Point I.—Mary's Body
The Angels still continued singing, while the Apostles and missionaries and women wept around the body. Butthe heavenly music was catching, and it was not long before the mourners dried their tears and joined in the Angels' hymn of praise. We are told that the sick and the blind and the lame were allowed to come and kiss the precious body, and that in so doing they were instantly healed. Why was Mary's body so precious? Because it had been the tabernacle of the Son ofGod. Why is mine so precious? Because it, too, is so often the tabernacle ofJesusChrist. Do I realise that this makes my body holy? And do I regard it as something precious, consecrated and dedicated,God'sTemple, His own dwelling-place? Often have Angels adored before it! How much respect, then, ought I to show it! How careful I ought to be as to what I do with it, and to what use I put it!
We are told that when the Apostles carried the bier to the grave, near the Garden of Gethsemani, all the faithful accompanied them, and the Angels never ceased their singing. The precious body exhaled a sweet fragrance which perfumed every place the procession had to pass through, and there were miracles and conversions all along the route. They laid their precious burden in the grave, put a great stone over it, and then dispersed. But they did not leave the grave alone. The Apostles watched and prayed there in turn, listening to, and rejoicing in the Angels' song.
Point II.—The Empty Tomb
On the third day, St Thomas arrived from the Indies (the Apostles felt sure that it was Our Lord's plan that he should be late), and naturally wanted to look once again on his Mother's face. So they removed the stone, but only to find an empty tomb. They found the linen and clothes all in order, and they noted the delicious fragrance, but the body was gone; the soul had come back for it and fetched it to share in its glory. Then the Apostles remembered that during the morning the celestialsinging had suddenly stopped, and they knew that their Mother, clothed in her glorified body, was even then sitting at the Right Hand of her Son in Heaven. Why was it? Why was her body not left in the tomb? Because it was impossible for that body, from which the Word had taken Flesh, and which had never been touched by sin, to "see corruption." Also, although Mary had to die, and to bear the separation of soul and body, there was no necessity in her case for that penalty to be prolonged.Godwould not keep her—a perfect human creature—in an imperfect state, which the soul without the body must ever be. So, though not yet a dogma, the Assumption of the Blessed Virgin Mary has ever been a belief of the Church. If we need aproof, let us call to mind the fact that no one has ever pretended to possess relics of Our Lady's body. Our Lord would surely never have deprived the Church of such treasures, had they existed.
Point III.—The Fourth Glorious Mystery
Let me turn from the empty tomb, and try to realise the other side of the picture—Mary in Heaven. This Fourth Glorious Mystery was foretold more than once in Holy Scripture: "Arise, O Lord, into Thy resting-place; Thou, and the Ark which Thou hast sanctified." (Ps. cxxxi. 8.) What is this ark sanctified byGodbut Mary's body, of which the Son ofGodtook flesh?
"The Queen stood on Thy Right Hand in gilded clothing surrounded with variety." Who is this but the Queen of Heaven clothed with her glorious body of immortality?
"A Throne was set for the King's Mother, and she sat on His Right Hand," (3 Kings ii. 19), in all the dazzling beauty of her glorified body, surrounded by adoring Saints and Angels. Her Son on His Throne is saying to her: Ask, My Mother, for I will not say thee nay. The beauty of the scene is so entrancing, the light is so dazzling, the music is so enchanting, the mystery is so wonderful, thatI feel almost bewildered and want to shut my eyes and think what it all means. It means this—that I have a Mother in Heaven, and that when her Son bends towards her from His Throne, and when all the hosts of Heaven hold their breath to catch what their Queen is saying, they hear her ask some little favour for me, her child on earth. Why? Because I am saying: "Holy Mary, Mother ofGod, pray for me now." Let me, with the eye of faith and love, penetrate the thin veil, which hides these wondrous mysteries from my sight. Let me try to see things as they really are, and then my prayers will be less formal.
Colloquywith Mary on the Right Hand ofJesusin Heaven.Resolution.To think of her there when I say my Rosary to-day.Spiritual Bouquet."Holy Mary, Mother ofGod, pray for us sinners now and at the hour of our death."
Colloquywith Mary on the Right Hand ofJesusin Heaven.
Resolution.To think of her there when I say my Rosary to-day.
Spiritual Bouquet."Holy Mary, Mother ofGod, pray for us sinners now and at the hour of our death."
