Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 50.

THE CATHOLIC EPISTLE OF S. JUDE THE APOSTLE.

3 I was under a necessity to write unto you: to beseech you to contend earnestly for the faith once delivered to the saints.

This faith was delivered by oral teaching. We may see in this short Epistle several points of divine revelation which are not mentioned anywhere else in holy writ, arid must have been transmitted by tradition. So too is it with much of the explicit teaching on the Blessed Virgin. S. Jude supposes this faith to be known by those to whom he writes. He alludes, at the same time (v.v. 17, 18), to Epistles of Apostles, whence they derived their knowledge on some particular matter, thus in 1 Tim. iv. 1-3; 2 Tim. iii. 1-5; 2 Pet. iii. 3, 4. Hence we see the late date of this Epistle.

The very essential ideal of everything that is most opposed to Jesus Christ is Antichrist, and the spirit of Antichrist. On the contrary, the most perfect ideal of all that is for Jesus Christ, is Mary, and her spirit, which breathes in the souls of the faithful devotion to her. For Mary is the living testimony and pledge in the Church on earth, and in heaven to Angels and Saints for all eternity of the truth of the Incarnation, that God is indeed become Man. Take away Mary and Jesus Christ is dissolved. Whoever entertains wrong thoughts and ideas of her will hold error, explicitly or implicitly, with regard to Our Lord Jesus Christ. Let devotion to Mary droop, and Catholic Faith will soon grow weak, or die. Mary is still the guardian of her Divine Son, as she is of us her children. The experience of ages has proved this. Hence the Church sings: Gaude Maria Virgo, cunctas hcvreses sola interemisti in universo mundo. Dignare me laudare te Virgo sacrata. Da mihi virtu-tern contra hostes tuos. The Spirit of Mary is the Spirit of Christ, the Spirit of God.

Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 49.

THE FIRST EPISTLE OF S. JOHN THE APOSTLE. CHAPTER I.

1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the word of life :

2 For the life was manifested; and we have seen and do bear witness, and declare unto you the life eternal, which was with the Father, and hath appeared to us:

3 That which we have seen and have heard, we declare unto you, that you also may have fellowship with us, and our fellowship may be with the Father, and with his Son Jesus Christ

This was S. John's ground for dignity, authority, communication of grace to others, and fellowship with the Father, and with His Son Jesus Christ; viz., that he had himself heard, and seen, and looked upon with his own eyes, and handled with his own hands the Incarnate Word of God. [See infra, Note B, p. 279.] Think of Nazareth, and Bethlehem, and Jerusalem, and Egypt, and Nazareth and Jerusalem again—and say whether Mary had not enjoyed these privileges more intimately and abundantly, unspeakably far, than the Apostle, and whether her dignity in this respect does not immeasurably surpass that of S. John. If on this title Christians might have fellowship with the Father and with His Son Jesus Christ, how much more through Mary.

8 If we say that we have no sin, we deceive ourselves, and the truth is not in us.

" The holy Mary," writes S. Augustine, " lived without any sin. No other of the Saints was without sin. He (Pelagius) goes on to make mention of those ' who are recounted not only not to have sinned, but also to have lived justly, Abel, Enoch, Melchisedech, Abraham, Isaac, Jacob, Josue, . . . Joseph to whom the Virgin Mary was espoused, and John.' He adds women also, ' Debbora, . . . Elisabeth, and Mary the Mother of our Lord and Saviour,' whom, he says, 'piety necessarily obliges us to confess to have been without sin.' Except, then, the holy Virgin Mary, concerning whom, for the Lord's honour, I will have no question raised at all, in treating of sins,—for we know that more grace [Or, according to the other reading : " For, how do we know what was the greater grace conferred on her . . . who merited," etc.?] was conferred on her to be victorious over sin from every quarter, [Or, "for the entire conquest of sin," ad vincendum omni ex parte pecatum.] from the fact that she merited to conceive, and give birth to Him, Who, it is certain, had no sin. This Virgin, therefore, excepted ; could we gather together, and ask all those holy men and women, whether when they lived here on earth, they were without sin, what, think we, they would answer ? Would it be what this man says, or what the Apostle John says ? I ask you—however great the excellence of their sanctity whilst in the body—if they could be questioned, would they not cry out with one voice, If we say we have no sin, we deceive ourselves, and the truth is not in us."  [S August., De Natura et Gratia, cap. 36. See supra, Rom. iii. 23.]

CHAPTER II.

1 My little children, these things I write to you, that you may not sin. But if any man sin, we have an advocate with the Father, Jesus Christ the just.

" We have an Advocate with the Father, Jesus Christ the just, 'Who also maketh intercession for us,' says S. Paul. [Rom. viii. 34] But because He is not only our Advocate, but also appointed to be Judge of the living and of the dead,' [ Acts x. 42.] and so will examine into everything, and will leave no sin unpunished; human weakness, and especially a sinner—since the just is scarcely secure before Him [1 Pet. iv. 18.] —might perhaps, not bear to approach to Him as Advocate. And consequently God most loving has provided us with an advocate in Mary who is all mild and sweet. Nothing harsh is found in her, never did a hard word come forth from her." [S. Antoninus, p. iv. tit. 15, c. 14, 7.]

5 But he that keepeth his word, in him in very deed the charity of God is perfected; and by this we know that we are in him.

In Mary then, in very deed, was the charity of God perfected. For of her emphatically the Holy Ghost records: " His Mother kept all these (His) words in her heart." [Luke ii. 52, and v. 19. See supra, Rom. ii. 13.] Again the Angel assures her from God that she is united to Him—Dominus tecum. Hence to Mary above all others belongs that supreme blessedness pronounced by her Divine Son, on those who hear the Word of God and keep it. By this we know that she, in a sense beyond all others, is in Him.

