1]: et scito ipsius istum non solum vocabulum fuisse sortitum, sed et castimoniam adeptum, innocentiam assecutum et gratiam. Siquidem ille Joseph, fraterna ex invidia venditus et ductus in Aegyptum, Christi venditionem praefiguravit: iste Joseph Herodianam invidiam fugiens, Christum in Aegyptum portavit [2]

Remember that great patriarch, (another Joseph), sold into Egypt [1] and learn that the Mary's Joseph followed him not only in his name but in his chastity, innocence and grace. Indeed, that Joseph, sold by fraternal envy and led into Egypt, prefigured the selling of Christ. This Joseph, fleeing Herod's envy, bore Christ into Egypt.[2]

Ille domino suo fidem servans, dominae noluit commisceri [3]: iste dominam suam, Domini sui matrem, virginem agnoscens, et ipse continens fideliter custodivit. Illi data est intelligentia in mysteriis somniorum (Gen. XL, XLI): isti datum est conscium fieri atque participem coelestium sacramentorum [4]. Ille frumenta servavit non sibi, sed omni populo (Gen. XL, XLI): iste panem vivum e coelo servandum accepit tam sibi quam toti mundo.

That Joseph, keeping faith with his master, refused to lie with his mistress;[3] this Joseph, remaining faithfully continent, protected his mistress, the mother of his Lord, acknowledging her to be a virgin.To that Joseph was given understanding the mysteries of dreams; to this Joseph was given to be made aware of and a sharer in heavenly sacraments [4]. That Joseph saved wheat, not for himself but for the whole people [Gen 40, 41]; this Joseph received the Living Bread from heaven for himself and for the whole world.

Non est dubium quin bonus et fidelis homo fuerit iste Joseph, cui Mater desponsata est Salvatoris. Fidelis, inquam, servus et prudens, quem constituit Dominus suae matris solatium, suae carnis nutritium, solum denique in terris magni consilii coadjutorem sibi fidelissimum.

There is no doubt that this Joseph was a good and faithful man, to who the Mother of the Saviour was betrothed. A faithful and prudent servant whom God chose for the comfort of His mother, the supplier of His bodily needs, finally the only and most trustworthy co-operator on earth in His great design.

Huc accedit quod dicitur fuisse de domo David. Vere enim de domo David, vere de regia stirpe descendit vir iste Joseph, nobilis genere, mente nobilior. Plane filius David, non degenerans a patre suo David.

In this place he is said to have been of the house of David. This man Joseph was indeed of the house of David,  descended from royal stock, of noble race and yet nobler mind. The son of David, in nothing degenerating from David, his father.

Prorsus, inquam, filius David, non tantum carne, sed fide, sed sanctitate, sed devotione: quem tanquam alterum David Dominus invenit secundum cor suum, cui tuto committeret secretissimum atque sacratissimum sui cordis arcanum:

He was son of David not so much according to the flesh but in his faith, holiness of life and devotion. A man whom, like another David, God found according to His own heart, and to whom He entrusted the most secret and sacred mystery of His heart. 

cui tanquam alteri David incerta et occulta sapientiae suae manifestavit, et dedit illi non ignarum esse mysterii, quod nemo principum hujus saeculi agnovit: cui denique datum est quod multi reges et prophetae, cum vellent videre, non viderunt; audire, et non audierunt; non solum videre et audire, sed etiam portare, deducere, amplecti, deosculari, nutrire et custodire.

To whom, as to the other David, He made manifest the uncertain and hidden things of his wisdom; and He gave unto him not to be ignorant of a mystery  which none of the great ones of this world knew.  To Joseph  the One Whom many kings and prophets had wanted to see and had not seen; not only to behold Him and listen to His words, but to bear Him in his arms, to guide His steps, to embrace and kiss Him, to feed and protect Him.

Non tantum autem Joseph, sed et Maria descendisse credenda est de domo David. Alioquin non fuisset desponsata viro de domo David, si non esset et ipsa de domo David. Ambo igitur erant de domo David; sed in altera completa est veritas, quam juravit Dominus David, altero tamen conscio et teste adimpletae promissionis.

It is also believed that not only Joseph but Mary too descended from the same house of David, otherwise she would not have been espoused to a man of the house of David if she was not herself from the house of David. Both, then, were of the house of David; but in Mary was fulfilled the truth which the Lord swore unto David; Joseph knows this and is a witness to the fulfilment of this truth.

