Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 20

THE SECOND EPISTLE OF S. PAUL TO THE CORINTHIANS. CHAPTER X

4 For the weapons of our warfare are not carnal, but mighty through God unto the pulling down of fortifications, destroying counsels,

5 And every height that exalteth itself against the knowledge of God, and bringing into captivity every understanding unto the obedience of Christ.

This is according to what Mary herself says : " Fecit mihi magna qui potens est. Fecit potentiam in brachio suo. Dispersit superbos mente cordis sui. Deposuit potentes de sede, et exaltavit humiles."

17 But he that glorieth, let him glory in the Lord.

18 For not he who commendeth himself is approved, but he whom God commendeth.

God commended Mary, and she gloried only in the Lord: Magnificat, etc. [See supra, 1 Cor. i. 24-31.]

CHAPTER XI.

2 For I am jealous of you with the jealousy of God. For I have espoused you to one husband, that I may present you as a chaste virgin to Christ.

3 But I fear lest, as the serpent seduced Eve by his subtilty, so your minds should be corrupted, and fall from the simplicity that is in Christ.

What ideal chaste virgin could have been in the mind of the Apostle here but the Blessed Virgin Mary, the Virgin of virgins, predicted as such by the Prophets, testified as such in the Gospel? What other was espoused to One, even to the Divine Spouse and faithful, as was Mary ? Virgo fidelis. Virum non cognosco. Dominus tecum. " This is He, beautiful above the sons of men," writes S. Augustine, " the Son of holy Mary, the Bridegroom of the holy Church, whom He has rendered like to His Mother: for He hath made her for us a mother, and hath kept her for Himself a virgin. To her it is, S. Paul speaks, I have joined you as a chaste virgin to Christ. Of her again, he says, that our mother is not a bond-woman, but free, and that the children of her who before was desolate, are more in number than hers who hath a husband. [Gal. iv. 26, 27.] Thus also in the case of the Church, as in that of Mary, it is perpetual virginity and incorrupt fecundity. For what Mary merited in flesh the Church hath preserved in spirit . . . with this difference, that Mary gave birth to One, whilst the Church gives birth to many, to be gathered together into One, by One (that is, Christ). ... He came forth from His bride-chamber, and rejoiced as a giant to run His way. [Psalm xviii. 6.] . . . Abiding in the bosom of His Father, He filled the womb of His Mother. And in this bride-chamber, that is, in Mary's womb, the Divine Nature united itself to the human nature ; and there the word was made flesh for us, that going forth from His Mother, He might dwell in us, and going before to His Father, He might prepare a place for us wherein to dwell." [Serm. 195 (alias de Tempore 12).] " May Christ assist us," says the same holy Doctor, " the Son of a Virgin, and the Spouse of virgins, corporally born from a virginal womb, spiritually married in virginal wedlock. Since, then, the whole universal Church herself is espoused to one Man, Christ, as saith the Apostle, of how great honour are His members worthy, who keep this (virginity) in their very flesh, which she, as a whole, keeps in the faith ; thus imitating the Mother of their Bride groom and their Lord ! For the Church also is both a Mother and a Virgin. And of whose purity, in sooth, do we take account, if she be not a virgin? or of whom do we predicate off spring, if she be not a mother. Mary corporally gave birth to the Head of this body, the Church spiritually gives birth to the members of that Head. Both in one and the other virginity is no hindrance to fecundity. In both one and the other fecundity takes not away virginity. Hence, since the Church universal is holy both in body and spirit, and yet the universal Church is not virgin in body, but in spirit. How much holier is it in those members, wherein it is virgin both in body and in spirit." [De Sanct. Virginit. cap. ii.]

And again : " It was in this virginal womb that the Only-begotten Son of God deigned to assume human nature, that He might unite to Himself, the spotless Head, the spotless Church ; which the Apostle calls a virgin, not only taking account of the virgins in body within her, but from the desire he had to see the souls of all incorrupt. For, says he, I have espoused you to one husband, that I may present you as a chaste virgin to Christ. The Church, then, in imitating the Mother of her Lord, since she could not do so in body, is yet "both mother and virgin in spirit. Think not, then, that Christ by His birth in any way detracted from the virginity of His Mother—He who made the Church virgin by redeeming her from the fornication of demons (i.e., idolatry). It is from this incorrupt virginity that you have been brought forth, 0 holy virgins, who spurning earthly nuptials, have elected to be virgins in flesh also. Celebrate, then, with solemnity and joy this day of the virginal Child-birth . . . He who has conferred on you this privilege so dear to you, has not taken it away from His Mother. He who heals in you what you inherited from Eve—far be it from you to think that He should not keep intact what you have so much loved in Mary. You follow the footsteps of the Virgin . . . imitate her as much as you are able ; not indeed by fecundity ; for this you cannot do whilst preserving virginity. . . . She alone had this double prerogative, she who gave birth to the Omnipotent. . . . But think not, therefore, that Christ is nothing to you, because He is Son of one only Virgin. Him, whom you cannot give birth to in flesh, you may have in heart for your Spouse. . . . Nor think that you are sterile by remaining virgins. For holy virginity of body brings with it fruitfulness of soul. Do what the Apostle says,—since you think not of things of the world, nor how you may please husbands—think of the things of God, that you may please Him in all things, [1 Cor. vii. 32-34.] and be fruitful, not in body but in soul, by the practice of virtues. . . . What you admire in the flesh of Mary, reproduce in the hiding-places of your soul. Whoso believes in the heart unto justice, conceives Christ; whoso confesses unto salvation, brings forth Christ. 

"'Tis to believers Christ is pleased to come.

   The heart of fickle faith that doubts, he spurns

   Unhonoured, and withholds His proffered grace.

   Virginity and ready faith drink in

   Christ to the inmost soul, from whence there formed,

   In hiding-places pure, they bring Him forth."

                                                         —Prudentius, Apotheosis v. v. 580-4.

Thus may fruitfulness united to persevering virginity abound in your souls." [Serm. 171, 2, 3.]

" The Blessed Virgin," writes Morales, " was the figure of the Church, which is both a virgin and the spouse of Christ. It was meet therefore that the Mother of God should be both a Virgin and a Spouse. Hence S. Ambrose speaks thus on this likeness and figure: 'As the Blessed Virgin was married to one (Joseph), yet filled by Another, that is to say, by the Holy Ghost; so is the Church outwardly married to the visible priest, yet filled by the Holy Ghost, in order to form children of adoption, according to the Apostle's words, 'I have planted, Apollo watered, but God gave the increase. But neither he who watereth, nor he who planteth is any thing, but God who gives the increase.' [1 Cor. iii. 6, 7. S. Ambrose L. 2, in Luc.] And S. Isidore: 'Joseph typically represents Christ, Whose office is to guard the holy Church which hath not spot nor wrinkle. But Mary signifies the Church, which being espoused to Christ, as a virgin hath conceived us of the Holy Ghost, and as a virgin hath also given us birth.' [Allegorice ex N. Test.] From hence the greatest glory and incomparable praise result to our Blessed Joseph, since—from his having been protector and guardian of Christ our Lord, the Spouse of the Church, and of the Blessed Mother of God, who is a type of the Church, as we have just said—this same S. Joseph was and is the protector and guardian of the Church, and kept the living Bread from heaven, not for himself, but for the whole world, as S. Bernard id (Horn. 2 super Missus est)" [Lib. ii., T,r 6.]

