MATER CHRISTI
MEDITATIONS ON OUR LADY

BY THE SAME AUTHOR
With a Preface to each volume by the Rev. Joseph Rickaby, S.J.

SPONSA CHRISTI. Meditations on the Religious Life.

PASSIO CHRISTI. Meditations for Lent.

DONA CHRISTI. Meditations for Ascension-tide, Whitsun-tide, and Corpus Christi.

LONGMANS, GREEN, AND CO.
LONDON, NEW YORK, BOMBAY, CALCUTTA, AND MADRAS

MATER CHRISTI
MEDITATIONS ON OUR LADY

BY
MOTHER ST PAUL
HOUSE OF RETREATS, BIRMINGHAM
AUTHOR OF "SPONSA CHRISTI," "PASSIO CHRISTI," ETC.

WITH A PREFACE BY
Rev. JOSEPH RICKABY, S.J.

Mater Christi, ora pro nobis

NEW IMPRESSION

LONGMANS, GREEN AND CO.
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1920
All rights reserved

Nihil obstat
Josephus Rickaby, S.J.
Censor deputatus.

Imprimatur
✠Eduardus
Archiep. Birmingamien.

Die 31 Oct. 1918.

PREFACE

Jesus Christ, yesterday and to-day, the same also for ever. (Heb. xiii. 8.) His salvation extends to all generations. My salvation shall endure for ever, and My righteousness shall not fail. (Isaias li. 6.) Also He says: My words shall not pass away. (Matt. xxiv. 35.) He is the Teacher of all times, and that as well by His actions as by His words, by what He said and by what He did. It was His to do and to teach. (Acts i. 1.) It is ours, ours in this twentieth century, to listen to what He says, and to mark what He does. It is ours to hear Him and to see Him, spiritually. That we do by reading of His gospel, by listening to sermons, and very particularly by meditation, or by what St Ignatius calls "contemplation" of the mysteries of His life. To "contemplate" in the Ignatian sense is to make yourself present at some scene of our Saviour's life and behold it all, as it were, re-enacted before your eyes. It is the process called in modern philosophy "visualisation." These Meditations are composed on the Ignatian plan of visualising what Our Lord did, said, and suffered. Blessed are they who hear the word of God and keep it. (Luke xi. 28.) Blessed are they who take pains thus to hear what their Saviour says, to contemplate and visualise what He does. They are the persons most likely, with Mary, to keep all these words in their heart (Luke ii. 51), and in their measure to fulfil the teaching of the Teacher of all nations. (Matt. xxviii. 19.)

JOSEPH RICKABY, S.J.

20th October 1918.

Dignare me laudare te, Virgo sacrata

CONTENTS

MATER CHRISTI

PRAYERS

Before Meditation

O Holy Ghost, give me a great devotion and a great attraction towards Mary, Thy spouse; a great support in her maternal bosom, and an abiding refuge in her mercy; so that in her and by her Thou mayest form in me Jesus Christ.

(Blessed Grignon de Montfort.)

(300 days, each time.)

After Meditation

My Queen and my Mother, to thee I offer myself without reserve; and to give thee a mark of my devotion, I consecrate to thee during this day, my eyes, my ears, my mouth, my heart, and my whole person. Since then I belong to thee, O my good Mother, preserve and defend me, as thy property and possession. Amen.

(100 days, once a day, if said morning and evening.)

Immaculate!

"Thy Holy Tabernacle which Thou hast prepared from, the beginning." (Wisdom ix. 8.)

1st Prelude. A picture or medal of the Immaculate Conception.

2nd Prelude. Grace to understand.

Point I.—The Preparation of the Tabernacle

Why should Mary be called a Tabernacle? She tells us herself—for the Church applies these words to Mary: "He that created me rested in my tabernacle." (Ecclus. xxiv. 12.) He sojourned there for a time Who "was made flesh and dwelt (tabernacled the Greek word means) among us." When did God begin to prepare His Tabernacle? Was it on the day of the Holy and Immaculate Conception? Was it when He spoke to our first parents of "the seed of the woman"? Was it just before the War in Heaven, when He revealed His plans to the first creatures of His Hands? Long, long before! "From the beginning," the Holy Tabernacle was being prepared. And He says this, Who had no beginning, with Whom is "neither beginning of days nor end of life," (Heb. vii. 3), Who says of Himself: "I am Alpha and Omega, the beginning and the end." (Apoc. i. 8.) From all Eternity, then, the Holy Tabernacle was being prepared in the mind of God.

What care God took in the preparation of Mary, because she was to be the Mother of His Son! And what care He takes in His preparation of me! I, too, have always been in the mind of God. "From the beginning" He has prepared me to fulfil the end for which He created me. Here on earth we are very careful about the training of those who are destined to fill certain offices, and the higher the office the more careful the training. How carefully are princes of royal blood trained! How careful is the preparation of a Priest, of a Religious! But God has been at work at the preparation long before we begin ours, and He is training for a most important office, namely, the salvation of the soul—the end for which He created every single child of Adam. All the chequered picture of the life of God's child forms a part of His preparation—all the ups and downs, and windings and turnings, and things that seemed at the time, perhaps, so useless. Mistakes and failures—even sin itself, He can, by means of the contrition which it causes, turn to good account, as He did in the cases of St Mary Magdalen, of St Peter, and of innumerable others. He knows how to bring good out of evil, and to make all work together for good to those who love Him.

What have I got to do, then, in the matter? Do as Mary did, prove my love to Him by co-operation in His plans for me. There must be no complaint about what He arranges. Faith must be strong enough to believe that, not only now in the present, all things are working together to enable me to fulfil the end for which God created me; but that in the past, too—that past which I so often allow to disturb my peace—God was working, and preparing me step by step for what He intended me to be. It is want of faith, really, which is often at the bottom of all my problems and difficulties. I will not believe that He forgives and forgets and brings good out of the evil. This it is which interferes in God's preparation of me, and makes me unfit for the work for which He has so patiently been preparing me. Let me think to-day of Mary's perfect co-operation, and ask her to obtain for me more faith and more love.

Point II.—The Holy Tabernacle

What was it? A human body and soul specially prepared by God to be the Tabernacle where His Son should rest—a body, we may well believe, more than usually beautiful, for that body from which He that was "fairer than the sons of men" was to take flesh, must needs be fair too. "Thou art all fair." But it was the soul which made the Tabernacle holy. Here the preparation had been special and unique. Mary's soul had a beauty all its own, for neither original sin nor any of its effects had ever touched it. Not only was it sinless, as my soul was after Baptism, but, instead of being prone to evil, it was upright, and ever aspiring after good. Never once was there a wilful imperfection in Mary's soul. It is probable, too, that her understanding was enlightened, and that she had the full use of reason from the moment of her Conception, that is, from the moment when her body and soul were joined together. In her will there was no weakness, it was in perfect conformity with God's Will; and in her heart there was no concupiscence. Her body, too, shared in this wondrous liberty, for it knew neither sickness nor corruption.

But are we not making Mary almost equal with her Son? No, for the gulf between them is that between the Creator and the creature. Could any gulf be wider? Her Son was God, and was impeccable by nature. Mary was impeccable by grace. Mary was sinless because God her Creator chose to make her so, so that at the moment of her conception He was able to say: "Thou art all fair—there is no spot in thee."

Such was "the Holy Tabernacle prepared from the beginning."

And Mary is my model! Does it seem impossible? Does it almost weary me to have such perfection given me to copy? Let me answer my question by another: Could God do otherwise? Would it be worthy of Himself if He were to give me anything less than a perfect copy? If for our pupils, who are studying merely things of time, we seek ever the best models, can we expect God, Who is training for eternity, to give His pupils a copy that is less than perfect? And the task need not discourage us. God is not a hard master expecting to reap where He has not sown. He does not expect more than He has given; He does not expect perfection; but He does expect generous efforts. He does expect fidelity, and correspondence to the grace He has given. It was her constant perseverance in these virtues which kept Mary always full of grace and pleasing to God, not the privilege of her Immaculate Conception.

"O Mary, conceived without sin, pray for us who have recourse to thee." Pray that I, who with all a child's love and admiration desire to copy my Mother, may never be discouraged, but may go on, ever aiming at perfection, and never surprised at the want of it; full of faults and failings always, but full, too, of love and confidence and conformity to God's Will. So shall I one day, with my Mother's prayers and help, be presented "spotless before the presence of His glory with exceeding joy." (Jude 24.)

Colloquy. "O God, Who by the Immaculate Conception of a Virgin didst prepare a worthy habitation for Thy Son, we beseech Thee that Thou, Who through the foreseen death of Thy same Son didst preserve her from all stain of sin, wouldst grant also to us through her intercession to come pure to Thee." (Collect for the Feast of the Immaculate Conception.)

Resolution. To strive to copy my model.

Spiritual Bouquet. "Be diligent, that ye may be found undefiled and unspotted to Him in peace." (2 Peter iii. 14.)

Mary's Birthday

"In me is all grace." (Ecclus. xxiv. 25.)

1st Prelude. A picture of Our Lady's Nativity. St Anne is holding up her babe, just swaddled, and offering it to God; the nurse is waiting to put the little one in its cradle. St Joachim is coming into the room. A Dove is hovering over the babe's head. Angels are looking on.

2nd Prelude. Grace to look on with the Angels, and try to understand.

Point I.—The Angels

What does it all mean? Why are the Angels so full of interest? Was the birth of this little one so different from any other? It was indeed miraculous, but Joachim and Anne were by no means the only ones thus favoured. No, there is something beyond this which is engaging the interest of the Angels. They see in this little babe, whom Anne is offering to God, a sight to make them wonder and adore—they see a soul which has never been touched by original sin. They had seen Adam created in grace; they had seen Jeremias, and later would see John Baptist, both spotless from their birth, but spotless because they had been cleansed from original sin before birth. In these souls, however, they saw no more than they see in each little soul as it leaves the baptismal font, grace having taken the place of original sin. But in Mary they see a sight which they have never seen before—a soul whose sanctity surpasses that of angels and of men, a soul which will glorify God more perfectly than any other creature ever has done, or will do. No wonder the Angels are lost in admiration!

They have known about the Incarnation ever since the War in Heaven; now they see one of the steps by which it was to be accomplished. They see the "tabernacle prepared," and at its side they will never cease to wonder and praise God, as long as that pure soul stays in this land of exile.

Point II.—The Babe

Mary was born with an end to fulfil, just as I was. She was created to praise, reverence, and serve God, just as I was; created to save her soul, just as I was. And because of her absolute purity, she understood her end perfectly from the first moment of her existence, and followed it always without swerving. While her mother was offering her to God, she, with the full use of her reason (as many hold) offered herself to fulfil the end for which she had been created. She did not know what the particular end was to be—God did not reveal to her till the day of the Incarnation, that she was to be the Mother of God—but she offered herself to do what God wished, she put herself at His disposal.

And this is what I must do every day of my life if I would fulfil the end for which God has created me. Here I am, Lord, to do Thy bidding, to do whatever Thou didst intend me to do to-day. I may not know, any more than did the Immaculate babe in her cradle, what the particular end is for which He has destined me; but that does not matter. If I am found faithfully doing my duty of the moment, whatever it may be—doing it, that is to say, for God, praising, reverencing, and serving Him in it—I shall not miss the important moment in my life when God calls me to the special work for which He has destined me. I can, if I will, do each little duty of my everyday life for God, with the pure motive of giving Him pleasure. It is the surest way of making myself indifferent as to whether or not the duty gives me pleasure! And it ensures that, from one point of view, all duties will be a pleasure. I was created by God to do this particular thing for Him at this particular moment, so I do it. What an uplifting thought! It puts me at once on to another plane—the supernatural plane—where the whole aspect is different. This is the truth, which the little one whose birthday I am thinking about to-day understood so perfectly. "Behold the handmaid of the Lord," was her cry even then. It was because Mary understood the value of the "Sacrament of the moment," as it has been called, that when the moment of her life came, and her great end was revealed to her, she was able to say: "Ecce ancilla Domini!" She was used to saying it; it was the most natural thing for her to say. And so will it be for me, if only I will practise as Mary did. I shall bow to His Will in the great crises of my life—not naturally but supernaturally—because I have formed the habit in all the little things that make up my life.