(The Fourth Glorious Mystery)
"Quæ est ista quæ progreditur quasi aurora consurgens, pulchra ut luna, electa ut sol, terribilis ut castrorum acies ordinata?" "Who is she that cometh forth as the morning rising, fair as the moon, bright as the sun, terrible as an army set in array?" (Cant. vi. 9.)1st Prelude.The Angels asking three times: "Who is she?" (Cant. iii. 6; vi. 9; viii. 5.)2nd Prelude.Grace to understand who she is.
"Quæ est ista quæ progreditur quasi aurora consurgens, pulchra ut luna, electa ut sol, terribilis ut castrorum acies ordinata?" "Who is she that cometh forth as the morning rising, fair as the moon, bright as the sun, terrible as an army set in array?" (Cant. vi. 9.)
1st Prelude.The Angels asking three times: "Who is she?" (Cant. iii. 6; vi. 9; viii. 5.)
2nd Prelude.Grace to understand who she is.
Point I.—"Who is she?"
"Who is she?" ask the Angels, as they see Mary coming into Heaven. Once before had One clothed in the robe of His beautiful, glorified Body passed through Heaven's portals; and the Angels had said: "Who is this that comethwith dyed garments from Bosra, this beautiful One in His robe?" (Isaias lxiii. 1), and they had opened wide Heaven's gate to let in the Conqueror of sin and death, the King of glory, the Lord mighty in battle. But who isshe—a woman, who, though she is beautiful as the morning rising, fair as the moon, and bright as the sun, is also terrible as an army set in array? She also has come from the battlefield; she also is a conqueror, for she has crushed the serpent's head; she has undone Eve's terrible work, and, as far as a creature can, has made reparation for it. She it is who has stood like a rock amidst the most crushing sorrows. Her strength is terrible to the devil, but the Angels rejoice in it, and her children flee to her as theRefugium peccatorum, saying:Da mihi virtutem contra hostes tuos. (Give me, too, strength against thy enemies.) And so the Angels open wide Heaven's gates again, to let in the Mother of the King—the Queen of Heaven—theirQueen—who has earned her right to her throne; not by being the Mother ofGod, but by nobly fighting the battle against sin, the world, the flesh, and the devil.
"Maria Mater gratiæ,Dulcis Parens clementiæ,Tu nos ab hoste protege,Et mortis hora suscipe."
"Maria Mater gratiæ,Dulcis Parens clementiæ,Tu nos ab hoste protege,Et mortis hora suscipe."
(O Mary, Mother of grace, sweet fount of gentleness, do thou protect us from the enemy, and receive us in the hour of our death.)
And shewill; she is there for her children. "Who is she?" She is our Mother; she will never forget it, though she is the Queen of Heaven, of Angels, and of Saints; and she will ever be terrible to all who dare to attack her children.
Point II.—"Who is she?"
"Who is she that goeth up by the desert as a pillar of smoke, of aromatical spices, of myrrh and frankincense, andof all the powders of the perfumer?" (Cant. iii. 6.) That is: Who is she who is adorned with all possible graces and virtues? "Who is she?" She is the "fairest among women" (chap. i. 7) because of herhumility, answers the Angel who heard her say:Ecce ancilla Domini, at the most exalted moment of her life. "Who is she?" She is the "fairest among women" because of her conformity toGod'swill, say those who have heard over and over again herFiatwhen the sword was piercing her soul. "Who is she?" We, too, can answer the question, for we know her. We have watched her, and meditated upon her life, from the moment of her Immaculate Conception till her holy death of love and desire; and we have seen that she has always been growing in grace and in conformity to her Divine Son. Yes, she is the "fairest among women," and she is my Mother and my model. How is it with me? Am I known to my friends, to those who live with me, to my Guardian Angel, yea, to the Blessed Trinity, as one, who is growing in virtue and grace; as one, whose conformity toJesusand His will, is apparent from the use I make of theEcce ancillaand theFiat? There must be some resemblance between the child and the Mother.
Point III.—"Who is she?"
For the third time the Angels ask the question: "Who is she that cometh up from the desert flowing with delights, leaning upon her Beloved?" (chap. viii. 5.) There is no doubt about it now—she is His Mother, and her Beloved isJesus, the Son ofGodand of Mary. What unspeakable joy is hers to find herself once more in the arms of her Beloved! "His left hand is under my head, and His right hand shall embrace me," (chap. ii. 6), and she leans upon Him. She had never left Him really; she had been leaning on Him all the time of her exile: by her memory, by her love, by her Communions, by her constant doingof His will. This is why I can so safely lean on Mary, the Mother of Good Counsel, because to lean on her is to lean onJesus, on Whom she leans. She nurses her childrenfor Him.
