The Five First Saturdays and Reparation to The Immaculate Heart Of Mary by L. F. Harvey. Part 3

Three special demands were made upon the world, through the Three Little Shepherds of Aljustrel. Our Lady stated that only if a sufficient number of people obey these demands, the world will be saved from WAR, from the Horrors of COMMUNISM, and from the PUNISHMENTS OF GOD.
These three demands were:

PENANCE. PRAYER. CONSECRATION TO HER IMMACULATE HEART.

PENANCE AND SACRIFICE are hard words to us, as well as being most unwelcome to most of us!
The word PENANCE makes us think of LONG FASTS, WHIPPING OURSELVES, WEARING HAIR SHIRTS, and doing all kinds of things that we thoroughly dislike.
THESE THINGS ARE NOT FOR US — NOR DOES OUR LADY WISH THEM, FROM US
We are not expected to be like St John the Baptist, and other great Saints and heroes in that way.
NO ! Ours is to be THE LITTLE WAY OF OBEDIENCE TO OUR LADY !
We are going to take these three demands of Our Lady one by one, and we are going to see how simple and easy they really are, if only we will try to be honest with God and with ourselves.
During these explanations I shall quote from the writings of Fr. de Marchi. I. M. C, who spent many years in Fatima, and who knew the Marto family, as well as Lucy and her family, very well.
I shall also quote from «Nossa Senhora da Fatima», in its third edition, by Fr. Fonseca. S. J., which is acknowledged to be one of the most authentic and most correct books on Fatima and its Message.

PENANCE AND SACRIFICE

«Whatsoever thine hand findeth to do, do it with thy might !»
What is the Penance demanded from all of us by Our Lady ?
In a letter, quoted by Fr. de Marchi, which Lucy wrote to the Bishop of Leiria, we find the following passage :
«... The Good Lord complains bitterly and sorrowfully about the small number of souls in His grace, who are willing to renounce whatever the observance of His Law requires of them.
This is the penance, which the Good Lord now asks:
The Sacrifice that every person has to impose upon himself, is to lead a life of justice in the observance of His Law. He requires this way to be made known to souls. For many, thinking that the word 'Penance* means great austerities, and not feeling in themselves the strength, or the generosity, for these, lose heart and rest in a life of lukewarmness and sin.
Last Thursday, at midnight, while I was in the Chapel, with my Superior's permission, Our Lord said to me: — THE SACRIFICE REQUIRED OF EVERY PERSON IS THE FULFILMENT OF HIS DUTIES IN LIFE, AND THE OBSERVANCE OF MY LAW. THIS IS THE PENANCE THAT I NOW SEEK AND REQUIRE.'»
It is as simple as that! Here Our Lord confirms, and explains, the demand of Our Lady for SACRIFICE AND PENANCE !
IT IS SIMPLY THAT WE DO OUR DUTY TO GOD, AND TO OUR NEIGHBOUR AS WELL AS WE CAN
It is simply a demand that we should KEEP OUR BAPTISMAL PROMISES.
It is simply that we are to love God, and in loving God to avoid sin, and the occasions of sin, to set a good example — fearlessly — and be good Christians, with all that that implies.

THE SINS OF THE FLESH

Knowing the evil days in which we live, with all its immorality, its seductiveness, its immodesty and its bad influence on souls, Our Lady explained in detail to Jacinta many things, when she was in the house of

Mother Godinho, in Lisbon. Our Lady explained many things to this wonderful little girl, including some things dealing with impurities.