Point III.—The Dove

Overshadowing His spouse is the Holy Ghost. He it was Who filled her with grace at the moment of the Immaculate Conception. He it is Who will keep her "full of grace" at every moment of her life. Never for one instant will He leave her. Never for one instant will she cease to be the Temple of the Holy Ghost. (1 Cor. vi. 19.) Always will He be able to say to her: "Thou art all fair, O my love, and there is not a spot in thee." (Cant. iv. 7.) Why? Because Mary will never "extinguish the Holy Spirit." (1 Thess. v. 19.) She will never "grieve" Him. (Eph. iv. 30.) And not only will she never resist a single one of His inspirations, but she will never let one pass by unnoticed. Her correspondence to grace will be perfect.

Oh, what need I have to turn to the little one in her cradle to-day, and say: "Pray for me now"! Pray that I may never extinguish the Holy Spirit, but live always in a state of grace. Pray that I may never grieve Him, Whose temple I am, by resisting His pleadings with me.

Colloquy with the babe in her cradle.

Resolution. To make much of the "Sacrament of the moment" to-day.

Spiritual Bouquet. "In me is all grace." (Ecclus. xxiv. 25.)

Mary's Presentation in the Temple

"In the holy dwelling-place I have ministered before Him." (Ecclus. xxiv. 14.)

1st Prelude. The child on the Temple steps.

2nd Prelude. Grace to present myself to God.

Point I.—Mary

At the age of three years, tradition tells us, Mary left her home to go and live in the Temple—not merely, as other little girls of her time, to attend the Temple school, but to dedicate herself to God, and to live continually under the shadow of His Presence, as Samuel of old had done. Her desire, even at that tender age, was to confirm her parents' dedication of her at her birth, by giving herself up entirely to God, to live a hidden life with Him away from everything, however lawful, that might disturb her union with Him. She waited only for His call, and as soon as it was given, she left all and followed—even her parents must take a second place.

So, joyously and eagerly, did Mary fulfil her end of the moment. God called her, and she went to Him. She did not know what He wanted her for, nor did she seek to know. Sufficient for her that He wanted her, and was calling. At once she presented herself before Him as the little Samuel of old. "Here am I, for Thou didst call me. Speak, for Thy servant heareth." (1 Kings iii. 9.) She was ready for anything that He might want.

And this should be the attitude of all who would serve Him—a constant presentation of themselves to Him for whatever He wants. This attitude can only be arrived at by the spirit of sacrifice. To be always at liberty for God's service, the soul must be disentangled from all else, free from all that would hold it back. And this means sacrifice. Mary, presenting herself at the Temple, is specially, though not exclusively, the model of those who are called to the Religious Life. But do not let us make any mistake—a Religious is not free to give himself to God because he has left parents and home and possessions. He may go through all these preliminaries, and yet not be, by any means, at God's service. The great work of disentangling the soul and setting it free is done inside the Cloister, while the Religious is learning that it is self which stands in the way, and that until that is crushed, he is not able to render to God free and joyous service, such as Mary did. And this lesson has to be learned by those outside the Cloister too, if they would follow Mary in being always ready to answer God's calls and do His biddings. It is not their home and friends and possessions that they are asked to quit, but themselves. God will constantly want them in the midst of their busy lives, and they will never be too much occupied or engrossed to answer His calls, if self is out of the question. "Present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service." (Rom. xii. 1.) Present yourselves each day, each hour, each moment, with each joy, each sorrow, each duty, each difficulty—present all as an offering to Him, Who expects your reasonable service. This is the lesson which the child on the Temple steps teaches us to-day—the lesson of self-sacrifice.

Point II.—Joachim and Anne

Her parents did not thwart her in her wish. They had made their sacrifice three years before, and they were not likely to take it back now. They had probably told Mary the story of their long, childless years; of their earnest prayers to God; and of their promise to give the child back to Him should He bless them with one. They would have told her, too, that they had offered her to God at birth, and that, as soon as she was old enough, she would present herself in God's Temple, as something dedicated to His service. And now, to-day, they accompany their little one to the "holy dwelling-place" where she is to "minister before Him," and watch her climbing the Temple steps, at the top of which the Priest is waiting to receive her in God's name. Desolate though their home would now be, Joachim and Anne would rather have it so than interfere in any way with the call of God to their child. They recognised that God has His rights, and that these must come first.

What an honour God shows to parents, when He gives a vocation to a child of theirs; and what a blessing is thereby bestowed on the whole family! And surely, if there is merit laid up for the one who, in answer to God's call, leaves father, mother, brother, sister, friend, to follow Him, there is merit also for those who make perhaps an equally great sacrifice, even if it is somewhat grudgingly made. God will not forget the hearts and homes which have been made desolate because He has ravished a heart there. He is never outdone in generosity. Those who have given up their treasure on earth will find treasure in Heaven.

Children sometimes give themselves unnecessary pain by presuming too readily that their parents' consent will be withheld. They will often find their parents more ready than they think to make the sacrifice. It is not likely that God would give a vocation in a family without making some sort of preparation there for it. His ways are not our ways, and so it happens that there are many surprises.

Point III.—Mary's Vow

It is not known exactly when she made it—probably not on the day of her Presentation. She would take then the Temporary Vow of Virginity, as all the pupils at the Temple school did till they left to be married. But some time during her stay in the Temple, Mary, probably unknown to anyone but God, Who inspired her, took a vow of Perpetual Virginity. She could keep nothing back from God; He must have all. She presented herself "wholly acceptable unto God."

To understand what a strange thing this Vow of Mary's was, we must remember that in those days everyone married, even priests and High Priests, and everyone hoped—and especially now that the expectation was getting keener—that his would be the favoured family in which the Messias was to be born. Mary had more reason to hope than many others, for was she not of the tribe of Judah, and of the House of David? Yet she took a vow which cut her off from all hope that this greatest of blessings would be hers. Why? Because her sacrifice of self was perfect. Self was laid entirely on one side, and, as a consequence, her humility was so great that she never thought it possible that the honour of being the Mother of the Messias could be hers, and she cut herself off from all prospect of it. It was this very self-abnegation which was fitting Mary for the destiny God intended for her. Her Vow of Virginity, made in response to God's inspirations, was the necessary means for the carrying out of His plans. God's ways are not our ways. "Behold a virgin shall conceive and bear a Son, and His name shall be called Emmanuel." (Is. vii. 14.) But there were no virgins; and the fact that every Mother in Israel was hoping to be the Mother of the Messias was a proof that this "sign," which God Himself gave, was wholly ignored. It was contrary to the spirit of the age. And this was God's moment. Clearly He gave His call: "Hearken, O daughter, and see, and incline thy ear, and forget thy people and thy father's house; and the King shall greatly desire thy beauty." (Ps. xliv. 11, 12.) And as the little one, in answer to the appeal, joyously mounted the Temple steps, the Angels were already saluting her as Queen of Virgins. She was the first; how many would follow in her train! "After her shall virgins be brought to the King; her neighbours shall be brought to Thee; they shall be brought with gladness and rejoicing; they shall be brought into the Temple of the King. Instead of thy fathers, sons shall be born unto thee." (Verses 15-17.)

May there not be a warning here for those who, having, in imitation of Mary, taken the Vow of Virginity, desire too ardently to be the "spiritual Mothers of children"? Mary had no such desires. Her whole desire was for union with God—there was not a tinge of self in it. The soul which thinks itself unworthy of being used is the one God uses, the soul which is wrapped up in seeking after its own perfection, hiding itself in its interior life, living its life in solitude with God and for God. Blessed are the Mothers of spiritual children! Yes, but rather blessed are they who hear the word of God and keep it. There should be no limit to our zeal for souls, but it should be covered up by an annihilation of self, and an unobtrusive humility—a humility which teaches us to act, not to talk, as if we could never be the ones chosen by God to do His work. Humility, far from being an obstacle, always makes it easier for God to carry out His plans.

Colloquy. "O Mary, Queen of Virgins, grant that by thy intercession we may deserve to be presented one day to the Most High in the Temple of His glory." (Collect for the Feast of the Presentation, B.V.M., Nov. 21.)

Resolution. To present myself often to God to-day.

Spiritual Bouquet. "Congratulate me, all ye that love the Lord, because when I was a little one, I pleased the Most High." (Common Office of Our Lady.)

Mary's Marriage

"Joseph, the husband of Mary, of whom was born Jesus, Who is called Christ." (St Matt. i. 16.)

1st Prelude. Picture of the marriage of Our Lady and St Joseph.

2nd Prelude. The grace of confidence in God.

Point I.—Mary

Twelve years have passed since the little child mounted the Temple steps to present herself to God. Never, during that time, has she taken back the smallest part of her offering. Always has she been presenting herself as a living sacrifice; always has she been full of grace, doing God's will perfectly, glorifying Him by her every thought, word, and action, as no human creature had ever glorified Him. How much Mary added during those twelve years to the Treasury of merits from which the Church was to draw, through all time, in answer to the appeals of her children, who were anxious to make satisfaction for their sins! In return for a little Indulgenced Prayer, or Act, the Church unlocks the Treasury, and the superabundant merits of Mary, added to the infinite merits of her Divine Son, are given to the suppliant, either to make satisfaction for his own sins, or, if he will, to be applied to the souls in Purgatory, and thus lessen the debt they owe to God, and shorten the distance that lies between them and the Beatific Vision, for which they so earnestly long.

Oh, blessed Treasury of merits! Jesus, Who poured into it His infinite merits, has an interest in it. Mary, whose wondrous merits all went into it, has an interest in it. The Saints, whose superabundant satisfactions are stored up there, have an interest in it. The Holy Souls must watch with the keenest interest for the moments when the Church, coming with the keys, entreats from Him, Who alone has jurisdiction in Purgatory, that her treasures may be handed to this or that particular soul; and He, Whose justice, as well as His mercy, is infinite, will distribute them as He will. And shall not I, too, take an interest in this wondrous Treasury? Let me never forget to make use of it; and let my prayer every morning be a fervent and a heart-felt one: "I desire to gain all the Indulgences that I can this day."

But the time came when Mary had to leave the seclusion of the Temple, and give herself in marriage. She was helpless to prevent this, for her Vow was a secret, unknown even to her parents. All she could do was to leave the matter in God's Hands. It was to Him she had offered her virginity, and she trusted Him to guard it. How simple and child-like was her trust! The path pointed out to her appeared to be directly opposite to the one she had chosen, but it was pointed out by those whom God had chosen to represent Himself to her—the priests of the Temple, or her parents, or both. Her faith was great enough to believe that God can make no mistakes, that He cannot call in two different directions, that all will work together to fulfil His Will, if only His Will is put first. What a lesson for us! How often in my life has something happened, some way opened, which seemed to cut at the very root of some cherished plan! And yet, on looking back, I see that had I not followed God's call along the path which seemed to be leading the wrong way, I should never have been able to carry out that plan which I had made for His glory. Why was Abraham called the friend of God? Was it not because of his confidence in God—confidence shown in his readiness to follow wherever God called—even when He called him to sacrifice the child of the promises? God loves to lead us about, by circuitous paths, and thus to bring out our love and trust and obedience. Had Mary taken a line of her own, and refused to marry because of her Vow, she would have frustrated God's plans for the Incarnation.

I do not want to frustrate His plans for me. Let me remember this the next time I am tempted to turn a deaf ear to a call of His, which does not fit in with my tastes and desires and hopes.