"Who is she that cometh up from the desert?" In spirit Mary had ever been coming up. Always had she sought "the things that are above, where Christ sitteth at the right hand ofGod." Her treasure was in Heaven, and nothing on earth had power to attract or attach her.
How far do I copy my Mother in this? Are my affections set on things above, whereJesusand Mary are? Have things of earth no attraction for me in comparison with heavenly things? Am I ready to give them up to Him to Whom they belong when He asks for them? Is my whole heart in Heaven because my treasure is there? This is what is meant by going up from the desert. It means striving always after what is more perfect. It means that each day finds memorecharitable,morefaithful,morecareful about occasions of sin,morelike my Mother. And it means alsoSursum corda(Lift up your hearts) whenever the difficulties and sorrows of the desert seem too much.
Colloquywith Mary.Resolution.To ask myself the question often to-day: "Who is she?"Spiritual Bouquet."Pulchra es et decora filia Jerusalem, terribilis ut castrorum acies ordinata." (Thou art fair and comely, O Daughter of Jerusalem, terrible as an army set in array.)
Colloquywith Mary.
Resolution.To ask myself the question often to-day: "Who is she?"
Spiritual Bouquet."Pulchra es et decora filia Jerusalem, terribilis ut castrorum acies ordinata." (Thou art fair and comely, O Daughter of Jerusalem, terrible as an army set in array.)
(The Fifth Glorious Mystery)
"Thou wast made exceeding beautiful and wast advanced to be a Queen." (Ezech. xvi. 13.)1st Prelude.The great sign which appeared in Heaven: "A woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars." (Apoc. xii. 1.)2nd Prelude.The grace so to live and die, that I may one day be crowned.
"Thou wast made exceeding beautiful and wast advanced to be a Queen." (Ezech. xvi. 13.)
1st Prelude.The great sign which appeared in Heaven: "A woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars." (Apoc. xii. 1.)
2nd Prelude.The grace so to live and die, that I may one day be crowned.
Point I.—Mary's Coronation
Specie tua et pulchritudine tua, intende, prospere procede, et regna.(In thy comeliness and thy beauty go forth, proceed prosperously, and reign.) The culminating point is reached, and Mary is led in triumph to receive her crown from the Blessed Trinity.Godthe Father crowns her as aVictor;Godthe Son as aQueen; andGodthe Holy Ghost as aBride. We give our crowns on earth to victors, to queens and to brides. Mary was all of these for she had conquered the devil; she was the King's Mother, and she was the spouse of the Holy Ghost.
1. She was crowned as aVictor, as a sign of her courage and bravery.Godthe Father had seen the world, which He had created and had pronounced to be "very good," spoiled by sin. The Arch-fiend had entered Paradise, and had stolen away the hearts of His children, robbing them of His grace, and leaving them and all their descendants stained by sin. To SatanGodhad spoken of a woman whose Child would be his enemy; and of her He said: "She shall bruise thy head." Now the old prophecy has been fulfilled, and Mary stands before Him waiting for her crown. Shehas crushed the serpent; she has been terrible to allGod'senemies; and the crown that the Eternal Father places on the head of His daughter is a token that she is indeed a Victor.
How did Mary win the Victor's crown? By her fidelity to grace. No one ever had so many occasions of grace, and she did not miss one of them.
"Thereis," somewhere in the heavenly courts, "a crown laid up forme." (2 Tim. iv. 8.) But "the Lord, the just Judge" will only give it me if "I have fought a good fight." (verse 7.) "To him that shallovercomewill I give to sit with Me in My Throne." (Apoc. iii. 21). "Be thou faithful unto death, and I will give thee a crown of life." (chap. ii. 10.) "Hold fast that which thou hast, that no man take thy crown" (chap. iii. 11). All, then, depends on my efforts. I have got to befaithful, tofight, toovercome, and tohold fast. My consolation is that my Mother is interceding for me; my enemies are the same as hers, and she has overcome them.Da mihi virtutem contra hostes tuos.
2. She is crowned as aQueen. Her Son is the King of Heaven, and He crowns her as the Queen-Mother. "A throne was set for the King's Mother, and she sat on His Right Hand." (3 Kings ii. 19.) "The Queen stood at Thy Right Hand in gilded clothing, clothed round about with varieties." (Ps. xliv. 14.)