The immediate mention that S. Paul here makes of Eve and her seduction to sin almost forces upon us the conviction that he had Mary distinctly—though it might be only implicitly—in view, in setting forth a Virgin, pure and chaste, espoused to One alone, and faithful to Him, as the exemplar to the Corinthians of their spiritual union with Christ, in opposition to Eve's infidelity. For this antithesis of Eve and Mary forms the very earliest tradition of the Fathers, and is so prominent in their writings of the century next to that of the Apostles, as, we might almost say, to be the one only doctrine with regard to the Blessed Virgin of that age now on record. It is the special theme of S. Justin, S. Irenaeus, and Tertullian. These Fathers insist on the point that Eve and Mary were alike virgins, when each took her part, the one in the Fall, the other in the Redemption of mankind : also, that both virgins were each alike espoused to one alone. They then contrast the infidelity of Eve with the faithfulness of Mary, and the opposite effects of life and death which thence resulted. From this we conclude that the doctrine of Mary the Second Eve forms an integral part of S. Paul's implicit teaching, as that of Jesus Christ the Second Adam does of his explicit exposition. We here remark that the description of Mary by the Evangelists as an espoused Virgin [Matt. i. 18. Luke i. 27, ii. 5.] forms, as though, a title peculiarly attaching to our Blessed Lady, of which no other instance is to be found in Holy Writ to suggest such thought to S. Paul's mind. Moreover, the figure that he gives of a chaste virgin espoused to a virginal husband well illustrates the marriage of the Blessed Virgin and S. Joseph. "Does it not seem," writes Pere D'Argentan, "that the admirable words of the great Apostle S. Paul, Despondi vos uni viro virginem castam exhibere Christo, were expressly written to show the excellence of the marriage with S. Joseph ? See here a marriage indeed extraordinary, which is made only to consecrate virginity. You are married to a man, but it is not for the man who espouses you, but it is for God in Whose name he is espoused to you." [Conferences sur la S. V. Marie, ix. p. 280.]

Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 19

THE SECOND EPISTLE OF S. PAUL TO THE CORINTHIANS. CHAPTER VIII.

9 For you know the grace of our Lord Jesus Christ, that being rich he became poor, for your sakes ; that through his poverty you might be rich.

"Who," S. Ephrem makes Mary ask her Divine Infant, "hath given Thee to me ? 0 Son of the Rich One, that hated the bosom of the rich women : who led Thee to the poor ? For Joseph was needy and I also in want, yet Thy merchants have come, and brought gold to the house of the poor." [In Nat. Dom. x. Opp. Syr., Morris, p. 48.]

"The High One became as a little child, and in Him was hidden a treasure sufficing for all. Though Most High, yet He sucked the milk of Mary, and of His goodness all creatures suck ! . . . When He sucked the milk of Mary, He was suckling all with life. While He was lying on His Mother's bosom, in His bosom were all creatures lying. . . . Whilst he was in creasing in stature among the poor, from an abundant treasury He was nourishing all. . . . It was by power from Him that Mary was able to bear in her bosom Him that beareth up all things. It was from the great store-house of all creatures Mary gave Him all that she did give Him. She gave Him milk from Himself that prepared it, she gave Him food from Himself that made it. He gave milk unto Mary as God ; again He sucked it from her as the Son of Man. . . . She wove for Him, and clothed Him because He had put off His glory. She measured Him and wove for Him, since He had made Himself little." [In Nat. Dom. x. Opp. Syr., iii. pp. 22-24.] "Who shall open his mouth to speak of Him that feedeth all, who was yet brought up at the poor table of Joseph and of Mary ! Coming from the Bosom great and rich, which maketh all rich, in the poor bosom of Mary wert Thou brought up." [lb.]

23 The apostles of the churches, the glory of Christ.

Is not Mary the Mother of Jesus also, and much more than were the Apostles, His glory ?

CHAPTER IX.

6 Now this I say: He who soweth sparingly, shall also reap sparingly: and he who soweth in blessings, shall also reap blessings.

Mary sowed in blessings the blessed fruit of her womb, therefore she reaps the blessings of all generations. "No one sowed so liberally as that Blessed one amongst women, who poured forth the Blessed Seed from her womb. Of her own blessings Mary consequently will reap : even she who is in a singular manner to receive the blessing of all nations. ' All generations,' she says, 'shall call me blessed' But this is too little; all the orders of the blessed spirits shall call thee blessed." [Guerric. Serm. 4 De Assump.]

Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 18

THE SECOND EPISTLE OF S. PAUL TO THE CORINTHIANS. CHAPTER VI.

1 And we helping do exhort you, that you receive not the grace of God in vain.

S. Paul calls himself and other sacred ministers God's coadjutors. He attributes to them a share in man's reconciliation and redemption. Why then should we refuse to Mary, in a right sense, the title and office of co-redemptress ? " God gives grace," says S. Antoninus, " that man by co-operating with it may acquire for himself the merits of eternal life. He, then, who does not work when he can, receives grace in vain and to no purpose. Now though the Saints exercised themselves in grace in many things and by many good works, yet there has been no one, who has always and in everything that he has wrought, followed the inspiration of grace, and has thus always merited by his works. But this was the privilege of singular grace in the Blessed Virgin Mary." [P. iv., tit. 15, c. 20, 6. See supra, 1 Cor. x. 3.]

3 Giving no offence to any man, that our ministry be not blamed :

4 But in all things let us exhibit ourselves as the ministers of God, in much patience, in tribulation, in necessities, in distresses, 

6 In chastity, in knowledge, in long-suffering, in sweetness, in the Holy Ghost, in charity unfeigned,

7 In the word of truth, in the power of God; by the armour of justice on the right hand and on the left;

8 By honour and dishonour, by evil report and good report: as deceivers, and yet true ; as unknown, and yet known ;

9 As dying, and behold we live; as chastised, and not killed ;

10 As sorrowful, yet always rejoicing; as needy, yet enriching many; as having nothing, and possessing all things.

If we were well to study the Blessed Virgin, even in the fragmentary sketch of her life and character given in the Gospels, we should see that each and all of those beautiful traits set forth by S. Paul, except such as belong peculiarly to the Apostolic life, are found in their perfection in Mary. And the proof of this is, that it is impossible for us to attempt any idea of Our Lady—unless the mind be distorted by perversity and prejudice—and not see in her the assemblage, and mirror, so to speak, of these and all other virtues. "Long-suffering (v. 6), i.e. longanimity, is according to the Gloss, says S. Antoninus, not to give way, but to bear up in the expectation of good deferred. When anyone has to endure what is sad or grievous for a short time, or to wait for some great good which he will soon receive, he strives to bear up with equanimity, because the time is short. But when he sees, in such case, that he must endure long in toil or sorrow, or wait long for the attainment of some good, he is often led to grow tired and weary, and sometimes to give up altogether through the length of time. Now longanimity keeps a man from growing weary, helps him to persevere, though the toil last long, and the good that is looked for tarry, and refreshes his mind with a sort of pledge and assurance of reward. Therefore, says the Apostle, In all things let us exhibit ourselves . . . in longanimity. The Blessed Virgin Mary was for many years in the tribulations of this world, and in expectation of glory deferred—about sixty years, according to the more common opinion—but, all the while, she continued ever more and more fervent and eager for every good work."—P. iv. tit. 15, c. 26, § I.

11 Our mouth is open to you, O ye Corinthians, our heart is enlarged.

12 You are not straitened in us, but in your own bowels you are straitened.

13 But having the same recompense (I speak as to my children,) be you also enlarged.

The Apostle tenderly upbraids the Corinthians for their narrowed hearts and affections towards himself, and asks for their love, on account of, and in return for, his large love for them. He appeals to them as a father to his dear children. Much more might Mary speak thus to us. Is she not our Mother ? Does she not love us with a Mother's heart ? Why, then, should we not love her in return, and profess our love and devotion to her ?

14 Bear not the yoke with unbelievers. For what participation hath justice with injustice? Or what fellowship hath light with darkness ?

15 And what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever ?

16 And what agreement hath the temple of God with idols ? For you are the temple of the living God; as God saith : I will dwell in them, and walk among them; and I will be their God, and they shall be my people.

17 Wherefore, Go out from among them, and be ye separate, saith the Lord, and touch not the unclean thing:

18 And I will receive you; and I will be a Father to you; and you shall be my sons and daughters, saith the Lord Almighty.