References

[1] [27] melius est ut venundetur Ismaelitis, et manus nostrae non polluantur : frater enim et caro nostra est. Acquieverunt fratres sermonibus illius.
It is better that he be sold to the Ismaelites, and that our hands be not defiled: for he is our brother and our flesh. His brethren agreed to his words.
[2] [14] Qui consurgens accepit puerum et matrem ejus nocte, et secessit in Aegyptum
Who arose, and took the child and his mother by night, and retired into Egypt: and he was there until the death of Herod:[Matt 2]
[3] [12] et illa, apprehensa lacinia vestimenti ejus, diceret : Dormi mecum. Qui relicto in manu ejus pallio fugit, et egressus est foras. 
And she catching the skirt of his garment, said: Lie with me. But he leaving the garment in her hand, fled, and went out. [Gen 39]
[4] [20] Haec autem eo cogitante, ecce angelus Domini apparuit in somnis ei, dicens : Joseph, fili David, noli timere accipere Mariam conjugem tuam : quod enim in ea natum est, de Spiritu Sancto est. 
But while he thought on these things, behold the angel of the Lord appeared to him in his sleep, saying: Joseph, son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her, is of the Holy Ghost. [Matt 1]

Latin vocab

amplecti, ~ere , to embrace.
castīmōnĭa, ae, f. In gen., purity of morals, morality
coniciō, iēcī, iectus, 3, a.: to throw together; pile up; throw, cast, hurl; turn
deosculari , ~are , to kiss.
servō āvī, ātus, āre: to make safe, save, keep unharmed, preserve, guard, keep, protect
sortītus, ūs, m.: a drawing of lots; allotment, 3.323. (sortior)
vendĭtĭo, ōnis, f. vendo, a selling, sale; a vending.
vŏcābŭlum, i, n. id., an appellation, designation, name of any thing

St Bernard's Praises of the Virgin Mother: Homily 2, Part 15

St Bernard. Musée de Cluny [Public domain]

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

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

Joseph, son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her, is of the Holy Ghost.

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

Ad Jesum per Mariam.

15. Sin vero aliter quis sentiat, et Joseph sicut hominem dubitasse contendat, sed quia justus erat, noluisse quidem habitare cum ea propter suspicionem, nec tamen (quia pius erat) traducere voluisse suspectam, et ideo voluerit occulte dimittere eam, breviter respondeo, etiam sic dubitationem illam Joseph fuisse necessariam, quae divino meruit certificari oraculo.

But one might truly feel otherwise and maintain Joseph to have doubted, but because he was a just man, not to have wished to live with her because of suspicion, nor however (because he was pious), not to have wanted to have betrayed her as one under suspicion; and so he would have wanted to put her away privately; briefly, I reply: Joseph's doubt was necessary because under the divine plan it provided an assurance.

Sic quippe scriptum est: Haec autem eo cogitante, scilicet quod occulte dimitteret eam, apparuit ei angelus in somnis, dicens: Joseph fili David, noli timere accipere Mariam conjugem tuam. Quod enim in ea natum est, de Spiritu sancto est [1].

So it is in truth written: But while he thought on these things,namely that he would put her away privately, the angel of the Lord appeared to him in his sleep, saying: Joseph, son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her, is of the Holy Ghost.[1]

Itaque propter istas rationes desponsata est Maria Joseph, vel potius, sicut ponit evangelista, viro, cui nomen erat Joseph. Virum nominat, non quia maritus, sed quod homo virtutis erat. 

And so on account of these reasons, Maria was betrothed to Joseph, or rather, as the evangelist puts it, to a man whose name was Joseph. He calls him a man, not because he is a husband but because he was of manly virtue.

Vel potius quia, juxta alium evangelistam, non vir simpliciter, sed vir ejus dictus est, merito appellatur quod necessarie putatur. Debuit ergo vir ejus appellari, quia necesse fuit et putari: sicut et pater Salvatoris non quidem esse, sed dici meruit, ut putaretur esse, dicente hoc ipso evangelista: Et ipse Jesus erat incipiens quasi annorum triginta, ut putabatur, filius Joseph [2]. Nec vir ergo matris, nec filii pater exstitit, quamvis certa (ut dictum est) et necessaria dispensatione utrumque ad tempus et appellatus sit et putatus.

Or rather, alternatively, he is said by another evangelist to be not just any man but her husband, because he is deservedly designated what he is of necessity supposed to be. He had to be called her husband because it was necessary for this to be supposed; and though not truly the father of the Saviour, he deserved to be called such, so that he might be supposed such, as the evangelist says: And Jesus himself was beginning about the age of thirty years; being (as it was supposed) the son of Joseph.[2]  Neither husband of the mother, nor father of the son was visible, although by a certain and necessary dispensation he was called and supposed to be both for a time.

References

[1] [20] Haec autem eo cogitante, ecce angelus Domini apparuit in somnis ei, dicens : Joseph, fili David, noli timere accipere Mariam conjugem tuam : quod enim in ea natum est, de Spiritu Sancto est.  
But while he thought on these things, behold the angel of the Lord appeared to him in his sleep, saying: Joseph, son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her, is of the Holy Ghost.[Luke 1]

[2] [23] Et ipse Jesus erat incipiens quasi annorum triginta, ut putabatur, filius Joseph, qui fuit Heli, qui fuit Mathat,
And Jesus himself was beginning about the age of thirty years; being (as it was supposed) the son of Joseph, who was of Heli, who was of Mathat [Luke 3]

Latin vocab

aliter : (adv.), in another manner; otherwise
quippe : (conj. and adv.), because indeed, for indeed, for; because forsooth
sīn: (conj.), but if, if on the contrary

In Annuntiatione Beate Mariæ Virgine

The Annunciation

In honour of the Feast of the Annunciation, this post begins first with a prayer attributed to St Bernard of Clairvaux, whose praises of the Virgin Mother we have been featuring in recent weeks. The post will then continue with a renewal of the private consecration to Mary which took place on the 11th of February, feast of Our Lady's Apparitions at Lourdes.

