The Faith of Our Fathers Part 17

Her natal day and other days of the year, sacred to her memory, are appropriately commemorated by processions, by partic.i.p.ation in the banquet of the Eucharist, and by sermons enlarging on her virtues and prerogatives.

As no one was ever suspected of loving his country and her inst.i.tutions less because of his revering Washington, so no one can reasonably suppose that our homage to G.o.d is diminished by our fostering reverence for Mary.

As our object in eulogizing Washington is not so much to honor the man as to vindicate those principles of which he was the champion and exponent, and to express our grat.i.tude to G.o.d for the blessings bestowed on our country through him, even so our motive in commemorating Mary's name is not merely to praise her, but still more to keep us in perpetual remembrance of our Lord's Incarnation, and to show our thankfulness to Him for the blessings wrought through that great mystery in which she was so prominent a figure. There is not a grain of incense offered to Mary which does not ascend to the throne of G.o.d Himself.

Experience sufficiently demonstrates that the better we understand the part which Mary has taken in the work of redemption, the more enlightened becomes our knowledge of our Redeemer Himself, and that the greater our love for her, the deeper and broader is our devotion to Him; while experience also testifies that our Savior's attributes become more confused and warped in the minds of a people in proportion as they ignore Mary's relations to Him.

The defender of a beleaguered citadel concentrates his forces on the outer fortifications and towers, knowing well that the capture of these outworks would endanger the citadel itself, and that _their_ safety involves _its_ security.

Jesus Christ is the citadel of our faith, the stronghold of our soul's affections. Mary is called the "Tower of David," and the gate of Sion which the Lord loveth more than all the tabernacles of Jacob,(254) and which He entered at His Incarnation.

So intimately is this living gate of Sion connected with Jesus, the Temple of our faith, that no one has ever a.s.sailed the former without invading the latter. The Nestorian would have Mary to be only an ordinary mother because he would have Christ to be a mere man.

Hence, if we rush to the defence of the gate of Sion, it is because we are more zealous for the city of G.o.d. If we stand as sentinels around the tower of David, it is because we are more earnest in protecting Jerusalem from invasion. If we forbid profane hands to touch the ark of the covenant, it is because we are anxious to guard from profanation the Lord of the ark. If we are so solicitous about Mary's honor, it is because "the love of Christ" presseth us. If we will not permit a single wreath to be s.n.a.t.c.hed from her fair brow, it is because we are unwilling that a single feature of Christ's sacred humanity should be obscured, and because we wish that He should ever shine forth in all the splendor of His glory, and clothed in all the panoply of His perfections.

But you will ask: Why do you so often blend together the worship of G.o.d and the veneration of the Blessed Virgin? Why such exclamations as _Blessed be Jesus and Mary_? Why do you so often repeat in succession the Lord's prayer and the Angelical salutation? Is not this practice calculated to level all distinctions between the Creator and His creature, and to excite the displeasure of a G.o.d ever jealous of His glory?

Those who make this objection should remember that the praises of the Lord and of His Saints are frequently combined in Holy Scripture itself.

Witness Judith. On returning from the tent of Holofernes, she sang: "_Praise ye the Lord, our G.o.d_, who hath not forsaken them that hope in Him, _and by me His handmaid_, He hath fulfilled His mercy which He promised to the house of Israel.... And Ozias, the prince of the people of Israel, said to her: _Blessed art thou, O daughter_, by the Lord the Most High G.o.d, above all women upon the earth, _Blessed be the Lord_ who made heaven and earth ... because He hath so magnified thy name this day, that thy praise shall not depart out of the mouth of men."(255)

Witness Ecclesiasticus. After glorifying G.o.d for His mighty works, he immediately sounds the praises of Enoch and Noe, of Abraham, Isaac and Jacob, of Moses and Aaron, of Samuel and Nathan, of David and Josias, of Isaiah and Jeremiah, and other kings and prophets of Israel.(256)

Elizabeth, in the same breath, exclaims: "Blessed art thou among women, and blessed is the fruit of thy womb."(257)

And Mary herself, under the inspiration of Heaven, cries out: "My soul _doth magnify the Lord_, and my spirit hath rejoiced in G.o.d my Savior....

For, behold from henceforth all generations _shall call me blessed_."(258)

Here are the names of Creator and creature interwoven like threads of gold and silver in the same woof, without provoking the jealousy of G.o.d.