If the Apostle forbids to Christians, marriage and other intimate relations with unbelievers, on account of the utter opposition in the essential principles which constitute and actuate the faithful and unbelievers—how much more must Jesus Christ, the ideal Model of all perfection and sanctity, have separated Himself, as far as possible, from all that had relation to sin. " It was fitting that we should have such a High-priest, holy, innocent, undented, separate from sinners " [Heb. vii. 26.] —and separated from them in every possible way, so far as such relation might touch upon His own sacred Person and Office. And such a holy High-priest " was He made, according to the power of an indissoluble life "—" not without an oath"—free from infirmity or imperfection of any sort; but "made higher than the heavens, the Son who is perfected for evermore." [Ib. vv. 16, 17, 20, 21, 26, 28. ...] Now as this Son, our great High-priest, was " made of a woman," [Gal. iv. 4.] it would, surely, be repugnant to the idea of absolute perfection, and separation from sinners, it would argue some sort of infirmity, some, at least indirect, remote concord with Belial —were she of whom "He was made," and from whom, in fact, He derived (by being her Son) the very essential constituent elements and principles of His priesthood, that is, flesh and humanity—for the Manhood of Jesus Christ enters as necessarily and essentially into the very constitution of our great High-priest, as does His Divinity [See Heb. ii, 9, 14-16, 17, 18 ; iv. 15 ; v. 1, 2, 7-10; 1 Tim. ii. 5, 6.] —were she, we say, Mary His Mother, any way, or at any time, under the dominion of sin and Satan ; that is, if she were not conceived immaculate, and did not always remain entirely sinless, pure from all stain, as well of original, as of actual fault. We are all, indeed, temples of God [2 Cor. vi. 16.] : but Mary is so by excellence, and in quite another way from other Christians. She must therefore be pure and undefiled in another and more excellent way than the rest. "As the story goes," writes S. Jerome, " a man who was unknown to the world, and not able to think of any good deed whereby to bring himself into notice, set the temple of Diana on fire ; and when nobody could say whose the sacrilege was, he came before the public himself and owned that he had done it to gain notoriety. But you, Helvidius, have set on fire the Temple of the Lord's Body, and defiled the Sanctuary of the Holy Ghost, by denying Mary's perpetual virginity." [Contr. Helvid. See infra, Heb. ix. 2-4.] All Christians are sons and daughters. But Mary, the blessed amongst women, with whom, before the Incarnation, God declared Himself to be united (Dominus tecum), was His beloved Daughter by excellence, the one chosen alone above all others. She was received into His love from the first moment of her creation, nay from all eternity : " Dominus possedit me in initio viarum suarum ." [prov, viii. 22.] Never had she to go out from them, i.e. His enemies, for never was she amongst them ; nor did she ever come in contact with the unclean thing. No need had she of cleansing herself from defilement of the flesh and of the spirit, for she was ever most pure, and was constantly from the very first perfecting sanctification in the fear of God: " Sanctificavit tabernaculum suum Altissimus." [Ps. xiv. 5.] " Misericordia ejus . . . timentibus eum."[Luke i. 50.]

Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 17

THE SECOND EPISTLE OF S. PAUL TO THE CORINTHIANS. CHAPTER IV.

6 For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Christ Jesus.

What light of the knowledge of the glory of God shined in Mary's heart, as she lived in presence of, and gazed so unceasingly in the Face of Christ Jesus. The whole account of Him during the eighteen years of His hidden life is, that " He increased in wisdom and age and in grace with God and with men," that is, He continually manifested more and more His Divine Wisdom, grace, and perfections. But to whom ? Was it not to Mary, for the illumination and sanctification of her soul ?

10 Always bearing about in our body the mortification of Jesus, that the life also of Jesus may be made manifest in our bodies.

11 For we who live are always delivered unto death for Jesus' sake; that the life also of Jesus may be made manifest in our mortal flesh.

So did Mary also. She always bore about in her body the mortification of Jesus, suffering ever for, and with Him. She bore too about with her Jesus Himself, whom she had herself offered to death, and "whose sorrow was always before Him." [Ps. xxxvii. l8] She bore, on Calvary, in her arms His body that had suffered, that body now dead. Hence the life of Jesus was verily made manifest in all resemblance, in its every feature, in her body, and visible in her life. Having given for us her Jesus to death, she lived as one always delivered unto death for Jesuit sake, and so the resurrection life of Jesus was made manifest at once after death in her mortal flesh.

15 For all things are for your sakes; that the grace abounding through many, may abound in thanksgiving unto the glory of God.

That fulness of grace, then, which Mary found and abounded in, is for our sakes too. On this account, therefore, it is for us to abound in thanksgiving, and so give glory to God.

17 For that which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory.

What, then, must be the eternal weight of glory bestowed on Mary?

CHAPTER V.

6 Therefore having always confidence, knowing that, while we are in the body, we are absent from the Lord.

7 (For we walk by faith, and not by sight).

8 But we are confident, and have a good will to be absent rather from the body, and to be present with the Lord.

9 And therefore we labour, whether absent or present, to please him.

We have in these words an image of Mary's peaceful confidence, and at the same time of her continually longing desire to be again united to her Divine Son, during her life of earthly sojourn after His Ascension ; whilst all the while her labour was, by complete conformity with His will, to please Him perfectly. Present with the Lord.—" If Christ, the Life and the Truth, saith : ' Where I am, there also shall My minister be ;' how much rather will not His Mother be with Him." [S. John Damasc., Orat. 2 de Dormit. B. V. M.]

16 Wherefore henceforth we know no man according to the flesh. And if we have known Christ according to the flesh; but now we know him so no longer.

Jesus too was estranged, so to say, in some sense from Mary: and Mary learned to give up and to be estranged from Jesus. But who can understand or express this mystery ? [See Luke ii. 48-50 ; Matt. xii. 47-50; John ii. 4.]

Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 16

THE SECOND EPISTLE OF S. PAUL TO THE CORINTHIANS. CHAPTER I

3 Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort.

4 Who comforteth us in all our tribulation; that we also may be able to comfort them who are in all distress, by the exhortation, wherewith we also are exhorted by God.

5 For as the sufferings of Christ abound in us: so also by Christ doth our comfort abound.

6 Now whether we be in tribulation, it is for your exhortation and salvation : or whether we be comforted, it is for your consolation : or whether we be exhorted, it is for your exhortation and salvation, which worketh the enduring of the same sufferings which we also suffer.

7 That our hope for you may be steadfast: knowing that as you are partakers of the sufferings, so shall you be also of the consolation.

If S. Paul could speak thus, much more could Mary. If we put his words into her lips, how much greater is their force and meaning. Try Mary by the canon laid down by the Apostle : As the sufferings of Christ abound in us, so also by Christ doth our comfort abound. Who can compare with Mary in abounding in the sufferings of Christ ? Where then shall we look for such abounding comfort as in her? In the fulness of her joy on Easter-day, after the anguish of Good-Friday, well might she exclaim : " According to the multitude of my sorrows in my heart, Thy comforts have given joy to my soul." [Ps. xciii. 19.] And not only in Mary, but also from her may we look for most abundant comfort. For if S. Paul's own individual tribulations and comfort were all for our salvation and consolation, accomplishing the enduring of the same sufferings in measure in us, much more were Mary's dolours and joys for our salvation and consolation. Since Mary suffered and was consoled, not in general, as a disciple and servant of Jesus Christ, but she, as Mother of the Redeemer, took part in, or rather endured along with Him, all those particular sufferings which He Himself in person underwent for our redemption ; and in like manner all His consolations and joys were her's also. If, then, S. Paul's sufferings and consolations were for the good of the faithful, how much more so were those of Mary the Mother of all the faithful. Should we not, therefore, bless the Father of mercies for giving us our Mother of Dolours to be such an example, hope, and consolation to us in our tribulations.

