Point II.—Joseph
The husband, chosen byGodfor this most delicate and most responsible position, was our dear St Joseph. He was the one man in all the world of whomGodcould be sure. He was "a just man," one who would put no obstacle toGod'sdesigns, but would, by his silence, tact, self-sacrifice, and fidelity lend himself to further them.
Let me dwell for a little while on these qualities—qualities whichGodvalues and looks for, when He wants someone to whom He can entrust His work or His secrets; and perhaps I shall discover things which may help me to be more zealous in His service, to be less for self and more for Him.
Some have thought that Mary confided her secret to Joseph; and that he showed his sympathy, and readinessto enter into all her interests, by taking the Vow of Virginity too, thus preparing himself to be the husband of Mary and the foster-father ofJesus.
Point III.—The Marriage
And so this most beautiful marriage took place; and the Holy Spirit, Who was ever watching over His spouse, blessed and sanctified the union of these two virgin souls. It was a union in which the body was forgotten—or rather, the spiritual life had reached such heights by means of the body, that is, of the senses, that the soul was able to live entirely in those heights. The soul was helped upwards by the body, asGodintended it to be. When the body is dead, the soul can grow no more. The level of the spiritual life, at which I am found at death, will be mine through all eternity. The converse of this truth is, that the body is necessary for the growth of the spiritual life, and that the soul grows in proportion to the help it gets from the body. These thoughts will help me to understand how much the chaste marriage of Joseph and Mary must have aided their spiritual life, and how the Angels must have rejoiced at a union which savoured so much more of Heaven than of Earth.
Now, all was ready. The Virgin who was to conceive and bear a child, Whose name was to be Emmanuel—Godwith us—had got a guardian.Godcould work His stupendous miracle, and keep it hidden, as He willed it to be for the present, from the curious gaze of unbelievers. Mary, by her self-abandonment, was supplyingGodwith all He needed, never thwarting Him, nor putting the least obstacle in His way.
And so we leave her, doing the work of the little cottage at Nazareth, while her carpenter-husband labours to support her. Mary has changed her abode; her outward circumstances have altered; but her union withGodsuffers nochange; it remains unbroken, undisturbed; nothing has the power to disturb her thoughts of Him. And Mary is my model. What I have to aim at, too, is a union withGodso real and so close that the changes and chances of this mortal life have no power to interrupt it. This blessed lot will be mine when I have faith enough to seeGod'sHand in every circumstance of my life. If I know that He is there, why need I trouble so much about the ups and downs? The sea of life is bound to have waves. What I have to do is to see to it that my little barque rides on the top of them in the most perfect security and peace. The Master is at the helm, and I amwith Himin the boat. My thoughts, surely, will be fixed on Him rather than on the changes in the weather!
Colloquywith Our Lady, asking her to get me more faith.Resolution.To let nothing interrupt my union withGod.Spiritual Bouquet."Sancta Virgo virginum, ora pro nobis."
Colloquywith Our Lady, asking her to get me more faith.
Resolution.To let nothing interrupt my union withGod.
Spiritual Bouquet."Sancta Virgo virginum, ora pro nobis."
"The Angel Gabriel was sent fromGodinto a city of Galilee, called Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of David; and the Virgin's name was Mary. And the Angel, being come in, said unto her: Hail! full of grace, the Lord is with thee: blessed art thou among women!" (St Luke i. 26-28.)1st Prelude.Gabriel saying the firstHail Mary.2nd Prelude.Grace to say myHail Marieswell.
"The Angel Gabriel was sent fromGodinto a city of Galilee, called Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of David; and the Virgin's name was Mary. And the Angel, being come in, said unto her: Hail! full of grace, the Lord is with thee: blessed art thou among women!" (St Luke i. 26-28.)
1st Prelude.Gabriel saying the firstHail Mary.
2nd Prelude.Grace to say myHail Marieswell.
When all was ready andGod'smoment had arrived—"when the fulness of the time was come" (Gal. iv. 4)—heaven opened, and one ofGod'smessengers, Gabriel, an Archangel, was sent to Nazareth on a secret errand to Mary. He knew her well, and he expressed his knowledge in the firstHail Marythat was ever said. Let usmeditate on these familiar words, and try to find a few thoughts which may help us to say ourHail Mariesbetter.
Point I.—Hail!
Reverently he salutes her; for though she is not yet the Mother ofGod, she is immaculate, and worthy of all honour; besides, he is in the secret, and knowsGod'sdesigns. "Hail! full of grace."