G.o.d jealous of the honor paid to Mary! Will a father be jealous of the honor paid to his child, especially of a child who reflects his own image and likeness, and exhibits those virtues which he had inculcated on her tender mind? And is not Mary G.o.d's child of predilection? Will an architect be envious of the praise bestowed on a magnificent temple which his genius planned and reared? Is not the living temple of Mary's heart the work of the Supreme Architect? Must she not say with all of G.o.d's creatures: "Thy hands (O Lord) have made me and formed me." Is it not He who has adorned that living temple with those rare beauties which we so much admire? Has she not declared so when she exclaimed: "He that is mighty hath done great things to me, and holy is His name!"(259)

G.o.d jealous of the honor paid to Mary! As well might we imagine that the sun, if endowed with intelligence, would be jealous of the mellow, golden cloud which encircles him, which reflects his brightness and presents in bolder light his inaccessible splendor. As well imagine that the same luminary would be jealous of our admiration for the beautiful rose, whose opening petals and rich color and delicious fragrance are the fruit of his beneficent rays.

Hence in uniting Mary's praise with that of Jesus we are strictly imitating the sacred Text. We are imitating Joachim, the High Priest, and the people of G.o.d in Bethulia, who unite the praises of Judith with the praises of Jehovah.

We are imitating the sacred writer of Ecclesiasticus who, after extolling G.o.d for His mighty works, sounds the praises of Enoch and Noe, of Abraham, Isaac and Jacob, of David and Josiah, of Isaiah and Jeremiah, and other Kings and Prophets of Israel.

We are imitating Elizabeth, who exclaimed in one breath: "Blessed art thou (Mary) among women and blessed is (Jesus) the fruit of thy womb."

And as no one ever suspected that the encomiums p.r.o.nounced on Judith and the virtuous Kings and Prophets of Israel detracted from G.o.d's honor, so neither do we lessen His glory in exalting the Blessed Virgin. I find Jesus and Mary together at the manger, together in Egypt, together in Nazareth, together in the temple, together at the cross. I find their names side by side in the Apostles' and the Nicene Creed. It is fitting that both should find a place in my heart, and that both names should often flow successively from my lips. Inseparable in life and in death, they should not be divorced in my prayer. "What G.o.d hath joined together, let not man put asunder."

II. Is It Lawful To Invoke Her?

The Church exhorts her children not only to honor the Blessed Virgin, but also to invoke her intercession. It is evident from Scripture that the Angels and Saints in heaven can hear our prayers and that they have the power and the will to help us.(260) Now, if the angels are conversant with what happens on earth; if the Prophets, even while clothed in the flesh, had a clear vision of things which were transpiring at a great distance from them; if they could penetrate into the future and fortell events which were then hidden in the womb of time, shall we believe that G.o.d withholds a knowledge of our prayers from Mary, who is justly styled the Queen of Angels and Saints? For, as Mary's sanct.i.ty surpa.s.ses that of all other mortals, her knowledge must be proportionately greater than theirs, since knowledge const.i.tutes one of the sources of celestial bliss.

If Stephen, while his soul was still in the prison of the body, "_saw_ the glory of G.o.d, and Jesus standing on the right hand of G.o.d;"(261) if Paul "_heard_ secret words"(262) spoken in paradise, is it surprising that Mary hears and sees us, now that she is elevated to heaven and stands "face to face" before G.o.d, the perfect Mirror of all knowledge? It is as easy for G.o.d to enable His Saints to see things terrestrial from heaven as things celestial from earth.

The influence of Mary's intercession exceeds that of the angels, patriarchs and prophets in the same degree that her sanct.i.ty surpa.s.ses theirs. If our heavenly Father listens so propitiously to the voice of His servants, what will He refuse to her who is His chosen daughter of predilection, chosen among thousands to be the Mother of His beloved Son?

If we ourselves, though sinners, can help one another by our prayers, how irresistible must be the intercession of Mary, who never grieved Almighty G.o.d by sin, who never tarnished her white robe of innocence by the least defilement, from the first moment of her existence till she was received by triumphant angels into heaven.

In speaking of the patronage of the Blessed Virgin, we must never lose sight of her t.i.tle of Mother of our Redeemer nor of the great privileges which that prerogative implies. Mary was the Mother of Jesus. She exercised toward Him all the influence that a prudent mother has over an affectionate child. "Jesus," says the Gospel, "was subject to them"(263)-that is, to Mary and Joseph. We find this obedience of our Lord toward His Mother forcibly exemplified at the marriage feast of Cana. Her wishes are delicately expressed in these words: "They have no wine." He instantly obeys her by changing water into wine, though the time for exercising His public ministry and for working wonders had not yet arrived.

Now, Mary has never forfeited in heaven the t.i.tle of Mother of Jesus. She is still His Mother, and while adoring Him as her G.o.d she still retains her maternal relations, and He exercises toward her that loving willingness to grant her request which the best of sons entertains for the best of mothers.