Oratio Sancti Bernardi ad Deiparam Virginem

Prayer of St. Bernard to the Virgin Mother of God

PER TE, O Maria, accessum habeamus ad Filium, o benedicta inventrix gratiae, genetrix vitae, mater salutis, ut per te nos suscipiat, qui per te datus est nobis. Excuset apud ipsum integritas tua culpam nostrae corruptionis, et humilitas Deo grata nostrae veniam impetret vanitati. Copiosa caritas tua nostrorum cooperiat multitudinem peccatorum, et fecunditas tua gloriosa fecunditatem nobis conferat meritorum. Domina nostra, Mediatrix nostra, Advocata nostra: tuo Filio nos reconcilia, tuo Filio nos commenda, tuo Filio nos repraesenta. Fac, o benedicta, per gratiam quam invenisti, per praerogativam quam meruisti, per misericordiam quam peperisti, ut, qui te mediante fieri dignatus est particeps infirmitatis et miseriae nostrae, te quoque intercedente participes nos faciat gloriae suae et beatitudinis, Iesus Christus, Filius tuus Dominus noster, qui est super omnia Deus benedictus in saecula. Amen.    


O MARY, blessed lady who found grace, mother of our life and our salvation, may we have access to thy Son through thee, so that He who was given to us through thee, may receive us through thee. May thy purity excuse the fault of our corruption. May thy humility, which is pleasing to God, implore pardon for our vanity. May thy abundant charity cover the multitude of our sins, and may thy glorious fruitfulness confer upon us an abundance of merits. Our Lady, our Mediatrix, our Advocate, reconcile us to thy Son, commend us to thy Son, and present us to thy Son. O blessed Lady, through the grace thou hast found, through the prerogatives thou hast merited, through the mercy thou didst give birth to, grant us that by thy intercession, He, who deigned to share [te mediante...through thy mediation] in our infirmities and misery, will makes us sharers of His glory and blessedness, Jesus Christ, thy Son, our Lord, who is above all blessed God forever. Amen.


[Reproduced by courtesy of Michael Martin at  Thesaurus Precum Latinarum, a wonderful treasury of Latin prayers]

Renewal of Consecration to Mary

 

Ste Bernadette in death. [Public Domain]

On Thursday, February 11, 1858, fourteen-year-old Bernadette was sent with her younger sister and a friend to gather firewood, when a very beautiful lady appeared to her above a rose bush in a grotto called Massabielle. From the 11th of February until the 16th of July, the lady appeared 18 times. She revealed her identity to Bernadette in the words: Que soy era immaculada councepciou. (I am the Immaculate Conception). She caused a spring to pour forth water in the grotto which was to become a world-famous place of pilgrimage for the sick in soul and body from the lifetime of Bernadette until today.

On February 11 2019, I made a private consecration to Mary, the Immaculate Conception, after 33 days of preparation, following the recommendations of St Louis-Marie de Montfort.  Today, in honour of the great feast of the Annunciation, I renew this consecration. I reproduce some of the text posted on 11 February, the feast of Our Lady of Lourdes.
  
Sa vie

Marie-Bernadette Soubirous est née le 4 janvier 1844 dans le bourg de Lourdes.  Ayant survécu à une épidémie de choléra, elle demeure de santé très précaire. Pour apprendre à lire et à écrire, elle est accueillie, en janvier 1858, dans la classe des petites filles pauvres de l’Hospice de Lourdes dirigé par les Sœurs de la Charité de Nevers.

Marie-Bernadette Soubirous was born on the 4th of January 1844 in Lourdes. She survived a cholera epidemic but her it had serious effects on her health. In order to learn reading and writing, she was received into a class of little girls in the Hospice for the Poor, run by the Sisters of Charity in Nevers.

Entre le 11 février et le 16 juillet 1858, sur la grotte de Massabielle, la Vierge Marie lui apparut 18 fois. Comme Bernadette lui demandait avec insistance son nom, elle répondit: « Je suis l’Immaculée Conception. » Le 18 février 1858, la Vierge Marie dit à Bernadette : « Je ne vous promets pas de vous rendre heureuse en ce monde mais dans l’autre. »

Between the 11th of February and the 16th of July 1858, the Virgin Mary appeared 18 times to her in the grotto at Massabielle. Because of Bernadette's repeated requests to learn her name, the lady replies: I am ther Immaculate Conception. On the 18th of February 1858, the Virgin Mary said to Bernadette: I do not promise to make you happy in this world but in the next.

Après avoir transmis aux prêtres l’affirmation solennelle d’identité et d’autres messages célestes, Bernadette, pour mieux échapper à la vue du monde, demanda son admission chez les Sœurs de la Charité et de l’Instruction chrétienne de Nevers. Elle arriva à Nevers en juillet 1866. Modèle de fidélité religieuse, supportant avec la plus grande patience toutes sortes de croix et des infirmités prolongées, elle se livrait fréquemment à l’oraison et à la méditation de la Parole du Seigneur. Elle avait un amour filial la Vierge Immaculée. Elle portait sur elle la Médaille Miraculeuse.  Dans l’infirmerie devenue aujourd’hui un oratoire, âgée de trente-cinq ans, elle rend le dernier soupir et s’endort dans le Seigneur à 3 heures de l'après-midi, le 16 avril 1879.