20 But you have the unction from the Holy one, and know all things.

Who had the unction from the Holy One as Mary, upon whom the Holy Ghost came, and whom the power of the Most High overshadowed ; of whom was born the Holy One ; with whom the Holy One lived and conversed so many years; on whom the Holy Ghost descended again in His fulness on the day of Pentecost ? What, then, must have been the fulness of Mary's knowledge.

CHAPTER III.

1 Behold what manner of charity the Father hath bestowed upon us, that we should be called, and should be the sons of God. Therefore the world knoweth not us, because it knew not him.

2 Dearly beloved, we are now the sons of God; and it hath not yet appeared what we shall be. We know, that, when he shall appear, we shall be like to him: because we shall see him as he is.

3 And every one that hath this hope in him, sanctifieth himself, as he also is holy.

O charity in manner yet more admirable, bestowed upon Mary, that she should not only be the elect one, blessed above others amongst all God's daughters, but moreover be called, and really be His own beloved Mother!—a charity wherein we are made to share, in that we also have His Mother for our Mother, and are called, and in truth are, the children of Mary. May we not well say: Behold what manner of charity our Lord Jesus Christ from the Cross hath bestowed upon us, that we should be called by Him, and should be the children of Mary His own most holy Mother, and that thus He should become our own Brother. We need not wonder that the world knows not but rejects Mary—her dignity, her holiness and her power; and that it opposes her servants and children, and sets itself against the practice of devotion to her.

If such will be the manifestation of all the children of God, what will be the glorious manifestation of His chosen one, of Mary His own most perfect Mother ? As we are unable to conceive the blessedness of Mary's assured hope of the beatific vision, so neither can we comprehend the sanctification by which she prepared herself for it.

8 He that committeth sin is of the devil: for the devil sinneth from the beginning. For this purpose, the Son of God appeared, that he might destroy the works of the devil.

9 Whosoever is born of God, committeth not sin: for his seed abideth in him, and he cannot sin, because he is born of God.

10 In this the children of God are manifest and the children of the devil.

13 Wonder not, brethren, if the world hate you.

The Apostle here takes us back to the beginning, and evidently refers to the primeval prophecy and promise contained in Genesis : [Gen. iii. 15.] " I will put enmities between thee (the serpent) and the woman, and thy seed and her seed: she shall crush thy head, and thou shalt lie in wait for her heel." Whether it is there said that the Woman (Mary, the Second Eve), or her Seed, that is Jesus Christ her Son—and in and by Him all His true members, the faithful—should destroy the power of the devil, is immaterial. We see that what there is called "the seed of the woman " is here by S. John called the children of God, those born of God. Hence we may learn that it is one and the same thing to be children of God, and children of Mary. We must not wonder, then, that the world, that is, the seed of the serpent, who are the children of error, should hate the children of God and Mary; since it had been prophesied long before, even from the beginning: " I will put enmities between thy seed and her seed."

16 In this we have known the charity of God, because he hath laid down his life for us: and we ought to lay down our lives for the brethren.

Mary was ready a thousand times to lay down her life for her children, had such been the will of God. She did in effect, what cost her far more. She was transfixed in her heart with the wounds of her Divine Son. The same sword which pierced Him pierced her maternal soul through and through. Mary at the foot of the Cross laid down for us a life dearer far than her own.

21 Dearly beloved, if our heart do not reprehend us, we have confidence towards God:

22 And whatsoever we shall ask, we shall receive of him: because we keep his commandments, and do those things which are pleasing in his sight.

23 And this is his commandment, that we should believe in the name of his Son Jesus Christ: and love one another, as he hath given commandment unto us.

24 And he that keepeth his commandments, abideth in him, and he in him. And in this we know that he abideth in us, by the Spirit which he hath given us.

If the prayers of good Christians in the grace of God are thus powerful, what must be the exceeding power with God of the prayers of Mary His Mother, who possessed, as the Spirit of truth expressly testifies, in such an excellent degree all the conditions here mentioned for favour and acceptance in His sight. Mary had confidence towards God, so that when her petition to her Divine Son was seemingly refused, she still with confidence pressed her suit. [John ii. 3-5.] She kept God's Word. [Luke ii. 52.] She did what was pleasing in His sight. " Thou hast found grace with God." [ib. i. 30.] She was strong in faith. " Blessed art thou that hast believed." [ib. i. 45.] She abounded in fraternal charity, so that Jesus from the Cross gave her to us, His beloved ones, to be our Mother, giving her at the same time a Mother's heart and a Mother's love.[John xix. 26.] She abode in God. " The Lord is with thee." She knew and had full assurance of her union with Him by the Spirit, which was given to her. [Luke i. 28, 35. See Acts i. 14 ; ii. 1, 4 ; 1 John iv. 12, 13.]

CHAPTER IV.

1 Dearly beloved, believe not every spirit, but try the spirits if they be of God: because many false prophets are gone out into the world.

2 By this is the spirit of God known. Every spirit which confesseth that Jesus Christ is come in the flesh, is of God :

3 And every spirit that dissolveth Jesus, is not of God: and this is Antichrist. [The Apostle again denounces in his Second Epistle (v.v. 7-11) the heresy of which he here speaks.]