One thing, as Jacinta explained to Mother Godinho, was that «THE SINS WHICH BRING MOST SOULS TO HELL ARE THE SINS OF THE FLESH. CERTAIN FASHIONS ... OFFEND OUR LORD VERY MUCH. Those, who serve Our Lord, should not follow these fashions... People lose their souls, because they do not think about the Death of Our Lord, and DO NOT DO PENANCE.»
We need only think of the Advertisements in our countries, both in the streets and in the papers. We need only think of many of the Pictures, the Magazines, the Cinema, the Television, the Fashions, the Bathing dresses (?), the nakedness of the Naturalist colonies, the dirty jokes in conversations and books, the oceans of impurity in modern life, to realise that there is an immense opportunity, and necessity, for making sacrifices, sacrifices which are our plain duty to God and to our neighbour !
THESE sacrifices are a matter of DUTY.
There are other Sacrifices — VOLUNTARY SACRIFICES — which Our Lady asked for from the children, at Fatima, and though them from all generous souls.
Anyone, who loves deeply, will always find endless ways of making little sacrifices for the one they love!
Dearest Jesus, teach us to love Thee MORE, and give us a deeper love for Thy Holy Mother too!
When we make such Sacrifices Our Lady told us to say: — «Oh Jesus, it is for love of You, for the conversion of sinners, and in reparation to the Immaculate Heart of Mary!»
It is not so very hard to go without an occasional cigarette, or some other little pleasure; it is not so very difficult to go without a little drink sometimes when we are thirsty; or to keep back an unkind or hasty word, or criticism; it does not cost us much, and it ought not to cost us anything, to give up a few minutes to tell Our Lord, in the Tabernacle, that we love Him; it does not take so very long to say an extra Rosary!
There are many little ways of pleasing Our Lady, and making sacrifices, as the Three Little Shepherds of Fatima found out, and then acted so generously!

NEVERTHELESS THE ONLY SACRIFICE BINDING ON US, IS TO DO OUR DUTY WELL!

PRAYER. THE ROSARY.

The second point is the prayer of the Rosary.
Prayer is the lifting up of our hearts and minds to God. The greatest and most powerful, and most acceptable prayer in the sight of God, is the MASS.
The Mass is included in our duty to God, and we are bound to hear Mass on every Sunday and day of Obligation. That is understood.
Next to the Mass comes, for us, the Rosary. In Her visitations during recent years Our Lady has insisted upon the SAYING OF THE ROSARY. Our Lady knows the incalculable power of the Rosary, which is greater than all Atomic and other Bombs !
These lines are being written at the beginning of the Centenary Year of Lourdes, where the Holy Mother demanded the Rosary, where She taught little Bernadette how to make the sign of the Cross reverently-and well, before saying the Rosary. Our Lady, Herself, said the Rosary with Bernadette.
NOBODY, on earth. KNOWS the unspeakable and incalculable POWER OF THE ROSARY.
The Devil knows it and he HATES it, hating the very thought of people saying the Rosary!
That being so, there is hardly any need of further argument to persuade people, who love God and Our Lady, as well as themselves, to say the Rosary very, very often !
At Fatima, and the Message of Fatima is essentially the weapon against the modern worldwide, soul destroying disease of Atheistic Communism and International Wars, Our Lady insisted, visit after visit, that we should say the Rosary EVERY DAY, and that we should say the FAMILY ROSARY also.
Let us also remember how often recent Popes, who are God's Representatives on Earth, have urged the saying of the Rosary. Let us remember the great victory of the Christians at the Battle of Lepanto, and other great triumphs, due to the saying of the Rosary!
At Fatima, as at Lourdes, Our Lady always appeared with a Rosary. When Lucy asked if Francisco would go to Heaven, Our Lady said that he would, but that he would have to say MANY ROSARIES first !
Before leaving the Cova da Iria on May 13,1917., Our Lady said: — «Say the Rosary every day, with devotion, in order to obtain peace for the world!»
DO WE REALLY WANT PEACE? —the powers of evil do not want peace — If we do, then we must say the Rosary !
That is one of the essential conditions for Peace, laid down by God, through the Mediatrix of all the Graces!
On October 13, 1917, at Fatima the day of Her last appearance, Our Lady said that She was THE LADY OF THE ROSARY, and that we must always continue to say the Rosary EVERY DAY !
Therefore everyone of us is bound to say the Rosary every day.
By doing this we shall not only bring about the Conversion of Russia, and bring peace to the world, but we shall bring down untold blessings on the world and the people in it, we shall «conquer our enemies, check our passions, advance in virtue», and after we have crowned Our Lady with many «roses» on Earth we shall «go to see Her crowned with honour and glory in Heaven.»