What does it mean—this word "Ave,"Hail!with which Gabriel begins his message? It is an expression of respect, honour, and reverence. It was the salutation always given to the Roman Emperor:Ave! Cæsar Imperator.But it is not only a form of greeting; it implies also that he who uses it is anxious to attract attention because he has something to say or some favour to ask.
How often I say it!—Hail Mary!What do I mean by it? I ought to mean that I am saluting the Queen of Heaven with all respect, honour, and reverence; and also that I, her child, am calling my Mother's attention. When she hears myHail!she expects that I have something to say to her, or that I want something. Is it so? And if Mary turned and said: "Yes, my child, what is it?" should I know?
MyHail!should be also to call my Mother's attention to the fact that I am there ifshehas anything to say to me, or if she wants anything. Hail Mary! Your child is here, ready to do anything for you. When she turns at myHail!to ask me for something, does she always get it? Or is she disappointed to find that her child's thoughts are not really with her at all?
What shall I do, for I know that I stand convicted; and much though I should like eachHail Marythat I say to mean all this, I know that it doesnot? Would it be better not to say it at all, than to risk any want of respect to that Mother whom I love so dearly?
Oh no. Does not a mother love to hear the voice of her babe in its cradle, even though the sounds it makes are quite inarticulate, and it cannot say what it wants? She always understands, and is able to interpret the baby language, and will give it what is good for it, though it may be all unconscious of its needs. None but the mother would recognise that the babe was calling her attention—not even the babe itself. Is not this something like myHail Mariescarelessly and lightly said? I say them because I am Mary's child; it is the most natural thing to do; and she will interpret them as her Mother's heart knows how. And, like the babe in its cradle, I love to feel that she is at my side, because I have attracted her attention, even though I may have done it almost from habit, and may not know exactly why.
Hail Mary! I will say the blest words as often as I can, putting into them all the meaning and fervour of which I am capable, and leaving it to my Mother to make up all deficiencies.
Point II.—Full of Grace
How is Mary full of grace?
1. Because she was conceived without sin: that is, her soul was full of grace instead of original sin. She was full of grace always—even before she was the Mother of the Author of grace.
2. Because of her correspondence to grace. She was always faithful to grace. She never let one single opportunity pass by her unused. The more faithful I am to the inspirations of grace, the fuller shall I be of grace. It is a question of my fidelity, not ofGod'sgenerosity. He never fails—the grace is always there waiting for me.
3. Because she was always meriting grace. Each correspondence to grace entitled her to more, as it does me. It is by virtue of her merits that she can obtain from her Divine Son all the grace that her children need. Confidentlymay they appeal to her, for she is the "Mother of Divine Grace."
"In me is all grace of the way." (Ecclus. xxiv. 25.) So Mary says to her children, and she has all I need for the way—that is, for my journey through life. The way is hard—it is the Highway of the Cross, the way thatJesustrod before me. Let me never attempt to tread it alone—not for a single hour, for the pitfalls are many; but let me ask Mary to accompany me—Mary with her never-failing supply of grace. It wasJesusHimself Who gave me His Mother, and He gave her also all the grace that He knew I should need for the way. What a provision He has made for me! If I drew upon my stores more confidently, I should be much fuller of grace than I am.
Hail Mary! full of grace, thou art my Mother. Let me put my hands in thine and keep close to thee. So shall the way have no terrors for me, and so shall I be able to tread in the Footsteps of thy Son, along His Own Highway of the Cross.
Point III.—The Lord is with Thee. Blessed art Thou among Women
The Lord is with thee.These words were often said of or to those to whomGodwas about to entrust some special work. He was "with Joseph" while he was in Putiphar's prison, preparing him for the great work of serving the nation during the famine. (Gen. xxxix. 21.) "I will be with thee,"Godsaid to Moses at the burning bush, when He told him that it was he who was to bring the children of Israel out of Egypt. (Ex. iii. 12.) And to Josue, who had to bring the chosen people into the promised land, He said: "As I have been with Moses, so I will be with thee. Fear not, and be not dismayed: because the Lord thyGodis with thee in all things whatsoever thou shalt go to." (Jos. i. 5-9.) "The Lord is with thee, O most valiant of men." This was themessage the angel brought to Gedeon at the threshing floor, for he was to leave his wheat and go to deliverGod'speople from idolatry and from their enemies. (Jud. vi. 12.)
