Part 5
The virginity of Our Lady, therefore, is not sterile, like that of the Angels, but it is so fruitful that from the moment she vowed it to God, until the present time, it has always borne its fruit. A soul that is perfectly dedicated to the service of God is never alone; many others, drawn by the sweetness of its perfumes, flock after to copy its example. It is on this account that the Spouse says to her Beloved: _Trahe me post te, curremus--'Draw me and we shall run.'_
Secondly, the virginity and chastity of the Blessed Virgin surpassed that of the Angels in this, that they are chaste by nature; and we do not, properly speaking, praise a person for the gifts of nature, since praise is not due where there is no merit. But the virginity of the Most Holy Virgin is, on the contrary, worthy of praise, because it was chosen and preferred by her, and consecrated by her to God. Although she was united in marriage to St. Joseph, it was without any prejudice to her virginity, because he to whom she was espoused had also consecrated his virginity to God.
Thirdly, the virginity of Our Lady surpassed that of the Angels, because it was subjected to the severest trials, whilst that of the Angels could never be tempted or tried. In this sense St. Augustine, addressing the Angels, says: 'It is not difficult for you, O blessed spirits! to be pure and remain virgins, because you neither are, nor can be, tempted.'
Some may, perhaps, wonder that I have said that the purity of Our Lady was exposed to the severest trials; and yet so it was. But we must not suppose that these trials were similar to our own. As she was all purity, these assaults could not be like our own. The temptations which come to us, who, unhappily, bear their incentives within our hearts, could never have ventured to approach that wall of her virginal integrity. But was it not a great trial for Our Lady when the Angel appeared to her in human form? And did she not manifest this in the fear and perturbation which assailed her, so that the Angel was obliged to reassure her in these words: _Ne timeas, Maria--'Fear not, Mary'?_ By them he wished to remove the disquiet which her virginal purity suffered; it was as if he were to say: You see me in human form, but I am no man, nor do I come to you on the part of any man.
Modesty, says a holy Doctor, is, as it were, the sacristan of chastity. The sacristan of a church keeps an eye always to the altars, that nothing may be stolen, and he fastens the door with care. In like manner virginal souls are jealous to preserve this virtue unspotted, and no sooner do they perceive danger, or even the shadow of danger, than they are quickly alarmed. Thus it was with the Most Blessed Virgin, who was not only the Virgin _par excellence_ of all in heaven and on earth, but also the most humble of all, and she manifested in this mystery of the Annunciation, the most sublime act of humility that a pure creature could make. When she heard herself called by the Angel _full of grace_, and received the announcement that she should become the Mother of a Son Who was to be both God and Man, she was troubled, and filled with fear; because, although she had conversed familiarly with the Angels, she had never heard them utter a single word in her praise.
The Most Holy Virgin would here teach us the dangers to which purity is exposed by the desire of praise. Humility is the inseparable and necessary companion of virginity, which could not long be maintained in a soul that was not humble. It is true that in persons who live in the world one of these virtues may subsist without the other, as we see in the married life, but in regard to virgins, it must be absolutely asserted that one who does not profess both these virtues has neither of them except in appearance.
Our Lady, being reassured by the Angel, and having understood what her Lord had decreed to work within her, made a sublime act of humility, saying: _Ecce ancilla Domini, fiat mihi secundum verbum tuum--'Behold the handmaid of the Lord, be it done unto me according to Thy word.'_ It was thus she expressed herself at the very moment when she saw herself raised to the sublimest dignity that can be imagined. An incomparable dignity, indeed, is that of Mother of God, but it does not disturb the humility of Mary. Although she is raised above all creatures, nevertheless she simply declares that she is, and ever will be, the servant of His Divine Majesty; and to show the truth of her protest she adds: _Fiat mihi secundum verbum tuum:_ 'Be it done unto me according to Thy word.' She abandons herself to the Divine Will, and proclaims that of her own choice she would never have come forth from her state of humility and lowly self-esteem. How well did the Most Holy Virgin know that humility is ever the inseparable and necessary companion of virginity!
Although, as we have said, humility and virginity can dwell singly in persons who live in the world, yet such a separation can never be made between humility and charity, these virtues being absolutely inseparable. They are like the ladder of Jacob, by which the Angels ascended and descended. This was not done simultaneously, but alternately; the Angels descending first, and then ascending afterwards. Similarly, as soon as humility has abased us, charity quickly raises us up towards heaven. It might seem that the virtue of humility in some degree removes us from God, Who is at the summit of this mysterious ladder, because it causes us to descend very low in self-abasement. On the contrary, however, in proportion as we lower ourselves we become more and more worthy to mount towards the summit of this mystical ladder of perfection, where our Heavenly Father awaits us. Our Lady, then, obtained the dignity of Mother of God by abasing herself, and acknowledging herself unworthy of it; for scarcely had she protested her lowliness, and abandoned herself, by an act of incomparable charity, to the Divine Will, than the mystery was accomplished. If we thus regulate our conduct, and, in imitation of Mary, unite virginity with humility, we shall be certainly helped by charity. This Divine gift will lift us up the mystical ladder of Jacob, and introduce us into the presence of the Eternal Father, Who will enrich us with every kind of heavenly consolation. We shall sing canticles of Divine praise with our most holy Patroness, and eternally glorify Our Lord for the grace we have obtained to imitate her virtues, and fight under her standard.