THE FAMILY ROSARY

On July 13, 1917, at Fatima, when Lucy asked Our Lady to cure the little crippled boy, John Carreira, (who now looks after the Capelinha), Our Lady refused to cure him but said that he must say the Rosary EVERY DAY WITH HIS FAMILY.

THE FAMILY IS THE FOUNDATION OF THE STATE

The FAMILY is the strength of the Church and of the Nation. The FAMILY is the first object of attack on the part of the Devil and the Communists.
If they can break up the HOME, and get at the CHILDREN, then they are well on the way to winning all the rest !
Our homes are in vital danger today. The destroying maggot is in our homes today, and it comes in with the consent of countless PARENTS. The destroying worm comes through many of the Papers, allowed into the homes, papers and magazines that would foul a manure heap, but which our children are allowed to absorb! The worm comes in through the SORED use of the WIRELESS AND TELEVISION, through the lack of discipline and control, through the lack of HOME LOVE!
Childrens souls, today, are being sold for a MESS, not of potage as in the case of Esau, but for a MESS OF DIABOLIC AND IMMORAL PLEASURE!
Our Lady has given us a sure and certain remedy to save our homes, and that is TO SAY THE FAMILY ROSARY EVERY DAY. «Because Our Lady wishes it.» (Lucy)
If we do not make the effort, and if thereby our homes are ruined and our children damned, there will be nobody to blame but ourselves !
And if we meet God, just after we die, and He says to us — «Go ye cursed into everlasting fire, prepared for the Devil and his angels!» we can blame noone but ourselves, because He told us that it would have been better for us to have been thrown over a cliff, with some stones round our necks, rather than that we should have caused scandal to one little child — and, God have mercy on us, many of us are doing that now!
One more very important thing!
On July 13, 1917, Our Lady told the children to say a little prayer

AFTER EACH DECADE OF THE ROSARY

This is done at Fatima, always, and in many another place, though many people have not yet learned to obey Our Lady, in this matter also. It is amazing that, in spite of all the warnings and in spite of all the amazing promises of wonderful blessings, 41 long years have passed and still people, people who know about Fatima, and pride themselves on it, simply ignore so much of what Our Lady asked us to do!

The prayer, which Our Lady told us to say after each decade of the Rosary is —

Oh, JESUS, FORGIVE US OUR SINS, SAVE US FROM THE FIRES OF HELL, AND LEAD ALL SOULS TO HEAVEN, ESPECIALLY THOSE MOST IN NEED OF THY MERCY!

Our Lord said — «If you love Me, keep My commandments!»

Little Jacinta of Fatima was inspired to say, about the appearances and revelations of Our Lady: — «If you dont want to believe, then you must expect the punishments of God.»