" Believe nut every spirit, but try the spirits if they be of God; 'for Satan himself transformed himself into an angel of light,' [2 Cor. xi. 14.] to be adored. . . . 'The spiritual man judgeth all things,' [1 Cor. ii.15.] says S. Paul, that is, discerns what should be done from what should not be done, and the fictitious from the true. Because, then, Mary was spiritual above all others she had beyond all others the discernment of spirits. When S. Anthony on seeing in spirit the whole world full of snares closely set together cried out, Oh, who shall escape these snares ? the answer was, Humility alone. The Blessed Virgin was incomparably more humble than all others; and therefore through this grace of discernment of spirits, escaped all deceits. The evil spirit is wont to tempt to spiritual pride, but the Blessed Mary never had any movement of pride. The Apostle Paul says of himself, 'We are not ignorant of his (that is, the devil's) devices.' But since Mary is more than Paul, much less was she ignorant, but had greater discernment, and was never deceived by him." [ S. Antoninus, p. iv. tit. 15, cap. 19, § 7.] The very essential ideal of everything that is most opposed to Jesus Christ is Antichrist, and the spirit of Antichrist. On the contrary, the most perfect ideal of all that is for Jesus Christ, is Mary, and her spirit, which breathes in the souls of the faithful devotion to her. For Mary is the living testimony and pledge in the Church on earth, and in heaven to Angels and Saints for all eternity of the truth of the Incarnation, that God is indeed become Man. Take away Mary and Jesus Christ is dissolved. Whoever entertains wrong thoughts and ideas of her will hold error, explicitly or implicitly, with regard to Our Lord Jesus Christ. Let devotion to Mary droop, and Catholic Faith will soon grow weak, or die. Mary is still the guardian of her Divine Son, as she is of us her children. The experience of ages has proved this. Hence the Church sings: Gaude Maria Virgo, cunctas hevreses sola interemisti in universo mundo. Dignare me laudare te Virgo sacrata. Da mihi virtutern contra hostes tuos. The Spirit of Mary is the Spirit of Christ, the Spirit of God.

21 And this commandment we have from God, that he who loveth God, love also his brother.

" As there never was, and never will be," writes S. Alphonsus, "anyone who loved God as much as Mary loved Him, so there never was, and never will be, anyone who loved her neighbour as much as she did. Father Cornelius a Lapide, on these words of the Canticles: ' King Solomon hath made him a litter of the wood of Libanus . . . the midst he covered with charity for the daughters of Jerusalem,' [Cant. iii. 9, 10.] says that ' this litter was Mary's womb, in which the Incarnate Word dwelt, filling it with charity for the daughters of Jerusalem; for Christ, who is love itself, inspired the Blessed Virgin with charity in its highest degree, that she might succour all who had recourse to her. So great was Mary's charity when on earth, that she succoured the needy without even being asked, as was the case at the marriage-feast of Cana, when she told her Son that family's distress, ' They have no wine,' [John ii. 3.] and asked him to work a miracle. Oh, with what speed did she fly when there was question of relieving her neighbour ! When she went to the house of Elizabeth to fulfil an office of charity: * She went into the hill country with haste.' [Luke i. 39.] She could not, however, more fully display the greatness of her charity than she did in the offering which she made of her Son to death for our salvation. On this subject S. Bonaventure says,' Mary so loved the world as to give her only-begotten Son.' Hence S. Anselm exclaims, ' O blessed amongst women, thy purity sur passes that of the angels, and thy compassion that of the saints. [Invoc. B. V. et Filii.] '- ' Nor has this love of Mary for us,' says S. Bonaventure, 'diminished, now that she is in heaven, but it has increased, for now she better sees the miseries of man.' And therefore the Saint goes on to say: ' Great was the mercy of Mary towards the wretched when she was still in exile on earth ; but far greater is it now that she reigns in heaven.' " [Spec. B. V. M. lect. x. Glories of Mary, p. 448, 9.]

Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 42

THE EPISTLE OF S. PAUL TO THE HEBREWS. CHAPTER X.

5 Wherefore when he cometh into the world, he saith: Sacrifice and oblation thou wouldest not: but a body thou hast fitted to me :

19 Having therefore, brethren, a confidence in the entering into the Holies by the blood of Christ;

20 A new and living way which he hath dedicated for us through the veil, that is to say, his flesh.

21 And a high-priest over the house of God.

There is here no direct reference to Mary, and to the share which she had in giving that Body, of Flesh and Blood, whereby Christ became at once our High-priest and Sacrifice. But the thought of Mary could not have been absent from the Apostle's mind, illumined so fully as he was to see the whole mysteries of which he wrote in all their truth and bearings.

CHAPTER XI.

11 By faith also Sara herself, being barren, received strength to conceive seed, even past the time of age; because she believed that he was faithful who had promised,

12 For which cause there sprung even from one (and him as good as dead) as the stars of heaven in multitude, and as the sand which is by the sea-shore innumerable.

17 By faith Abraham, when he was tried, offered Isaac: and he that had received the promises, offered up his only-begotten son;

18 (To whom it was said: In Isaac shall thy seed be called).

19 Accounting that God is able to raise up even from the dead. "Whereupon also he received him for a parable.

" If," says S. Alphonsus, " the sacrifice of Abraham by which he offered his son Isaac was so pleasing to the Divine Majesty, that as a reward God promised to multiply his descendants as the stars of heaven: 'Because thou hast done this thing, and hast not spared thy only-begotten son for My sake, I will bless thee, and I will multiply thy seed as the stars of heaven: [Gen. xxii. 16, 17. See supra, Rom. iv. 3, 16-25 ; ix. 8, 9 ; Gal. iii. 6-9, 14, 1C, 18, 22, 26-29 ; iv. 22-31 ; and infra, James ii. 21-23.] we must certainly believe that the more noble sacrifice which the great Mother of God made to Him of her Jesus, was far more agreeable to Him; and therefore, that He has granted, that through her prayers the number of the elect should be multiplied; that is to say, increased by the number of her fortunate children; for she considers and protects all her devout clients as such." [Discourse on the Purification. Glories of Mary, p. 344.]

" ' So also,' says S. Bonaventure, ' we can say of Mary, that she has so loved us, as to give her only-begotten Son for us.' ... If Abraham had such fortitude as to be ready to sacrifice with his own hands the life of his son, with far greater fortitude would Mary (far more holy and obedient than Abraham) have sacrificed the life of hers." [Ib. pp. 32, 3.]