Kings and Queens wear their crowns in token of their power and authority.Jesuscrowned His Mother in token ofherpower and authority. He made her Queen of Angels, of Patriarchs, Prophets, Apostles, Martyrs, Confessors, Virgins, and gave her not only authority over all these, but also, in a certain sense, if we may say so reverently, over Himself. He allowed her still to keep the sweet authority which she had exercised over Him at Nazareth, when He was "subject" to her; for He says to her: "My Mother, ask, for Imustnot turn away thy face."(3 Kings ii. 20.) How He loves us—even to the extent of pledging Himself to answer the intercessory prayer of one who He knows will make full use of her privilege—one who is even now turning to me, her child, and saying: "I will speak for thee to the King." (verse 18). Let me determine to have my share in this blessed compact between the Son and the Mother, by continually asking my Queen-Mother for her intercession.Sancta Dei Genitrix, ora pro nobis.
3. The Holy Ghost crowns her as HisSpouse. "Come from Libanus, my spouse; come and thou shalt be crowned." (Cant. iv. 8.) "Faithful unto death" she had been; ever since her Immaculate Conception she had always listened to the least inspiration of grace which her Divine Spouse had suggested, and now she receives her reward, the "crown of life." The end is attained, and there is joy in the presence of the Angels ofGod.
Point II.—The Joy of the Angels
De cujus Assumptione gaudent Angeli et collaudant Filium Dei.At whose Assumption the Angels rejoice and praise together the Son ofGod. (Introit for the Feast of the Assumption.)
What were the causes of their joy?
1. Mary's joy at her re-union with her Son.
2. Her reception and coronation as their Queen.
3. Her being placed on the throne at her Son's Right Hand.
4. The sight of her beautiful glorified body—the means of the Incarnation—before which, as before the Tabernacle, they had so often worshipped their hiddenGod.
5. The likeness between the Mother and the Son—a likeness which had been increasing during her years of exile, by means of the Blessed Sacrament.
6. HearingJesuscall herMother. "My Mother, ask."
7. Seeing the great Intercessor at her work praying for sinners, in whom they take such an interest.
And the result of their joy is that "they praise together the Son ofGod"—that is, they perfectly fulfil the end for which they were created, teaching us the great lesson that the more we know Mary and rejoice in her joy, her position and her work, the more we shall know and praise her Divine Son, and so fulfil the end for which we were created.
But it is not only the Angels who are rejoicing. She is "Queen of all Saints" as well as "Queen of Angels," and the Church Triumphant is swelling the chorus of joy. Each member of that spotless multitude has already been a cause of joy in Heaven, for there is joy in the presence of the Angels ofGodover every sinner that doeth penance. (St Luke xv. 7.) "Joy cometh in the morning" after the night of doing penance. "No cross, no crown." It is because Mary is the "Mother of Sorrows" that she is able to be the "Cause of our joy," and we must all pass by the same route.
Help me, my Mother, to share the joy of the Angels and Saints even in the "valley of tears." It is possible, but it can only be done by a faith strong enough to see things as they really are.
And what about Mary's joy? As she stands in the midst of that great multitude of Angels and Saints, who are vying with each other to do her honour, her heart too is overflowing with joy, but it is all for her Son. The honour and worship that are being paid to her areHis; they are because of "the great thingsHehas done" for her. She is only His handmaid, and she is always singing herMagnificat: "My soul doth magnify the Lord, my spirit dothrejoiceinGodmy Saviour."Humilityis ever her greatest virtue, and she shows it on her Coronation Day by casting her crown at the Feet of Him Who redeemed her with His Blood—her Son, her Saviour, and herGod.
Colloquy.TheAve Regina Cælorum:—"Hail, Queen of Heaven! Hail, Lady of the Angels! Hail, blessed root and gate, from which came light upon the world! Rejoice, O glorious Virgin, that surpassest all in beauty! Hail, most lovely Queen! and pray to Christ for us." (Anthem from Purification to Easter.)Resolution.To work for my crown to-day.Spiritual Bouquet."Ora pro nobis, Sancta Dei Genitrix, ut digni efficiamur promissionibus Christi."
Colloquy.TheAve Regina Cælorum:—"Hail, Queen of Heaven! Hail, Lady of the Angels! Hail, blessed root and gate, from which came light upon the world! Rejoice, O glorious Virgin, that surpassest all in beauty! Hail, most lovely Queen! and pray to Christ for us." (Anthem from Purification to Easter.)
Resolution.To work for my crown to-day.
Spiritual Bouquet."Ora pro nobis, Sancta Dei Genitrix, ut digni efficiamur promissionibus Christi."