CONSECRATION TO THE IMMACULATE HEART OF MARY

This is the third demand of Our Lady, and it is VERY, VERY important.
For nine long months the Baby Heart of the Infant Jesus beat close to the Immaculate Heart of His Maiden Mother. Two Hearts, literally, beating as One! Mary's blood poured through the unborn Heart of the Eternal God.
In the Temple, the aged Simeon told the Virgin-Mother that a SWORD of SORROW would pierce Her Heart.
On Calvary, the Spear of St Longinus pierced the Sacred Heart of Jesus, and made so big a hole that St Thomas could put his hand right into it! At the same moment a cruel sword of sorrow pierced the Immaculate Heart of His Mother, as She stood at the foot of the Cross! Two Hearts pierced, as One!
In recent Centuries, devotion to These Two Hearts, has been preached by many, notably by St John Eudes.
During the first half of our own century — though
the Church has not yet pronounced on this — many important revelations are claimed to have been received by Bertha Petit, in relation to the Sacred Hearts, all of which were known to Pope Benedict XV, to St Pius X, and to others.
WE have been redeemed by the Blood of Jesus, poured out for us in His Passion !
WE have been given Eternal Life, if we wish to receive it, through the Blood of Jesus!
The Human Body of Jesus was given life by the blood poured into It from the sinless Heart of His Mother, Mary! Her blood gave Him life!
How can we separate the Sacred Hearts ?
In 1916, at Cabego, near Fatima, the Angel had united the Sacred Hearts in his prayer, taught to the three children.
Our Lady Herself, at the very first appearance at Fatima, had asked for Reparation for the sins committed against the Divine Majesty (The Sacred Heart) and for the blasphemies against Her own Immaculate Heart.
It was revealed to little Jacinta that God wants the Immaculate Heart of His Mother to be honoured, side by side, with His own Sacred Heart.
In the second visit, at Fatima, Our Lady told Lucy that she would have to stay on Earth because God wanted her to make Our Lady «known and loved», «to establish in the world devotion to My Immaculate Heart», and Our Lady added — «I promise salvation to everyone, who will embrace that devotion; they will be the chosen souls of God, like flowers placed by Me before His throne!» When Lucy asked if she would have to stay on Earth all alone, Our Lady answered — «No, my child! Does it cause you much suffering? Dont be downhearted! I will never leave you! My Immaculate Heart will be your Refuge, and the Way that will lead you to God!»
What need is there of anything more? There is no need !
If we want to be protected in this world, if we want to go to Heaven for ever, then all we have to do is to cast ourselves into the Immaculate Heart of Mary, to give ourselves, and that means to CONSECRATE ourselves, to Her, to be ALL HERS FOR EVER !
By doing this we shall belong entirely to God, for what we give to Her, She gives to God! SHE IS THE WAY THAT WILL LEAD US TO GOD!
Our Lady asks for the CONSECRATION OF EVERYBODY, of RUSSIA, of the WHOLE WORLD, TO HER IMMACULATE HEART.
Our Lady said, at Fatima: — «My Immaculate Heart will Anally triumph! So that it is through the Immaculate Heart... that PEACE is to COME to the world !
It is through the Immaculate Heart that souls are to be converted, and sinners are to be brought back to God !
It is through the Immaculate Heart that the TRIUMPH of God's CHURCH is to come !
It is quite clear where our duty lies; it lies in consecrating ourselves to the Immaculate Heart of Mary!
Here is a short Act of Consecration to the Immaculate Heart, which has the Imprimatur of the Diocese of Leiria (Fatima).

«Oh, DEAREST, PUREST MOTHER, OUR LADY OF FATIMA, I GIVE MYSELF TO YOU TO BE ALL YOURS FOR EVER! ALL THAT I AM AND ALL THAT I HAVE I GIVE TO YOU! PLEASE KEEP ME AS YOUR OWN!»

THE OUTWARD SIGN OF OUR CONSECRATION IS TO BE THE WEARING OF THE SCAPULAR!

Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 44

THE CATHOLIC EPISTLE OF S. JAMES THE APOSTLE. CHAPTER II.

1 My brethren, have not the faith of our Lord Jesus Christ of glory with respect of persons.

2 For if there shall come into your assembly a man having a golden ring, in fine apparel, and there shall come in also a poor man in mean attire,

3 And you have respect to him that is clothed with the fine apparel, and shall say to him : Sit thou here well; but say to the poor man : Stand thou there, or sit under my footstool:

4 Do you not judge within yourselves, and are become judges of unjust thoughts ?

The faith of our Lord Jesus Christ that Mary had, was free from all such respect of persons. She knew that He, the Lord of glory, was meek and humble of heart, that He scatters the proud and lofty-minded, and exalts the humble. Her heart was most like to His own. She knew how to receive the poor, rude, and simple shepherds, with a like sweet grace, courtesy and charity, as she did the rich and royal Magi.