SPIRITUAL FLOWERS.
Humility made the Son of God descend from Heaven into the immaculate bosom of Mary, and by the same virtue we may also cause Him to descend into our souls.--_St. Teresa._
It is not humility to acknowledge ourselves to be miserable, for this needs but a little understanding of our condition, but to _wish_ and _desire_ to be treated as such is true Christian humility.--_St. Francis of Sales._
We ought never to make use of our heart, eyes, and words for the indulgence of our own humours and inclinations, but only for the service of the Celestial Spouse.--_The same._
EXAMPLE.
_The Love of St. Alphonsus for Mary._
The love of St. Alphonsus Liguori for the Blessed Virgin Mary was so burning that he desired to inflame with it the hearts of all mankind. He was often heard to say: 'O men, what are you doing? Why so much affection for earthly creatures, for false deceivers, who make you lose both body and soul, both Paradise and God? How is it you love not Mary, who is ever most amiable, most loving, and most faithful; and who, after having enriched you with consolations and graces in this life, will obtain for you from her Divine Son the eternal glory of Paradise?'
He loved her so tenderly from his childhood, that one day he said to her quite simply: 'O my sweet Virgin Mary, I do not wish that there should be anyone in the world who loves and hononrs you more than I do;' and this desire of his heart was fully gratified. He thought of her even in sleep, and made use of this tender aspiration: 'O Mary, how beautiful you are! O how beautiful you are!' No one could speak to him without receiving a recommendation to be devout to Mary. 'Be devout to the Holy Virgin Mary,' he would say; 'whoever is devout to her will certainly be saved.' He inculcated the pious practices of visiting her images, reciting the Rosary, and fasting in her honour, on Saturdays and on the vigils of her festivals. But in a special manner he wished all to recite, every morning and evening, three _Ave Marias_ in commemoration of her Immaculate Conception and perpetual virginity, adding this ejaculation to each Ave Maria: 'By your sacred virginity and Immaculate Conception, O Mary, obtain for me purity and sanctity of soul and body.' He gave pictures of her to everyone, saying: 'Here is the image of your Heavenly Mother; give her your love and confidence.' At other times he repeated: 'Love the good Virgin much, because Mary is the Mother of perseverance; and whoever loves Jesus and Mary will become holy.'
_Prayer._--O Mary! you are truly the valiant woman in whom the Lord found rest, and whom He has chosen to be the depositary of all His treasures. The universe honours you as the most pure sanctuary of the Divinity, the true Temple of the Lord, in which was begun the salvation of the world, and in which took place the grand reconciliation between God and man. You are that privileged field which sin could not enter and devastate; you are that magnificent garden in which Our Lord planted all the flowers that adorn His Church. You, O Mary, are the Paradise of God, whence springs the fountain of living water which waters and fructifies the earth: obtain for me, by your powerful intercession, that, being washed in this most pure water, I may be admitted with you to the nuptials of the Immaculate Lamb. Amen.
_Ejaculation._--Most pure Virgin, pray for us.
_Practice._--In temptations against holy purity invoke Mary, Virgin and Mother.
EIGHTH DAY.
THE VISITATION.
THOUGH Mary had thus humbled herself before God, she did not stop there, because she knew that humility and charity do not attain their highest degree of perfection until, for God's sake, they are exercised in behalf of our neighbour. True fraternal charity proceeds from the love of God, and in proportion as this increases, the love of our neighbour becomes more intense. The Apostle of Charity teaches us this truth, when he says: _Qui enim non diliget fratrem suum quem vidit, Deum quem non videt, quomodo potest deligere?_--'For he that loveth not his brother whom he seeth, how can he love God whom he seeth not?' If we desire, then, to show our love to God, we must love our neighbour, we must serve him, help him, and relieve him in his necessities according to our power. How profoundly was the Blessed Virgin penetrated with this truth! No sooner had she heard that her cousin had conceived in her old age, than she arose and went with haste (the Gospel says, _cum festinatione_) over the mountains of Judea to the city of Ephrem.