Point II.—Joseph

The husband, chosen by God for this most delicate and most responsible position, was our dear St Joseph. He was the one man in all the world of whom God could be sure. He was "a just man," one who would put no obstacle to God's designs, but would, by his silence, tact, self-sacrifice, and fidelity lend himself to further them.

Let me dwell for a little while on these qualities—qualities which God values and looks for, when He wants someone to whom He can entrust His work or His secrets; and perhaps I shall discover things which may help me to be more zealous in His service, to be less for self and more for Him.

Some have thought that Mary confided her secret to Joseph; and that he showed his sympathy, and readiness to enter into all her interests, by taking the Vow of Virginity too, thus preparing himself to be the husband of Mary and the foster-father of Jesus.

Point III.—The Marriage

And so this most beautiful marriage took place; and the Holy Spirit, Who was ever watching over His spouse, blessed and sanctified the union of these two virgin souls. It was a union in which the body was forgotten—or rather, the spiritual life had reached such heights by means of the body, that is, of the senses, that the soul was able to live entirely in those heights. The soul was helped upwards by the body, as God intended it to be. When the body is dead, the soul can grow no more. The level of the spiritual life, at which I am found at death, will be mine through all eternity. The converse of this truth is, that the body is necessary for the growth of the spiritual life, and that the soul grows in proportion to the help it gets from the body. These thoughts will help me to understand how much the chaste marriage of Joseph and Mary must have aided their spiritual life, and how the Angels must have rejoiced at a union which savoured so much more of Heaven than of Earth.

Now, all was ready. The Virgin who was to conceive and bear a child, Whose name was to be Emmanuel—God with us—had got a guardian. God could work His stupendous miracle, and keep it hidden, as He willed it to be for the present, from the curious gaze of unbelievers. Mary, by her self-abandonment, was supplying God with all He needed, never thwarting Him, nor putting the least obstacle in His way.

And so we leave her, doing the work of the little cottage at Nazareth, while her carpenter-husband labours to support her. Mary has changed her abode; her outward circumstances have altered; but her union with God suffers no change; it remains unbroken, undisturbed; nothing has the power to disturb her thoughts of Him. And Mary is my model. What I have to aim at, too, is a union with God so real and so close that the changes and chances of this mortal life have no power to interrupt it. This blessed lot will be mine when I have faith enough to see God's Hand in every circumstance of my life. If I know that He is there, why need I trouble so much about the ups and downs? The sea of life is bound to have waves. What I have to do is to see to it that my little barque rides on the top of them in the most perfect security and peace. The Master is at the helm, and I am with Him in the boat. My thoughts, surely, will be fixed on Him rather than on the changes in the weather!

Colloquy with Our Lady, asking her to get me more faith.

Resolution. To let nothing interrupt my union with God.

Spiritual Bouquet. "Sancta Virgo virginum, ora pro nobis."

Hail Mary!

"The Angel Gabriel was sent from God into a city of Galilee, called Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of David; and the Virgin's name was Mary. And the Angel, being come in, said unto her: Hail! full of grace, the Lord is with thee: blessed art thou among women!" (St Luke i. 26-28.)

1st Prelude. Gabriel saying the first Hail Mary.

2nd Prelude. Grace to say my Hail Maries well.

When all was ready and God's moment had arrived—"when the fulness of the time was come" (Gal. iv. 4)—heaven opened, and one of God's messengers, Gabriel, an Archangel, was sent to Nazareth on a secret errand to Mary. He knew her well, and he expressed his knowledge in the first Hail Mary that was ever said. Let us meditate on these familiar words, and try to find a few thoughts which may help us to say our Hail Maries better.

Point I.—Hail!

Reverently he salutes her; for though she is not yet the Mother of God, she is immaculate, and worthy of all honour; besides, he is in the secret, and knows God's designs. "Hail! full of grace."

What does it mean—this word "Ave," Hail! with which Gabriel begins his message? It is an expression of respect, honour, and reverence. It was the salutation always given to the Roman Emperor: Ave! Cæsar Imperator. But it is not only a form of greeting; it implies also that he who uses it is anxious to attract attention because he has something to say or some favour to ask.

How often I say it!—Hail Mary! What do I mean by it? I ought to mean that I am saluting the Queen of Heaven with all respect, honour, and reverence; and also that I, her child, am calling my Mother's attention. When she hears my Hail! she expects that I have something to say to her, or that I want something. Is it so? And if Mary turned and said: "Yes, my child, what is it?" should I know?

My Hail! should be also to call my Mother's attention to the fact that I am there if she has anything to say to me, or if she wants anything. Hail Mary! Your child is here, ready to do anything for you. When she turns at my Hail! to ask me for something, does she always get it? Or is she disappointed to find that her child's thoughts are not really with her at all?

What shall I do, for I know that I stand convicted; and much though I should like each Hail Mary that I say to mean all this, I know that it does not? Would it be better not to say it at all, than to risk any want of respect to that Mother whom I love so dearly?

Oh no. Does not a mother love to hear the voice of her babe in its cradle, even though the sounds it makes are quite inarticulate, and it cannot say what it wants? She always understands, and is able to interpret the baby language, and will give it what is good for it, though it may be all unconscious of its needs. None but the mother would recognise that the babe was calling her attention—not even the babe itself. Is not this something like my Hail Maries carelessly and lightly said? I say them because I am Mary's child; it is the most natural thing to do; and she will interpret them as her Mother's heart knows how. And, like the babe in its cradle, I love to feel that she is at my side, because I have attracted her attention, even though I may have done it almost from habit, and may not know exactly why.

Hail Mary! I will say the blest words as often as I can, putting into them all the meaning and fervour of which I am capable, and leaving it to my Mother to make up all deficiencies.

Point II.—Full of Grace

How is Mary full of grace?

1. Because she was conceived without sin: that is, her soul was full of grace instead of original sin. She was full of grace always—even before she was the Mother of the Author of grace.

2. Because of her correspondence to grace. She was always faithful to grace. She never let one single opportunity pass by her unused. The more faithful I am to the inspirations of grace, the fuller shall I be of grace. It is a question of my fidelity, not of God's generosity. He never fails—the grace is always there waiting for me.

3. Because she was always meriting grace. Each correspondence to grace entitled her to more, as it does me. It is by virtue of her merits that she can obtain from her Divine Son all the grace that her children need. Confidently may they appeal to her, for she is the "Mother of Divine Grace."

"In me is all grace of the way." (Ecclus. xxiv. 25.) So Mary says to her children, and she has all I need for the way—that is, for my journey through life. The way is hard—it is the Highway of the Cross, the way that Jesus trod before me. Let me never attempt to tread it alone—not for a single hour, for the pitfalls are many; but let me ask Mary to accompany me—Mary with her never-failing supply of grace. It was Jesus Himself Who gave me His Mother, and He gave her also all the grace that He knew I should need for the way. What a provision He has made for me! If I drew upon my stores more confidently, I should be much fuller of grace than I am.

Hail Mary! full of grace, thou art my Mother. Let me put my hands in thine and keep close to thee. So shall the way have no terrors for me, and so shall I be able to tread in the Footsteps of thy Son, along His Own Highway of the Cross.

Point III.—The Lord is with Thee. Blessed art Thou among Women

The Lord is with thee. These words were often said of or to those to whom God was about to entrust some special work. He was "with Joseph" while he was in Putiphar's prison, preparing him for the great work of serving the nation during the famine. (Gen. xxxix. 21.) "I will be with thee," God said to Moses at the burning bush, when He told him that it was he who was to bring the children of Israel out of Egypt. (Ex. iii. 12.) And to Josue, who had to bring the chosen people into the promised land, He said: "As I have been with Moses, so I will be with thee. Fear not, and be not dismayed: because the Lord thy God is with thee in all things whatsoever thou shalt go to." (Jos. i. 5-9.) "The Lord is with thee, O most valiant of men." This was the message the angel brought to Gedeon at the threshing floor, for he was to leave his wheat and go to deliver God's people from idolatry and from their enemies. (Jud. vi. 12.)

And now when Mary is being singled out for the greatest work that was ever entrusted to any child of Adam—that of being the Mother of Him Who was to save not one nation only, but the whole world, God sends an Archangel and bids him say to her: The Lord is with thee. God was with Mary always; but now all three Persons of the Blessed Trinity are to be with her in a very special way, to enable her to co-operate with God's designs for her. But the message goes further: "Blessed art thou among women." Gabriel tells her that God's message to her is that she is blessed, and more blessed than all other women! It is praise indeed, and praise from God Himself. But God can trust Mary with praise. She is full of humility, for she is full of grace; and God knows that she will look at things from His point of view—not from her own.

I may get some consolation from these words for myself. God sometimes gives me work to do for Him. How blessed I am to be picked out and chosen by Him! And I may be quite sure that He is with me for it. It is His own work, and He will look after it Himself; but He needs an instrument. The workman is never far from his tools, unless he has thrown them on one side as useless. "The Lord is with thee." If I see to it that I am an instrument fit and ready for His service, I need have no other anxiety. He will use me when He wants me; the responsibility of the work will be all His, and He will be with me, doing His work by means of me.

O Mary, my Mother, help me to see things from God's point of view, as thou didst. Obtain for me the grace to be full of confidence about any work with which God may entrust me. And while I rejoice to be amongst those blessed ones whom He picks out to do His work, obtain for me the grace of humility. And if the Workman should allow any words of praise to be given to the instrument, may it be because He can count on the humility of His instrument—because He knows that the praise will all be passed on to Himself.

Colloquy with my Mother as we walk along "the way" together—a colloquy about correspondence to grace, about being never alone in my work, about the blessedness of being chosen by Him, about humility.

Resolution. To let my Rosary recall some of these thoughts to-day.

Spiritual Bouquet. "Among the blessed she shall be blessed." (Ecclus. xxiv. 4.)

Mary's First Word

"And Mary said to the Angel: How shall this be done, because I know not man?" (St Luke i. 34.)

1st Prelude. A picture of the Annunciation.

2nd Prelude. That my love for God may be great enough to separate me from all else.

Point I.—Mary's Silence

We do not know what Mary was doing when the heavenly visitor arrived with his message. She is generally represented as kneeling in contemplation. She may have been: or she may have been about her work. In any case, she was engaged in prayer, for Mary's heart and mind were ever lifted up to God; and that is prayer. And God can reveal His secrets just as easily to those who are working as to those who are given up to contemplation.

No wonder Mary's attention is arrested, for not only does she see one of God's Archangels, but it is to her that he has come, to her that he is showing such reverence and honour, to her that he is now delivering his message: "Hail! ... full of grace; the Lord is with thee.... Blessed art thou among women." Each sentence of the message seems more wonderful and startling than the last. Mary does not speak, but she is troubled, as she thinks within herself what manner of salutation this is. Her intelligence is perfect, and she knows at once what the message means. It means that she, the one woman who has cut herself off from every prospect of being the Mother of the Messias; that she, who has felt herself so utterly unworthy that legend tells us she used to pray that she might be His Mother's servant; that she has been singled out by God as the one who was to be blessed among women. And she is troubled. It is not the presence of the Angel nor the dignity of his message which is disquieting her—her trouble goes deeper; but still she does not speak—she waits in silence for God to explain Himself or to direct her.

How much wiser in most cases it would be for me, if I kept silence, for a time at any rate, when I am face to face with trouble, or difficulty, or perplexity. Of one thing I may be sure—that the trouble is a message from God, and if I wait patiently, He will reveal more to me, and throw light upon what seems so obscure. Nothing is gained by making complaints, and losing my calm and self-possession. Much is gained by silence; for silence to man, at such times, generally means converse with God, and to obtain this more intimate union with my heart is one of His chief reasons for sending me His messages.

