Our Lady Saint Mary

by J. G. H. Barry

CHAPTER XXIV

THE HOME OF S. JOHN

And from that hour that disciple took her unto his own home.
S. John XIX, 27.

But now we unite to praise thee, O Pure and Immaculate One, blessed Virgin and sinless Mother of thy great Son and the God of all. O perfectly spotless and altogether holy, thou art the hope of despairing sinners. We bless thee as most full of grace, who didst give birth to Christ, God and Man. And we fall down before thee. We all invoke thee and implore thy help. Deliver us, O Virgin, holy and undefiled, from every pressing strait and from all temptations of the Evil One. Be thou our peacemaker in the hour of death and judgment. Do thou save us from the future unquenchable fire and from the outer darkness. Do thou render us worthy of the glory of thy Son, O Virgin and Mother, most sweet and clement.

A PRAYER OF S. EPHREM THE SYRIAN.

here is no scene in the whole range of Scripture narrative which is more full of pathos than this scene of the Cross. Two agonies meet: the agony of the nailing, the lifting, the dying; and the agony that looks on in silent helplessness. But while our Lord's physical agony was in some sort swallowed up in the intensity of the love which was the motive for enduring it, overpassed in the vision of the need of those for whom He was dying, S. Mary's agony was the pain of a love concentrated upon the Sufferer Who hangs dying before her eyes. If there be anything that can lighten the pain of such love it is that it feels itself answered, that its object is conscious of it and is helped by it. And S. Mary had that consolation: the love poured to her from the Cross, and revealed itself when the suffering Son turned His eyes upon her agony and, understanding what her desolation would be, committed her to His beloved disciple: "Behold thy Mother; behold thy son." These two great loves which had been our Lord's human consolation were thus committed to one another. And when the darkness fell, and death relieved the agony, and the Sacred Body had been cared for, then the mother found refuge with S. John: "and from that hour that disciple took her unto his own home."

From the day of Pentecost on, S. Mary is no more heard of in the history of the Church. As so often, the Scriptures are silent and decline to answer our interested questions. They go on with the essentails of their story, the founding of the Church of God, and leave other things aside. So we do not know any of the last years of the life of Blessed Mary. Where did she live? How long did she live? The traditions, in any case of quite an untrustworthy nature, are contradictory. Jerusalem and Ephesus contend for the honour of our Lady's residence. Jerusalem must have been the site of that "home" to which S. John took her after the crucifixion. Did she remain there, or did she follow S. John, and at length come to live with him in Ephesus? Ephesus puts forward the claim, and we feel that it would be well founded in the nature of the relation between these two, if S. Mary lived until the settlement of the last of the apostles in the Asian city. Our Lord's committal of His Mother to the beloved disciple implies their personal association as long as S. Mary lived: if till S. John was settled in Ephesus, then we may be sure that she was there. She would be with S. John as long as she lived, but can we think of her as living long? Would not a great love draw her to another world and the presence of her triumphant Son?

Let us, however think, as one tradition bids us, of our Lady as living some time with S. John at Ephesus. We can understand the situation because it is so much like our own. These Asia Minor cities of the imperial period were curiously like the great centers of population in the Western world of to-day--London, Paris, New York, Chicago. There was the same over-crowding of population, the same intense commercial activity, the same almost insane thirst for amusement and excitement, the same degeneracy of moral fibre. The sins that sapped the life of Ephesus are the same that degrade contemporary life. In some ways Ephesus was, possibly, more frankly corrupt; but on the other hand it had no daily press to advertise and promote sin and social corruption. There is more of Christianity and of Christian influence in the modern city, but even here there is a curious resemblance between the two. The Christian Religion had but recently been introduced into Ephesus, but already it had precisely that touch of ineffectiveness that seems to us so modern. The message of the risen Lord to the angel of the Church in Ephesus is: "Nevertheless I have this against thee, that thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent."

The things that hearten us are sometimes strange; but I suppose that there is a feeling of encouragement in our present day distress and spiritual ineffectiveness in the thought that even under S. John the Church in Ephesus was not wholly ideal. The conditions which baffle us, baffled him. The converts who were so promising and enthusiastic declined in zeal and fell back under the spell of worldliness. Zeal is a quality which is maintained with great difficulty, and the pull of the world, whether social or business, is steadily exercised. Converts in Ephesus, like converts in New York, felt that their friends were right who declared that they were quite unnecessarily strict, and that in order to serve Christ it was not necessary to turn their backs absolutely on Diana.