Consider that Mary is become the Mother of the Son of God, and having with all humility and sweetness obtained leave of her Holy Spouse to go and visit her cousin Elizabeth, she bade a painful adieu to all her neighbours. With great eagerness did the Most Holy Virgin undertake her long and fatiguing journey, as the Gospel says, she _went with haste!_ The first movements of Him Whom she bears in her womb increased her fervour, and she began her journey with haste but without mental flurry. The Angels are ready to accompany her, and St. Joseph gladly conducts her. One would wish to have known something of the conversation of these two great souls, and willingly should we listen to the account thereof. It is probable that the Holy Virgin conversed only of Him Whom she bore within her, and breathed only for her Saviour. St. Joseph, on his side, thinks only of his Redeemer, Who moves his heart with a thousand sentiments and affections. As wine locked up in the cellar acquires the scent of the flowery vines, so the heart of this Holy Patriarch insensibly participates in the perfume and the vigour of the Divine Infant Who blooms in His beautiful vineyard. The profound humility which Mary exercised in serving one who was in every respect her inferior, is indeed most worthy of our admiration. It is true that Elizabeth was of noble birth, because she was of the royal race of David, and was, moreover, united in marriage to the High Priest of the tribe of Levi. However, this nobility is nothing in comparison with that of the Most Holy Virgin, whose incomparable greatness can only be expressed by the title of Mother of God--_Mater Dei_--and yet where can we find more profound humility? Her humble heart is not satisfied with calling herself the handmaid of the Lord, but she leaves her house, and for three entire months is as a handmaid to her venerable cousin. The Gospel, moreover, gives us to understand that when the Divine Mother entered the house of Zacharias she was the first to give the salutation, and this through her great humility: _Intravit in domum Zachariae et salutavit Elizabeth_.
Remark also the conduct of Our Lady amidst the praises and blessings which Elizabeth bestowed upon her. Assuredly it was very different from that of women in the world, who instead of humbling themselves when they are praised, become more puffed up. Was it not vanity that possessed our poor mother Eve, who, on hearing that she was created to the image and likeness of God, became thereby so presumptuous that she strove to become equal to Him, and gave ear to all the suggestions of the infernal enemy? But as the Most Holy Virgin had come into the world to regain all that Eve had lost by her vanity and pride, she thinks only of the abyss of her nothingness, and calls herself the handmaid of the Lord, although proclaimed by the Angel His Mother; when she is declared by Elizabeth to be the most blessed of women, she replies that her blessings are accorded because the Lord has looked down upon her lowliness and her littleness: _Quia respexit humilitatem ancillae suae_. What an excellent sign is humility of heart in a soul that has made progress in the spiritual life! When such souls humble themselves before God and before all creatures, in proportion to the greatness of the favours received, and place all their happiness, like Mary, in this alone, that the Divine Goodness has looked down upon their lowliness and misery, it is a sure indication that the graces of God are not received in vain.
The effects of grace in the heart of the Most Blessed Virgin were a profound humility and a burning charity towards God and towards her neighbour. The Apostle St. Paul in relating to us the love that our Saviour bore to the virtue of humility, says that 'He humbled Himself unto death, even to the death of the Cross'--_Humiliavit semetipsum usque ad mortem, mortem autem crucis;_ and he would have us learn from this that we should not be satisfied to have practised this virtue in some particular circumstances, nor for a certain time, but that we must practise it always and on all occasions. We must practise this virtue not only _until death_ but _unto the death of the Cross;_ that is to say, unto the perfect mortification of ourselves, humbling our self-esteem and our self-love. Let us not deceive ourselves by a certain appearance of humility; as, for instance, in speaking of our imperfections, or in performing external acts of reverence and humility, for the virtue of humility does not consist in this. True and Christian humility makes us esteem ourselves absolutely as nothing, as unworthy to live, as deserving only of universal contempt. It moves us to embrace generously the precept of our Saviour, that we renounce ourselves if we wish to follow Him: _Si quis vult post me venire, abneget semetipsum._
SPIRITUAL FLOWERS.
Humility is the root of every virtue. As the flower receives its nourishment from the root, and withers when it is cut off from it, so virtue, however perfect it may be, languishes and dies if it be not rooted in humility.--_Nouet._
Bees suck honey from the lily, the iris and the rose; but they draw it also from the smallest flowers, such as rosemary and thyme. Indeed, they gather more honey from the latter, and it is of a better quality; because more closely confined in the smaller flowers and better preserved. Thus is charity practised, both more frequently and with more humility, in lowly exercises of devotion, and consequently with greater perfection and holiness.--_Francis of Sales._
EXAMPLE.