And now when Mary is being singled out for the greatest work that was ever entrusted to any child of Adam—that of being the Mother of Him Who was to save not one nation only, but the whole world,Godsends an Archangel and bids him say to her:The Lord is with thee.Godwas with Mary always; but now all three Persons of the Blessed Trinity are to be with her in a very special way, to enable her to co-operate withGod'sdesigns for her. But the message goes further: "Blessed art thou among women." Gabriel tells her thatGod'smessage to her is that she is blessed, and more blessed than all other women! It is praise indeed, and praise fromGodHimself. ButGodcan trust Mary with praise. She is full of humility, for she is full of grace; andGodknows that she will look at things from His point of view—not from her own.
I may get some consolation from these words for myself.Godsometimes gives me work to do for Him. How blessed I am to be picked out and chosen by Him! And I may be quite sure that He iswith mefor it. It is His own work, and He will look after it Himself; but He needs an instrument. The workman is never far from his tools, unless he has thrown them on one side as useless. "The Lord is with thee." If I see to it that I am an instrument fit and ready for His service, I need have no other anxiety. He will use me when He wants me; the responsibility of the work will be all His, and He will be with me, doing His work by means of me.
O Mary, my Mother, help me to see things fromGod'spoint of view, as thou didst. Obtain for me the grace to be full of confidence about any work with whichGodmay entrust me. And while I rejoice to be amongstthoseblessedones whom He picks out to do His work, obtain for me the grace of humility. And if the Workman should allow any words of praise to be given to the instrument, may it be because He can count on the humility of His instrument—because He knows that the praise will all be passed on to Himself.
Colloquywith my Mother as we walk along "the way" together—a colloquy about correspondence to grace, about being never alone in my work, about the blessedness of being chosen by Him, about humility.Resolution.To let my Rosary recall some of these thoughts to-day.Spiritual Bouquet."Among the blessed she shall be blessed." (Ecclus. xxiv. 4.)
Colloquywith my Mother as we walk along "the way" together—a colloquy about correspondence to grace, about being never alone in my work, about the blessedness of being chosen by Him, about humility.
Resolution.To let my Rosary recall some of these thoughts to-day.
Spiritual Bouquet."Among the blessed she shall be blessed." (Ecclus. xxiv. 4.)
"And Mary said to the Angel: How shall this be done, because I know not man?" (St Lukei. 34.)1st Prelude.A picture of the Annunciation.2nd Prelude.That my love forGodmay be great enough to separate me from all else.
"And Mary said to the Angel: How shall this be done, because I know not man?" (St Lukei. 34.)
1st Prelude.A picture of the Annunciation.
2nd Prelude.That my love forGodmay be great enough to separate me from all else.
Point I.—Mary's Silence
We do not know what Mary was doing when the heavenly visitor arrived with his message. She is generally represented as kneeling in contemplation. She may have been: or she may have been about her work. In any case, she was engaged in prayer, for Mary's heart and mind were ever lifted up toGod; and that is prayer. AndGodcan reveal His secrets just as easily to those who are working as to those who are given up to contemplation.
No wonder Mary's attention is arrested, for not only does she see one ofGod'sArchangels, but it is toherthathe has come, toherthat he is showing such reverence and honour, toherthat he is now delivering his message: "Hail! ... full of grace; the Lord is with thee.... Blessed art thou among women." Each sentence of the message seems more wonderful and startling than the last. Mary does not speak, but she istroubled, as she thinks within herself what manner of salutation this is. Her intelligence is perfect, and she knows at once what the message means. It means that she, the one woman who has cut herself off from every prospect of being the Mother of the Messias; that she, who has felt herself so utterly unworthy that legend tells us she used to pray that she might be His Mother'sservant; thatshehas been singled out byGodas the one who was to be blessed among women. And she istroubled. It is not the presence of the Angel nor the dignity of his message which is disquieting her—her trouble goes deeper; but still she does not speak—she waits in silence forGodto explain Himself or to direct her.
How much wiser inmostcases it would be for me, if I kept silence, for a time at any rate, when I am face to face with trouble, or difficulty, or perplexity. Of one thing I may be sure—that the trouble is a message fromGod, and if I wait patiently, He will reveal more to me, and throw light upon what seems so obscure. Nothing is gained by making complaints, and losing my calm and self-possession. Much is gained by silence; for silence to man, at such times, generally means converse withGod, and to obtain this more intimate union with my heart is one of His chief reasons for sending me His messages.