Bernadette passed on to the priests the solemn affirmation by the lady of her identity, along with other messages from Heaven. Then, in order to escape from the world, she asked for admission into the Sisters of Charity and Christian Instruction at Nevers. She arrived there in July 1866. She was a model of religious fidelity, enduring with the greatest patience all sorts of crosses and prolonged illnesses. She spent much time in prayer and in meditation on the word of the Lord. She had a tender love for the Immaculate Virgin. She wore the Miraculous Medal. She breathed her last and fell asleep in the Lord at 3 o'clock in the afternoon of the 16th of April 1879.

Elle se tint, des années durant, silencieuse près de Marie au pied de la Croix, jusqu’au dernier moment, où elle , en murmurant: 

Sainte Marie Mère de Dieu, priez pour moi, pauvre pécheresse

She remained over the years silent by the side of Mary at the foot of the Cross, right until the last moment when she uttered these words:

Holy Mary, Mother of God, pray for me, a poor sinner.

Jamais une enfant dévouée à Marie ne pourra périr. O ma bonne Mère, ayez pitié de moi. Je me donne tout entière à vous afin que vous me donniez à votre très cher Fils, que je veux aimer de tout mon cœur. Ma Bonne Mère, donnez-moi un cœur tout brûlant pour Jésus. (Sainte Bernadette)

No little one devoted to Mary will ever be lost. Oh my beloved Mother, have pity on me. I I give myself wholly to you so that you can give to your beloved Son, whom I wish to love with my whole heart. My beloved Mother, grant me a heart totally on fire for Jesus.

From the Mass for 11th of February

[19] Et apertum est templum Dei in caelo : et visa est arca testamenti ejus in templo ejus, et facta sunt fulgura, et voces, et terraemotus, et grando magna.[Rev. 11]
[1] Et signum magnum apparuit in caelo : mulier amicta sole, et luna sub pedibus ejus, et in capite ejus corona stellarum duodecim.
[10] Et audivi vocem magnam in caelo dicentem : Nunc facta est salus, et virtus, et regnum Dei nostri, et potestas Christi ejus : quia projectus est accusator fratrum nostrorum, qui accusabat illos ante conspectum Dei nostri die ac nocte.[Rev. 12]

[19] And the temple of God was opened in heaven: and the ark of his testament was seen in his temple, and there were lightnings, and voices, and an earthquake, and great hail. [Rev. 11]
[1] And a great sign appeared in heaven: A woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars:[Rev. 12]
[10] And I heard a loud voice in heaven, saying: Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: because the accuser of our brethren is cast forth, who accused them before our God day and night. [Rev. 12]

Gospel from the Feast of the Annunciation

Ecce concipies. JJ Tissot.

[26] In mense autem sexto, missus est angelus Gabriel a Deo in civitatem Galilaeae, cui nomen Nazareth, [27] ad virginem desponsatam viro, cui nomen erat Joseph, de domo David : et nomen virginis Maria. [28] Et ingressus angelus ad eam dixit : Ave gratia plena : Dominus tecum : benedicta tu in mulieribus. [29] Quae cum audisset, turbata est in sermone ejus, et cogitabat qualis esset ista salutatio. [30] Et ait angelus ei : Ne timeas, Maria : invenisti enim gratiam apud Deum.[31] Ecce concipies in utero, et paries filium, et vocabis nomen ejus Jesum

[26] And in the sixth month, the angel Gabriel was sent from God into a city of Galilee, called Nazareth, [27] To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. [28] And the angel being come in, said unto her: Hail, full of grace, the Lord is with thee: blessed art thou among women. [29] Who having heard, was troubled at his saying, and thought with herself what manner of salutation this should be. [30] And the angel said to her: Fear not, Mary, for thou hast found grace with God.[31] Behold thou shalt conceive in thy womb, and shalt bring forth a son; and thou shalt call his name Jesus.[Luke 1]

The Consecration

A little prayer that may be said daily to recall the consecration to the Blessed Virgin Mary:

« TUUS TOTUS EGO SUM, ET OMNIA MEA TUA SUNT » : 

«I am totally thine and and all that is mine I give to thee».

TECUM TUTUS SEMPER SUM

AD JESUM PER MARIAM

With thee, I am always safe.

To Jesus through thee, Mary!

Consécration de soi-même à Jésus-Christ, la Sagesse Incarnée, par les mains de Marie

par Saint Louis-Marie Grignon de Montfort [for English version, see end of this post]

St Bede's, Clapham Park: the Lady Altar

Ô Sagesse éternelle et incarnée! Ô très aimable et adorable Jésus, vrai Dieu et vrai homme, Fils unique du Père Éternel et de Marie, toujours Vierge! Je vous adore profondément dans le sein et les splendeurs de votre Père, pendant l’éternité, et dans le sein virginal de Marie, votre digne Mère, dans le temps de votre incarnation.