"And deem not," says S. Ambrose, "the words of the shepherds to be despised as though of little worth. For from the shepherds Mary gathers faith. From the shepherds a people is congregated for the worship of God. They were, too, in admiration, all who heard what was said to them by the shepherds. But Mary kept all these words, pondering them over in her heart. Let us learn the chastity in all things of holy Mary, who no less pure in speech than in body, pondered over the arguments of faith in her heart." [Lib. ii. in Luc. c. ii. circa med.]

5 Hearken my dearest brethren: hath not God chosen the poor in this world, rich in faith, and heirs of the kingdom which God hath promised to them that love him.

What choice did God ever make like to His choice of Mary to be His Mother—the model, type and crown of all His elections ? Poor indeed in this world she was, for she gave birth to her Divine Child in a stable. But rich in faith— blessed in believing—surpassing all others in the wealth of her love to God, she was on earth the first heir of the promise. What, then, is her right amongst the heirs of the heavenly kingdom ? Surely, as she so excelled in all that gives aught of claim in God's kingdom on earth, her right is to be Queen over all in His kingdom above. Regina cӕli, Iӕtare, Alleluia!

21 Was not Abraham our father justified by works, offering up Isaac his son upon the altar ?

22 Seest thou, that faith did co-operate with his works; and by works faith was made perfect ?

23 And the scripture was fulfilled, saying: Abraham believed God, and it was reputed to him to justice, and he was called the friend of God.

Abraham, to whom the promise was made, became through his faith, the father of the faithful. Mary, to whom first the promise was actually fulfilled, became, by her excelling faith, in a far higher sense than Abraham is their father, the Mother of the faithful. Like Abraham, Mary also was justified by works : of which in either case the principal was that of offering a sacrifice. But what a difference in the sacrifice of one and the other. Abraham offered up in will, though not in effect, the sacrifice of Isaac his son—Mary offered up, not only in will, but also in effect, Jesus Christ her only Son, Whom she loved incomparably more than Abraham loved Isaac, on the altar of the Cross. Isaac was a type of Jesus Christ the Lamb slain from the foundation of the world ; and Abraham's offering was but a figure of the sacrifice which Mary made.

"O Lady," says S. Anselm, " what fountains of tears burst forth from thy most modest eyes, as thou didst behold thy only Son, so holy and innocent, before thee scourged, bound, bruised, His flesh torn by wicked men. And yet so conformed wert thou to the Divine Will, as to be most eager for the salvation of mankind, that (I am bold to say it), had there been no one found to crucify thy Son, thou wouldst have thyself placed Him on the Cross, if so the salvation of men and the will of God required it. For we are not to believe that there was less perfection and obedience towards God in Mary, than in Abraham, who offered to God his own son as a sacrifice to be slain, and bound with his own hands."

Seest thou not how faith did cooperate with her works; and by her works which corresponded in excellence to her faith — her faith was made perfect ? And the Scripture was fulfilled, saying, "Blessed art thou that hast believed, because those things shall be accomplished, that were spoken to thee by the Lord." [Luke i. 45.] Thus faith obtained for Mary a complete triumph over Satan, God's enemy, who had brought to ruin our first mother Eve ; and it was reputed to her for justice, and she was called, and was indeed, the friend of God,' [" Amica mea." Cant. ii. 2.] even His own be loved Mother.

CHAPTER III.

17 But the wisdom, that is from above, first indeed is chaste, then peaceable, modest, easy to be persuaded, consenting to the good, full of mercy and good fruits, without judging, without dissimulation.

18 And the fruit of justice is sown in peace, to them that make peace.

Here we have a beautiful description of Mary, who is called by the Church, Sedes Sapientiӕ, as her character has been impressed on the mind of the faithful and traced by tradition.

CHAPTER IV.