(According to the Second Method of Prayer[1])
Salve.This anthem of the Blessed Virgin, which the Church bids her children use from Trinity to Advent, begins with asalutation. In addressing our Mother, we are to copy the Archangel who, when he came with a message to the lowly child at Nazareth, begins bysalutingher. Hail! full of grace. But though the word, which is here put into the lips of us sinners, means, "Be thou safe and well," it is not a wholly disinterested salutation; thereis an idea of wanting a favour implied in it, though we do not actually ask for it. It is like the cheerful "Good-morning, sir!" of the beggar. OurHailhere has not so much the majesty of the salutation of an Archangel as the cry of distress of a banished child.
Regina.She is appealed to as a Queen; she asks as a Queen; she is answered as a Queen; she gives as a Queen. "I pray thee speak to the King, for he cannot deny thee anything.... I will speak for thee to the King.... And the King arose to meet her, and bowed to her, and sat down upon his throne. And a throne was set for the King's Mother, and she sat on his right hand. And she said to him: I desire one small petition of thee; do not put me to confusion. And the King said to her: My Mother, ask, for I must not turn away thy face." (3 Kings ii. 17-20.) Such is the beautiful picture Holy Scripture portrays for us of King Solomon and his mother Bethsabee. "But a greater than Solomon is here"; and we are addressing His Mother. With what confidence then may we say ourSalve Regina! She has pledged herself to speak to the King for us, and her Royal Son will give her all that she asks. She is the Queen of Patriarchs, Prophets, Apostles, Martyrs, Confessors, Virgins—yes, Queen ofallSaints. Why? Because when they were "poor banished children" on earth they recognised her as their Queen, and did not address theirSalveto her in vain.
Mater.Not only is she Queen of Heaven and my Queen, but also she is the Mother of each one of the banished children. "I will not leave you orphans,"Jesussaid when He was leaving the sorrowing disciples; and a little later, when His last moment drew near, He showed them their Mother, saying to St John, who represented the whole human race: "Behold thy Mother!" and to her: "Behold thy son," and in him all thy banished children!
What a consolation it would be to me if I realised more that I have a Mother in Heaven! My first thought in anytrouble, difficulty, or perplexity would be: "Salve sancta Parens!"
Misericordiæ.She is the Mother of so many virtues—of fair love, of knowledge, of good counsel, of holy hope, of divine grace—yes, and the Mother of Sorrows too; but here her children love to call her "Mother ofmercy," ofpity, for they are exiles, and it is she who can effect their ransom.Mercy—this is what they who say theSalve Reginaneed. They are poor, banished, weeping children, and they need the pity, the mercy, the sympathy of their Mother. How comes it that there is no sorrow with which the Heart of Mary cannot sympathise? How is it that "never is it heard of that her children turn to her in vain"? Because the "sword pierced her own heart also." No heart except that of her Divine Son can sympathise like the seven-times pierced heart of Mary. It is because she understands so well the sorrows of a bleeding heart, that not the smallest need of any one of her smallest children, who appeals to her, is overlooked. How merciful should they be who have such a merciful Mother! "Go thou and do in like manner," was our Blessed Lord's injunction when He had been telling of the mercy of the Good Samaritan. (St Luke x. 37.) Am I merciful in my judgments of others; merciful when I am talking of them; merciful to those who have wronged me; merciful to those who come to me for pardon; merciful in my thoughts? O Virgin most merciful, pray for me!
Vita.She is ourlife, for it was she who gave life to our Redeemer. It was from Mary's veins that He took the Blood which He shed for our salvation. She did not spare her Son, her only Son, (Gen. xxii. 16), but offered Him up for a sacrifice for us. In every truth she can say: "In me is all hope of life." (Ecclus. xxiv. 25.)
Dulcedo.Our sweetness. Think of her sweetness all through her life—when the Angel came to her; during the three months that she helped Elizabeth; when therewas no room for her in the inn at Bethlehem; when her Son seemed to take no notice of her during His ministerial work; when she met Him on the Way of Sorrows; when she stood by the Cross; when she gently bathed His wounds and prepared His Body for the grave; when she consoled the mourning disciples; when He appeared to her on Easter Day; when she kissed His footprints as He ascended to Heaven; when the Holy Ghost came down upon her. Even from her body after the soul had left it, and even from her grave after the body had left it, there came a delicious odour, reminding all who enjoyed it of thesweetnessof the Mother who had left them. And this sweetness her children must try to copy. Is my sweetness for ever proclaiming itself to all with whom I come in contact—by my patience under the little trials of everyday life, by the kind word with which I meet the sharp, sarcastic one, by my extreme care of the feelings of others, by my universal kindness, by the humility with which I bear humiliations, by the ready way in which I prefer everybody else to myself? O my Mother, pray for thy child, and teach me how to copy thee!