38 Of whom the world was not worthy ; wandering in deserts, in mountains, and in dens, and in caves of the earth.

39 And all these being approved by the testimony of faith, received not the promise;

40 God providing some better thing for us, that they should not be perfected without us.

Jesus and Mary were above all others those of whom the world was not worthy, and were at the same time, of all the most despised, and had most to suffer. " He came to His own, and His own received Him not." [John i.11.] Of Himself He said: "The foxes have holes, and the birds of the air nests; but the Son of Man hath not where to lay His head." [Matt. viii. 20 ; Luke ix. 58.] Mary shared in all His contempt and misery. She had to betake herself to-the cold stable-cave at Bethlehem in mid-winter to give Him birth; in her flight with Him to Egypt to take refuge in dens and caves amongst the mountains, and to wander hither and thither through the inhospitable desert, and to dwell with Him homeless in a strange land. When expressing their contempt for Jesus, the Jews coupled her name with His, saying: " Is not this the carpenter's son? is not his mother called Mary?" [Matt. xiii. 55 ; Mark vi. 3 ; John vi. 42.]

" If Paul says of the other saints, Of whom the world was not worthy, what shall we say of the Mother of God, who outshines all the Martyrs, as much as does the sun the stars?" [S. Basil of Seleucia. Orat. x. de Annunt.]

But Mary, being above all others approved by the testimony of faith, received the promise, even her God to be her Son, through whom some better thing has been provided for us, that we may be perfected not wanting in any grace.

CHAPTER XII.

22 But you are come to Mount Sion, and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of angels,

23 And to the church of the first-born, who are written in the heavens, and to God the judge of all, and to the spirits of the just, made perfect.

24 And to Jesus the mediator of the new testament, and to the sprinkling of blood which speaketh better than that of Abel.

Mary is in truth the holy city and habitation of the living God, Who dwelt in her chaste womb for nine months. As Mother of God she is exalted higher far in the heavens than His myriads of Angels. She is, of all the elect, the first-born,. next after her Divine Son— Primogenitus a mortuis —the first. of creatures written in God's decrees. [See Note, James i. 18, infra.] If we are brought nigh to God, to Jesus the Mediator of the New Testament, to the Angels, and to the spirits of the just, we are, in a special manner, brought nigh to Mary, our own earth-born daughter, the glory of our race: through whom we obtained for us Jesus our Mediator, from whom He received that precious Blood which pleads so powerfully in our behalf. If already we are brought nigh to the Angels who are of a different nature from ourselves, Mary in heaven is not estranged from us here on earth—from us for whom she was made what she is. But Mary, now in glory, to whom is she herself brought nigh? and liow nigh? What is her proximity now to Jesus and to God? Is she less near than she was when on earth ? Dominus tecum. For we should note that this present approach, this actual proximity of ours, is the climax of all the glorious privileges liere enumerated by the Apostle, as belonging to us Christians in the Communion of Saints: You are come, he says. What then must be the climax for Mary, for her who was ever with God, for her to whom Jesus Christ first came; of whom He was and is; through whom He came to all others, and all others come to Him ?

28 Therefore, receiving an immovable kingdom, we have grace whereby let us serve, pleasing God, with fear and reverence.

This is all realised in Mary: "Hail, full of grace." "Behold the handmaid of the Lord." "Thou hast found grace with God." " He hath regarded the humility of His handmaiden." " His mercy is on them that fear Him." " Holy is His Name."

CHAPTER XIII.

12 Wherefore Jesus also, that he might sanctify the people by his -own blood, suffered without the gate.

13 Let us go forth therefore to him without the camp, bearing his reproach.

Where Jesus suffered, there was Mary: " Now there stood by the Cross of Jesus His Mother." [John xix. 25.] She went forth to Him without the camp, bearing His reproach. Let us follow Mary ; she is our example.

15 By him therefore let us offer the sacrifice of praise always to God, that is to say, the fruit of lips confessing to his name.

16 And do not forget to do good, and to impart; for by such .sacrifices God's favour is obtained.

By Jesus, present in her virginal womb, Mary offered to God the sacrifice of praise, confessing to His Name, when she poured forth her Canticle, " My soul doth magnify the Lord. . . . Holy is His Name. . . ." Her offering of praise was not alone the fruit of her lips, but Jesus Himself, "the blessed fruit of her womb."

We need but to recall the scenes of the Visitation, and the Wedding-feast at Cana, to see that Mary forgot not to do good and to impart to others of the gifts and graces which she had herself received, and that the acts which she there did, were sacrifices acceptable and well-pleasing to God, since it was through her mediation that He then wrought such great marvels.

20 And may the God of peace, who brought again from the dead the great pastor of the sheep, our Lord Jesus Christ, in the blood of the everlasting testament,

21 Fit you in all goodness, that you may do his will; doing in you that which is well pleasing in his sight, through Jesus Christ; to whom is glory for ever and ever. Amen.

The God of peace, in reconciling the world to Himself, filled Mary with grace to do His will — Fiat mihi secundum verbum tuum —and wrought in her that which was well pleasing in His sight, so that she became the Mother of the great Pastor of the sheep, our Lord Jesus Christ, who shed His Blood for our redemption, and rose again from the dead for our justification.

24 Salute ... all the saints.

Ave, Regina caelorum, 

Ave Domina Angelorum ; 

Salve radix, salve porta 

Ex qua mundo lux est orta.

Gaude, Virgo gloriosa; 

Super omnes speciosa; 

Vale 0 valde decora, 

Et pro nobis Christum exora.

Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 41

THE EPISTLE OF S. PAUL TO THE HEBREWS. CHAPTER V.

4 Neither doth any man take the honour to himself, but he that is called by God, as Aaron was.

5 So Christ also did not glorify himself, that he might be made a high-priest: but he that said unto him: Thou art my Son, this day have I begotten thee.