Gabriel, seeing that she is troubled, hastens to reassure her: "Fear not, Mary." He is God's messenger, and he is giving God's consolation, so he calls her by her name. Consolation is never far off when it is to God alone that we turn for it. Gabriel then tells her quite plainly what are God's intentions concerning her, if she gives her consent and co-operation—that she is indeed to be the Mother of the Messias; that she is to call Him Jesus; that her Son is to be great, and is to be called the Son of the Most High; that God will give Him a throne and a kingdom; and that of His kingdom there shall be no end.

Point II.—Mary's First Word

She has pondered in her heart, and now she speaks: "How shall this be done?" St Bernardine, who calls the seven recorded words of Our Lady, "Seven Flames of Love," calls this first word "A Flame of Separating Love" (flamma amoris separantis). Let us try to find out why.

"How shall this be done?" Her question shows clearly what is the cause of her trouble. It is the thought of her vow of virginity—that precious offering which, as a little child, she had made to God. This it is which forces Mary, who so values silence, to speak. "How shall this be done," and yet my vow be left intact? To it at any cost I must be faithful. Mary, by her first word, shows that her love for God is so intense that it separates her from all else besides. It was out of love for Him that she made that vow. It was a flame of separating love that burnt within her, making a clear division between God and anything, however lawful and even desirable in itself, which might hinder her union with Him. And it is the same flame of love which now impels her to speak: "How shall this be done?" seeing that I am separated, consecrated to God. Her love so detaches her from all else that even the honour of being singled out to be the Mother of God has no attraction for her in comparison with keeping that contract made with God, by which she promised to be wholly His.

Am I, like Mary, absolutely faithful to any contract that I may have made with God? Do I say: "How can this be done?" seeing I have made that promise, seeing I am a Christian, seeing I have been to Holy Communion, seeing I have taken certain vows. All these are so many cords of love which should separate me from the world. My contract with God must come before everything else—all turns upon my fidelity to it. Mary was troubled because she feared her vow was in danger; and her trouble was pleasing to God.

Mary's separating love for God was the outcome of God's separating love for Mary. Her very vow of virginity, which, humanly speaking, made it impossible for her to be the Mother of the Messias, was part of God's plan, separating her from the rest of the world for this honour. When God wants something done, He separates the soul which He has chosen to do it, though at the moment the soul may be wholly unconscious of the reasons for the process which gives it so much pain. The separation may be one of place, or family, or affections, or cherished hopes and plans. God's separating love takes various forms: but in some way or other He must and will separate from self those whom He intends to use for His service. St Paul says of himself that God separated him from his earliest infancy. (Gal. i. 15.) None would have guessed that he was separated when he was haling the Christians to death and persecuting the Church of God beyond measure. We understand so little of God's plans, and of His preparation of souls for His service. St Paul tells us that later he was "separated unto the Gospel of God." (Rom. i. 1.) And when Our Lord wanted him for a special mission, the order went forth to the Church: "Separate me Saul and Barnabas for the work whereunto I have taken them."

Help me, my Mother, to co-operate with grace, lest I hinder God's designs for me; and while His love is a separating one, may mine be the same—a love strong enough to separate me from all but His Will.

Colloquy with Mary, asking her to obtain for me the grace to say with her: "How shall this be done?" whenever the least thing comes between me and my duty to God.

Resolution. To let nothing to-day separate me from the love of God. (Rom. viii. 39.)

Spiritual Bouquet. "How shall this be done?"

Mary's Second Word

"The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee. And therefore also the Holy, which shall be born of thee, shall be called the Son of God. And Mary said: Behold the handmaid of the Lord; be it done to me according to Thy word." (St Luke i. 35, 38.)

1st Prelude. Picture of the Annunciation.

2nd Prelude. Grace to meditate more deeply on the First Joyful Mystery.

Point I.—Gabriel's Explanation

In answer to Mary's question, the Angel explains quite simply how God's plans are to be brought about. "The Holy Ghost shall come upon thee." No prophecy had ever said a word of this; the agency of the Holy Ghost had never been hinted at till the Angel made it known to Mary to quiet her legitimate trouble. And as soon as Mary knew that it was to be the work of the Holy Ghost, she was at rest—all trouble disappeared. Do I follow my Mother's example in this? As soon as I know that whatever is being asked of me is the Holy Spirit's doing, am I at rest? Is there no more trouble, no more indecision, no more questioning, even though the inspiration may seem to be going to upset my plans, and may be contrary to all that has hitherto seemed right? It is not necessary to understand God's dealings with me, but as soon as I know that they are His dealings, it is necessary to co-operate at whatever cost—otherwise there will be trouble in my soul. The co-operation with the work of the Holy Spirit will produce a calm and a peace which no exterior things, however changed they may be, will have the power to disturb.

And then the Angel tells her about her cousin Elizabeth and the miraculous things which are happening to her, in order to prove to Mary that "no word is impossible with God"—that He, the God of nature, has power over nature's laws—that when he makes such promises as she has just heard, "the Holy which shall be born of thee shall be called the Son of God," all will be fulfilled.

Point II.—Mary's Second Word

Then Mary speaks again: "Behold the handmaid of the Lord; be it done to me according to Thy word." She gives her consent, shows herself ready to co-operate with God; and at the same moment, the Word is made Flesh; Gabriel adores the God-Man, as he had pledged himself to do at the time of the War in Heaven, and, his mission accomplished, departs from her.

St Bernadine calls this second word: "A flame of transforming love" (flamma amoris transformantis). It was certainly love that prompted the word, but in what sense was it a transforming love?

(1) It was a transformation for Mary. Her first word separated her for Him Who loved her; her second word transformed her into Him Who loved her. It made them for ever one. "Behold the handmaid of the Lord." Here I am for Thee to do whatever Thou wilt with me. I put no obstacle in Thy way. Fiat. "Be it done to me according to Thy word." This word was not only the outcome and the proof of her perfect union with God, it was also the turning point of her life—and not only of her life but of the life of the whole world. Heaven—and earth too, though unconsciously—was waiting for this word of Mary's, a word which she could have withheld. The word was spoken, and by it she lent herself to God as His co-worker; by it she was transformed from a maid into a mother, and in that moment of transformation she saw all that it meant—she saw Calvary, and she said Fiat. "Be it done to me." She saw herself transformed into the image of Christ (2 Cor. iii. 18) by pain and suffering, and yet she would not withhold her Fiat. Why? Because she loved, and from that moment the transforming process was ever going on in her soul; and the flame of transforming love was ever burning more brightly, showing her the way to greater heights and deeper depths of the love of God, and so transforming her at each further step, that she shrank from nothing.

(2) It was a transformation for the world. This word of Mary's, by which she gave her consent to God's plan of Redemption, changed the face of the whole world. It began a new era—A.D. instead of B.C. It settled the moment of the arrival of the "fulness of time" (Gal. iv. 4)—of God's time. As a result of it, God was already tabernacling among men. The leaven of the Gospel, which was to leaven the whole world, was already beginning to work. Mary's word produced a transformation in the world, and though it "knew Him not," it was never the same world again.

(3) This word is a transformation for the soul which makes it its own. Any soul which really says: "Behold the handmaid of the Lord: be it done to me according to Thy word," is transformed, for it is "made conformable to the image of His Son." (Rom. viii. 29.) Nothing but love has the power to bring about this transformation in the soul, for it means the effacement of self; it means a readiness to do God's will at whatever cost; it means a holy indifference to one's own plans and theories and even judgment—it means what it says: "Fiat," for everything that God arranges. When this is so there is a complete transformation; the selfish soul becomes selfless; the weak, strong; the timid, courageous; the hesitating, decided; the doubting, confident; the agitated, peaceful and calm. Heaven has already begun in the soul. Love—God's love for it first, and then its love for God—has transformed it.

Are these great things possible for me? Yes, quite possible. How was Mary transformed? By Christ dwelling within her. How was the world transformed? By Christ dwelling within it. And this is how I am to be transformed, by Christ dwelling within me. Each Communion should be to me a "flame of transforming love." It is then that, in answer to the appeal: "My child, give Me thy heart," I say to Him: "Be it done to me according to Thy word," and He comes to do what He will in my heart; and if only I put no obstacles in His way, His love will transform me into all that He wants me to be.

Colloquy with Our Lady, asking her to get me the grace of submission, which alone can transform me.

Resolution. To do nothing to-day to hinder the transforming process in me.

Spiritual Bouquet. "Angelus Domini nuntiavit Mariæ et concepit de Spiritu Sancto."

Mary's Third Word

"And she entered into the house of Zachary, and saluted Elizabeth." (St Luke i. 40.)

1st Prelude. Mary saluting Elizabeth.

2nd Prelude. The grace of Charity.

Point I.—Mary's Charity

When the Angel left her, Mary's thoughts seem to have been fixed, not, as we should have expected, on the part of the heavenly message which concerned herself, but on what had been incidentally revealed to her about her cousin Elizabeth. What a total oblivion of self there is in Mary and what charity! She picks out just the little bit of the message that concerns somebody else, decides that it is not for nothing that she has been told this—it may be that her cousin has need of her; and so, instead of giving herself up to dwelling on the great things that have been said and done to her, she rises up in those days and goes into the hill country, with haste, to pay a visit of charity. And she takes Jesus with her.

Mary is my model, and I can surely find some lessons to study here. One is that charity passes before everything, even sometimes before spiritual exercises and contemplation and meditation, going to Mass and Benediction. I see too that though I must be ever mindful of God's benefits, I need not dwell too much—if at all—on the interior graces He has given to my soul; on any words of praise—though they may have come almost directly from Himself; on any piece of work that He has effected through my instrumentality. It is far more wholesome to be rising up to go to the next duty, starting forth into the hill country of difficulties, if need be, and thus taking my thoughts off myself by doing something for somebody else. I shall not, by thus acting, lose any of the graces or any of the sweetness, for I shall take Jesus with me, and together we shall face the difficulties of the next bit of life's journey.

Point II.—Mary's Salutation

She saluted Elizabeth. We are not told what this salutation was, but we know that words were spoken, because Elizabeth heard them. "The voice of thy salutation sounded in my ears," she says. It was probably just the form of salutation customary among the Jews: "The Lord is with you!" But what a different meaning the words have on Mary's lips! She, the Mother of the Word Incarnate, has brought Him with her to the house of Zachary. The Lord Himself is indeed there in a way that He has never been before. John the Baptist, yet unborn, understands the salutation, and leaps to adore his God; and at that moment Jesus, Whose work on earth has already begun, cleanses His Forerunner from the stain of original sin. Elizabeth also understands in what sense the words are spoken; for the Holy Ghost, Who has been doing great things for her too, has communicated to her the heavenly secret about the Mother and the Child. She is expectant and ready for her Visitors, and when Mary gives her wondrous salutation: "The Lord is with you," filled with the Holy Ghost she answers: "Blessed art thou among women, and blessed is the Fruit of thy womb"; and then she thinks of the great honour which God is showing to her home by permitting Mary with her Child to visit it. "Whence is this to me, that the Mother of my Lord should come to me?" Next she tells Mary of the joy that has been caused within her, and adds: "Blessed art thou that hast believed, for all that the Lord hath spoken about the Child will now be accomplished."

Thus Mary receives the blessed assurance that all is true—not that she doubted, and not that she needed any confirmation, but it must, nevertheless, have been a comfort to her to hear herself called "The Mother of my Lord," and that by one who had not heard the news from any human lips.

It was because Elizabeth was "filled with the Holy Ghost" that she saw all so clearly and believed that Mary was indeed the Mother of God. It is a truth which many people in the twentieth century have not yet grasped. The reason is that they have not yet grasped the meaning of the Incarnation.

"Nos cum prole pia benedicat Virgo Maria." ("May Mary the Virgin bless us with her Holy Child.")