Gabriel, seeing that she is troubled, hastens to reassure her: "Fear not, Mary." He isGod'smessenger, and he is givingGod'sconsolation, so he calls her by her name. Consolation is never far off when it is toGodalone that we turn for it. Gabriel then tells her quite plainly what areGod'sintentions concerning her, if she gives her consent and co-operation—that she is indeed to be the Mother ofthe Messias; that she is to call HimJesus; that her Son is to be great, and is to be called the Son of the Most High; thatGodwill give Him a throne and a kingdom; and that of His kingdom there shall be no end.
Point II.—Mary's First Word
She has pondered in her heart, and now she speaks: "How shall this be done?" St Bernardine, who calls the seven recorded words of Our Lady, "Seven Flames of Love," calls this first word "A Flame ofSeparatingLove" (flamma amoris separantis). Let us try to find out why.
"How shall this be done?" Her question shows clearly what is the cause of her trouble. It is the thought of her vow of virginity—that precious offering which, as a little child, she had made toGod. This it is which forces Mary, who so values silence, to speak. "How shall this be done," and yet my vow be left intact? To it at any cost I must be faithful. Mary, by her first word, shows that her love forGodis so intense that it separates her from all else besides. It was out of love for Him that she made that vow. It was a flame of separating love that burnt within her, making a clear division betweenGodand anything, however lawful and even desirable in itself, which might hinder her union with Him. And it is the same flame of love which now impels her to speak: "How shall this be done?" seeing that I am separated, consecrated toGod. Her love so detaches her from all else that even the honour of being singled out to be the Mother ofGodhas no attraction for her in comparison with keeping that contract made withGod, by which she promised to be wholly His.
Am I, like Mary, absolutely faithful to any contract that I may have made withGod? Do I say: "How can this be done?" seeing I have made that promise, seeing I am aChristian, seeing I have been to Holy Communion, seeing I have taken certain vows. All these are so many cords of love which should separate me from the world. My contract withGodmust come before everything else—all turns upon my fidelity to it. Mary was troubled because she feared her vow was in danger; and her trouble was pleasing toGod.
Mary's separating love forGodwas the outcome ofGod'sseparating love for Mary. Her very vow of virginity, which, humanly speaking, made it impossible for her to be the Mother of the Messias, was part ofGod'splan, separating her from the rest of the world for this honour. WhenGodwants something done, He separates the soul which He has chosen to do it, though at the moment the soul may be wholly unconscious of the reasons for the process which gives it so much pain. The separation may be one of place, or family, or affections, or cherished hopes and plans.God'sseparating love takes various forms: but in some way or other He must and will separate from self those whom He intends to use for His service. St Paul says of himself thatGodseparated him from his earliest infancy. (Gal. i. 15.) None would have guessed that he was separated when he was haling the Christians to death and persecuting the Church ofGodbeyond measure. We understand so little ofGod'splans, and of His preparation of souls for His service. St Paul tells us that later he was "separated unto the Gospel ofGod." (Rom. i. 1.) And when Our Lord wanted him for a special mission, the order went forth to the Church: "Separate me Saul and Barnabas for the work whereunto I have taken them."
Help me, my Mother, to co-operate with grace, lest I hinderGod'sdesigns for me; and whileHislove is a separating one, may mine be the same—a love strong enough to separate me from all but His Will.
Colloquywith Mary, asking her to obtain for me the grace to say with her: "How shall this be done?"whenever the least thing comes between me and my duty toGod.Resolution.To let nothing to-day separate me from the love ofGod. (Rom. viii. 39.)Spiritual Bouquet."How shall this be done?"
Colloquywith Mary, asking her to obtain for me the grace to say with her: "How shall this be done?"whenever the least thing comes between me and my duty toGod.
Resolution.To let nothing to-day separate me from the love ofGod. (Rom. viii. 39.)
Spiritual Bouquet."How shall this be done?"
"The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee. And therefore also the Holy, which shall be born of thee, shall be called the Son ofGod. And Mary said: Behold the handmaid of the Lord; be it done to me according to Thy word." (St Luke i. 35, 38.)1st Prelude.Picture of the Annunciation.2nd Prelude.Grace to meditate more deeply on theFirst Joyful Mystery.
"The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee. And therefore also the Holy, which shall be born of thee, shall be called the Son ofGod. And Mary said: Behold the handmaid of the Lord; be it done to me according to Thy word." (St Luke i. 35, 38.)
1st Prelude.Picture of the Annunciation.
2nd Prelude.Grace to meditate more deeply on theFirst Joyful Mystery.