6 As he saith also in another place: Thou art a priest for ever, according to the order of Melchisedech.

7 Who in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence.

8 And whereas indeed he was the Son of God, he learned obedience by the things which he suffered.

9 And being consummated, he became, to all that obey him, the cause of eternal salvation.

Neither did Mary ever think to take the honour to herself, or to glorify herself, that she should be the Mother of God, but He who sent unto her : " Behold thou shalt conceive in thy womb, and shalt bring forth a Son, and thou shalt call His Name Jesus—the Son of God." [Luke i. 31-35.] From Mary, let us bear in mind, it was that Christ received the essential constituent elements of His priesthood; to wit, that Sacred Humanity, whereby as a Priest for ever after the order of Melchisedech, He continually offers up in His holy Church His Body and Blood, under the appearance of bread and wine.

" Mary too," says B. Albertus Magnus, " when she prays to her Son for us, is heard for her reverence, that is to say, for the reverence which is due to her as His own Mother."

We may also say of Mary, that whereas indeed she was the Mother of God, she learned obedience by the things which she suffered; an obedience most like to that of Jesus Christ, in whose sufferings she had the greatest share, since the same sword that caused His Passion pierced at the same time her own heart. It is, so to say, quite a commonplace amongst the earliest Fathers, that as Eve was by her disobedience the cause of our ruin, so Mary by her obedience obtained our salvation.

CHAPTER VI.

10 For God is not unjust, that he should forget your work, and the love which you have shewn in. his name, you who have ministered, and do minister to the saints.

Mary ministered not to Saints alone, and in the name of Jesus, but to Himself in person, the Lord and King of Saints, the most beloved Only-begotten Son of God, as a Mother to her own Son. What a showing forth of work and love to Jesus was the whole life of Mary. Is He unjust that He should forget her and all that she did for Him on earth ? Does He not reward her proportionately with glory now in Heaven ?

CHAPTER VII.

1 For this Melchisedech, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, 

6 Blessed him that had the promises.

Melchisedech, the type of Jesus Christ our great High-priest, blessed the patriarch Abraham, who, remotely, had the promises, viz., that through his seed, that is, Jesus Christ, all the nations of the earth should be blessed. What, then, must be the blessing that our Lord Jesus Christ, the true Melchisedech, bestowed upon Mary, to whom the promises were actually fulfilled, by herself being His own Mother.

14 For it is evident that our Lord sprung out of Juda.

It is clear that the Apostle has here Mary in his mind, though he is silent with regard to her personally. How could it be evident to S. Paul and to those for whom he writes, that our Lord sprung out of Juda, unless with the actual thought of our Lord's Mother, "Mary of whom was born Jesus"? Hence we see that the silence about Mary in the Epistles cannot be brought forward any way as an index of the little share and place she had in the mind and estimation of the sacred writers.

26 For it was fitting that we should have such a high priest, holy, innocent, undefiled, separated from sinners, and made higher than the heavens.

If Mary, from whom Jesus Christ derived His human nature, viz., that flesh and blood which were to be essential constituent elements of His perfect priesthood, had been once a sinner, subject to the curse of original sin, then He would not have been, as the Apostle affirms He was, a high priest separated from sinners. Mary was, therefore, entirely sinless and immaculate. This too was fitting. [See 2 Cor. vii. 1, supra. ]

"A learned author observes that, according to S. Paul, it was fitting that our Blessed Redeemer should not only be separated from sin, but also from sinners; according to the explanation of S. Thomas, who says that 'it was necessary that He, who came to take away sins, should be separated from sinners, as to the fault under which Adam lay.' [3 p. q. iv. art. 6, ad. 2m.] But how could Jesus Christ be said to be separated from sinners, if He had a Mother who was a sinner? S. Ambrose says that 'Christ chose this vessel into which He was about to descend, not of earth, but from heaven ; and He consecrated it a temple of purity. [De Inst. Virg. c. 5.] The Saint alludes to the text of S. Paul: 'The first man was of the earth, earthly: the second man from heaven, heavenly.' [1 Cor. xv. 47.] The Saint calls the Divine Mother 'a heavenly vessel,' not because Mary was not earthly by nature, as heretics have dreamt, but because she was heavenly by grace; she was as superior to the angels of heaven in sanctity and purity, as it was becoming that she should be, in whose womb a King of Glory was to dwell. This agrees with that which S. John the Baptist revealed to S. Bridget, saying, ' It was not becoming that the King of Glory should repose otherwise than in a chosen vessel exceeding all men and angels in purity.' [Rev, lib. i. c. 31.] And to this we may add that which the Eternal Father Himself said to the same Saint: ' Mary was a clean and an unclean vessel : clean, for she was all fair; but unclean, because she was born of sinners; though she was conceived without sin.' [Ib. 1. v. Exp. Rev. xiii.] And remark these last words, ' Mary was conceived without sin, that the Divine Son might be born of her without sin.' Not that Jesus Christ could have contracted sin, but that He might not be reproached with even having a Mother infected with it, who would consequently have been the slave of the devil." [S. Alph. Lig. Disc, on Mary's Immac. Concept. Glories of Mary, p. 250, 1]

CHAPTER IX.

2 For there was a tabernacle made the first, wherein were the candlesticks, and the table, and the setting forth of loaves, which is called the Holy.

3 And after the second veil, the tabernacle, which is called the Holy of Holies:

4 Having a golden censer, and the ark of the testament covered about on every part with gold, in which was a golden pot that had manna, and the rod of Aaron that had blossomed, and the tables of the testament.

11 But Christ, being come an high-priest of the good things to come, by a greater and more perfect tabernacle not made with hand, that is, not of this creation :

12 Neither by the blood of goats, or of calves, but by his own blood, entered once into the Holies, having obtained eternal redemption.

24 For Jesus is not entered into the Holies made with hands, the patterns of the true : but into heaven itself, that he may appear now in the presence of God for us.

In the writings of the Fathers and in the language of Catholic devotion most of the particulars here enumerated are applied mystically to the Blessed Virgin.