Je vous rends grâce de ce que vous vous êtes anéanti vous-même, en prenant la forme d’un esclave, pour me tirer du cruel esclavage du démon. Je vous loue et glorifie de ce que vous avez bien voulu vous soumettre à Marie votre sainte Mère, en toutes choses, afin de me rendre, par Elle, votre fidèle esclave.

Ste Thérèse & le Sacré-Coeur

Mais hélas! Ingrat et infidèle que je suis, je ne vous ai pas gardé les vœux et les promesses que je vous ai solennellement faits dans mon Baptême ; Je n’ai point rempli mes obligations ; Je ne mérite pas d’être appelé votre enfant ni votre esclave ; et comme il n’y a rien en moi qui ne mérite vos rebuts et votre colère, je n’ose plus par moi-même approcher de votre très sainte et auguste Majesté.

C’est pourquoi j’ai recours à l’intercession [et à la miséricorde] de votre sainte Mère, que vous m’avez donnée pour Médiatrice auprès de vous ; et c’est par son moyen que j’espère obtenir de vous la contrition et le pardon de mes péchés, l’acquisition et la conservation de la Sagesse.

Je vous salue donc, ô Marie immaculée, tabernacle vivant de la divinité, où la Sagesse éternelle cachée veut être adorée des Anges et des hommes.

Je vous salue, ô Reine du ciel et de la terre, à l’empire de qui tout est soumis : tout ce qui est au-dessous de Dieu.

Je vous salue, ô Refuge assuré des pécheurs, dont la miséricorde n’a manqué à personne ; exaucez les désirs que j’ai de la divine Sagesse, et recevez pour cela les vœux et les offres que ma bassesse vous présente.

Moi, N…, pécheur infidèle, je renouvelle et ratifie aujourd’hui entre vos mains les vœux de mon Baptême :

Je renonce pour jamais à Satan, à ses pompes et à ses œuvres, et je me donne tout entier à Jésus-Christ, la Sagesse incarnée, pour porter ma croix à sa suite tous les jours de ma vie, et afin que je lui sois plus fidèle que je n’ai été jusqu’ici.

Je vous choisis aujourd’hui, en présence de toute la cour céleste, pour ma Mère et Maîtresse; je vous livre et consacre, en qualité d’esclave, mon corps et mon âme, mes biens intérieurs et extérieurs, et la valeur même de mes bonnes actions passées, présentes et futures, vous laissant un entier et plein droit de disposer de moi et de tout ce qui m’appartient, sans exception, selon votre bon plaisir, à la plus grande gloire de Dieu, dans le temps et l’éternité.

Recevez, ô Vierge bénigne, cette petite offrande de mon esclavage, en l’honneur et union de la soumission que la Sagesse éternelle a bien voulu avoir de votre maternité, en hommage de la puissance que vous avez tous deux sur ce petit vermisseau et ce misérable pécheur ; en action de grâces des privilèges dont la sainte Trinité vous a favorisée.

Je proteste que je veux désormais, comme votre véritable esclave, chercher votre honneur et vous obéir en toutes choses.

Ô Mère admirable, présentez-moi à votre cher Fils, en qualité d’esclave éternel, afin que, m’ayant racheté par vous, il me reçoive par vous.

Ô Mère de miséricorde, faites-moi la grâce d’obtenir la vraie Sagesse de Dieu, et de me mettre pour cela au nombre de ceux que vous aimez, que vous enseignez, que vous nourrissez et protégez comme vos enfants et vos esclaves.

Ô Vierge fidèle, rendez-moi en toutes choses un si parfait disciple, imitateur et esclave de la Sagesse incarnée, Jésus-Christ votre Fils, que j’arrive, par votre intercession, et à votre exemple, à la plénitude de son âge sur la terre et de sa gloire dans les cieux.

Ainsi soit-il !

O Eternal and Incarnate Wisdom! O sweetest and most adorable Jesus! True God and True Man, only Son of the Eternal Father, and of Mary ever Virgin! I adore Thee profoundly in the bosom and glory of Thy Father during eternity; and I adore Thee also in the virginal bosom of Mary, Thy most worthy Mother, in the time of Thine Incarnation.

I give Thee thanks, that Thou hast annihilated Thyself taking the form of a servant, in order to rescue me from the cruel slavery of the devil. I praise and glorify Thee, that Thou hast been pleased to submit Thyself to Mary, Thy holy Mother, in all things, in order to make me Thy faithful slave through her. But alas! Ungrateful and faithless as I have been, I have not kept the promises which I made so solemnly to Thee in my baptism; I have not fulfilled my obligations; I do not deserve to be called Thy child nor yet Thy slave; and as there is nothing in me which does not merit Thine anger and Thy rejection, I dare no more come by myself before Thy Most Holy and August Majesty. It is on this account that I have recourse to the Intercession of Thy most holy Mother, whom Thou hast given me for a Mediatrix with Thee. It is by her means that I hope to obtain of Thee contrition, and the pardon of my sins, the acquisition and the preservation of wisdom. I salute Thee, then, O Immaculate Mary living tabernacle of the Divinity, where the Eternal Wisdom willed to be hidden and to be adored by Angels and by men. I hail thee, O Queen of heaven and earth to whose empire everything is subject which is under God.