Point I.—Gabriel's Explanation
In answer to Mary's question, the Angel explains quite simply howGod'splans are to be brought about. "The Holy Ghost shall come upon thee." No prophecy had ever said a word of this; the agency of the Holy Ghost had never been hinted at till the Angel made it known to Mary to quiet her legitimate trouble. And as soon as Mary knew that it was to be the work of the Holy Ghost, she was at rest—all trouble disappeared. Do I follow my Mother's example in this? As soon as I know that whatever is being asked of me is the Holy Spirit's doing, am I at rest? Is there no more trouble, no more indecision, no more questioning, even though the inspiration may seem to be going to upset my plans, and may be contrary to all that has hitherto seemed right? It is not necessary tounderstandGod'sdealings with me, but as soon as I know that they are His dealings, itisnecessary to co-operate at whatever cost—otherwise there will be trouble in my soul.The co-operation with the work of the Holy Spirit will produce a calm and a peace which no exterior things, however changed they may be, will have the power to disturb.
And then the Angel tells her about her cousin Elizabeth and the miraculous things which are happening to her, in order to prove to Mary that "no word is impossible withGod"—that He, theGodof nature, has power over nature's laws—that when he makes such promises as she has just heard, "the Holy which shall be born of thee shall be called the Son ofGod," all will be fulfilled.
Point II.—Mary's Second Word
Then Mary speaks again: "Behold the handmaid of the Lord; be it done to me according to Thy word." She gives her consent, shows herself ready to co-operate withGod; and at the same moment, the Word is made Flesh; Gabriel adores theGod-Man, as he had pledged himself to do at the time of the War in Heaven, and, his mission accomplished, departs from her.
St Bernadine calls this second word: "A flame oftransforminglove" (flamma amoris transformantis). It was certainlylovethat prompted the word, but in what sense was it atransforminglove?
(1)It was a transformation for Mary.Her first wordseparatedher for Him Who loved her; her second wordtransformedher into Him Who loved her. It made them for ever one. "Behold the handmaid of the Lord." Here I am for Thee to do whatever Thou wilt with me. I put no obstacle in Thy way.Fiat."Be it done to me according to Thy word." This word was not only the outcome and the proof of her perfect union withGod, it was also the turning point of her life—and not only of her life but of the life of the whole world. Heaven—and earth too, though unconsciously—was waiting for this word ofMary's, a word which she could have withheld. The word was spoken, and by it she lent herself toGodas His co-worker; by it she was transformed from a maid into a mother, and in that moment of transformation she saw all that it meant—she saw Calvary, and she saidFiat. "Be it done to me." She saw herself transformed into the image of Christ (2 Cor. iii. 18) by pain and suffering, and yet she would not withhold herFiat. Why? Because sheloved, and from that moment the transforming process was ever going on in her soul; and the flame of transforming love was ever burning more brightly, showing her the way to greater heights and deeper depths of the love ofGod, and so transforming her at each further step, that she shrank from nothing.
(2)It was a transformation for the world.This word of Mary's, by which she gave her consent toGod'splan of Redemption, changed the face of the whole world. It began a new era—A.D.instead ofB.C.It settled the moment of the arrival of the "fulness of time" (Gal. iv. 4)—ofGod'stime. As a result of it,Godwas already tabernacling among men. The leaven of the Gospel, which was to leaven the whole world, was already beginning to work. Mary's word produced a transformation in the world, and though it "knew Him not," it was never the same world again.
(3) This word is atransformation for the soulwhich makes it its own. Any soul which really says: "Behold the handmaid of the Lord: be it done to me according to Thy word," is transformed, for it is "made conformable to the image of His Son." (Rom. viii. 29.) Nothing but love has the power to bring about this transformation in the soul, for it means the effacement of self; it means a readiness to doGod'swill at whatever cost; it means a holy indifference to one's own plans and theories and even judgment—it means what it says: "Fiat," for everything thatGodarranges. When this is so there is a completetransformation; the selfish soul becomes selfless; the weak, strong; the timid, courageous; the hesitating, decided; the doubting, confident; the agitated, peaceful and calm. Heaven has already begun in the soul. Love—God'slove for it first, and then its love forGod—has transformed it.
Are these great things possible for me? Yes, quite possible. How was Mary transformed? By Christ dwelling within her. How was the world transformed? By Christ dwelling within it. And this is how I am to be transformed, by Christ dwelling within me. Each Communion should be to me a "flame of transforming love." It is then that, in answer to the appeal: "My child, give Me thy heart," I say to Him: "Be it done to me according to Thy word," and He comes to do what He will in my heart; and if only I put no obstacles in His way, His love will transform me into all that He wants me to be.