10 Who hath delivered and doth deliver us out of so great dangers; in whom we trust that he will yet also deliver us.

11 You helping withal in prayer for us : that for this gift obtained for us, by the means of many persons, thanks may be given by many in our behalf.

If the Apostle could ascribe such signal mercies to the prayers of the Corinthians, trust so confidently in their inter cession, and see therein only another great means of glorifying God, what must be the efficacy of the intercession of Mary the Mother of God. What should be our confidence and perseverance in asking it ; and what immense glory will accrue to God therefrom. We see from this that hope in the prayers of Saints, especially of the Blessed Virgin, is not only consistent with, but also a great proof of, trust in God.

14 As also you have known us in part, that we are your glory, as you also are ours, in the day of our Lord Jesus Christ.

The Mother of Mercy is the glory of us poor sinners, and we poor sinners shall be her glory in eternity.

CHAPTER III.

6 Who also hath made us fit ministers of the New Testament, not in the letter, but in the spirit. For the letter killeth, but the spirit quickeneth.

7 Now if the ministration of death, engraven with letters upon stones, was glorious; so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance, which is made void:

8 How shall not the ministration of the Spirit be rather in glory?

9 For if the ministration of condemnation be glory, much more the ministration of justice aboundeth in glory.

If God rendered the Apostles every way fit for their office of delivering the message of the New Testament of Jesus Christ; He surely made her, by whom came Jesus Christ, in every way a worthy Mother of His Son. [See the citations from S. Bernardine of Sienna, S. Thomas, S. Augustine, and S. Sophronius, supra, p. 89.] How may we compare the ministration of the New Testament with the Divine Maternity? How, then, compare the gifts of the Apostles with those of the Divine Mother ? Much more, then, must she abound in glory.

18 But we all beholding the glory of the Lord with open face, are transformed into the same image from glory to glory, as by the Spirit of the Lord.

What astonishing words to be addressed to all Christians ! What language may, then, be too great for her, who lived her life, as it were, for nothing else than to behold, as no other -could, the glory of the Lord ! " The Word was made flesh of me," might Mary say, " and dwelt in me, and with me, and I saw His glory, the glory, as it were, of the Only-begotten of the Father, full of grace and truth." [John i. 14.] From what heights to what heights again of glory was Mary raised ; and — as she lived, and lived beholding the glory of the Lord—how perfectly was she transformed into His image by the Spirit of the Lord, Who came upon her, overshadowed, and remained ever with her. " With reason the Church ascribes to Mary things that literally are spoken of Divine Wisdom, for so wondrously had she part in the Divine Being, drank in so -much of that divine fountain, was made so like to God, in such wise did He form Himself into her, that just as when we see a man endowed with very great wisdom we are wont to say that he seems to be wisdom itself: so divine titles are given to Mary, not that she is God, for she is but a creature, yet one so adorned with divine gifts, and abounding with heavenly riches, that we give her divine names. Every just man, for that matter, partakes of the divine likeness, and is, so to say, a sort of God, since in him is effected what the Apostle says : We are transformed into the same image ; but in various manner, according to the different degree of the participation of God's grace ; and since this in Mary was in all its plenitude, there was also in all its plenitude an assimilation of her to the Divine Wisdom and Goodness." [Osorius, Conc. 3 De Concept. Mariae, ap. Morales, L. iii. Tr. 3.]

Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 15

THE FIRST EPISTLE OF S. PAUL TO THE CORINTHIANS. CHAPTER XIII.

4 Charity is patient, is kind: charity envieth not, dealeth not perversely; is not puffed up ;

5 Is not ambitious, seeketh not her own, is not provoked to anger, thinketh no evil;

6 Rejoiceth not in iniquity, but rejoiceth with the truth;

7 Beareth all things, believeth all things, hopeth all things, endureth all things.

8 Charity never falleth away.

" Charity is kind. God our Saviour showed Himself so kind to us, that He gave to us all that He had, and prayed for His crucifiers. His Mother imitated Him. The gold pre sented to her by the Magi, she soon generously bestowed upon the poor. The Apostle says, Charity is kind, and the greater the charity, the greater is the kindness. Hence, as Mary's charity exceeds that of all others, so too does her kindness." [S. Antoninus, p. v., tit. xv., c. 26, 4.]

Think of Mary from what is said, and also from what is not said of her in the Gospels. Look then into your own thoughts about her : gather thence the necessary, inevitable idea of her impressed on the believing mind : compare with all this each clause of the Apostle's description of charity. Does not the idea perfectly harmonise with the description, and do not both tally the one with the other ; bringing out distinctly to view that sweet character of the Blessed Virgin, which has been ever indelibly stamped on the mind of the Catholic Church, which has been uniformly expressed by the Saints, and been the consoling devotion of all the faithful in every age 1 0 clemens, 0 pia, 0 dulcis Virgo Maria ! Thou assuredly wert that living ideal whence the Apostle has drawn this picture of charity.

CHAPTER XV.

22 And as in Adam all die, so also in Christ all shall be made alive.

It is an unquestionable truth that the Blessed Virgin is the second Eve as our Lord Jesus Christ is the second Adam.

And since the certainty of this truth is established by other reasons, we may regard it as implicitly contained in these words of the Apostle although they do not formally express it. As, that is to say, in the same manner as the first man Adam wrought death, so did Christ the last Adam bring life (v. 45). But we know that the way by which the first Adam brought about our death was in direct co-operation with the first woman, Eve. So, in the same manner, with the co-operation of a woman, that is to say, Mary, the second Eve, did Christ the second Adam restore us to life. We may give the same extension to that other expression of S. Paul, viz., that the first Adam is the figure or form of the second : Adam, qui est forma futuri ; ["After the similitude of the transgression of Adam, who is a figure of him who was to come "Rom. v. 14.] and conclude that Eve is the figure or form of Mary the second Eve ; and that as the one woman co-operated in our fall, so the other co-operated in our redemption. [See The Co-operation of the Blessed Virgin, etc. Jeanjacquot, S. J.]

" Since by the female sex," says S. Augustine, " man fell, by the same sex is man restored. ... By a woman death, by a woman life." [Serm. 232, 2.] And S. Epiphanius: "Eve brought ruin on God's creatures by means of the transgression ; allured as she was by the serpent's speech and promise, led astray from the commandment, and perverted in mind. For this cause the Lord and Saviour of all, wishing to heal the sore, build up what was fallen to ruin, and redress what was gone wrong, of a Virgin woman Himself was born, that He might banish death, supply what was wanting, and perfect what was impaired." [Haeres. 69, 9.]

23 But every one in his own order: the first-fruits Christ, then they that are of Christ, who have believed in his coming.

Who should be the next in order after Christ the first-fruits? What should be her place and order, who not only was of Christ, and was so signally blessed in believing in His first coming, [Luke i. 45.] but " of whom was born Jesus " the first-fruits of the Resurrection ?

41 One is the glory of the sun, another the glory of the moon, and another the glory of the stars. For star differeth from star in glory.