Point III.—Mary's Third Word

St Bernardine describes this third word as a "flame of communicating love" (flamma amoris communicantis.) No sooner has Mary become "the Mother of fair love" than she wants to communicate that love to others—not to communicate her secret—no, of that she does not speak—but to let the flame of love, which is burning within her, reach others also. So it is not Mary only, but Jesus within her, Who "makes haste" to go into the "hill country." He is in a hurry to begin His work. It is Jesus, Divine Love, Who enters into the house of Zachary and salutes Elizabeth. It is the Heart of Jesus, burning already with love for sinners, which speaks to the heart of John. It is because God, Who for love of us men became incarnate, is communicating that love to her, that Elizabeth is able to grasp so clearly the mysteries by which she is surrounded. Ah, yes, Mary's third word is indeed one of communicating love, because she communicates to all around her, Jesus, Who is love.

O Mother of fair love, why do the poor banished children of Eve so continually turn to thee? Is it not just because of this flame of communicating love? Is it not because they know that to go to Mary is to go to Jesus; that when they appeal to the heart of Mary it is the Heart of Jesus which answers through her; that her chief work is to communicate His love to them?

Three months Mary abode in Zachary's house, and all that time the flame of communicating love abode there too, burning ever more brightly within her. What a privilege for the house of Zachary! We read in Sacred History that once "the Ark of the Lord abode in the house of Obededom the Gethite for three months; and the Lord blessed Obededom and all his household." (2 Kings vi. 11.) What then must have been the blessings bestowed on Zachary's household, while Mary the "Ark of the Covenant" abode there! "Fœderis arca, ora pro nobis." Pray that we too may get the blessings of those who receive thee as their constant guest.

But Mary is my example. Is there anything in which I can copy her in her visit to her cousin Elizabeth? Let me make a self-examination on a few points suggested by this meditation.

Am I in haste to perform acts of charity, especially when the request for them comes at inconvenient moments?

Do I always take Jesus with me when I go to visit my friends?

Do those whom I visit feel that I create an atmosphere—an atmosphere which makes them more ready to bless Jesus and Mary?

These things can only be so by my having a flame of communicating love within me. Where can I get it? At each communion, when Jesus comes to me in the Sacrament of His Love. And if I put no hindrance in His way, He will communicate Himself to others through me. Let me, then, aim at being a Christ-bearer. "Glorify and bear Christ in your body." (1 Cor. vi. 20.) It is often through His children that Jesus does His work in the world, and communicates His love to others.

Colloquy with our Lady.

Resolution. To be a Christ-bearer to all whom I greet, remembering that even a little act of politeness may turn the scale in the conversion of a soul. A visit paid, a word dropped in conversation, may be a necessary part of God's plans.

Spiritual Bouquet. "Flamma amoris communicantis."

Mary's Fourth Word

And Mary said: "My soul doth magnify the Lord."

1st Prelude. Mary saying the Magnificat.

2nd Prelude. Grace to catch something of the spirit in which she said it.

Point I.—The Magnificat

As soon as Elizabeth has finished "crying out with a loud voice" her praise of Mary and of Jesus, and of the benefits God has wrought for herself and her son, Mary speaks, and in the longest of her recorded "words" gives vent to the thoughts pent up in her breast. She at once closes the door against any praise given to herself: "My soul doth magnify the Lord"—He it is Whom we must praise and make much of—"and my spirit hath rejoiced in God my Saviour." Mary understands what it is that is making her so full of joy. It is the presence of Jesus her Saviour. She has Him within her, Who has saved her from the stain of original sin, and Who will save her each moment that she lives from actual sin. Well may her spirit rejoice!

She goes on to explain more fully the cause of her joy and exultation. It is because God has done such great things for her. He has regarded the humility of His handmaid. The word used means humiliation rather than humility. Mary is too humble to speak of her humility. She is referring rather to her humble circumstances, her low estate. The same word is translated in St James i. 9 as "low condition." He whose name is Holy has regarded me! And His mercy is not only for me, but for all that fear Him. It is because of the great things He has done to me that "all generations shall call me blessed." Mary passes on all the praise and honour to God. She speaks of herself only to recall her low estate—only to let her littleness magnify God's greatness in the eyes of others—only that in calling her blessed they may be lifted up to "the God and Father of our Lord Jesus Christ, Who is blessed for ever." (2 Cor. xi. 31.)

Gabriel stands at the head of "all generations." When he was delivering God's message he called her blessed. Elizabeth, inspired by the Holy Ghost, did the same. And yet there are those to-day (and their name is legion!) who think it would defile their lips to speak of the Blessed Virgin Mary! Can it be that they do not believe that God did great things for her? Can it be that they prefer to be among the proud whom He scatters in the conceit of their heart, among the mighty whom He puts down from their seat, among the rich whom He sends away empty? Can it be that they refuse to listen to the inspiration of the Holy Spirit Who tells them that Mary is blessed among women? And yet they sing the Magnificat, which tells them how ready God is to "exalt the humble" and to "fill the hungry with good things." O Blessed Virgin Mary, Mother of God, pray for all those who honour thee by singing thy Magnificat, that they may honour thee also by understanding it. Grant that they too may fulfil thy prophecy—"All generations shall call me blessed"—and get in return the blessings thou art so ready to bestow on thy children.

Before I go on, let me ask myself to what extent I am copying my Mother in at once passing on to God all praise that may come to me? He it is Who does all for me, and in me, and by me; and the more He gives, the more He ought to get. He knew it would be so with Mary, and therefore He could trust her with "great things." He knew that He would have all the glory. Let me see how much I take into account God's glory. Is it my first motive and object? If He gives me some little thing—for example, an "original" thought, a happy idea, a solution to a problem, some word to help another—is my first thought to thank Him and to praise Him because this will bring glory to Him? Is it not rather to go and tell it to someone else—to quote my words and deeds—not with the object of edifying others (Satan, to quiet my conscience, tells me that this is the reason), but of gaining glory and praise for myself out of something that is not mine at all? Thus do I rob God of His glory, deliberately taking for myself what belongs to Him! Oh, my Mother, teach thy child what real humility means, and that all praise belongs of right to God.

Point II.—A Flame of Joyful Love

This is the name that St Bernardine gives to Mary's fourth word—"Flamma amoris jubilantis." Her love for God was so strong that it made her burst out into this joyful song of praise. She could no longer keep to herself all that God had done to her; she must tell others; she was so full of joy that she must sing God's praises. And all her love and joy found expression in the Magnificat—a song of thanksgiving for the Incarnation—a song which showed clearly that Mary's joy was caused by the glory that was given to God by the Incarnation.

All through those blessed three months during which Mary abode with Zachary and Elizabeth, she was singing Magnificat. All through her life she sang Magnificat, even though she was the Mother of Sorrows, for the thought of God's glory ever lifted her out of herself and made her praise Him for all He did. It was because Mary had said her Fiat that she could say her Magnificat.

What do I know of this flame of joyful love? If it is caused by the great things God has done, surely it ought to be burning in me. Surely He has done enough for me to make my love so great that it is a flame of joy within me. Is it so? Does the joy that is in my heart show itself in my countenance, in my manner, in my actions, and sometimes perhaps in my words? Does my happiness, even in the midst of trial, make others understand what great things God can do for those who love Him? If so, I am praising Him and obtaining praise and glory for Him.

Oh, my Mother, look upon thy child, so often discontented, sad, distrustful, murmuring, and obtain for me "the oil of joy for mourning, and a garment of praise for the spirit of grief." (Isaias lxi. 3.) Teach me to say my Fiat for everything, and out of it will spring a joyful Magnificat. Teach me to love God's will, and to praise Him for all He does.

Colloquy with Our Lady.

Resolution. To let others see my joy to-day.

Spiritual Bouquet. "Our Lady sings Magnificat in songs surpassing sweet."

Mary's Silence

"Mary abode with Elizabeth about three months, and she returned to her own house." (St Luke i. 56.)

1st Prelude. A statue of Our Lady.

2nd Prelude. Grace to leave all that concerns me in God's Hands.

Point I.—Mary's Return

We know nothing of what went on during those three months, but we may presume that things continued as they began. It is not likely that Elizabeth said her "Ave" only once, and only once spoke of the honour she considered it to have the Mother of God in her house. It is not likely that the unborn Forerunner never again saluted His Master, in Whose presence he so continually was. It is impossible to conceive that Mary sang God's praises and her own unworthiness no more during those three months. And what about Jesus? These were the first three months of His life on earth, and grace was surely going out from Him to His Blessed Mother first, and then to all who knew the secret. And we must not forget the head of the household, Zachary. He, at any rate after the birth of his son, knew the secret too, for he spoke in his song of praise of the "Orient from on High (which) hath visited us." (St Luke i. 78.) "Dumb" he had been and "unable to speak," but Mary with her Son had been sojourning in his house, with the result that his doubts had all disappeared, and that he understood already something of the "joy and gladness" which Gabriel had promised should be his (verse 14), and understood also how it came to pass that his son was "filled with the Holy Ghost, even from his mother's womb." (verse 15.)

But the time comes when Mary has to leave this highly favoured household and go home. Her work of charity is over. Elizabeth no longer needs her, and her thoughts turn to Joseph, her husband, and to Nazareth—to the spot where Gabriel had visited her, and where the Holy Ghost had wrought such great things in her.

Point II.—Mary's Silence to St Joseph

When last we thought about St Joseph, he was abandoning himself to a life of self-sacrifice by his vow of virginity. Since then he has made the sacrifice of sparing Mary from their little home to go and do an act of charity for her kinswoman, and now that that is over, it is probably Joseph himself who goes to fetch her home again. Of the visit of the Archangel to his wife Joseph knows nothing, and Mary keeps the secret locked within her heart. She has not revealed it to anyone. (It was the Holy Ghost who told Elizabeth, and Jesus Himself who saluted John.) But trouble is in store for those two faithful souls. This is natural. It would be strange if God did not take us at our word when we make the sacrifice of ourselves to Him! It would look as if He did not believe us. "Mary was found with child of the Holy Ghost. Whereupon Joseph her husband, being a just man and not willing publicly to expose her, was minded to put her away privately." (St Matt. i. 18, 19.) How much is told in those few simple words! What anguish of soul do they cover! How could Joseph bear to have suspicions of his wife, whom he considered to be purity itself, and whom he loved so tenderly? And yet he was forced to suspect, and as a just man was obliged to keep the law—namely, write a bill of divorce, give it in her hand, and send her out of his house. (Deut. xxiv. 1.) He made up his mind to do this as privately as possible, shielding her secret from everyone except the two witnesses who were necessary for the bill of divorce. How nobly Joseph acted! He was ready, for the sake of right, to sacrifice what was most dear to him, to crush at one blow his most cherished affections! No wonder the Holy Spirit calls him a just man! No wonder that he was the one in all the world whom God could trust to co-operate with Himself!

And if Joseph suffered, how much more did Mary in seeing him thus troubled, and knowing that she was the cause of his distress. One word from her would have been sufficient to clear away all the difficulties—and it almost seemed as if it would be for the glory of God to say the word—at any rate it would have justified her, put an end to Joseph's trouble, and saved her from suspicion, and even perhaps shame and humiliation. But Mary has made her sacrifice—has said her Fiat—and this is her first great trial, caused entirely by the fact of her nearness to Jesus, and of the union between her life and His. And so she does not say the word—she does not take back her sacrifice, but meets it generously. It is not for her to publish God's secrets. His dealings with her are for herself, and are not to be shared even with one as dear to her as is St Joseph, unless God bids her. Mary is silent and abandons herself and her trouble and all that concerns her to God.

And this is God's moment—when the need is at its height, when both His children have proved their fidelity, and their readiness to abandon themselves to Him and His Will, cost what it may. In his sleep an Angel appears to Joseph and reveals the secret to him, and his sorrow is changed to an unspeakable joy.