Never does Jesus appear to us so amiable and endearing as when we see Him nestled in the arms of His Mother. We love to contemplate Him, and artists love to represent Him, in that situation. It appears to me that had we lived in Jerusalem in His day and recognized, like Simeon, the Lord of majesty in the form of an Infant, and had we a favor to ask Him, we would present it through Mary's hands while the Divine eyes of the Babe were gazing on her sweet countenance. And even so now. Never will our prayers find a readier acceptance than when offered through her.

In invoking Our Lady's patronage we are actuated by a triple sense of the majesty of G.o.d, our own unworthiness and of Mary's incomparable influence with her Heavenly Father. Conscious of our natural lowliness and sins, we have frequent recourse to her intercession in the a.s.sured hope of being more favorably heard.

"And even as children who have much offended A too indulgent father, in great shame, Penitent, and yet not daring unattended To go into his presence, at the gate Speak to their sister and confiding wait Till she goes in before and intercedes; So men, repenting of their evil deeds, And yet not venturing rashly to draw near With their requests, an angry Father's ear, Offer to her their prayers and their confession, And she in heaven for them makes intercession."(264)

Do you ask me, is Mary willing to a.s.sist you? Does she really take an interest in your welfare? Or is she so much absorbed by the fruition of G.o.d as to be indifferent to our miseries? "Can a woman forget her infant so as not to have pity on the fruit of her womb?"(265) Even so Mary will not forget us.

The love she bears us, her children by adoption, can be estimated only by her love for her Son by nature. It was Mary that nursed the Infant Savior.

It was her hands that clothed Him. It was her breast that sheltered Him from the rude storm and from the persecution of Herod. She it was that wiped the stains from His brow when taken down from the cross. Now we are the brothers of Jesus. He is not ashamed, says the Apostle, to call us His brethren.(266) Neither is Mary ashamed to call us her children by adoption. At the foot of the cross she adopted us in the person of St.

John. She is anxious to minister to our souls as she ministered to the corporal wants of her Son. She would be the instrument of G.o.d in feeding us with Divine grace, in clothing us with the garments of innocence, in sheltering us from the storms of temptations, in wiping away the stains of sin from our soul.

If the angels, though of a different nature from ours, have so much sympathy for us as to rejoice in our conversion,(267) how great must be the interest manifested toward us by Mary, who is of a common nature with us, descended from the same primitive parents, being bone of our bone, and flesh of our flesh, and who once trod the th.o.r.n.y path of life that we now tread!

Though not of the household of the faith, Edgar A. Poe did not disdain to invoke Our Lady's intercession, and to acknowledge the influence of her patronage in heaven.

"At morn-at noon-at twilight dim- Maria! thou hast heard my hymn; In joy and woe-in good and ill- Mother of G.o.d, be with me still!

When the hours flew brightly by, And not a cloud obscured the sky, My soul, lest it should truant be, Thy grace did guide to thine and thee; Now, when storms of fate o'ercast Darkly my present and my past, Let my future radiant shine, With sweet hopes of thee and thine."

Some persons not only object to the invocation of Mary as being unprofitable, but they even affect to be scandalized at the confidence we repose in her intercession, on the groundless a.s.sumption that by praying to her we ignore and dishonor G.o.d, and that we put the creature on a level with the Creator.

Every Catholic child knows from the catechism that to give to any creature the supreme honor due to G.o.d alone is idolatry. How can we be said to dishonor G.o.d, or bring Him down to a level with His creature by invoking Mary, since we acknowledge her to be a pure creature indebted like ourselves to Him for every gift and influence that she possesses? This is implied in the very form of our pet.i.tions.

When we address our prayers to her we say: _Pray for us sinners_, implying by these words that she herself is a pet.i.tioner at the throne of Divine mercy. To G.o.d we say: _Give us our daily bread_, thereby acknowledging Him to be the source of all bounty.

This principle being kept in view, how can we be justly accused of slighting G.o.d's majesty by invoking the intercession of His handmaid?

If a beggar asks and receives alms from me through my servant, should I be offended at the blessings which he invokes upon her? Far from it. I accept them as intended for myself, because she bestowed what was mine, and with my consent.

Our Lord says to His Apostles: "I dispose to you a kingdom, that you may eat and drink at My table in My kingdom and may sit upon thrones, judging the twelve tribes of Israel."(268) And St. Paul says: "Know you not that we shall judge angels, how much more things of this world?"(269) If the Apostles may sit at the table of the Lord in heaven without prejudice to His majesty, surely Our Lady can stand as an advocate before Him without infringing on His rights. If they can exercise the dread prerogative of judges of angels and of men without trespa.s.sing on the Divine judgeship of Jesus, surely Mary can fulfill the more modest function of intercessor with her Son without intruding on His supreme mediatorship, for higher is the office of judge than that of advocate. And yet, while no one is ever startled at the power given to the Apostles, many are impatient of the lesser privilege claimed for Mary.

III. Is It Lawful To Imitate Her As A Model?