Among the bodies celestial there is one that holds pre-eminence before all others, the Sun of Justice, our Lord Jesus Christ. Who is signified by that other orb, reflecting the sun, next in dignity and splendour, one and alone, differing utterly from, and excelling far, all stars in shining, formosa ut luna ? Who but Mary ? Another is the glory of the moon, and another the glory of the stars (the Saints of God), for star differeth from star in glory. The glory, then, of Mary not only surpasses far in degree, but is of a different kind from that of all the Saints. On this account the Church pays to the Blessed Virgin vene ration and honour of a different order from what she gives to the other Saints. " I keep silence," writes S. Jerome, " on Anna and Elisabeth, and the rest of the holy women, whose, so to say, tiny sparks of stars the bright, shining light of Mary eclipses." [Comment, in Sophon. Prol.] An ancient author writes : " Such was the splendour of Mary's life, as, in a manner, to obscure the lives of all others; for as in comparison with God no one is good, so in comparison with the Lord's Mother, no creature is found perfect, even though it be shewn to excel in virtues. One is our Father in heaven, one is our Mother on earth, one form of virtues Mary." [Ep. ad Eustoch. et Paul, de Assump. int. opera S. Hieron.] " One is the glory of the sun, that is, the glory of Christ; another the glory of the moon, that is, of the Virgin Mary ; and another the glory of the stars, that is, of the other Saints. Because according to their different merits, they will partake in various degrees of the light of glory, it is added, for star differeth from star in glory." [Lyra, ap. Morales, lib. iii., tr. 2.] " Of the Blessed Virgin, after Christ, is especially said : ' She is the brightness of eternal life, and an unspotted mirror,' on account of the exceeding beauty of her soul and body ; and again, * She is more beautiful than the sun, and above all the order of the stars : being compared with the light, she is found more pure.' [Sap. vii. 26, 27.] S. Bonaventure, explaining this passage of the Blessed Virgin, says as follows : ' Some read here prior, others purior ; but both are applicable to our Star : for Mary is before, that is, more excellent or worthy: and Mary is also more pure than the sun, the stars, and light, because, as well in dignity and purity, she surpasses the sun, and stars, and all material light; nay, even all spiritual light, that is, all angelic creation' Whence S. Anselm exclaims : ' O Blessed above women who excellest the Angels in purity, and the Saints in piety.' " [Morales ii. 10.]

" Christ," says Cardinal Hugo, " is the greater light to rule the day, that is, the just: Mary the lesser light to rule sinners." [In Gen. i.]

47 The first man was of the earth, earthly ; the second man, from heaven, heavenly.

See infra (Heb. viii. 26) the passage from S. Ambrose allud ing to these words, quoted by S. Alphonsus. " Not," says Rupert, " that Jesus Christ who was born of Mary came with flesh from heaven, and passed through the Blessed Virgin— quasi per fistulam—as some heretics have asserted ; but that the life of these two spouses, Joseph and Mary—or their union—was all heavenly, and the Holy Spirit was the conjugal love of both, since their conversation was entirely in heaven."

Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 14

THE FIRST EPISTLE OF S. PAUL TO THE CORINTHIANS. CHAPTER XII.

4 Now there are diversities of graces, but the same Spirit;

5 And there are diversities of ministries, but the same Lord;

6 And there are diversities of operations, but the same God, who worketh all in all.

7 And the manifestation of the Spirit is given to every man unto profit.

8 To one indeed, by the Spirit, is given the word of wisdom: and to another, the word of knowledge, according to the same Spirit;

9 To another, faith in the same Spirit; to another, the grace of healing in one Spirit;

10 To another, the working of miracles; to another, prophecy; to another, the discerning of spirits; to another, diverse kinds of tongues; to another, interpretation of speeches.

11 But all these things one and the same Spirit worketh, dividing to every one according as he will.

The Apostle teaches in this Chapter that, as in the natural body, so also in the mystical body of Christ, the members are of various degrees of dignity, according to the particular functions which they have to perform ; and that they receive special gratuitous graces and gifts proportioned to their several dignity and office, for the profit of the other members, and the common good of the whole Church.

Now the Blessed Virgin, as Mother of Jesus Christ, the Head of His mystical body, and as Mother of all the faithful, holds the highest place of dignity amongst all the other mem bers ; and has consequently received in super-eminent degree such gifts and graces as are fitted for the worthy discharge of her sublime functions. Hence it is considered certain, accord ing to S. Thomas and theologians generally, that Mary had all the gifts here enumerated in the highest degree, at least inherently, and also their actual exercise, so far as this was suitable to her sex and condition, and was expedient for the ministry to which she had been chosen by God. Accordingly, she possessed the gift of wisdom, or an excellent intelligence, through contemplation, [Luke ii. 19.] of the most profound mysteries of revelation, such as the Trinity, the Incarnation, and Redemption ; together with the faculty of explaining them to others.

The gift of knowledge is said to refer especially to a deep understanding of, and the faculty of setting forth to others, all that is best and most perfect in practice. The marvellous prudence of the Blessed Virgin shows that she had this gift. But she had not the exercise either of this gift, nor of that of wisdom for public preaching or teaching, since this would have been out of order, and unbefitting her sex and condition.[i Tim. ii. 12.] She, however, exercised these gifts, in an unofficial and private capacity, so to say, and was, as tradition tells us, the instructress of the Apostles and Evangelists in many things, and especially in what related to the infancy, childhood, and hidden life of her Divine Son. And we may well believe that after the Ascension they often consulted her as the living commentary on all His words and acts, and the best interpreter of His mind and thoughts. Hence Eusebius of Emisa says: " Mary, being most wise, preserved in her heart all the words of Jesus Christ, and kept them for us, and caused them to be registered, in order that, according to her instruction, their recital and dictation should be published and preached throughout the world, and given to us to read." [Hom, in Evangel.] The gift of faith, as distinguished from the theological virtue of faith, is a firm trust and confidence in the power and help of God, spite of all difficulties, obstacles, and even seeming impossibilities ; such as, in the words of our Lord, can " remove mountains." [Matt. xvii. 19 ; xxi. 21. Mark xi. 23. 1 Cor. xiii. 2.] This gift was evidenced in ;the Blessed Virgin, when she believed the Angel's word that she should be Mother of the Son of God, and still remain a Virgin : [Luke i. 37, 38.] and again, when at the Marriage-feast she had firm confidence that our Lord would fulfil her desire, and work the miracle, though He seemed to refuse her petition. This gift of faith connotes also the power of easily convincing others of divine truths. It is thus bestowed on those especially whose ministry it is to preach God's "Word. Mary, of course, had not such exercise of this gift: but that she possessed the gift of faith, understood in this sense, we may see clearly from the same miracle at Cana. For not only was her own faith and confidence so strong ; but she had also the power of inspiring the domestics with faith, so that, when she bid them do whatever her Son commanded them, they at once acted on His word, believing that He would work the miracle, though all appearances were against it. This exercise of Mary's gift of faith was moreover, the root, so to say, of His disciples' faith, who, as the Evangelist records, then believed in our Lord. [John ii. 1-11.] With regard to the grace or gift of healing, and of miracles generally, S. Thomas says that, "its exercise did not belong to the Blessed Virgin during her lifetime : because that was the time when Christ's doctrine had to be confirmed by miracles. And, therefore, for Christ alone, and His disciples who were the bearers of Christ's doctrine, was it fitting to work miracles. For the same reason, too, it is said of John the Baptist that ' he did no sign,' [John x. 42.] in order, namely, that all might fix their attention on Christ." The working of miracles (operatio virtutum) is considered to be greater than the last gift: comprising marvels and prodigies which have reference, not only to the body, but also to the soul, and all things else, such as to raise the dead to life, to cast out devils, and to work extraordinary miracles in the order of grace. We may see Mary's exercise of this gift, as to the last effect, at the Visitation, when the yet unborn infant, John the Baptist, heard her salutation, and at the very sound of her voice leapt for joy, and was sanctified in his mother's womb ; and at the same time Elizabeth was illuminated and filled with the Holy Ghost. "That the Blessed Virgin had the exercise of the gift of prophecy," says S. Thomas, " is evident from the Canticle which she made : Magnificat anima mea Dominum," etc. S. Augustine referring to our Lord's words (Mutt. xi. 13) enumerates those recorded in the New Testament as having prophesied before John, and adds: " We know, too, from the Gospel (Luke i. 46-55) that the Lord's Virgin Mother herself prophesied before John." [De Civil., Dei, 1. xvii. c. 22.]

S. Epiphanius writes: " ' I went,' says Isaias, ' to the prophetess ; and she conceived in her womb, and bore a son. And the Lord said to me: Call his name, hasten to take away the spoils : make haste to take away the prey,' etc. [Isa. viii. 3.] By which words he shews the entrance of Gabriel to Mary; when he went forth to bring her the glad tidings that she was to give birth to the Son of God, the Saviour of the world, not from seed of man, but by the Holy Ghost." [Haeres. Ixviii. 16.]