Et Spes Nostra.How necessary ishopeto the poor banished children! Without it they would indeed be in a desperate condition; but Mary is ever inspiring them with hope.Ego Mater sanctæ spei.(I am the Mother of holy hope.) And her hope is all for her children: she has no need of it for herself. She is a true Mother—always hopeful of her children, never giving them up.
It is impossible for a child of Mary not to share her Mother's holy hope. A child of Marycannotdespair! When we think about death and final perseverance, what holy hope at once fills our hearts as we remember that we have put that terrible moment into the hands of our Mother!Ora pro nobis, nunc et in hora mortis nostræ.(Pray for us now and at the hour of our death.) "Hail, our hope!" Before these words all fears disappear. Fornever has it been known that those who appeal to the Mother of holy hope appeal in vain.
Salve.We repeat our salutation. We do not want her to forget us.
The importunate are ever dear to the heart of Mary as they are to the Heart of her Divine Son. Let us constantly greet her with ourSalve—it will be enough to appeal to her Mother-heart, and she will give us whatever we are needing.
Ad Te.Tothee. To whom should we go if not to the Mother whomJesushas given us. "Behold thy Mother!" It is only natural that we should turn to thee.Monstra te esse matrem.Show thyself to be a mother by hearkening to our cry.
Clamamus—do we cry. It is a direct cry for help now—we make no secret of it—the children are calling aloud for their Mother—their need is so great that they care not who hears them.
Exules.At last we describe ourselves; one word is sufficient—exules. We areexiles; we are not at home; we are banished from our country. There is something so pathetic about an exile. How he cherishes any news of his dear country! How he writes every little detail of his life and of the strange land to his mother at home! How he longs for her letters!
Mary is my Mother, and I am an exile. Do I love to hear about my own country? Do I tell my Mother of all the difficulties of the way and allow her to console me with stories of the Homeland? "How shall we sing in a strange land?" Itispossible, by keeping in touch with Mary. She will so inspire us with hope and with love for our heavenly country that we shall often find our hearts light enough to soar beyond this land of exile, and to join in the ceaseless praises of those who have reached home.
Queen of Heaven, give me arealdesire for Heaven.
Filii Evæ.We account for our exile by explainingthat we are children ofEve. We had another mother once, and she brought misery on all her children, and they were all with her "driven out from Paradise," and an angel with a flaming sword was put at the entrance to prevent their getting back. Poor children! Is there any use in crying for re-admittance? Yes, for before the justice ofGoddrove out Eve and her children, He spoke of another Mother, who was, through her Divine Son, to undo all the harm that Eve had done, and to "open the Kingdom of Heaven to all believers." To whom, then, is it more natural for the poor banished children of Eve to turn than to the Mother whose one idea is to get them back?
And with our cries are joined those of other banished children whose cry: "How long!" is ever ascending to Heaven. It is their Mother Mary whom they long to see; for as the turn of each one's banishment expires, she it is who comes to open the gate and bring them to the "better country" which they have so long desired.
When we say ourSalve, let us remember those souls who, though they are holy, are still banished children, and let us intercede with their Mother for them.
Ad Te Suspiramus.To thee do we send up our sighs. The idea is that each breath is a sigh, and a sigh meant for our Mother to hear. Well would it be for us if this were true! It would change the character of our exile. A sigh meant for Our Blessed Lady could not be one of discontent and murmuring and rebellion against our lot. The very fact that it is intended for her would make it full of love and hope and submission toGod'swill. It would be like the sigh of a child whose mother has promised it some little pleasure. The time seems very long to the little one, and as she sits patiently by her mother's side, a sigh escapes her now and then—a very marked and intentional sigh! What does it mean? It means that though she will not speak or do anything that her mother might not like, yet she wouldremind her mother of her presence and let her know that she is feeling the time very long. Does the mother mind the sighs? Oh no, for each one tells her of the love of her child, and makes her anxious to shorten the time of waiting if she can.
Gementes et Flentes.The sighs become more audible—groaningandweeping—the exiles aremourningthe loss of things they can never have again till they get home. It is one of the times when they feel that the harps must be hung up, (Ps. cxxxvi.), when mirth and joy are altogether out of place. Such times will come in our land of exile; and these are the times when we shall do well to cry out to our Mother.