If I am striving to tread the way trodden by Mary and the Saints, I shall do well to let self-justification alone. I am not likely to be put to as great a test as were Mary and Joseph, but there are sure to be many little occasions in my life when it is left to my choice either to clear myself of suspicion or to leave the matter in God's Hands, and out of love to Him keep silence, and thus sacrifice a little of my self-love. It is a difficult question, perhaps, when to keep silence and when to speak; but at any rate I need not be in such a hurry to excuse myself and shield myself from blame as I generally am. Nothing will be lost by waiting. Mary and Joseph waited, with the result that God Himself cleared things up for them and brought them consolation. If Joseph had questioned Mary, or if Mary had allayed Joseph's suspicions, both would have acted in a most natural way; but God would not have been glorified, and they would have missed the consolation which He reserves for those who are generous in their sacrifices to Him.

Colloquy with Mary.

Resolution. To be silent the next time fault is found with me.

Spiritual Bouquet. "Fear not, Joseph."

Mary's Expectation

"His left hand is under my head, and His right hand shall embrace me." (Cant. ii. 6.)

"My Beloved to me and I to Him." (verse 16.)

1st Prelude. Mary and Joseph waiting.

2nd Prelude. Grace to believe that God's plans are the best.

Point I.—At Nazareth

We should like to penetrate into those remaining six months, which Mary and Joseph spent together, before the birth of the Holy Child. Scripture is silent about them, but it is not difficult for a sanctified imagination to picture something of what was taking place. Perhaps the thought of the Altar of Repose on Maundy Thursday will bring the realities home to us better than anything else could. Though He is hidden from our sight, all know that He is there. Angels are in constant adoration, and the faithful do not forget Him. All try to get near and to hold silent communion with Him; and all are expecting the great day when He will rise again and show Himself to them. And He is spending the time in giving His blessing and His grace to all who, by faith, seek Him. The house at Nazareth was in very deed God's Sanctuary, containing the Altar of Repose, where the Saviour of the world was resting. Angels were in constant adoration before their King. The faithful consisted of Mary and Joseph, whose thought and conversation could be about nothing else but the Child Who was coming into the world. And who shall measure the graces and blessings, which that Child was showering upon Mary and her faithful spouse, during those months of waiting and prayer and holy converse, while they planned and arranged with such care and minuteness, as parents are wont to do, every detail connected with the birth of the firstborn?

But man proposes and God disposes. God, Who "ordereth all things sweetly," (Wisdom viii. 1), was stirring up the whole civilised world so that the Scripture might be fulfilled which said: "And thou, Bethlehem Ephrata, ... out of thee shall He come forth to me, that is to be the Ruler in Israel; and His going forth is from the beginning, from the days of eternity." (Micheas v. 2.) It was in Bethlehem—not at Nazareth, that the Child was to be born. And to effect this, "in those days there went out a decree from Cæsar Augustus, that the whole world should be enrolled.... And all went to be enrolled, every one into his own city. And Joseph also went ... out of the city of Nazareth ... to the city of David, which is called Bethlehem (because he was of the house and family of David), to be enrolled with Mary his espoused wife." (St Luke ii. 1-5.) What a trial this order must have been to Mary! To leave home, to forego all her plans, to take a long journey, to interrupt her days of solitude and calm and peace—and all at the bidding of a heathen Emperor. But Mary knew how to take her trials. Fiat mihi secundum verbum tuum. "Be it done to me according to Thy word." For her there were no second causes. It was ever God Who was ordering "all things sweetly" for her, and she had nothing to say but "Ecce ancilla—fiat." She waited for nothing but God's will. And as He arranged it, she could spend her time of waiting just as well on the public highway to Bethlehem as in the seclusion of Nazareth.

Oh, my Mother, teach me this lesson too: if I could only learn it, how different my life would be! My life—every detail of it—is in God's Hands. He is "ordering it sweetly," and I complain! How little is my faith! When my faith is great enough, I shall take all things, as sweetly as God orders them, even though they may upset my most cherished plans.

Point II.—On the Way to Bethlehem

And so, in obedience to the command, Mary and Joseph leave the calm and quiet and solitude of their little home, and go to face poverty and difficulties and the unknown. But Jesus is with them, and this makes them independent of exterior circumstances—their calm and quiet are unbroken, and they can find solitude even in the busy thoroughfares. Mary is communing with her Child, and is peaceful with the peace He gives. Joy, too, fills her heart as she thinks how fast the time is approaching when she will see His face.

Oh, how I should love to be allowed to go with them on this journey! At my request, Mary readily consents to take me as her servant, and I am so glad to be in that blessed company that I forego everything else—I know that the Family I have come to live with is poor, and I am determined not to ask them to get any special things for me. The table has the barest necessities—perhaps hardly these, for true poverty consists in the want of necessities; but it is the company that I care about, and nothing else matters. I can see that all sorts of inconveniences and privations and hardships will be mine, but I cannot be an exception in that Family; and somehow, now that I am so close to the Blessed Mother, I do not wish to be. My great desire is to be like her, and to share all with her and her Son.

At Bethlehem Joseph begins his weary and anxious search for a lodging; but all in vain—no one wants the Holy Family. How Joseph suffers at each refusal—not for himself but for Mary! Mary is too much taken up with her joy to heed the suffering. And the servant—does she regret that she is not in one of the big hotels, as she might have been, or does she turn with joy to follow the Holy Family to the cave, saying: With Jesus and Mary I have all I want, and I love every hardship and every privation which comes to me, because I have made myself one with them?

Oh, my Mother, I thank thee for allowing me to be thy servant; I thank thee for bringing me into such close contact with thy Son; I thank thee for every privation, every difficulty, every hardship, every inconvenience, every crossing of my own will which has come to me, because I chose to be in thy company and in that of thy Son. Help me to persevere bravely, thinking all worth while for the sake of the company.

Colloquy with Mary, asking her to get me grace to be always joyous, because I am living my life with her and her Blessed Son.

Resolution. To show myself worthy of the company I am in, by the way I face the little difficulties of my everyday life.

Spiritual Bouquet. "I am Thy servant and the son of Thy handmaid." (Ps. cxv. 16.)

The Stable

"Mary kept all these words, pondering them in her heart." (St Luke ii. 19.)

1st Prelude. Mary and Joseph, and the Infant lying in the manger.

2nd Prelude. Grace to ponder with Mary

Point I.—The Birth of Her Son

"She brought forth her firstborn Son, and wrapped Him up in swaddling clothes and laid Him in a manger." She has seen His face at last; she has folded Him in her arms and pressed Him to her bosom—her Son and her God. And she ponders—she meditates—she cannot tell her thoughts to any human soul—but she can tell them to her Son. Dico ego opera mea Regi. I will speak of my works to the King. (Ps. xliv. 2.) Many works had been wrought in and through Mary by the Holy Ghost, but they were all the King's secrets, and she pondered over them, speaking of them to Him alone. There was her vow of virginity, which she did not even speak of to her parents; there was the visit of the King's messenger, of which she spoke to no one—not to Elizabeth, nor even to St Joseph; there was the painful journey to Bethlehem, and the difficulty about finding a lodging. She might have told St Luke all about it, and had it all written down in the Gospel—but no, there is not a word except the mere fact that they went to Bethlehem, and that there was no room for them in the inn. Her sufferings were those of the King, and she shared them with Him alone.

And now that she has got her Jesus, she spends her time in pondering—in telling Him her thoughts and her secrets, which are His too.

How much I should gain if I could be a little more like my Mother in this!—if, instead of being so ready to go and talk of all the things that have been said and done to me, or of what I have said or done, or of what I have had to suffer, I were just to speak to my King about it—let it be something between us which nobody else knows anything about. It may often be my duty to speak, as it was Mary's later on, when she was obliged, for example, to tell St Luke all about the Angel's visit and what he said to her, because God wanted that piece of revelation to be written. But this was later. She did not go at once and tell Elizabeth all about it. Let us learn from Mary to let our first words, at any rate, be for our King; and, if this is so, it is probable that in many cases the matter will go no further, and others as well as ourselves will be saved from the miseries which so often follow from our being too ready to talk. Dico ego opera mea Regi. To Him I can never say too much, and He loves those silent heart-to-heart colloquies. He loves the things which are talked over with Him only—the King's secrets.

Point II.—The Shepherds

"They came with haste, and they found Mary and Joseph, and the Infant lying in a manger." And during their visit they "understood," and went away to tell the good news to wondering listeners, leaving Mary still pondering. Each moment of her Son's life on earth brings her fresh matter for meditation. She has scarcely time to think of the miraculous birth before she hears "a multitude of the Heavenly Army" proclaiming the birth, praising God, and telling of the glory that is being given to Him, and of the peace that is being brought to earth. And Mary realises that she no longer has her Babe all to herself, that Heaven and earth claim Him. Then the Shepherds arrive; and after they have adored the Saviour Who is born to them, they tell His Mother of all the wonders of that night: of the Angel of the Lord who suddenly stood by them in the night watches; of the "brightness of God"; of how they feared; of how the Angel bid them: "Fear not"; of the good tidings that he brought, and of the great joy which was to be for everyone; that the Angel had actually told them that the Child was the Messias, and that he had given them the strangest sign by which they could know Him—He will be wrapped in swaddling clothes, and lying in a manger! And lastly, how they had come in haste, as soon as the Angels had gone back to Heaven, and had found it all to be true. What joy this beautiful, simple, story must have brought to the Mother's heart! What fresh subjects for meditation now were hers! What a tender welcome she would give to these simple shepherds, whom God had picked out for such signal favours, and had allowed to be the first worshippers of her Son! How she would realise all the "great things" that God was doing now that she heard them from the mouths of these "little ones" to whom God had revealed them! (St Matt. xi. 25.) How graciously she would accept the poor offerings of these poor men to her Child Who had chosen to be poor! And how proud she would be that she, as His Mother, had the right to lift that little Hand, to convey the blessing which His Heart was giving to those who were going to be His first witnesses and apostles.

"Mary kept all these words, pondering them in her heart." How easy meditation was to Mary! Why? Because she lived always in the closest possible union with Jesus. If I find my meditations difficult, let me examine myself, and see whether the cause may not be that my union with Him is not so close as it was, that I have let something come between us, that I am not telling all my secrets to the King. If this is so, let me hasten to put things right with Him; and then I shall find again that my most precious moments are those in which I can devote my thoughts entirely to my King and ponder over the simple stories told of Him and His Blessed Mother.

Colloquy. The Alma Redemptoris Mater:—"Sweet Mother of our Redeemer, gate whereby we enter Heaven, and star of the sea, help us, we fall; yet do we long to rise. Nature looked upon thee with admiration when thou didst give birth to thy Divine Creator, thyself remaining before and after it a pure Virgin. Gabriel spoke his Hail to thee; we sinners crave thy pity." (Anthem from Advent to the Purification.)

Resolution. To ponder more and speak less.

Spiritual Bouquet. "Dico ego opera mea Regi."

The Circumcision of Mary's Son

"And after eight days were accomplished that the child should be circumcised, His name was called Jesus, which was called by the Angel before He was conceived." (St Luke ii. 21.)

1st Prelude. Mary with her Child.

2nd Prelude. Grace to learn more about them both.

Point I.—The Circumcision

After one week of peace and joy, Mary is called upon to suffer with, and on account of, her Son. The Law of God is clear. "On the eighth day, the infant shall be circumcised." (Lev. xii. 3.) And there is no doubt in the minds of Mary and Joseph, that, though the Holy Child has no need of the rite which probably cleansed away original sin, He must nevertheless submit to it, as being part of His Father's law, every jot and tittle of which He has come to fulfil. So Jesus, of His own free will, classes Himself with sinners, and offers to God the firstfruits of that Blood which He will shed for them on Calvary.

The Circumcision of her Son means much to Mary; she sees Him suffer; she hears His cry of pain; she sees the Blood flow; and she understands that to be the Mother of God means being the Mater Dolorosa; and now she has fresh matter for her Meditations. Her Son is to be the Victim for sin, and she unites her sacrifice to His.