S. Jerome, commenting on the same text, says : " Some interpret the prophetess as the Blessed Virgin. That Mary was a prophetess there is no doubt, since she says herself in the Gospel: ' Behold from henceforth . . . great things.' [Comment in Isa. 1. iii.]  (Luke i. 48, 49.)

S. Nilus, too : " Thou hast asked us, why Mary the Mother of God is called by Isaias (vii. 14) a Prophetess. Remark in the Gospel her words, ' He hath regarded the humility of His handmaid : for behold from henceforth all generations shall call me blessed.' And if you do not find that the holy Mary is called blessed in all nations and in every tongue, because she bore in her womb God, made flesh of the Holy Ghost, and of her, and brought Him forth without corruption or any sort of stain, then give no credence to Isaias. But if throughout the world she is called blessed, and is extolled with praise, hymned forth, and eulogised—she, that land unsown and un-wrought—together with her all-blessed and eternal Fruit, why dost thou further dispute whether Mary the Mother of God should be called a prophetess ?" [Epist. 1. ii. 212.]

The gift of the discerning of spirits, that is to say, of thoughts and intentions, and consequently of words and actions—thereby to know whether they proceed from the natural spirit and instinct, or from the devil, or from God, or an angel, was pos sessed by the Blessed Virgin in the highest degree of perfection. She showed her exercise of this discernment especially at the Annunciation. By this gift she knew for certain that he who then spoke to her the message, otherwise incomprehensible, was in truth the Angel of the Lord, and that his words were divine. With regard to the gift of speaking divers kinds of tongues, the holy Virgin must have possessed it equally with the Apostles. It was fitting that she should not only understand foreign languages, but also speak them, because she would have been in want of this grace on many occasions, and God would not have deprived her of what was necessary for the accomplishment of the aims of His Divine Providence. For example, when the Magi came from the East to adore the Infant Jesus at Bethlehem, it was necessary that she should understand their language, as well as speak it. When she went into Egypt, and remained there several years, in order to save her Divine Infant from the persecution of Herod, it was necessary for her to understand and speak the language of those parts. Besides, it is reasonable to suppose and believe that after the Ascension of our Divine Lord, when the Christian faith began to be diffused and spread over the most distant countries, many came from afar to see the holy Mother of the Redeemer, and to honour her; she must then have understood them, and been able to speak their language. Again, we may well believe that they had the satisfaction of hearing in their own tongue the divine oracles from her mouth. By the gift of interpretation of speeches, is generally held to mean that of understanding and explaining especially the more obscure passages of Holy Scripture. Tradition tells us how versed Mary was in the Sacred Scriptures, and we might gather the same from several things said in the Gospels. We may see, too, her exercise of this gift in her Magnificat. [Quotations are made in the above comment from S. Thomas Summa p. iii. qu. xxvii. ; Art v. acl 3m. ; Cornel, a Lap. in Inc. ; and The Virgin Mary, by Rev. R. Melia, D.D., P.S.M., pp. 152-156. For the Blessed Virgins personal beauty, as a gratuitous grace, see the same work, pp. 157-161.]

26 And if one member suffer any thing, all the members suffer with it; or if one member glory, all the members rejoice with it.

27 Now you are the body of Christ, and members of member.

Hence in the Joyful, Sorrowful, and Glorious Mysteries of the Rosary the faithful not only take part in the Joys, Sufferings, and Glories of Jesus Christ the Head of the Body, but also in the Joys, Dolours, and Glories of Mary, who is the most excellent member of His Mystical Body.

"The Church," says S. Austin, "is a virgin." Thou wilt, perhaps, ask me : If she is a virgin, how does she give birth to children? And if she does not give birth to children, how is it we give in our names, that we might be born of her bowels ? I answer : She is both virgin and brings forth children. She imitates Mary, who brought forth the Lord. Did not the holy Virgin Mary both bring forth and remain a virgin"? So, too, the Church both brings forth and is a virgin. And if thou reflectest, she gives birth to Christ because those who are baptised are His members. You, says the Apostle, are the body of Christ, and members. If, therefore, she gives birth to Christ's members, she is most like to Mary." [Serm. 213, cap. 7. See also supra, vii. 34.] Again :
" Mary is clearly the spiritual Mother of Christ's members, which we are, because she co-operated by charity, that the faithful who are members of the Head, should be born into the Church ; and she is corporally Mother of that Head." [De Sanct. Virginit. cap. vi.]

Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 13

THE FIRST EPISTLE OF S. PAUL TO THE CORINTHIANS. CHAPTER X.

31 Therefore, whether you eat or drink, or whatsoever else you do, do all to the glory of God.

"All human actions," says S. Antoninus, "may be referred to God. He, then, is the most perfect who refers all his actions to God. Since the Blessed Virgin was, of all mankind, alone exempt from every venial sin and imperfection, she alone was able actually to refer all she did to God, always throughout her life." [P. iv., Tit. xv., c. 26, 1. See also infra, 2 Cor. vi. 1.]

33 As I also in all things please all men, not seeking that which is profitable to myself, but to many, that they may be saved.

If this was the zeal of the Apostle for the salvation of souls, how much more was it that of Mary at the foot of the Cross.

CHAPTER XI.

1 Be ye followers of me, as I also am of Christ.

If the Apostle can speak thus, how much more can Mary. [See supra, I Cor. iv. 16.]

3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man ; and the head of Christ is God.

7 The man indeed ought not to cover his head, because he is the image and glory of God; but the woman is the glory of the man.

8 For the man is not of the woman, but the woman of the man.

9 For the man was not created for the woman, but the woman for the man.

10 Therefore ought the woman to have a power over her head, because of the angels.

II But yet neither is the man without the woman, nor the woman without the man, in the Lord.

12 For as the woman is of the man, so also is the man by the woman : but all things of God.

Most truly and forcibly may these words be applied in a mystical sense to our Lord Jesus Christ and the Blessed Virgin Mary. Whether such mystical application was in the mind of S. Paul as he wrote or not, all that he here says is entirely in harmony with his teaching elsewhere, viz., that Jesus Christ is the ideal Man, " the second Man from heaven, heavenly;" "the Man Christ Jesus ; "[See 1 Cor. xv. 45-47 ; 1 Tim. ii. 5. 2 Heb. i. 3 ; Col. i. 15.] "the brightness of God's glory and the figure of His substance ;" " the image of the invisible God, the first-born of every creature." [Heb. i. 3 ; Col. i. 15.] As, then, Jesus Christ is the second Adam, so Mary is the second Eve, " the Woman," set forth in paradise to the hopes of our first parents, of whom in the fulness of time the Word became Man, our Redeemer Jesus Christ. [Gal. iv. 4. See infra, Heb. i. 1.] Mary is the glory of Jesus. All her grace and dignity is derived from Him. Yet neither is He, the Man, without her ; but by her, and of her, since He derives His human existence from her : " Of whom was born Jesus who is called Christ." [Matt. i. 16.] Nor in the work of Redemption is He without her ; since she co-operated with Him therein, even as the first Eve did with Adam in the Fall. If the entire passage be read in this mystical sense, it will be seen how beautifully everything contained in it, is applicable to Jesus and Mary.