I salute Thee, O sure refuge of sinners, whose mercy fails no one. Hear the desires which I have of the Divine Wisdom; and for that end receive the vows and offerings which my lowness presents to thee.

I. N. [Name], a faithless sinner-I renew and ratify to-day in thy hands the vows of my Baptism; I renounce for ever Satan, his pomps and works; and I give myself entirely to Jesus Christ, the Incarnate Wisdom, to carry my cross after Him all the days of my life, and to be more faithful to Him than I have ever been before.

In the presence of all the heavenly court I choose thee this day for my Mother and Mistress. I deliver and consecrate to thee as Thy slave, my body and soul, my goods, both interior and exterior, and even the value of all my good actions, past present and future; leaving to you the entire and full right of disposing of me, and of all that belongs to me, without exception, according to Thy good pleasure to the greatest glory of God, in time and in eternity.

Receive O gracious Virgin, this little offering of my slavery, in honour of, and in union with, that subjection which the Eternal Wisdom deigned to have thy Maternity, in homage to the power which both of you have over this little worm and miserable sinner, and in thanksgiving for the privileges with which the Holy Trinity hath favoured thee. I protest, that I wish, henceforth, as thy true slave, to seek thy honour, and to obey thee in all things.

O admirable Mother, present me to thy Dear Son, as His eternal slave, so that as He hath redeemed me by thee, by thee He may receive me.

O Mother of mercy, get me the grace to obtain the true Wisdom of God, and for that end place me in the number of those whom thou lovest, whom thou teachest, whom thou leadest, and whom thou nourishest and protectest, as thy children and thy slaves. O Faithful Virgin, make me in all things so perfect a disciple, imitator and slave of the Incarnate Wisdom, Jesus Christ thy Son, that I may attain, by thy intercession and by thy example, to the fullness of His age on earth, and of His glory in heaven. Amen.

St Bernard's Praises of the Virgin Mother: Homily 2, Part 14

St Bernard. Musée de Cluny [Public domain]

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

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

Joseph beheld with awe a most certain sign of the Divine Presence in the one bearing a child

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

Ad Jesum per Mariam.

14. Quare voluit dimittere eam? Accipe et in hoc non meam, sed Patrum sententiam. Propter hoc Joseph voluit dimittere eam, propter quod et Petrus Dominum a se repellebat, dicens: Exi a me, Domine, quia homo peccator sum [1]: propter quod et Centurio a domo sua eum prohibebat, cum diceret: Domine, non sum dignus ut intres sub tectum meum [2].

Why did he want to put her away ? Accept on this point not my own opinion, but that of the Fathers. Joseph wanted to put her away for the same reason that Peter wanted the Lord to leave him, saying: Depart from me, for I am a sinful man, O Lord [1]; and that the centurion forbade him to come to his home, when he said, "I am not worthy that thou shouldst enter under my roof. [2]

Ita ergo et Joseph indignum et peccatorem se reputans, dicebat intra se, a tali et a tanta non debere sibi ultra familiare praestari contubernium, cujus supra se mirabilem expavescebat dignitatem.

Thus Joseph, considering himself  unworthy and a sinner, said to himself that he ought not to live together familiarly with such a one and so great, whose high, marvellous dignity caused in him such awe.

Videbat et horrebat divinae praesentiae certissimum gestantem insigne: et quia mysterium penetrare non poterat, volebat dimittere eam. Expavit Petrus potentiae magnitudinem, expavit Centurio praesentiae majestatem. Exhorruit nimirum et Joseph, sicut homo, hujus tanti novitatem, mysterii profunditatem: et ideo occulte voluit dimittere eam.

He beheld with awe a most certain sign of the Divine Presence in the one bearing a child; and as he could not penetrate the mystery, he wished to put her away. Peter was struck with awe at the greatness of the power (Christ showed) ; the centurion by the majesty of His presence ; and Joseph, as a man. was naturally afraid at the novelty of the miracle and the depth of the mystery. He therefore wanted to put her away privately.

Miraris quod Joseph praegnantis sese consortio Virginis judicabat indignum, cum audias et sanctam Elisabeth ejus non posse ferre praesentiam, nisi cum tremore quidem et reverentia? Ait namque: Unde hoc mihi, ut veniat mater Domini mei ad me? [3]

Do you wonder that Joseph judged himself to be unworthy as a consort of the child-bearing Virgin, when you hear Elizabeth unable to bear the holy presence, except with fear and reverence? For she said: And whence is this to me, that the mother of my Lord should come to me? [3]

Ideo itaque Joseph voluit dimittere eam. Sed quare occulte, et non palam? Ne videlicet divortii causam inquireretur, exigeretur rationem. Quid enim vir justus responderet populo durae cervicis, populo non credenti et contradicenti?[4] Si diceret quod sentiebat, quod de illics puritate comprobaverat, nonne mox increduli et crudeles Judaei subsannarent  illum, lapidarent illam?