"'When the ark was lifted up, Moses said : Arise, 0 Lord, and let thy enemies be scattered.' [Numb. x. 35.] Thus was Jericho conquered. Thus also the Philistines ; 'for the ark of God was there." It is well known that this ark was a figure of Mary. Cornelius a Lapide says, ' In time of danger Christians should fly to the Most Blessed Virgin, who contained Christ as manna in the ark of her womb, [A golden pot that had manna : see S. Basil of Saleucia, supra, Rom. ix. 23.] and brought Him forth to be the food and salvation of the world.'" [S. Alph. Lig., Glories of Mary, p. 113.]

" O burning bush unconsumed, open meadow, and blossoming rod of Aaron ! " exclaims S. Ephrem, " for thou truly wert the rod, and thy Son the flower ; since from the root of David and Solomon budded forth Christ, our Creator, Almighty God and Lord, the alone Most High. Of Him Who is God and Man art thou Mother, Virgin before birth, Virgin in birth, and Virgin after birth." [De laud. Gen. Dei Maria. Opp. Gr. t. iii. p. 575. See supra, Rom. xv. 12.] The same Saint says elsewhere : "A King's palace she was by Thee, 0 Son of the King, and a Holy of Holies by Thee, 0 High priest." [De Natal. Dom. xii. Opp. Syr. t. ii. Morris, p. 53.]

And S. Germanus : " Thou art the tabernacle not made with hands, but made by God, into which only God the Word and first High priest entered in once at the end of ages, [See v.v. 7, 11, 25, 26; iv. 14 ; viii. 2. ] secretly to accomplish in thee sacred mysteries." [In Nativ. S. Deip.]

" By the tables of the Testament," says Blessed Albert the Great, "are signified the perfect knowledge of the Old and New Law which Mary had fully, because the Author of the Scriptures dwelt in her : hence S. Jerome says that she was most excellently versed in the Scriptures as is clear from her own words : Sicut locutus est ad patres nostros ; [Luke i. 55.] and also from what we read : ' Mary kept all these words, pondering them in her heart ;' [Ib. ii. 10, 51.] so that she afterwards taught the Apostles, and was instructress of the New Testament. For since in Mary was the whole by prefigurement, she may be truly said to have had a full knowledge of both Laws ; and this is signified by the union in the ark, of Deuteronomy and the tables of the Testament." [De laud. B.M. V. cap, 1.]

" In Mary," says S. Antoninus, " was the treasure of wisdom, [Wisd. vii. 14.]signified by the Law laid up in the ark. For no pure creature had so great knowledge of divine things and such as pertain to salvation as Mary ; hence she was the instructress of the Apostles and Evangelists, to teach them concerning the mysteries of Christ. And no wonder that she had an immense treasure of wisdom since in her reposed Christ in whom are all the treasures of the wisdom and knowledge of God in fulness. And he, says S. Ambrose, who knows Christ, knows the treasure of wisdom and knowledge. There was also in the ark the rod, which signifies power and dominion. For Mary is Queen of heaven, and Mistress (Domina) of the angels. Now as the ark was considered as what was most precious in the tabernacle of old, so also Mary is held to be that which is most precious and holy in the tabernacle of the Church." [P. iv. tit. xv. cap. xiv. 4.]

"Christ, our High priest," says Armandus de Bello-visu, " entered once into the Holy of Holies, that is, the Virgin's womb, when He took to Himself blood for the expiation of our sins. Hence it is said, Christ being come a high priest . . . not by the blood of goats or of calves, for then He would not have been of our race ; but by His own blood, that is to say, by assuming our human blood, entered once into the Holies, that is, the Virgin." [Ap. sum Aur. de B.M.V. Tom. ii. p. 1532.]

"As our Lord Jesus Christ entered into heaven itself, that He may appear now in the presence of God for us; so the Mother of God assumed to heaven, appears in the presence of her Son, as the bow in, the clouds, the token of divine clemency, and shows to Him her breasts, whereby she ceases not to invoke His mercy in behalf of us sinners. Hence in the prayer called the Secret of the Mass for the Vigil of the Assumption, the Church supplicating to be heard through the prayers of the Mother of God, utters these words concerning her: Since for this cause Thou hast translated her from this present world, that before Thee she may intercede with confidence for our sins." [Adam. Brower., Ibid.]

Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 40

THE EPISTLE OF S. PAUL TO THE HEBREWS. CHAPTER II.

3 How shall we escape if we neglect so great salvation ? which having begun to be declared by the Lord, was confirmed unto us by them that heard him.

Since the fact of having heard the word of Jesus Christ was the ground of authority which gave it confirmation. What confirmation must Mary not have given; for who was there who heard, who knew Him as she did ?

5 For God hath not subjected unto angels the world to come, whereof we speak.

But to Mary " the Father of the world to come" [Isa. ix. 6.] was really subject. Mary had over Him the rights of a mother. It is little to say of her that she is above the Angels, and the rest of creation. For what, after all, is it to be Queen of Angels and all creation, compared with being Mother of God, the Maker and Lord of Angels, and the whole creation? What honour, short of that which belongs to God alone, can be too great for us to pay to her whom God has thus honoured ?

9 But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour: that, through the grace of God, he might taste death for all.

10 For it became him, for whom are all things, and by whom are all things, who had brought many children into glory, to perfect the author of their salvation, by his passion.

Mary, too, who is of all the most closely allied with Jesus, though lower than the Angels by nature, is crowned with surpassing glory and honour.—It was meet that she who had the chief share with Jesus in the work of our salvation, and is our spiritual mother, should be made perfect, by having the chief share in His Passion.

11 For both he that sanctifieth, and they that are sanctified, are all of one. For which cause he is not ashamed to call them brethren.

Jesus Christ and His faithful are all of One, that is, of One God and Father. Hence Jesus Christ is our Brother. Again, they with Him are all of One, that is, of One Mother, the Blessed Virgin Mary. "We have here another ground for claiming Him as our Brother.