Colloquywith Our Lady, asking her to get me the grace of submission, which alone can transform me.Resolution.To do nothing to-day to hinder the transforming process in me.Spiritual Bouquet."Angelus Domini nuntiavit Mariæ et concepit de Spiritu Sancto."
Colloquywith Our Lady, asking her to get me the grace of submission, which alone can transform me.
Resolution.To do nothing to-day to hinder the transforming process in me.
Spiritual Bouquet."Angelus Domini nuntiavit Mariæ et concepit de Spiritu Sancto."
"And she entered into the house of Zachary, and saluted Elizabeth." (St Luke i. 40.)1st Prelude.Mary saluting Elizabeth.2nd Prelude.The grace of Charity.
"And she entered into the house of Zachary, and saluted Elizabeth." (St Luke i. 40.)
1st Prelude.Mary saluting Elizabeth.
2nd Prelude.The grace of Charity.
Point I.—Mary's Charity
When the Angel left her, Mary's thoughts seem to have been fixed, not, as we should have expected, on the part ofthe heavenly message which concerned herself, but on what had been incidentally revealed to her about her cousin Elizabeth. What a total oblivion of self there is in Mary and what charity! She picks out just the little bit of the message that concerns somebody else, decides that it is not for nothing that she has been told this—it may be that her cousin has need of her; and so, instead of giving herself up to dwelling on the great things that have been said and done to her, she rises up in those days and goes into the hill country, with haste, to pay a visit of charity. And she takesJesuswith her.
Mary is my model, and I can surely find some lessons to study here. One is that charity passes before everything, even sometimes before spiritual exercises and contemplation and meditation, going to Mass and Benediction. I see too that though I must be ever mindful ofGod'sbenefits, I need not dwell too much—if at all—on the interior graces He has given to my soul; on any words of praise—though they may have come almost directly from Himself; on any piece of work that He has effected through my instrumentality. It is far more wholesome to be rising up to go to the next duty, starting forth into the hill country of difficulties, if need be, and thus taking my thoughts off myself by doing something for somebody else. I shall not, by thus acting, lose any of the graces or any of the sweetness, for I shall takeJesuswith me, and together we shall face the difficulties of the next bit of life's journey.
Point II.—Mary's Salutation
ShesalutedElizabeth. We are not told what this salutation was, but we know that words were spoken, because Elizabethheardthem. "The voice of thy salutation sounded in my ears," she says. It was probably just the form of salutation customary among the Jews: "The Lord is with you!" But what a different meaning thewords have on Mary's lips! She, the Mother of the Word Incarnate, has brought Him with her to the house of Zachary. The Lord Himself is indeed there in a way that He has never been before. John the Baptist, yet unborn, understands the salutation, and leaps to adore hisGod; and at that momentJesus, Whose work on earth has already begun, cleanses His Forerunner from the stain of original sin. Elizabeth also understands in what sense the words are spoken; for the Holy Ghost, Who has been doing great things for her too, has communicated to her the heavenly secret about the Mother and the Child. She is expectant and ready for her Visitors, and when Mary gives her wondrous salutation: "The Lord is with you," filled with the Holy Ghost she answers: "Blessed art thou among women, and blessed is the Fruit of thy womb"; and then she thinks of the great honour whichGodis showing to her home by permitting Mary with her Child to visit it. "Whence is this to me, that the Mother of my Lord should come to me?" Next she tells Mary of the joy that has been caused within her, and adds: "Blessed art thou that hast believed, for all that the Lord hath spoken about the Child will now be accomplished."
Thus Mary receives the blessed assurance that all is true—not that she doubted, and not that she needed any confirmation, but it must, nevertheless, have been a comfort to her to hear herself called "The Mother of my Lord," and that by one who had not heard the news from any human lips.
It was because Elizabeth was "filled with the Holy Ghost" that she saw all so clearly and believed that Mary was indeed the Mother ofGod. It is a truth which many people in the twentieth century have not yet grasped. The reason is that they have not yet grasped the meaning of the Incarnation.
"Nos cum prole pia benedicat Virgo Maria." ("May Mary the Virgin bless us with her Holy Child.")