O Mary, look upon thy weeping children, and as the great wail of suffering humanity rises up to thee, "show thyself a Mother," the Mother of Consolation. Come to the suffering hearts that cry for thee, and make them understand that joy and gladness is for them, even in the land of their exile ever since the Sun of justice has risen over it "with healing in His wings." Whisper to each heartbroken one, words of hope and consolation; tell of reparation, of mortification, of detachment, of the immense value of suffering, till the sorrowing heart is willing, yeaglad, to suffer.
In hoc Lacrymarum Valle.In thisvale. Our land of exile is a Valley of Humiliation. It was here thatJesuscame to stay, when HehumbledHimself even to the death of the Cross; and here it is that He would have each one of His children wait till the humiliations of the valley have taught them to conquer self-love. "Be you humbled, therefore, under the mighty hand ofGod, that He may exalt you in the time of visitation." (1 Pet. v. 6.)
It is a vale oftears—a vale whereJesuswept; a vale which has been sanctified by the tears of a Magdalen, and a Peter, and of multitudes of others who have learnt here to be saints; a vale where every tear shed by His childrenis treasured byGod. "Thou hast set my tears in Thy sight." (Ps. lv. 9.)
We read of two occasions on whichJesuswept—once for the sorrows of His friends (St John xi. 35), and once for the sins of His enemies. (St Luke xix. 41.) I need not then be ashamed of tears—not even if I have to say with the Psalmist: "My tears have been my bread day and night." (Ps. xli. 4.) But I must be careful that they resemble those ofJesus, that the cause of them is never self-love or self-pity, but sorrow for my own sins and those of others, and for anything which grieves the Heart ofJesus. "They that sow in tears shall reap in joy," for He Himself "will wipe away all tears from their eyes." (Ps. cxxv. 5, and Apoc. vii. 17.)
Eia ergo Advocata Nostra.Therefore, just because of our misery and need—it is our only plea, and one which appeals more than any other to a Mother's heart—we appeal to her asour Advocate: one who will plead our cause, who will speak to the King for us and tell Him of our needs, as she did long ago at Cana of Galilee. Had ever banished children such an advocate—one to whom the Judge has pledged Himself: "I must not turn away thy face!"
OAdvocata nostra, plead for me with thy Son when I stand before Him to be judged! In that terrible moment remember mySalve, for I shall be unable to say it then.
Misericordes Oculos ad nos Converte.Turn thy merciful eyes upon us.We only ask her tolook. It is quite enough for a mother to see her child in trouble. She does not need to be told what to do.
Et Jesum Benedictum Fructum Ventris tui nobis post hoc Exilium Ostende.Here we get to the point of the prayer—the sighs, and groans, and cries, and tears of the banished children are all because they want to seeJesus.And after this our exile show unto us the Blessed Fruit of thy womb,Jesus."We would seeJesus" (St John xii. 21), and we come to ask His Mother to show Him to us. This is her great work; and she turns to the children and says: "Whatsoever He shall say to you, do ye," and you shall see His Face one day.
After this our exile.
"When the voyage is o'er, O stand on the shoreAnd show Him at last to me."
"When the voyage is o'er, O stand on the shoreAnd show Him at last to me."
It is because I cannot seeJesusthat I am so often in trouble in the land of exile. If my faith were strong enough I should see Him continually, and sorrow would flee away. We have not got to wait till the voyage is o'er before seeing Him. Many and many a glimpse of the Blessed Fruit of her womb does our Mother give us. To be near her means that we are near Him too. Each Communion, each absolution—yea, each humiliation and sorrow is our Mother letting us seeJesusif we will only look; and when she stands on the shore to show Himat last, we shall see that it is the "sameJesus" Who so often walked with us in the land of our exile, though our eyes were for the most part holden by our want of faith, and we did not recognise Him.
O Clemens, O Pia, O Dulcis Virgo Maria.O clement, O loving, O sweet Virgin Mary.We multiply our words in trying to express to our Mother something of what we feel towards her, but they all mean the same thing—that she is aMother. Her sweetness is as ointment poured forth, and attracts all to it. Her kindness and love, too, have been known to all since she stood at the Foot of the Cross, and received all her banished children into her stricken heart. Never in vain can we appeal to our sweet Mother. And so with renewed confidence we will say ourSalve, rejoicing even in this vale of tears because we have a Mother who knows all about us, and who will never forget us; whose one desire is to show us the Blessed Fruitof her womb,Jesus; who will teach us to sing the Lord's song in a strange land, even as she sang herMagnificat; and who will one day, when the days of our exile are over, sing with us the ever "new song" of Redemption to "Him Who loved us and washed us in His Blood."