14 Therefore because the children are partakers of flesh and blood, he also himself in like manner hath been partaker of the same : that, through death, he might destroy him who had the empire of death, that is to say, the devil:

15 And might deliver them, who through the fear of death were all their life-time subject to servitude.

Here, implicitly, but emphatically, the Apostle refers to Mary. For well did he know that it was of Mary alone Jesus Christ received that same flesh and blood, through which by death, He triumphed over Satan and wrought our redemption.

16 For no where doth he take hold of the angels : but of the seed of Abraham he taketh hold.

17 Wherefore it behoved him in all things to be made like unto his brethren.

Of the seed of Abraham He took hold in His Incarnation, generally and remotely: but of Mary He took hold, in particular and immediately. Through Abraham, says the Apostle, we are made brethren of Jesus Christ: and Abraham is our father. How much more, then, through Mary; and how much more is she our Mother. For of her pure blood alone did He take hold, and therefrom derived His own most precious Blood, by which we were redeemed from death and received our life.

18 For in that, wherein he himself hath suffered and been tempted, he is able to succour them also that are tempted.

In a true sense we might apply these words of S. Paul to Mary, who, on our account, had the greatest share in all the sufferings of her Divine Son. How well might she use the language of the old poet: Haud ignara mali miseris succurrere disco.

" There is not one amongst all the Saints," says S. Antoninus, " who can ever feel for us in our miseries, both corporal and spiritual, like this woman, the Blessed Virgin Mary." [P. iv., tit. xv. cap. 2.]

CHAPTER III.

5 And Moses indeed was faithful in all his house as a servant for a testimony of those things which were to be said:

6 But Christ as the Son in his own house: which house are we if we hold fast the confidence and glory of hope unto the end.

Mary was faithful as the Mother and Mistress in her own house. And what a house and family was that over which she presided ! Do we not here see a claim for Mary's dignity, and for her pre-eminence over all the choirs of Angels and Saints in heaven? And may we not trust that faithful Virgin to care for, as Lady and Mother, the house of Christ her Son on earth, His Holy Church, to which we are called; and to take care of ourselves in particular, if only we hold fast, by true devotion to her, the confidence and glory of hope, which we have in her protection, unto the end ?

"It was just—according to what the Apostle says in his Epistle to the Hebrews, regarding Moses as a faithful servant in his house, and Christ as an only Son ruling in His house that His own Mother should by her virtues and glory preside over the whole family, next after Himself in the same house. As, therefore, to her belongs the name, peerless and unique, high above all others, after God, of Mother of God; so peerless and unique, high above all others after God, here on earth and in heaven, is the grace and glory of the same Mother of God." [Petrus Venerab. L. iii. Ep. 7. Bib. Max. t. 22, p. 901.]

CHAPTER IV.

1 Let us fear therefore lest the promise being left of entering into his rest, any of you should be thought to be wanting.

2 For unto us also it hath been declared, in like manner as unto them. But the word of hearing did not profit them, not being mixed with faith of those things they heard.

3 For we, who have believed, shall enter into rest; as he said. 

9 There remaineth therefore a day of rest for the people of God.

11 Let us hasten therefore to enter into that rest.

The Holy Ghost has more than once borne testimony to Mary that she believed, and kept the Divine word in her heart to her profit. She is emphatically pronounced blessed for her faith. Is not, then, her super-eminent faith blessed with a corresponding share of the rest of Paradise ? If there remaineth a rest for the people of God, how much more for the Mother of God—for her who whilst on earth so ardently aspired and hastened to enter into that rest: "In all these I sought rest ... in the holy city likewise I rested . . . and my abode is in the full assembly of the saints." [Ecclus. xxiv. 11-16. See the Breviary Office for the Feast of the Assumption, 15th August.]

12 For the word of God is living and effectual, and more piercing than any two-edged sword; and reaching unto the division of the soul and the spirit, of the joints also and the marrow, and is a discerner of the thoughts and intents of the heart.

13 Neither is there any creature invisible in his sight; but all things are naked and open to his eyes, to whom our speech is.

There is much similarity of ideas in these words of the Apostle and those of Simeon to Mary: " And thy own soul a sword shall pierce, that out of many hearts thoughts may be revealed." [Luke ii. 35.] The word of God that Mary then heard was to her indeed living and effectual, and as a two-edged sword pierced her soul, revealing to her many diverse thoughts both of sorrow and joy. The living Incarnate Word of God Himself, proved to be to her also such a sword in His Passion and Death. [See supra, Eph. vi. 17] In commenting upon Simeon's words, S. Ambrose, S. Augustine, S. Bede, and other Fathers interpret these words of S. Paul in the same sense, and apply them to our Lady.

"God," says S. Antoninus, "may be said to be by His presence in all things, because He knows all the most secret things of creation : All things are naked and open to His eyes. But He was by His presence in the Blessed Virgin, not only because He saw all things that were secret in her, her thoughts and affections, with the eye of cognition ; but also because He approved all her acts interior and exterior, with the eye of approbation." [P. iv tit. 15, cap. 21.]

14 Having therefore a great high-priest that hath passed into the heavens, Jesus the Son of God : let us hold fast our confession.

15 For we have not a high-priest, who cannot have compassion on our infirmities : but one tempted in all things like as we are, without sin.

16 Let us go therefore with confidence to the throne of grace : that we may obtain mercy, and find grace in seasonable aid.

We might apply these words regarding our Divine Redeemer to Mary, in a sense they could not attach to any other: Having therefore an advocate passed into heaven, Mary the Mother of God, given to be our Mother also—one full of mercy and compassion, who herself suffered and was tempted in all things as we are, yet without sin—let us go with confidence to her throne of grace, for she is full of grace, that we may obtain mercy and grace, through her intercession, and seasonable aid.

Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 39

THE EPISTLE OF S. PAUL TO PHILEMON.

10 My son whom I have begotten in my bonds.

Much more, and in a more excellent sense, did Mary become our Mother through her Dolours.

THE EPISTLE OF S. PAUL TO THE HEBREWS. CHAPTER I.