Point III.—Mary's Third Word
St Bernardine describes this third word as a "flame ofcommunicatinglove" (flamma amoris communicantis.) No sooner has Mary become "the Mother of fair love" than she wants to communicate that love to others—not to communicate her secret—no, of that she does not speak—but to let the flame of love, which is burning within her, reach others also. So it is not Mary only, butJesuswithin her, Who "makes haste" to go into the "hill country." He is in a hurry to begin His work. It isJesus, Divine Love, Who enters into the house of Zachary and salutes Elizabeth. It is the Heart ofJesus, burning already with love for sinners, which speaks to the heart of John. It is becauseGod, Who for love of us men became incarnate, is communicating that love to her, that Elizabeth is able to grasp so clearly the mysteries by which she is surrounded. Ah, yes, Mary's third word is indeed one of communicating love, because she communicates to all around her,Jesus, Who is love.
O Mother of fair love, why do the poor banished children of Eve so continually turn to thee? Is it not just because of this flame of communicating love? Is it not because they know that to go to Mary is to go toJesus; that when they appeal to the heart of Mary it is the Heart ofJesuswhich answers through her; that her chief work is to communicate His love to them?
Three months Mary abode in Zachary's house, and all that time the flame of communicating love abode there too, burning ever more brightly within her. What a privilege for the house of Zachary! We read in Sacred History that once "the Ark of the Lord abode in the house of Obededom the Gethite for three months; and the Lord blessed Obededom and all his household." (2 Kings vi. 11.) What then must have been the blessings bestowed on Zachary's household, while Mary the "Arkof the Covenant" abode there! "Fœderis arca, ora pro nobis." Pray that we too may get the blessings of those who receive thee as their constant guest.
But Mary is my example. Is there anything in which I can copy her in her visit to her cousin Elizabeth? Let me make a self-examination on a few points suggested by this meditation.
Am I inhasteto perform acts of charity, especially when the request for them comes at inconvenient moments?
Do I always takeJesuswith me when I go to visit my friends?
Do those whom I visit feel that I create an atmosphere—an atmosphere which makes them more ready to blessJesusand Mary?
These things can only be so by my having a flame of communicating love within me. Where can I get it? At each communion, whenJesuscomes to me in the Sacrament of His Love. And if I put no hindrance in His way, He will communicate Himself to others through me. Let me, then, aim at being a Christ-bearer. "Glorify and bear Christ in your body." (1 Cor. vi. 20.) It is often through His children thatJesusdoes His work in the world, and communicates His love to others.
Colloquywith our Lady.Resolution.To be a Christ-bearer to all whom I greet, remembering that even a little act of politeness may turn the scale in the conversion of a soul. A visit paid, a word dropped in conversation, may be a necessary part ofGod'splans.Spiritual Bouquet."Flamma amoris communicantis."
Colloquywith our Lady.
Resolution.To be a Christ-bearer to all whom I greet, remembering that even a little act of politeness may turn the scale in the conversion of a soul. A visit paid, a word dropped in conversation, may be a necessary part ofGod'splans.
Spiritual Bouquet."Flamma amoris communicantis."
And Mary said: "My soul doth magnify the Lord."1st Prelude.Mary saying theMagnificat.2nd Prelude.Grace to catch something of the spirit in which she said it.
And Mary said: "My soul doth magnify the Lord."
1st Prelude.Mary saying theMagnificat.
2nd Prelude.Grace to catch something of the spirit in which she said it.
Point I.—TheMagnificat
As soon as Elizabeth has finished "crying out with a loud voice" her praise of Mary and ofJesus, and of the benefitsGodhas wrought for herself and her son, Mary speaks, and in the longest of her recorded "words" gives vent to the thoughts pent up in her breast. She at once closes the door against any praise given to herself: "My soul doth magnify theLord"—He it is Whom we must praise and make much of—"and my spirit hath rejoiced inGodmy Saviour." Mary understands what it is that is making her so full of joy. It is the presence ofJesusherSaviour. She has Him within her, Who has saved her from the stain of original sin, and Who will save her each moment that she lives from actual sin. Well may her spirit rejoice!
She goes on to explain more fully the cause of her joy and exultation. It is becauseGodhas done such great things for her. He has regarded the humility of His handmaid. The word used meanshumiliationrather than humility. Mary is too humble to speak of her humility. She is referring rather to her humble circumstances, her low estate. The same word is translated in St James i. 9 as "low condition." He whose name is Holy has regardedme! And His mercy is not only for me, but for all that fear Him. It is because of the great things He has done to me that "all generations shall call me blessed." Mary passes on all the praise and honour toGod. She speaks of herself only to recall her low estate—only to let her littleness magnifyGod'sgreatness in the eyes of others—onlythat in calling her blessed they may be lifted up to "theGodand Father of our LordJesusChrist, Who is blessed for ever." (2 Cor. xi. 31.)