6 But he giveth greater grace. Wherefore he saith: God resisteth the proud, and giveth grace to the humble.

7 Be subject therefore to God, but resist the devil, and he will fly from you.

8 Draw nigh to God, and he will draw nigh to you.

10 Be humbled in the sight of the Lord, and he will exalt you.

Who so humble as Mary, who so subject to God as she ? Ecce ancilla Domini —To her then God gave His greatest grace.

" To be the Mother of God," says S. Bonaventure, " is the greatest grace that can be conferred on a pure creature. God could make a greater world, God could make a greater heaven: a greater Mother than Mother of God, God could not make." [Spec. B. M. V. Lect. x.]

" The last grace of Mary's perfection," says S. Antoninus, " was that which prepared her for the Conception of the Son of God : and this preparation was by means of profound humility." [P. i v. tit. xv. c. 6, n. 2.]

It was indeed her own triumphs of humility that she was recounting, when thus she magnified God: "He hath scattered the proud in the conceit of their hearts. He hath put down the mighty from their seat, and hath exalted the humble." Through her humility and consequent excelling grace, she so effectually resisted and vanquished the devil, and still forces him to flee from her children who strive to imitate her humility and invoke her aid.

Approach to God on our part through His attracting grace is the condition of His approach to and union with us. How wondrously perfect, then, must have been Mary's drawing nigh to God, before He became so wondrously united to her. Thus must she have been prepared in order to become a worthy Mother of His Son. The height of Mary's exaltation corresponded to the depth of her humility. Respexit humilitatem ancillӕ suӕ, etc.

Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 43

THE CATHOLIC EPISTLE OF S. JAMES THE APOSTLE. CHAPTER I.

3 Knowing that the trying of your faith worketh patience.

4 And patience hath a perfect work; that you may be perfect and entire, failing in nothing.

Mary, next to Jesus Christ her Son, had the most to suffer, and was most exercised in patience. In her, patience had a perfect work, as she stood by the Cross assisting at the death of her Son. As He was made perfect through suffering, so too was Mary through her patience made perfect and entire, failing in nothing.

"Patience," says S. Antoninus, "hath a perfect work, when one is not excited on account of adversity, but one bears it when it comes with equanimity. For this there are the examples of the Saints, who, though just, had many things to suffer, but did so most patiently. Now the most blessed Virgin had no lack of adversities, as neither had her Son ; but when a few days after the birth of her Babe He was sought for to be slain, she had to fly into Egypt, and there remain for seven years amongst idolaters, and strangers ; and when at the age of twelve He remained behind in the temple, without her knowledge, she sought Him for three days, not without sorrow, but without anger, and such sadness as to absorb or obscure reason. She was likewise most patient in the persecutions of her Son ; and hence is said of her: ' As the lily among thorns, so is my love among the daughters.' [Cant. ii. 2.] Neither the lily, nor the rose loses its beauty and fragrance amongst thorns, so neither did Mary lose the sweet odour of patience amongst tribulations." [P. iv . tit. 15, c. 26, § 1.]

9 But let the brother of low condition glory in his exaltation:

10 And the rich, in his being low.

Mary, in her lowly-mindedness as the handmaid of the Lord, gloried in her exaltation : Et exultavit spiritus meus . . . quia fecit mihi magna qui potens est. Again, Mary, though so rich in grace, and possessed of Him " in whom are hid all the treasures of wisdom and knowledge," gloried, rather, in her low estate, which God had deigned to regard : Quia respexit humilitatem ancillӕ suӕ"

12 Blessed is the man that endureth temptation; for when he hath been proved, he shall receive the crown of life, which God hath promised to them that love him.

Mary, the blessed amongst women, had pre-eminently this blessedness of which the Apostle here speaks. For who was ever tried, who ever endured as she ? Having been well proved, the crown of life that she has received surpasses that of all others in glory; since she loved God with a love exceeding far that of all others, and loved Him both as her God, and as her Son.

17 Every best gift, and every perfect gift, is from above, coming down from the Father of lights, with whom there is no change, nor shadow of alteration.