Well does S. Ambrose say: " Go forth and see King Solomon in the crown, wherewith his mother crowned him in the day of his espousals, and in the day of the joy of his heart, because he made for himself, he says, charity from the daughters of Jerusalem. . . .' [Cant. iii. 10, 11.] Blessed Mother, Jerusalem, and blessed womb of Mary, which crowned so great a Lord. She crowned Him when she formed Him, she crowned Him when she brought Him forth ... in that she conceived and bore Him for the salvation of all : she placed upon His head a crown of eternal piety, so that by the faith of them that believe, Christ might become the head of every man. . . . What there was of flesh He assumed from the Virgin, and in her formed the members of the last Adam, the Spotless Man." [De Inst. Virg., Cap. xvi. 103.]
" We must not pass over, Brethren," says S. Augustine, " and chiefly for the instruction of the women our sisters, the modesty, so holy of the Virgin Mary. She had given birth to Christ, the Angel had come to her, and had said to her, ' Behold, thou shalt conceive ... the Son of the Most High.' [Luke i. 31, 32.] She had merited to give birth to the Son of the Most High, and yet was she the most humble. She did not set herself above her husband ; nor did she so in order of name, so as to say, 'I and Thy father;' but she says, 'Thy father and I.' Thus she did not pay attention to the dignity of her womb, but had regard to the conjugal order. It was not the humble Christ, who would have taught His Mother to be proud. She says, ' Thy father and I,' because the head of the woman is the man. How much less, then, ought the rest of women to be proud. Mary, too, is called a woman, not from loss of virginity, but according to the way of speaking proper to her country."

29 Not discerning the body of the Lord.

To discern rightly the Body of the Lord, we must discern rightly His Virgin Mother ; for that Body was made of her. It is just those who have no discernment of Mary who fail to discern Christ's true Body and Blood in the Holy Eucharist.

Thus does S. Ephrem make Mary hold colloquy with her Babe : —"Thou art within me, and Thou art without me, O Thou that makest Thy Mother amazed; for I see that outward form of Thine before mine eyes, the hidden Form is shadowed forth in my mind, 0 Holy One. In Thy visible form I see Adam, and in Thy hidden Form I see Thy Father, who is blended with Thee. Hast Thou, then, shewn me alone Thy Beauty in two forms'? Let Bread shadow forth Thee, and also the mind ; dwell also in bread and in the eaters thereof. In secret and openly may Thy Church see Thee, as well as Thy Mother. He that hateth Thy Bread is like unto him that hateth Thy Body. He that is far off that desireth Thy Bread, and he that is near that loveth Thy Image, are alike. In the Bread and in the Body, the first and also the last have seen Thee. Yet Thy visible Bread is far more precious than Thy Body: for Thy Body even unbelievers have seen, but they have not seen Thy living Bread. They that were afar off rejoiced: their portion utterly scorneth that of those that were near. Lo ! Thy Image is shadowed forth in the blood of the grapes on 1 the Bread ; and it is shadowed forth on the heart with the finger of love, with the colours of faith. Blessed be He that by the Image of His Truth caused the graven images to pass away."

Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 12

THE FIRST EPISTLE OF S. PAUL TO THE CORINTHIANS. CHAPTER VI.

15 Know you not that your bodies are the members of Christ ?

19 Or know you not, that your members are the temple of the Holy Ghost, who is in you, whom you have from God; and you are not your own ?

20 For you are bought with a great price. Glorify and bear God in your body.

Great is the dignity of man in being created to the image of God, greater still in that God has by His Incarnation deigned to take the image of man, even the likeness of sinful flesh ; but greatest of all when, by union with Christ through baptism and holy communion, he becomes almost identified with the God-Man. This union is so close that the very members of his body are looked upon as, in some sense, the members of Christ's virginal body. This identification is the work of the Holy Ghost, for He it is who forms Christ in us. Now these principles show us the incomparable dignity of Mary. The Holy Ghost overshadowed her, and she became His temple by a nobler consecration than ever was conferred on creature. He formed Christ in her, not metaphorically, not mystically, not by grace only, but literally, so that not only was her body a member of Christ, but the members of Christ were taken from her body. Mary was not her own. She was created for, sanctified for, glorified for, her Son. She exists for Him. She was bought at a great price. What else could have been present in the Apostle's mind as the antitype of this, so to speak, mystical Incarnation, but the thought of Mary ? Who will ever strive to separate Jesus and Mary. Dominus tecum. " God does not dwell in any one," says S. Augustine, " whom the Holy Ghost has not first sanctified and purified. And even so to Mary, that Blessed Virgin, was it said, ' The Holy Ghost shall come upon thee,' no doubt to sanctify and purify her."

CHAPTER VII.

25 Now concerning virgins, I have no commandment of the Lord; but I give counsel, as having obtained mercy of the Lord, to be faithful.

34 And the unmarried woman and the virgin thinketh on the things of the Lord, that she may be holy both in body and in spirit. But she that is married thinketh on the things of the world, how she may please her husband.

35 And this I speak for your profit: not to cast a snare upon you; but for that which is decent, and which may give you power to attend upon the Lord, without impediment.

38 Therefore, both he that giveth his virgin in marriage, doth well; and he that giveth her not, doth better.

40 But more blessed shall she be, if she so remain, according to my counsel; and I think that I also have the spirit of God.

What Virgin was the antitype and ideal exemplar present here to the Apostle's mind, but Mary, the Virgin of virgins ? She who was ever thinking on the things that concerned Jesus Christ, her Lord and Son, and pondering them in her heart. Here some words of Cardinal Newman, though on another matter, are of force: " I do not deny that under the image of the Woman the Church is signified, but what I would maintain is this, that the holy Apostle would not have spoken of the Church under this particular image, unless there had existed a Blessed Virgin, who was exalted on high, and the object of veneration to all the faithful." [Letter to Dr. Pusey.]

" Mary," says S. Austin, " alone of women is Mother and Virgin, not only in spirit, but also in body. And Mother she is, indeed, in spirit, not of our Head, who Himself is the Saviour, of whom rather she was herself spiritually born: since all who believe in Him, in whose number she is, are rightly called the children of the Bridegroom : [Matt. ix. 15.] but she is clearly the spiritual Mother of His members, which we are; because she co-operated by her charity, that the faithful might be born into the Church; and these are the members of that same Head. For it was befitting that our Head should, according to the flesh, be born of a Virgin, for an admirable marvel, whereby He would signify that His members were to be born of a virgin Church, according to the Spirit. Consequently Mary alone is Mother and Virgin both in spirit and in body ; both Mother of Christ and Virgin of Christ. But the Church, in the saints who will possess the Kingdom of God, is, if taken as a whole, in spirit indeed, Christ's Mother, and, as a whole, Christ's virgin; but not so, as a whole, in body ; since in some she is Christ's-virgin, in some a mother, but not of Christ." [De Sanct. Virginit. Cap. vi.]

"O prudent Virgin, O devout [devota, vowed] Virgin,'" exclaims S. Bernard, "who taught thee that virginity was-pleasing to God? What law, what claim of justice, what page of the Old Testament, either commands, or counsels,, or exhorts to live in the flesh not as in flesh, and to lead here on earth an angelic life ? Where hadst thou read, Blessed Virgin,. ... of virgins that they sing a new canticle, which none other can sing, and ' follow the Lamb, whithersoever He goeth'? [Apoc. xiv. 4,] Where hadst thou read : ' Though we walk in the flesh, we da not war according to the flesh,' [2 Cor. x. 3.] and, He that giveth his virgin in marriage doth well, and he that giveth her not doth better. Where hadst thou heard, I would that all men were even as my self? and, It is good for a man if he so remain according to my counsel ? and, Concerning virgins I have no commandment of the Lord, but I give counsel ? But thou hadst—I will not say,, neither commandment, nor counsel, nor example, but—nought save what the unction (of the Spirit) taught thee concerning all things, and that wherewith ' the Word of God, living and effectual,' [Heb. iv. 12.] Who first became thy teacher, ere He was made thy Son, previously instructed thy mind, before He put on thy flesh. To Christ therefore thou vowest to present thyself a virgin, and knowest not that to Him thou must be presented as His Mother also. Thou choosest to be contemptible in Israel,  and, that ' thou mayest please Him to Whom thou hast engaged thyself,' [2 Tim. ii. 4.] to incur the curse of sterility : and, lo, the curse is exchanged for benediction, sterility is recompensed with fecundity." [Super Missus est, Hom. iii. 7.]