Joseph therefore wanted to put her away privately. But why privately and not openly? Lest a cause for the separation be sought and an explanation demanded. For what could a just man reply to a stiff-necked people, an unbelieving and contrary people? [4] If he were to say what he thought, that he was attesting to her purity, would not the incredulous and cruel Jews mock him and stone her to death?

Quando namque Veritati crederent tacenti in utero, quam postea contempserunt clamantem in templo? Quid facerent necdum apparenti, qui postmodum impias manus injecerunt etiam miraculis coruscanti? Merito ergo vir justus, ne aut mentiri, aut diffamare cogeretur innoxiam, voluit occulte dimittere eam.

For would they believe in that Truth silent in the womb whom later they would scorn, shouting in the temple? What might they do to the one being born, on whom later they would lay their impious hands, despite His awe-inspiring miracles? With good reason, therefore, the just man sidhed to put her away privately, lest he be obliged to lie or to dishnour the innocent woman.

References

[1] [8] Quod cum vidisset Simon Petrus, procidit ad genua Jesu, dicens : Exi a me, quia homo peccator sum, Domine.
Which when Simon Peter saw, he fell down at Jesus' knees, saying: Depart from me, for I am a sinful man, O Lord.[Luke 5]

[2] [8] Et respondens centurio, ait : Domine, non sum dignus ut intres sub tectum meum : sed tantum dic verbo, et sanabitur puer meus.
And the centurion making answer, said: Lord, I am not worthy that thou shouldst enter under my roof: but only say the word, and my servant shall be healed. [Matt 8]

[3] [43] Et unde hoc mihi, ut veniat mater Domini mei ad me?
And whence is this to me, that the mother of my Lord should come to me?

[4] [51] Dura cervice, et incircumcisis cordibus, et auribus, vos semper Spiritui Sancto resistitis; sicut patres vestri, ita et vos.
You stiffnecked and uncircumcised in heart and ears, you always resist the Holy Ghost: as your fathers did, so do you also.[Acts 7]

Latin vocab

contubernium ī, n com-+taberna, companionship in a tent,  intimate companionship, concubinage.Of slaves, marriage
coruscō, 1, a. and n.: to push with the horns; move quickly hither and thither; shake, brandish, wave, swing
ex-păvesco, pāvi, 3, inch. n. and a., to be or become greatly terrified, to be very much afraid; to be greatly frightened at or afraid of, to fear greatly
horreō, 2, n. and a.: to bristle up or be bristling; to bristle; (fig.), to shudder, tremble; shudder at, fear, dread
nīmīrum: (adv.), without wonder or doubt; certainly, undoubtedly, doubtless

St Bernard's Praises of the Virgin Mother: Homily 2, Part 13

St Bernard. Musée de Cluny [Public domain]

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

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

Wisdom reacheth therefore from end to end mightily, and ordereth all things sweetly.

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

Ad Jesum per Mariam.

13. Sed non poterat, inquis, Deus apertum aliquod ostendere signum, quo videlicet fieret ut ejus nec ortus infamaretur, nec mater criminaretur? Poterat utique; sed non poterat latere daemones, quod scirent homines. Oportebat autem a principe mundi aliquandiu celari divini consilii sacramentum

But, you ask, could not God have given some visible sign by which he would have meant His own birth would not be disgraced, and His Mother would not be defamed? Undoubtedly He could, but he could not conceal from the demons what men knew; and it was necessary for this secret of the divine counsel to be concealed for a time from the prince of this world.

non quod Deus, si palam opus suum facere vellet, impediri posse ab illo metueret: sed quia ipse, qui non solum potenter, sed etiam sapienter quaecunque voluit fecit, sicut in omnibus operibus suis quasdam rerum vel temporum congruentias propter ordinis pulchritudinem servare consuevit, ita in hoc quoque tam magnifico opere suo, nostrae videlicet reparationis, non tantum potentiam suam, sed et prudentiam ostendere voluit.

Not that God feared he could be impeded by him, if he He had wanted to make His operation manifest; but because He acts not only powerfully, but also wisely, in whatever He wants to do, and thus is accustomed to observing the fitting times and circumstances of things, on account of the exquisiteness of order in all His works. Therefore, in in His magnificent work, namely of our redemption,  He likewise wants to show forth His wisdom as well as His power.

Et quanquam illud aliter, quomodo vellet, perficere potuisset; placuit ei tamen eo potius et modo, et ordine hominem sibi reconciliare, quo noverat cecidisse: ut, sicut diabolus prius seduxit feminam, et postmodum virum per feminam vicit, ita prius a femina virgine seduceretur, et post a viro Christo aperte debellaretur:

Although he could have accomplished it by other means, according as He willed; but it pleased him rather to reconcile man unto Himself by the same order in which He knew him to have fallen. Just as the devil first deceived the woman and afterwards overcame the man through the woman; so the devil was to be deceived by a woman, a virgin, the devil had first deceived the woman, then overcome the man by the woman, so he was to be deceived by a woman, a virgin, and afterwards be openly conquered by the Man, Christ.

quatenus malitiae fraudi dum ars pietatis illuderet, ac maligni fortitudinem Christi virtus contereret, diabolo Deus et prudentior appareret et fortior. Ita quippe decuit incarnatam Sapientiam spiritualem vincere malitiam, quo non solum attingeret a fine usque ad finem fortiter, sed et disponeret omnia suaviter [1].