18 For of his own will hath he begotten us by the word of truth, that we might be some beginning of his creature.

The Gift of gifts, the best and the most perfect of all others, was given by the Father of lights to Mary, even that of His Only-begotten co-equal Son. Mary was in a peculiar, and far higher sense than others, the chosen daughter of the Eternal Father. And not only was she begotten by the word of truth, and was the beginning of His creation ["Ego ab ore Altissimi prodivi primogenita ante omnem creaturam." " Ab initio creata sum," etc. Ecclus. xxiv. 5. 14. " Dominus possedit me in initio viarum suarum, antequam quidquam faceret a principio " etc. Parab. Salom. viii. 22. Words spoken of Eternal Wisdom, but applied by the Holy Church to the Blessed Virgin in the Breviary Lections for our Lady's Feasts.] but she herself conceived and gave birth to the Divine Incarnate Word of truth.

"No grace," says S. Bernardine of Sienna, "comes down from heaven save through Mary. Such is the hierarchical order of the effusion of heavenly graces. They come from God into the blessed soul of Christ: Every best gift, and every perfect gift, is from above, coming down from the Father of lights. They then descend into the soul of the Virgin : into the Seraphim and Cherubim, and the other angelic orders : into the soul of the Saints, lastly on the Church militant." [Serm, de glorios. nom. Maria;, art. 3. c. 2.]

19 And let every man be swift to hear, but slow to speak, and slow to anger.

21 Wherefore . . . with meekness receive the ingrafted word, which is able to save your souls.

22 But be ye doers of the word, and not hearers only, deceiving your own selves.

23 For if a man be a hearer of the word, and not a doer, he snail be compared to a man beholding his own countenance in a glass.

24 For he beheld himself, and went his way, and presently forgot what manner of man he was.

25 But he that hath looked into the perfect law of liberty, and hath continued therein, not becoming a forgetful hearer, but a doer of the work; this man shall be blessed in his deed.

26 And if any man think himself to be religious, not bridling his tongue, but deceiving his own heart, this man's religion is vain.

27 Religion clean and undefiled before God and the Father, is this : to visit the fatherless and widows in their tribulation : and to keep one's self unspotted from this world.

If we study the portrait of the Blessed Virgin, as sketched in the Gospel narrative, and her character, as unvarying tradition has impressed it in the minds and hearts of the faithful, we shall find shining brightly in her all those virtuous traits which the Apostle here commends. She was most prudent in her speech, sweet and gentle in her bearing: she received with meekness the divine word, keeping and pondering over it in her heart, listening to it with humble attention from the lips of all whoever they might be, whether the Archangel Gabriel or Elizabeth, Shepherds or Sages, Simeon or Anna ; welcoming it though it might deeply wound her heart. Mary was not a hearer only but a faithful doer of the word, and was blessed in her deed. She shewed to all a perfect model of religion, clean and undefiled, before God and the Father, by her holy life of spotless purity, and her works of charity and mercy towards others : of these the Visitation, and her mediation at Cana are typical instances, and will suggest to us how many were the services she rendered to those in need and distress, whilst following our Lord in His public ministry, and, after His Ascension, in the infant Church during the years she still remained on earth. [Hence Mary is styled by the Church, and invoked by the faithful, as Virgo prudentissima, Vas spirituale, Vas insigne devotionis and as Mater misericordiӕ, dulcedo et spes nostra, O Clemens, O pia, O dulcis Virgo Maria, Mater amabilis, Virgo clemens, Causa nostrӕ lӕtitiӕ, Salus infirmorum, Refugium peccatorum, Consolatrix afflictorum, Auxilium Christianorura.]

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.]

Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 38

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

4 To Titus my beloved son, according to the common faith, grace and peace from God the Father, and from Christ Jesus our Saviour.

If S. Paul calls Titus his son, is not Mary our Mother ?

CHAPTER II.