CHAPTER IX.

1 Am not I free ? Am not I an apostle ? Have not I seen Christ. Jesus our Lord ? Are not you my work in the Lord ?

If these were so many claims on the respect and submission of the Corinthian Christians, as being the grounds of S. Paul's dignity, how much greater are those of Mary. What is it to be & an Apostle of Christ compared with being His own true Mother ? If it was a great thing to have seen Jesus Christ for a few moments, what must it have been to have given Him birth, to have given Him her own breasts, to have brought Him up from childhood and lived with Him for thirty years 1 Deep was the debt which the Corinthians owed to S. Paul, chosen from the other Apostles to build up their spiritual edifice. But Mary's is a place that no other could supply. She alone is our Mother, who has given us our Saviour, and brought us forth to the life of grace.

5 Have we not power to carry about a woman a sister, as well as the rest of the apostles, and the brethren of the Lord, and Cephas ? Not without meaning does the Holy Ghost lead the Apostle -to speak of, as a title of dignity, the brethren of the Lord [See Acts i. 13, 14 ; Gal. i. 19 ; Jude 1.] S. Paul considers that this relationship with Jesus Christ was a claim to honour and authority. But it was all through Mary In so far as they were nearly related to her, were they nearly related to her Divine Son Jesus Christ. She was the channel of whatever dignity they received from this relationship. S. Paul knew this well. How much greater veneration, then, in the Apostle's mind was due to her. How much more honour would he pay to her : for how much closer, and of what a different nature was her relationship to Jesus .Christ as His own true Mother. Because S. James, the brother (kinsman) of our Lord, was first bishop of Jerusalem, that Church was wont in ancient times to be styled with the dignity of the Theadelphian See : we might hence draw out -from analogy the relationship of the Divine Mother with Christ's universal Church.

22 To the weak I became weak, that I might gain the weak. I became all things to all men, that I might save all.

"S Paul made himself all to all by assimilation and .condescension. The most blessed Virgin conformed herself, in truth and reality, to all in various times and states, even to such as were mutually most opposed. For she was a model at once to mothers, and virgins, and widows ; to men, and angels." [B. Albert. Magn. super Missus est, c. 126. See supra, Rom. i. 14.]

Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 11

THE FIRST EPISTLE OF S. PAUL TO THE CORINTHIANS. CHAPTER III.

9 We are God's coadjutors: you are God's husbandry, you are God's building.

S. Paul could take to himself the title of God's coadjutor, on account of the work that he did in the vineyard of the Lord, and in edifying the faithful. With how much greater meaning may we give this title, or that of co-redemptress, to Mary, who co-operated in the divine work of our Redemption, by giving birth to the Lord of the vineyard, and in raising the true Temple of God, the Incarnate Word, [See John ii. 21. Heb. viii. 2 ; ix. 11; x. 20.] and also in forming the Mystical Body of Christ, as delegated Mother of the faithful, in a sense higher than S. Paul could be said to do. The part of the Apostles was to help in applying the Redemption, while that of Mary was to aid in accomplishing it.

16 Know you not, that you are the temple of God, and that the Spirit of God dwelleth in you ?

17 But if any man violate the temple of God, him shall God destroy. For the temple of God is holy, which you are.

What then must be the sanctity of Mary, who is the Temple of God, not alone in a degree far surpassing that of all other Christians, but in a way in which no other could be ? Not only was it said to Mary, Ave gratia plena, Dominus tecum, but also, spiritus sanctus supervemet in te, et virtus Altissimi obumbrabit tibi. Ideoque et quod nascetur ex te Sanctum vocabitur Filius Dei. If S. John could say : Verbum caro factam est, et habitavit in nobis : how much more might he say, Habitavit in Maria.

CHAPTER IV.

1 Let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God.

2 Here now it is required among the dispensers, that a man be found faithful.

S. Paul claimed veneration for himself as an Apostle on account of his being a minister of Christ, and a dispenser of divine mysteries. Mary is the true Mother of Jesus Christ : by her we have received not divine mysteries, but God Incarnate Himself, and He has made her the dispenser of His graces. Hence, at once on her becoming the Mother of God, she dispensed His graces of justification and sanctification to S. John the Baptist and S. Elizabeth. Mary, the " Virgo fidelis," was found faithful. How then do our Lord and His Church will that we should account of her ?

7 For who distinguished thee ? Or what hast thou that thou hast not received ? And if thou hast received, why dost thou glory, as if thou hadst not received it ?

Mary in her Magnificat glories not in herself, but in Him who distinguished her, and from whom she had received all. If we glorify her as receiving, we give glory to God.

14 I write not these things to confound you; but I admonish you as my dearest children.

15 For if you have ten thousand instructors in Christ, yet not many fathers. For in Christ Jesus, by the gospel, I have begotten you.

16 Wherefore I beseech you, be ye followers of me, as I also am of Christ.

How much more is Mary our Mother than S. Paul our Father. And with how much more touching force might Mary say: " If you have ten thousand instructors in Christ, yet no other Mother : for at the foot of the Cross did I give you spiritual birth in Jesus Christ. Wherefore I admonish you as my dearest children, and beseech you, listen to the precept of our Saviour, who when dying said : 'Behold your Mother.' Be ye, then, followers of Me, as I also am of Christ."

Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 10

THE FIRST EPISTLE OF S. PAUL TO THE CORINTHIANS. CHAPTER II.

7 But we speak the wisdom of God in a mystery, a wisdom which is hidden, which God ordained before the world, unto our glory.

8 Which none of the princes of this world knew ; for if they had known it, they would never have crucified the Lord of glory.

The Apostle seems to imply here what was said by S. Ignatius the Martyr in his Epistles to the Philippians and Ephesians, viz., that the Virginity of Mary was concealed from the devil. [See supra, Introd. Chap. iii. p. 63.] If the demons (the princes of this world) had known Mary's virginity, they would have recognised the mystery of our Lord's Divinity, and then, far from exciting the Jews to the fury they exercised against Him, they would rather have dissuaded them from crucifying Him, in order thus to hinder the redemption of the world.

9 But, as it is written : That eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love him.

10 But to us God hath revealed them, by his Spirit. For the spirit searcheth all things, yea, the deep things of God.

11 For what man knoweth the things of a man, but the spirit of a man that is in him? So the things also that are of God no man knoweth, but the Spirit of God.

12 Now we have received not the spirit of this world, but the Spirit that is of God; that we may know the things that are given us from God.

16 For who hath known the mind of the Lord, that he may instruct him ? But we have the mind of Christ.

" What mind, then, can understand, what tongue, I do not say, tell forth and describe, but even barely mention, what things God hath prepared for this glorious Virgin ] Who of mortals can justly appraise the weight, number, and measure of good things wherewith that same God hath adorned her who gave Him birth, and her breasts to suck ; who nursed and nourished Him, and, holding more than the handmaid's place, ministered to all His needs, serving Him with so great affection and zeal ? She enjoys all that glory and beatitude which can possibly be imagined, or is worthy to be desired, after God. She is more holy than all the Saints, and more blessed than even the most blessed. It is not possible to find grace equal to her grace, nor glory equal to her glory." [Alexius a Salo.]

Of whom could it be said so truly, and in the same degree, as of Mary, that she had received the Spirit that is of God ? She, whom the Holy Ghost overshadowed, in whom He wrought the mystery of the Incarnation of the Divine Word ; with whom the Angel proclaimed that God was united, Dominus tecum; and on whom the Holy Spirit was poured at Pentecost. Greater things were given from God to Mary than even to the Apostles : she had, therefore, more of the Spirit of God to know them. Who as Mary had the mind of Christ, living as she did in close converse with Him alone for thirty years ? [All this chapter serves to explain the Magnificat. See S. Bernard, De diligendo Deo, Cap. 2.]