_The Pilgrimage of St. Francis of Sales to Loreto._
St. Francis of Sales was always thinking of the honour of the Most Blessed Virgin, and had made a vow from his youth to visit the holy Chapel of Loreto. In his travels through Italy, made by order of his father, his great desire was to fulfil the promise he had made to venerate the Most Holy Virgin in the Sanctuary where she had received the visit of the Angel and the sublime dignity of becoming the Mother of God, and he did so with wonderful piety. He was rapt in admiration in beholding those walls that had enclosed such wonders. He prayed motionless for a long time before the Altar of the Queen of Heaven, thanking her devoutly for all she had done for himself, exhorting her to continue her holy protection, and renewing his promise to imitate her angelic virtue of purity during his whole life. Ineffable were the graces and consolations that he then received; his mind was illumined by celestial light, and his heart was inflamed with such ardent charity, that from that moment nothing appeared to him impossible, when there was question of the glory of God and the salvation of souls.
_Prayer of St. Germanus._--Hail Mary! you are the hope of Christians, and it is in this quality that I turn myself to you. Receive, O tender Mother, the prayer addressed to you by a poor sinner, but a penitent sinner, who honours you, and who, after God, places in you all his hope for his conversion and salvation. I am indebted to you for so many graces, but grant me, I beseech you, one grace more. Confirm me and establish me in the grace and love of your Divine Son. You are the consolation of the afflicted; deign, then, to intercede in my favour with your Divine Son, my Saviour, Jesus, that He may deliver me from the burden of my sins, dissipate the darkness of my understanding, remove every irregular affection from my heart, and restrain all the efforts and temptations of my enemies, that, being aided by this grace, I may henceforth so order my life that, under your protection, I may arrive at the happy port of eternal life. Amen.
_Ejaculation._--O Holy Virgin! may I always remember you, and have recourse to you in all my necessities.
_Practice._--Visit the altar of Mary, either in the church or in your room, to obtain from her sorrow for your sins.
NINTH DAY.
THE CHARITY OF MARY IN THE VISITATION.
WE must not imagine that the Blessed Virgin Mary was moved to undertake this long journey to visit her cousin, St. Elizabeth, by curiosity to know if what the Angel had told her were true, for she had not the slightest doubt of it. Our Blessed Lady was moved by a secret impulse of God, Who wished to commence the work of Redemption and the sanctification of souls in this visit, by the sanctification of the infant St. John.
The most ardent charity and most profound humility animated her, and gave her wings to fly across the mountains of Judea, and these two virtues were also the cause of her journey. As St. Ambrose says, charity or grace knows no delays nor cold deliberations: _Nescit tarda molimina sancti spiritus gratiae_. It need not therefore surprise us if the Most Holy Virgin, filled as she was with charity (because she bore in her womb Him Who is Love itself), should exercise it in continual acts towards God, to Whom she was closely united by the sacred bond of perfect love, and towards her neighbours, whom she loved so tenderly and sincerely that she sighed for the salvation and sanctification of the whole world. She went with all alacrity, because she knew with what happy results her visit would be attended, in the person of St. John, and also because she wished to congratulate her cousin who, notwithstanding her age and sterility, had conceived the long-predicted precursor of the Word Incarnate. She went that they might rejoice together, and excite each other to glorify the God of all mercy, and to thank Him for so many favours and benedictions.
St. Luke would teach us by the words, _Exurgens Maria abiit cum festinatione in montana in civitatem Juda_--'Mary arose and went into the mountain country with haste, into a city of Judea'--the care and readiness with which we also ought to correspond to the Divine inspirations. As it is the work of the Holy Spirit to banish all tepidity and negligence from the heart, so He would have us execute His Divine Will with all care and diligence, and He is offended by any kind of delay. The virginal purity of Mary, which so dearly loved solitude, also caused her to go with haste, for the best protection for virginal purity is to appear as little as possible in the tumult of the world.
Having reached the house of Zachary, she entered it. She saluted Elizabeth. The Evangelist does not relate that she saluted Zachary also, for her love of purity was so great that she spoke little with men. Let virgins learn from this that they cannot take too great care for the preservation of this virtue.
Who can imagine the sweet fragrance of this most beautiful lily in the house of Zachary during the three months that she remained there? How well did she spend every instant! What honey, what precious balsam, must those sacred lips have distilled in the few but excellent words that they uttered! Indeed, Mary could speak only that which filled her heart, and _that_ was Jesus!
Let us consider the meaning of the words, that 'Elizabeth was filled with the Holy Ghost'--_Et repleta est Spiritu Sancto Elisabeth_--that Elizabeth, who had already received the Holy Ghost with all His gifts, received a new fulness and a new increase of grace by this visit. Although the Lord grants His graces to the just _in full measure_, yet, as the Gospel says, this measure can be so augmented as to overflow on all sides: _Mensuram bonam confertam et coagitatam et supereffluentem dabunt in sinum vestrum._