4 That they may teach the young women to be wise, to love their husbands, to love their children,

5 To be discreet, chaste, sober, having a care of the house, gentle, obedient to their husbands, that the word of God be not blasphemed.

Here is another assemblage of virtues which the tradition of the faithful has ever associated with the Virgin Mother, especially, and in the highest degree. Hence she is invoked as Sedes sapientiae, Virgo prudentissima, Mater castissima, O clemens, O pia, O dulcis Virgo Maria.

Virgo singularis, 

Inter omnes mitis, 

Nos culpis solutos 

Mites fac et castos.

11 For the grace of God our Saviour hath appeared to all men. 

13 Looking for the blessed hope and coming of the glory of the great God and our Saviour Jesus Christ.

".For the grace of God our Saviour hath appeared . . . See how this man of God is speaking from God, and attests by a preaching most evident that the grace of God appeared from Mary. And lest, perchance, thou shouldst say, that it was not from Mary that God appeared, he at once added the name of Saviour, for the very purpose that thou mightest believe that He who was born of Mary is God, whom thou canst not deny to have been born a Saviour, according to what is written: 'For this day is born to you a Saviour.' [Luke ii. 11.] O admirable Master, Blessed Paul, verily given by God to the Gentiles . . . Tlic great (rod and our Saviour Jesus Christ: It is not allowed to say, Christ was born from Mary, and yet not God; for the Apostle proclaims: God. It is not allowed to say, Jesus was born of Mary, and not God ; for the Apostle testifies: God. It is not allowed to say, a Saviour is born, and not God; for the Apostle affirms : God." [Cassian, De Incarn. Christi, Lib. ii. c. 4.]

We quote these words of Cassian, not on account of their testimony to the Divinity of Jesus Christ, and to Mary's Divine Maternity, but because they clearly show how obvious it was to that holy Father, that S. Paul in his teaching about Jesus Christ, had the Blessed Virgin His Mother present to his mind.

Mary in the Epistles by Thomas Stiverd Livius. Comments on the Epistles part 37

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

14 Keep the good thing committed to thy trust by the Holy Ghost, who dwelleth in us.

The good thing committed to Mary's trust by the Holy Ghost was nothing less than the Son of God.

CHAPTER II.

10 Therefore I endure all things for the sake of the elect, that they also may obtain the salvation, which is in Christ Jesus, with heavenly glory.

11 A faithful saying : for if we be dead with him we shall live also with him.

12 If we suffer, we shall also reign with him.

Much more might Mary say that all she endured in her dolours was for the sake of the elect; and far more availing for their salvation were the sufferings of Mary than those of S. Paul. Having suffered and died indeed with Jesus Christ her Divine Son, she now lives and reigns with Him the nearest to Him in glory. It is meet that she who is Regina martyrum, should be Regina caeli.

20 But in a great house there are not only vessels of gold and of silver, but also of wood and of earth: and some indeed unto honour, but some unto dishonour.

21 If any man therefore shall cleanse himself from these, he shall be a vessel unto honour, sanctified and profitable to the Lord, prepared unto every good work.

In the great house of God's Church, the holy immaculate Virgin Mary is prized, and constantly invoked by the faithful, as Vas spirituale, Vas honorabile, Vas insigne devotionis.

CHAPTER IV.

6 The time of my dissolution is at hand.

7 I have fought a good fight, I have finished my course, I have kept the faith.

8 As to the rest, there is laid up for me a crown of justice, which the Lord the just judge will render to me in that day : and not only to me, but to them also that love his coming.

If such was the Apostle's confidence, what must have been that of Mary when the time of her dissolution was at hand, as she looked back at the course of her life upon earth, and all that she had done and suffered for God. What her joy at the assured reward, the bright crown which she saw awaiting her.

She, like the Apostle, thought not of herself alone, but also of all her children who love her Divine Son, and of the glory which they would one day share with herself. As the love she had for the coming of her Lord surpassed that of all others, so does the crown of justice that He awarded to her exceed that of all others in glory.