Gabriel stands at the head of "all generations." When he was deliveringGod'smessage he called her blessed. Elizabeth, inspired by the Holy Ghost, did the same. And yet there are those to-day (and their name is legion!) who think it would defile their lips to speak of theBlessedVirgin Mary! Can it be that they do not believe thatGoddid great things for her? Can it be that theypreferto be among the proud whom He scatters in the conceit of their heart, among the mighty whom He puts down from their seat, among the rich whom He sends away empty? Can it be that they refuse to listen to the inspiration of the Holy Spirit Who tells them that Mary is blessed among women? And yet they sing theMagnificat, which tells them how readyGodis to "exalt the humble" and to "fill the hungry with good things." O Blessed Virgin Mary, Mother ofGod, pray for all those who honour thee by singing thyMagnificat, that they may honour thee also by understanding it. Grant that they too may fulfil thy prophecy—"All generations shall call me blessed"—and get in return the blessings thou art so ready to bestow on thy children.
Before I go on, let me ask myself to what extent I am copying my Mother in at once passing on toGodall praise that may come to me? He it is Who does all for me, and in me, and by me; and the more He gives, the more He ought to get. He knew it would be so with Mary, and therefore He could trust her with "great things." He knew that He would have all the glory. Let me see how much I take into accountGod'sglory. Is it my first motive and object? If He gives me some little thing—for example, an "original" thought, a happy idea, a solution to a problem, some word to help another—is my first thought to thank Him and to praise Him because this willbring glory to Him? Is it not rather to go and tell it to someone else—to quote my words and deeds—not with the object of edifying others (Satan, to quiet my conscience, tells me that this is the reason), but of gaining glory and praise for myself out of something that is not mine at all? Thus do I robGodof His glory, deliberately taking for myself what belongs to Him! Oh, my Mother, teach thy child what real humility means, and thatallpraise belongs of right toGod.
Point II.—A Flame of Joyful Love
This is the name that St Bernardine gives to Mary's fourth word—"Flamma amoris jubilantis." Her love forGodwas so strong that it made her burst out into this joyful song of praise. She could no longer keep to herself all thatGodhad done to her; she must tell others; she was so full of joy that she must singGod'spraises. And all her love and joy found expression in theMagnificat—a song of thanksgiving for the Incarnation—a song which showed clearly that Mary's joy was caused by the glory that was given toGodby the Incarnation.
All through those blessed three months during which Mary abode with Zachary and Elizabeth, she was singingMagnificat. All through her life she sangMagnificat, even though she was the Mother of Sorrows, for the thought ofGod'sglory ever lifted her out of herself and made her praise Him for all He did. It was because Mary had said herFiatthat she could say herMagnificat.
What do I know of this flame of joyful love? If it is caused by the great thingsGodhas done, surely it ought to be burning in me. Surely He has done enough for me to make my love so great that it is a flame ofjoywithin me. Is it so? Does the joy that is in my heart show itself in my countenance, in my manner, in my actions, and sometimes perhaps in my words? Does my happiness, even in the midst of trial, make others understand whatgreat thingsGodcando for those who love Him? If so, I am praising Him and obtaining praise and glory for Him.
Oh, my Mother, look upon thy child, so often discontented, sad, distrustful, murmuring, and obtain for me "the oil of joy for mourning, and a garment of praise for the spirit of grief." (Isaias lxi. 3.) Teach me to say myFiatfor everything, and out of it will spring a joyfulMagnificat. Teach me to loveGod'swill, and to praise Him for all He does.
Colloquywith Our Lady.Resolution.To let others see my joy to-day.Spiritual Bouquet."Our Lady singsMagnificatin songs surpassing sweet."
Colloquywith Our Lady.
Resolution.To let others see my joy to-day.
Spiritual Bouquet."Our Lady singsMagnificatin songs surpassing sweet."
"Mary abode with Elizabeth about three months, and she returned to her own house." (St Luke i. 56.)1st Prelude.A statue of Our Lady.2nd Prelude.Grace to leave all that concerns me inGod'sHands.
"Mary abode with Elizabeth about three months, and she returned to her own house." (St Luke i. 56.)
1st Prelude.A statue of Our Lady.
2nd Prelude.Grace to leave all that concerns me inGod'sHands.