Till then, dear Mother, help us to be patient, and help us to learn the lessons of the valley, remembering that they will never be learned at all if they are not learned here.
Colloquy.TheSalve Regina.
Colloquy.TheSalve Regina.
Dei Genitrix, intercede pro nobis.
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FOOTNOTE:[1]Note.—There are times when we get a little tired of Preludes and Points, and feel that a change of method would be a help to our Meditation. St Ignatius knew this, and knew also that to some minds Preludes and Points would be a positive hindrance; and so he has given us, in his book of theSpiritual Exercises, "Three (other) methods of prayer." Our Meditation to-day is according to theSecond Method, which "consists in considering the signification of each word of a prayer." (Text of theExercises.) St Ignatius says that if one or two words give us sufficient matter for thought and spiritual relish and consolation, we are not to be anxious to pass on, even though the whole time of the Meditation be spent ononeword, but leave the rest till the next day. So we may take to-day as many words of theSalve Reginaas we find spiritual relish for. This method, St Ignatius tells us, may be applied to "any other prayer whatsoever."
[1]Note.—There are times when we get a little tired of Preludes and Points, and feel that a change of method would be a help to our Meditation. St Ignatius knew this, and knew also that to some minds Preludes and Points would be a positive hindrance; and so he has given us, in his book of theSpiritual Exercises, "Three (other) methods of prayer." Our Meditation to-day is according to theSecond Method, which "consists in considering the signification of each word of a prayer." (Text of theExercises.) St Ignatius says that if one or two words give us sufficient matter for thought and spiritual relish and consolation, we are not to be anxious to pass on, even though the whole time of the Meditation be spent ononeword, but leave the rest till the next day. So we may take to-day as many words of theSalve Reginaas we find spiritual relish for. This method, St Ignatius tells us, may be applied to "any other prayer whatsoever."
[1]Note.—There are times when we get a little tired of Preludes and Points, and feel that a change of method would be a help to our Meditation. St Ignatius knew this, and knew also that to some minds Preludes and Points would be a positive hindrance; and so he has given us, in his book of theSpiritual Exercises, "Three (other) methods of prayer." Our Meditation to-day is according to theSecond Method, which "consists in considering the signification of each word of a prayer." (Text of theExercises.) St Ignatius says that if one or two words give us sufficient matter for thought and spiritual relish and consolation, we are not to be anxious to pass on, even though the whole time of the Meditation be spent ononeword, but leave the rest till the next day. So we may take to-day as many words of theSalve Reginaas we find spiritual relish for. This method, St Ignatius tells us, may be applied to "any other prayer whatsoever."
Transcriber's Notes:Obvious spelling and punctuation errors were repaired, but unusual period spellings and grammar uses were retained. Original placed punctuation such as semi-colons outside closing quotation marks; this was retained.Table of Contents entries do not always agree with chapter headings in the original; these differences were retained.Gospel references throughout the main text begin with "St" as in "St Luke." In two exceptions—P. 23 and 97—the "St" was missing and has been added by the transcriber for consistency. The preface, by a different author, does not use "St" before gospel references.A few uses of "God" were left out of small-caps in the original. These were placed in small-caps to agree with majority use.Three uses of "ch." were changed to match three uses of "chap." for consistency.P. 53: Transcriber added a paragraph break between "sacrifices." and (1) for consistent treatment of numbered paragraphs.Blocking of numbered paragraphs on P. 70-71 and 73 is faithful to the original.
Obvious spelling and punctuation errors were repaired, but unusual period spellings and grammar uses were retained. Original placed punctuation such as semi-colons outside closing quotation marks; this was retained.
Table of Contents entries do not always agree with chapter headings in the original; these differences were retained.
Gospel references throughout the main text begin with "St" as in "St Luke." In two exceptions—P. 23 and 97—the "St" was missing and has been added by the transcriber for consistency. The preface, by a different author, does not use "St" before gospel references.
A few uses of "God" were left out of small-caps in the original. These were placed in small-caps to agree with majority use.
Three uses of "ch." were changed to match three uses of "chap." for consistency.
P. 53: Transcriber added a paragraph break between "sacrifices." and (1) for consistent treatment of numbered paragraphs.
Blocking of numbered paragraphs on P. 70-71 and 73 is faithful to the original.