The rite of Circumcision was to the Jew a sign of the Covenant that God had made with his nation—it marked him out as one of God's own people; it was a mark of his dependence on God, and also of his slavery to sin till God set him free.

"Circumcision is that of the heart," St Paul tells us, "in the spirit, not in the letter; whose praise is not of men, but of God." (Rom. ii. 29.) By assisting with Mary at the Circumcision of her Son, I mean that I want to understand something of this circumcision of the heart—understand, that is, that God has made a covenant with me, that I belong to Him, and am dependent on Him; I mean that I am ready with the knife of mortification to cut away all that prevents me from being a good servant, ready to "resist unto blood," if need be, but, at any rate, ready to make myself a victim with Jesus, as Mary did, willing to suffer anything which He calls upon me to suffer.

Point II.—His Name—JESUS

His Name was chosen by His Heavenly Father, and revealed both to Mary and Joseph before His birth—to Mary by the Angel Gabriel at the Annunciation, and to Joseph by the Angel who was sent to allay his suspicions about his wife. Jesus—the "name which is above every name"! God gave it Him because "He humbled Himself, becoming obedient unto death—even the death of the cross." (Phil. ii. 8.) He earned His Name by the Cross, and it was given Him at the moment when He shed the first drops of His Precious Blood. He could have allowed this first shedding of His Blood to redeem the world, had He so willed. He could have made it the redeeming Blood, but it was not yet His Will; His time had not yet come; He wished to live and to suffer long years on earth before He shed the Blood which He intended to be efficacious for the Redemption of the world. "Thou shalt call His Name Jesus, for He shall save His people from their sins." (St Matt. i. 21.) And when at length He did shed His redeeming Blood on Calvary, there was a title nailed to the Cross, proclaiming His Name to all: "This is Jesus," the Saviour. He is saving His people from their sins.

It cost Him much to be the Saviour, and it cost Mary much to be the Mother of the Saviour; but both cheerfully made the sacrifice in advance—both entered into God's plan for my salvation. Jesus had come to do His Father's will—He was content to do it—and His Mother was content to be identified in everything with her Son, and to say her Fiat. If my salvation cost Jesus and Mary so much, ought it not to cost me something too? Would it be fair if all were easy and smooth for me? Surely not. Surely, if I have a part in the Saviour, I ought to have a part in His Cross. Let the thought of the Holy Babe shedding His first drops of Blood on His Mother's knee brace me up to meet suffering, of whatever kind God chooses for me; let it hush my murmurs and my discontent; let it make me not only willing but anxious to suffer, and thus to have an opportunity of being like Him, Who was in such a hurry to shed His Blood, that it seemed as though it were too long for Him to wait till Calvary. He must make the sacrifice in advance, and offer at any rate the firstfruits of His Blood to His Father.

Colloquy with Mary, who is identifying herself with the sufferings, intentions, and desires of her Son. Teach me, my Mother, not only to expect but to appreciate suffering. How can I be like Jesus, and a child of thine without it? I want to look upon it always as a sign of love, as a sign that I am recognised as one of the Holy Family.

Resolution. To understand that my very existence on earth means suffering, and that my identification with Jesus and Mary means suffering willingly and cheerfully.

Spiritual Bouquet. "I come to do Thy Will, O my God."

Her Purification

"They carried Him to Jerusalem to present Him to the Lord."

1st Prelude. Jesus, Mary, and Joseph going to the Temple.

2nd Prelude. Grace to go too, and learn the lessons.

Point I.—Mary's Purification

It is the fortieth day after the birth of her Son, the day when it is Mary's turn to keep the legal observances, and so to identify herself in all things with her Son. There is no need for her to be purified, before she is allowed to enter God's Temple; neither is there any need for her to present her Firstborn in the Temple and pay the ransom money for Him, for His Name is Saviour and He is Himself the Ransom for His people. There is no need; but Mary gladly does both, that she may enter more closely into the spirit of her Son, Who had undergone the rite of circumcision.

How many unnecessary humiliations and unpleasant duties do I undertake just for the sake of identifying myself with Jesus and Mary, and sharing their spirit?

We may imagine the Holy Family quietly setting out for their two hours' walk to the Temple, attracting no more notice than was usually attached to an event so common. Passing remarks were probably made as to its being the first time she was out; as to the disparity in their age; as to their poverty, for Joseph was carrying two doves, the offering of the poor, to be offered by Mary for her Purification.

Ah, how little the world sees! Extraordinary things are going on, though they are hidden, as is ever God's wont, under things most ordinary. Mary, the purest of creatures, the Virgin of virgins, the Queen of Heaven, of Angels and of men, is bearing in her arms the Lord of glory, Who is on His way to visit His Temple for the first time, and thus to fill it with a greater glory than ever Solomon's Temple had possessed. Angels are worshipping and adoring at every step of that journey, and presently they will throw open wide the gate of the Temple to let the King of Glory in. And the humble and silent Joseph is playing a part which no Jew before or since has ever played; for though the verdict of the world is that he is too poor to afford to take a lamb, in reality he is too rich to need one, for is he not bringing to the Temple the Lamb of God—an offering which no one has ever been rich enough to make before? Let us try to see things and judge them from God's point of view—not from the world's.

Point II.—The Presentation of Her Son

This involved three sacrifices.

(1) The sacrifice made by Jesus. Ecce Venio. "Lo, I come to do Thy will, O my God." He has come to the Temple to offer Himself as a sweet-smelling sacrifice to His Father. This is the morning sacrifice—the evening sacrifice will be on Calvary. This is like the Offertory at Mass, when the Priest offers to God the Bread and Wine which He will use presently to accomplish the sacrifice at the Consecration. He is the "Firstborn amongst many brethren," (Rom. viii. 29), that is why He must be presented in the Temple. He is our Elder Brother. He represents us all, and answers to God for all those who are united to Him. He offers Himself as a Ransom that all the rest of the family may go free.

Am I prepared to ratify this offering that my Elder Brother made in my name? Have I any right to claim the privileges? Yes, if I am united with Him, identified with Him; if I am saying as He did: "Behold, I come to do Thy Will," and this in the little sacrifices of my everyday life.

(2) The sacrifice made by Mary. Ecce ancilla. "Behold the handmaid of the Lord." Mary knows perfectly well what she is doing when she puts her Jesus into the arms of the Priest. She knows that she is offering to God the firstfruits—the earnest of what is to come; and she makes her sacrifice whole-heartedly, zealously, lovingly. She said her Fiat at the Incarnation, and she will never take it back. She is His Mother—it is with Blood drawn from her veins that He will one day redeem the world; and she offers to God now, not only the Victim Who is to be the Redeemer, but herself as a co-victim—herself to suffer with Him. "Behold the Handmaid of the Lord"—ready to give Him all that He requires. How perfectly Mary identifies herself with Jesus! It is her intense love which enables her to copy so exactly.

(3) The sacrifice made by Joseph. Ecce adsum. "Behold, I am here too, ready for any sacrifice." Joseph is so closely connected with Jesus and Mary that he must share their spirit and do what they do. But his sacrifice is made in the dark, as ours are for the most part. He does not know what Jesus and Mary are doing. He cannot gauge the extent of their sacrifices—enough for him to unite his intention with theirs, and to offer with perfect detachment his two treasures to God, begging Him to use them as He will. Am I ready to make my sacrifice—even a blind one—ready to say: Ecce adsum—"Behold, here I am"—and to trust where I cannot understand?

Point III.—The First Dolour

The sacrifice was no sooner made than God took Mary at her word. Simeon, holding "the Christ of the Lord" in his arms, called Him "the salvation which Thou hast prepared; a light to the revelation of the Gentiles and the glory of Thy people Israel." And while His father and mother were wondering at these things which were spoken concerning Him, Simeon addressed himself to "Mary His Mother," and spoke in no hidden language of the Passion; and the sword pierced her soul, for though she knew it all, it was the first time she had heard it from the lips of another. It was the first of the Seven Dolours. She heard that her Child was to be:—

1. "... for the fall of many": that is, the ruin of many. What a lifelong sorrow for the heart of Mary to know that for many her Son's Passion would be in vain—that He was to be the "touchstone," with the result that, in many cases, He would be "rejected of men"!

2. "... for a sign which shall be contradicted." War was to be waged against Him in all places, and that to the end of time. This was the treatment He, Who had come to be the Saviour and the Light of the World, was to receive.

And then Simeon added: "Thy own soul a sword shall pierce." He identified Mary with her Son, and spoke not only of His Passion but of her Compassion. The Queen of Sorrows was now on her throne; there was no longer any doubt about it. God had accepted her sacrifice. Jesus was the Victim, and she was His Mother—the Mater Dolorosa.

But Simeon's prophecy was not the last word that Mary was to hear before she left the Temple courts, which she loved so well. God, Who in His love had permitted the wound, had provided also some balm to be poured into it. A little act of courtesy was waiting for Mary to do before she was free to ponder over all that had happened in the Temple, and especially over the new revelation which had stabbed her to the quick. Well did old Anna, the Prophetess, know the maiden whose happy childhood had been spent in the Temple! How gladly Mary went up to her and renewed her friendship with her! How proud she was to show her little Son to her! Mary was wondering how much Anna knew; but she did not speak, she revealed nothing. Soon she found out that the holy old woman had been rewarded for her fasting and prayers and vigils, by a special revelation, in consequence of which she "confessed to the Lord and spoke of Him to all that looked for the redemption of Israel." And Mary heard, and balm was poured into that first sword-wound.

Can I, sweet Mother of Sorrows, pour balm into that terrible wound? I cannot bear to think of thee going home, pressing thy Babe against thy aching heart. Let me accompany thee; I will keep close to thee, and I will speak continually of thy Child. Never will I speak against Him—to me, at least, He shall not be a contradiction, but a resurrection from all from which He has come to save me.

Colloquy with Mary, about the Fourth Joyful Mystery, and the First Dolour.

Resolution. To throw in my lot with Jesus and Mary.

Spiritual Bouquet. "Ecce adsum."

Wise Men and Babes

"Thy heart shall wonder and be enlarged when the strength of the Gentiles shall come to Thee." (Isaias lx. 5.)

1st Prelude. A picture of the Wise Men.

2nd Prelude. Grace to understand that nearness to Jesus and Mary means the Cross.

Point I.—The Wise Men

Mary had much to meditate about as she turned her steps homewards to Bethlehem. She knew, for the Angels had said so at His birth, that her Son was to be the Saviour for "all the people"; but Simeon in his song of praise had gone further, and said that He was to be for "all peoples," emphasising the fact that He was to be "a light to the revelation of the Gentiles." And so the subjects to ponder over were ever increasing, and Mary's heart was ever enlarging. She had now to pray for the great world outside, as well as for God's chosen people. Thus was her heart being prepared to receive the next worshippers at the shrine of the Infant God, and it may be that when they arrived—perhaps soon after the first anniversary of her Son's birth—it was no surprise to her that they were Gentiles. "Gentiles shall walk in Thy light, and kings in the brightness of Thy rising; they shall come from afar, bringing gold and frankincense and showing forth praise to the Lord." (Isaias lx. 3-6.) All this was fulfilled in the little house at Bethlehem. The Wise Men, firstfruits of the Gentile world, had had faith enough to overcome every obstacle, and during their journey of, perhaps, some months, had had but one idea—namely, to follow the star which God had put in the heavens for them, and by its means to find the new King, Who was to be their Saviour. Mary's prayers had no doubt helped them to make light of their many difficulties, and when their star had brought them right to the house which they sought, "they entered in and found the Child with Mary, His Mother." They were quite at home at once; their faith was so strong, that the unexpected surroundings and the poverty did not strike them as incongruous. They had found what they sought, and their joy and satisfaction were complete. As soon as they were in the Real Presence their conversion was an accomplished fact. Mary showed them her Child, "and falling down they adored Him." It was to Mary that they offered their gifts out of gratitude for all that the Holy Child, to Whom they felt that they now belonged, had done for them. It was Mary whom they thanked for her gracious hospitality. It was Mary who guided the little Hand to bless them ere they took their departure. It was to Mary that they explained that from henceforth their lives would be devoted to the service of the new King and the spreading of His kingdom among the Gentiles. It was Mary, the Mother of the Way, who bade them Godspeed on their journey. How interested she was in those first great converts from the Gentiles! How their visit widened her outlook, and enlarged her maternal heart!