So that while, through the art of compassion, He set at naught the fraud of malice, Christ's virtue might crush the power of the Evil One, and God might appear wiser and mightier to the devil.  Because it was fitting for Incarnate Wisdom in the spirit to vanquish malice; for this end, she not only reacheth therefore from end to end mightily, but ordereth all things sweetly.[1]

Attingit autem a fine usque ad finem, id est a coelo usque ad infernum. Si ascendero, inquit, in coelum,tu illic es: descendero in infernum, ades [2] Utrobique vero fortiter, quando et de supernis expulit superbum, et apud inferos spoliavit avarum.

Wisdom reaches from end to end, that is from Heaven to Hell. If I ascend, he says, into heaven, thou art there: if I descend into hell, thou art present.[2] On both sides acting in truth powerfully, you expel the proud from on high and strip the riches from the miser in Hell.

Conveniens ergo erat ut suaviter quoque omnia, coelestia scilicet et terrena, disponeret: quatenus et illinc dejiciens inquietum, reliquos in pace firmaret, et hic debellaturus invidum, nobis prius suae humilitatis et mansuetudinis valde necessarium exemplum relinqueret: sicque mirabili fieret moderamine sapientiae, ut et suis suavis, et hostibus fortis appareret. Quid enim prodesset diabolum a Deo vinci, nobis manentibus superbis?

It was fitting therefore that He should so sweetly arrange all things, which is to say Heavenly and earthly. In so far as casting thence the worried, He might reassure the rest in peace; and so that the envious would be conquered, He might first leave us a necessary example of His humility and tenderness.

Necessario igitur desponsata est Maria Joseph, quando per hoc et a canibus sanctum absconditur, et a sponso virginitas comprobatur, et Virginis tam verecundiae parcitur, quam famae providetur. Quid sapientius, quid dignius divina providentia?

It was necessary, then, that Mary should be espoused to Joseph, in order that what was holy might be concealed from the dogs of unholiness, that the virginity of Mary might be proved by her spouse, and that the Virgin might be preserved from suspicion and her reputation protected. What more wise ? What more worthy of Divine Providence ?

Uno tali consilio secretis coelestibus et admittitur testis, et excluditur hostis, et integra servatur fama Virginis matris. Alioquin quando pepercisset justus adulterae?

By one such secret counsel, a witness is admitted and an enemy is excluded; and the reputation of the Virgin mother is preserved intact. How otherwise might a just one be spared from an adulterous woman?

scriptum est autem: Joseph autem vir ejus, cum esset justus et nollet eam traducere, voluit occulte dimittere eam [3]. Bene, cum esset justus, noluit eam traducere: quia sicut nequaquam justus esset, si cognitam ream consensisset; sic nihilominus justus non esset, si probatam innoxiam condemnasset. Cum ergo justus esset et nollet eam traducere, voluit occulte dimittere eam.

But it is written : Joseph, her husband, being a just man, and not willing publicly to expose her, had a mind to put her away privately. [3] Truly, because he was just, he would not expose her publicly ; for as he would not have been just had he given his consent to one that was guilty, neither would he have been just if he had condemned one proved innocent. Since, then, he was just and unwilling to expose her, he wanted to put her away privately. 1 St. Matt. i. 19.

References

[1] [1] Attingit ergo a fine usque ad finem fortiter, et disponit omnia suaviter.
She reacheth therefore from end to end mightily, and ordereth all things sweetly. [Wisdom 8]

[2] [8] Si ascendero in caelum, tu illic es; si descendero in infernum, ades.
If I ascend into heaven, thou art there: if I descend into hell, thou art present. [Psalm 138]

[3] [19] Joseph autem vir ejus cum esset justus, et nollet eam traducere, voluit occulte dimittere eam
Whereupon Joseph her husband, being a just man, and not willing publicly to expose her, was minded to put her away privately.[Matt 1]
.

Latin vocab

alioquin, otherwise (if something is not done).
dēbellō, āvī, ātus, 1, a. and n.: to war to the end; to put down by war; subdue, conquer
i(n)(l)lūdō, lūsī, lūsus, 3, n. and a.: to play upon; w. dat.; (fig.), insult, mock; set at naught
illinc : (adv.), from that side, thence; on that side, 
metuō, uī, ūtus, 3, a. and n.: to fear, dread, be in terror of, be afraid of; to experience fear; fear,
palam : (adv.), openly; plainly
pepercisset: third-person singular pluperfect active subjunctive of parcō: parcō, pepercī, parcitus, 3, n.: to spare, w. dat.; refrain from using, save,
quatenus: adv. So that, in order that, that
quippe : (conj. and adv.), because indeed, for indeed, for;
spoliō, āvī, ātus, 1, a.: to take the spoils; to strip; despoil, 12.297; plunder, rob
utrobique: on both parts or sides, on the one side and the othe
vĕrēcundĭa, ae, f. verecundus, the natural feeling of shame