3 Who being the brightness of his glory, and the figure of his substance, and upholding all things by the word of his power, making purgation of bins, sitteth on the right hand of the majesty on high

4 Being made so much better than the angels, as he hath inherited a more excellent name than they.

5 For to which of the angels hath he said at any time, Thou art my Son, to-day have I begotten thee ? And again, I will be to him a Father, and he shall be to me a Son ?

6 And again, when he bringeth in the first begotten into the world, he saith: And let all the angels of God adore him.

7 And to the angels indeed he saith: He that maketh his angels spirits, and his ministers a flame of fire.

8 But to the Son: Thy throne, O God, is for ever and ever: a sceptre of justice is the sceptre of thy kingdom.

9 Thou hast loved justice, and hated iniquity: therefore, God, thy God, hath anointed thee with the oil of gladness above thy fellows.

10 And : Thou in the beginning, O Lord, didst found the earth: and the works of thy hands are the heavens.

11 They shall perish, but thou shalt continue : and they shall all grow old as a garment.

12 And as a vesture shalt thou change them, and they shall be changed: but thou art the self-same, and thy years shall not fail.

13 But to which of the angels said he at any time : Sit on my right hand, until I make thy enemies thy footstool.

14 Are they not all ministering spirits, sent to minister for them, who shall receive the inheritance of salvation ?

Is Mary the brightness of her Son's glory ; or, is Jesus the brightness of His Mother's glory ? Both. Here we may apply to Jesus and Mary those words of the Apostle: " The Man is the image and glory of God, but the Woman is the glory of the Man. For the Man is not of the Woman, but the Woman of the Man : for the Man was not created for the Woman, but the Woman for the Man. But yet neither is the Man without the Woman, nor the Woman without the Man." [1 Cor. xi. 7-11] Besides if S. Paul could write to his disciples : " You have known us in part that we are your glory, as you also are ours in the day of our Lord Jesus Christ," [2 Cor. i. 11.] could not the Son of God say to his Mother : I am thy glory, as thou also art Mine ? But 0 what a glory for Mary, to possess Him, to be able to boast of as her very own, the Blessed Fruit of her womb, Him Who is the brightness of His Father's glory! No wonder that she was seen " clothed with the Sun." [Apoc. xii. 1.]

S. Ephrem, especially, speaks frequently of Jesus being the glory of Mary, thus : " With everything didst Thou adorn her, Thou ornament of Thy Mother." " Because He put His Mother's garment on, she clothed her body with His glory." " Thy Mother put on in her virginity the garment of Glory that sufficeth for all." [Rhythm viii., Morris p. 41 ; R. xii. p. 51 ; R. xii. p. 53.]

Mary's Son sitteth on the right hand of the Majesty on high. Of this the Angel told the Blessed Virgin at the moment when the Son of God was about to take flesh of her, in order to make purgation of sins: " He shall be great and shall be called the Son of the Most High . . . and of His kingdom there shall be no end." [Luke i. 32.] Gabriel had spoken, indeed, of "the throne of David His father ;" but Mary knew the words of David : "The Lord said to My Lord : Sit Thou on My right hand." Mary also has her throne at the right hand of Jesus. James and John had coveted that place, but they forgot His Mother's claims.

The Apostle contends that Jesus Christ is so much better and greater than the angels, in that He has inherited a far more excellent name than they, that is to say, of Son of God. By parity of reason, though of course on other grounds—not by virtue of hypostatic union and of right, but by grace-Mary is greater and higher than the angels, on account of the so much more excellent name which belongs to her, viz., that of Mother of the Son of God, in virtue of her Divine Maternity : " Of whom was born Jesus." To which of the angels could He say at any time : Thou art My Mother, to-day was I born of thee ? [" The Maker of all things, and the Father of ages He saith that He hath to-day begotten; that by attaching a term indicative of time to the season of His Generation, the words may bring before one not the Existence before the ages, but the Generation in time by the Flesh for man's salvation" (S. Greg. Nyss. i. p. 386 d). "One saith, As for this Child, this day was His birth (Is. ix. 6 ; Ps. ii. 7): and another, The Ancient of Days, and the Elder of all the Creation " (Dan. vii. 6 ; Eccles. i. 4.)— S. Ephrem, Rhythm against the Jews. Morris, p. 67.] And again : I will be to her a Son, and she shall be to Me a Mother ? And again : Let the Son of God be subject to Mary ? If the Son has His throne for ever and ever, is anointed King, and exalted above all creation at the right hand of the Eternal Father, His enemies being made His footstool, where shall be the place for Mary, the Mother of this Divine Son, of this anointed King — for her who gave Him that Humanity which is thus exalted in His Divine Person? David shall tell us where, in the very passage to which S. Paul here refers : " The Queen stood on thy right hand in gilded clothing ; surrounded with variety . . . her beauty the King shall greatly desire . . . All the glory of the King's daughter is within, in golden borders, clothed round with varieties . . . After her shall virgins be brought to the King . . . her neighbours shall be brought." [Ps. xliv. 9-16.] S. John also will tell us of her in her glory, as " a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars." [Apoc. xii. 1.] Verily is the glory of Mary exalted above that of all the Angels ; for are they not all ministering spirits, sent to minister for them who shall receive the inheritance of salvation ; and is she not the true Mother of Him, Who is the head of all principality and power, the Redeemer and the Author of salvation 1 We should here bear in mind that when the Eternal Father brought in the First-begotten into the world at His birth in the stable of Bethlehem, and all the angels of God adored Him, Mary, His Mother was there. How profoundly must they then have venerated her. This is S. Bonaventure's thought. " But if," says a devout writer commenting on it, "those blessed spirits paid veneration to Mary whilst she was still on earth, what honour think you, do they render to her now that she holds the first place in heaven after God, in splendour of unimaginable glory on her throne at the right hand of her most dearly beloved Son ?" [Alexius a Salo, De art. amandi Deip. c. i.]