She is not less interested now in converts than she was then. She has been praying for them ever since. "Mary's prayers shall bring them back." Let us remember this when we are dealing with them; we are not working alone. Mary, the great advocate, is pleading with Her Son. Let us bring them, as often as we can, into the Real Presence—they may be all unconscious, but He is not. He will act upon them. Virtue will go out of Him to them: they will not go empty away, for it is impossible for them to be under the direct rays of His Presence without being influenced.

Point II.—The Baby Martyrs

Their visit over, the three Kings took leave of the Holy Child and His Mother, and, warned by God not to go and give their good news to Herod, they returned to their country by another way. This so exasperated Herod that he gave an order which plunged not only Bethlehem but all the neighbourhood into the most profound grief and desolation. How the heart of Mary went out in sympathy to the bereaved mothers! How big her heart felt as it dilated to take them all in! She understood now what it meant to be the Mother of Sorrows, and that only by having this title could she have the other—Consolatrix afflictorum (Consoler of the afflicted). How quickly Simeon's prophecy was being fulfilled! Her Son was already a sign being contradicted, in those Hebrew mothers and their innocent babes. Each mother was sacrificing her babe that Mary might not have to sacrifice hers. Each babe was giving its life to save the life of Jesus. Their sufferings were all because of Jesus and Mary. How the sword pierced Mary's heart as she heard the bitter cries of mothers and children! "Poor banished children of Eve," born to sorrow and trouble! But from henceforth their cause will be espoused by a "most gracious Advocate," who will take a special interest in all troubles and sufferings that come to her children on account of the sacrifices that they make for her Son, or which are caused by their nearness to Him. At that moment of anguish the Jewish mothers were making a sacrifice, though it was an unwilling one and made in ignorance. God, in His mercy, rewards even such. Had their children lived, they might have been among the murderers of Jesus; now they are saved from all sin, they escape Purgatory, and, the first to give their lives for Him, they will follow the Lamb for ever. Happy little Innocents! Happy those who have the honour to be their mothers! Happy all those who make the least sacrifice for Him! And happy, thrice happy, the Queen of Martyrs, who is now entering into the possession of her new kingdom!

The more closely I am identified with Jesus and Mary, the more I must expect suffering. The training for the kingdom is the same, whether for Wise Men or Babes. The Wise Men learnt from the child on Mary's knee to view suffering in a new light, and they went back to their country prepared to sacrifice all for the Child and His Mother, shrinking from nothing till they laid down their lives for Him Whose star they had so diligently followed. So Simeon's sword is piercing; the Cross is already showing that the followers of the Babe are to be victims too—all is getting clearer and clearer to Mary, and as she wonders her heart is enlarged.

Colloquy with Mary.

Resolution. To follow the generosity of the Wise Men and the Babes.

Spiritual Bouquet. "Mater Dolorosa, Consolatrix afflictorum, Regina Martyrum, ora pro nobis."

Egypt

"That it might be fulfilled which the Lord spake by the prophet, saying: Out of Egypt have I called My Son." (St Matt. ii. 15.)

1st Prelude. Picture of Jesus, Mary, and Joseph.

2nd Prelude. Grace to believe that no circumstances in which God has placed me can hinder my spiritual life.

Point I.—The Flight into Egypt

Only one child escaped the cruel sword of Herod, and that one was Mary's Son. He was safe in the arms of His Mother, who was fleeing with Him into Egypt, with an anguish of heart so great that it constituted the Second Dolour. But no design of Herod, however powerful and clever, could touch that life before His hour was come. The child knew it, and His Mother knew it—yet they fled from those who sought His life; for in all things Mary's Son must be made like unto His brethren. He could have protected Himself, had He so wished, without giving so much trouble and anxiety to His parents. He heard "Rachel bewailing her children"; He heard the cry of each one of those little Innocents, who was giving his life for Him—yet He did not raise a finger to prevent all the misery, because He had come to do His Father's Will, and He left all in His Hands; and also because He is our model, and He was showing us how to act. He wants us to have a perfect acquiescence in God's Will, a boundless confidence, a profound peace, and even joy, in the midst of the most trying and perplexing circumstances. He wants us to lie quiet in God's arms, as He lay in His Mother's, content to know nothing except that God's will is being done.

He who knew least about it all, and yet had apparently to take the chief part and bear all the anxiety, was Joseph. He it was who received the warning message from the Angel; he it was who had to break the news to Mary that the Child's life was in danger and that they must fly immediately—even in the middle of the night. He it was who took the Child and His Mother into Egypt, in accordance with what to anyone else but Joseph would have seemed a very arbitrary and unreasonable command. But those who live their lives close to Jesus and Mary do not criticise God's dealings: such an idea never occurs to them; they have only one thing to do—to obey. When a criticising, discontented spirit comes over me, I shall find that the reason is always the same—I have not been keeping close to Jesus and Mary.

How much Mary suffers during that long journey across the desert—anxiety, fatigue, hunger, thirst, want of shelter! But it is all on account of her Son; the sword is piercing her heart every day, but the Babe is pressed against the wounds. Angels are following and longing to help their Queen, but they cannot without a permission from their little Master, and the permission will not be given, for He and His Mother have made their sacrifice—they have laid themselves on the Altar as victims and are already being consumed; and the desert is rejoicing and flourishing like the lily, (Isaias xxxv. 1), because Mary with her child is passing through it. O Mary, look upon thy children who are crossing the desert of this world. The wilderness has lost all its terrors since thou with thy Son didst pass through it. Thou knowest its difficulties and its hardships; "turn, then, thine eyes of mercy towards us, and after this our exile show unto us the blessed Fruit of thy womb, Jesus."

Point II.—The Land of Egypt

Mary now finds herself in a heathen land, and her interest in the Gentiles must have greatly increased. But her heart is also enlarged in another direction—namely, towards the Jews of the Dispersion. Legend tells us that it was at Heliopolis, one of the cities where the Egyptian Jews lived and where they had built a Temple, that the Holy Family took up their abode while they stayed in Egypt. What a blessing and a joy to those faithful souls to have the Holy Family living amongst them! How it must have stirred up their zeal and courage! It may have been Mary's influence on many a mother's heart, and the influence of Jesus on many a little playmate, which produced in after years some of the great preachers to the Gentiles who came from amongst the Jews of the Dispersion.

It was not for nothing that Mary and her Son were sent into Egypt. God has His reasons, though He does not often reveal them, because He loves to have our confidence.

Now, for a time—perhaps only for a few months, for Herod died soon after the slaughter of the Innocents—Egypt was the centre of the world; nobody guessed it, but the Angels were there worshipping, adoring, wondering. It is a true picture of the Blessed Sacrament, hidden away in so many Tabernacles, surrounded by people who do not suspect Its presence. It is nothing to thousands who pass by. But what is It to those who know? What was Jesus to Mary in the land of her exile? He was her all—with Him exile was no exile; with Him God's Will was easy, God's arrangements the best; with Him it was impossible to complain, impossible to have any regrets about the past, or impatient wonderings about the future. She was absorbed in the present, because she had Jesus with her. He had to be taken care of, fed, taught, thought about, worked for, lived for. What a lesson for those who are inclined to look upon their surroundings as Egypt, who say too readily: "How shall we sing the song of the Lord in a strange land?" (Ps. cxxxvi. 4.) How can I do this or that here?

It was in Egypt that the Child grew, and it was there that Mary heard His first words, watched His first tottering steps, and taught Him His first (vocal) prayers. And while her Child grew in wisdom and age, Mary was growing too—growing in grace and virtue; imbibing more and more of the spirit of her Son from the services she rendered to Him; making great progress in her new school, the school of the Cross; getting daily more food for meditation and prayer; enlarging her heart and preparing herself to be a second Eve—the Mother of all living.

It is possible, then, to grow in Egypt! And not only is it possible, but if God sends me there, it is the soil most suitable for my growth at that particular epoch of my life. How many of God's children have had to live in uncongenial surroundings, and with those who have no sympathy with their faith, from the earliest confessors and martyrs to the present-day converts to the Faith! If Jesus had spent all His lifetime in the Holy Land, such might have been tempted to say: "He is my Model, but He was never in my circumstances!" But no, Jesus spent some time with His Mother in Egypt, and He grew there.

Let me learn the lesson that God is with me wherever I am and in whatever circumstances; and let me try to copy Mary in being so absorbed by Him, and by all that I have to do for Him, in the person of His "least brethren," that my surroundings matter little.

Point III.—The Return from Egypt

"Be thou there until I shall tell thee," was the only order given to Joseph—there was no hint of how long the time would be; and so Mary said her Fiat each day, ready either to stay in Egypt or to go back to her own land—both were the same to her as long as they were the expression of God's Will. At last the Angel came again with a message: "Arise and take the Child and His Mother, and go into the land of Israel; for they are dead that sought the life of the Child." Their own dear land, then, was no longer dangerous to them. God gave His reasons this time—but when He does not, what then? Then my faith must be strong enough to believe that the fair land, which looks as if it would be so congenial, holds dangers for me which Egypt does not; there are enemies there who seek after my soul to destroy it, and whom I can only escape by the hard discipline of Egypt. Then I will be thankful for Egypt as long as it lasts, and thankful, too, that my life—every detail of it—is arranged for me by one who knows.

And so the faces of Mary and Jesus were set towards the land of Israel—and to them both it meant Calvary. Mary would doubtless have preferred to take her Son back to Bethlehem, and bring Him up near the Temple, but again the warning voice told them that it was not God's will. And so they "retired into the quarters of Galilee," and Mary found herself back again in Nazareth—the city of so many memories; and two more of the prophecies concerning her Son have been fulfilled: "Out of Egypt have I called my Son," and, "He shall be called a Nazarene."

Colloquy. O Mary, get thy child grace to learn some of the precious lessons that Egypt has to teach—that blind obedience and submission which bring perfect rest; that waiting for God's orders without any complaining, or impatience, or suggestions of something else; that quiet uniting of all sufferings with those of Jesus; that entire acquiescence in all His plans for me.

Resolution. To put no obstacle in the way of God's direction of me to-day.

Spiritual Bouquet. "Fly into Egypt, and be there until I shall tell thee."

Mary's Fifth Word

"And His Mother said to Him: Son, why hast Thou done so to us? Behold, Thy father and I have sought Thee sorrowing." (St Luke ii. 48.)

1st Prelude. A picture of Mary and Joseph finding Jesus in the Temple.

2nd Prelude. Grace to seek Jesus as Our Lady sought Him.

Point I.—The Loss of Her Son

Once more the Holy Family has come up to the Temple; and it is here that Mary speaks her next recorded word. Her Son was not yet born when she spoke her last. Since then He has been her constant companion through infancy and boyhood, in trouble and in joy, at Bethlehem, in Egypt, and at Nazareth. He is twelve years old now, and counts under the law as a man; it is time to decide His calling in life. He is old enough to go with His parents to the Passover Feast at Jerusalem. So once again the real Passover Lamb goes up to His Temple; and we can think of Mary and Joseph praying there to the Child Who is kneeling between them, Mary pondering over her last visit to the Temple with Him, when she presented Him to the Lord as a little baby and when the sword pierced her soul for the first time.