The Stages of Man's Development

There are three successive stages that lead up to the fulness of human development. First, man is called by God out of nothingness, he receives existence and the due faculties of his nature. The merely natural stage of existence is the first benefit of God; it is the first deliverance wrought by the Word of God, raising man out of the deep abysses of non-being, and imprinting on him the first seal of likeness to the Divinity. As a matter of fact man did not remain in this state; he was not left on the same natural level with the rest of creation, but was raised to a condition that was above ordinary nature. His perversity, however, deprived him of the endowments of the higher state, and thrust him down to the natural level, wounded and depreciated by the uprooting of the tree of supernatural life which had been implanted in his soul. Still we may dwell with wonder and gratitude on the endowments which God has attached to this lower sphere of life, existence first, conscious intelligence, freedom of will, mastery over all lower nature, aptitude for progress and the continual achievements of knowledge, and for an organized social existence with all the mutual aids that it opens to us. Admire the generosity of God; consider the greatness of even natural man; but take care that pride in the lower gifts of God do not make you incapable of appreciating and aspiring to those which are higher.  Continue Reading.

Look down on me, good and gentle Jesus while before your face I humbly kneel and, with burning soul, pray and beseech You to fix deep in my heart lively sentiments of faith, hope and charity; true contrition for my sins, and a firm purpose of amendment. While I contemplate, with great love and tender pity, Your five most precious wounds, pondering over them within me and calling to mind the words which David, Your prophet, said to You, my Jesus: "They have pierced my hands and My feet, they have numbered all my bones."  Amen.

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The Final Purpose of Man

Having considered God as acting within Himself and in His works, we come now to consider Him as the object of man's action, as the end of man, as his beatitude. Rational beings act with knowledge of what they do, and always have some object in view; this guides their actions, this they endeavour to attain. The sailor at sea always remembers the port for which his ship is chartered, and every single action of every day is directed to that end. The soldier in battle thinks only of the object of attack, and he makes everything, including life, subordinate thereto. The merchant buys and sells, always with careful calculation of his gains. Every one but a savage uses articles for their proper purpose, and follows carefully the directions for their use. Every one gives credit to the maker of a machine for knowing exactly its capabilities and the precautions that must be observed with it. Nothing is more important than to ascertain the final purpose of this world, the destiny of man in particular, the laws on which his successful action depends, the manner in which he ought to use the gifts bestowed on him. Yet, in this matter of supreme importance the majority of mankind act without the least forethought or even intelligence. Do not be so negligent. Keep the divine purpose ever before your eyes to guide every detail of your life. "O Lord, make me know my end, and what is the number of my days; that I may know what is wanting to me" (Ps. 38. 5). Continue.

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Devotion to The Blessed Mother

Devotion to The Blessed Virgin

Devotion, consisting of veneration, love and imitation, towards the Mother of Jesus is an integral portion of the Christian life. 

1. It is a duty we owe to God. He manifests His perfections to us, not directly, but through creatures. We discern Him in nature, in mankind, in our own mind and conscience, in Holy Scripture; but besides this "God is wonderful in His saints" (Ps. Ixvii. 36). Especially is He wonderful in the Blessed Woman who is the most perfect of all the works of His hand after the Divine Humanity. More than all other creatures, she is calculated to lead our minds towards God. Of her, more than all, we should say: "To me Thy friends, O Lord, are made exceedingly honourable" (Ps. cxxxviii. 17). 

2. Christ and His Mother manifest one another. The more we realize that He is true God of true God, the more shall we appreciate her dignity, who was so closely associated with Him. The greater our esteem for the wonderful privileges of the Mother, the more shall we be impressed by the unapproachable sanctity of Him who demanded so much in her, and conferred so much upon her. She is made great by her Son and for her Son; the honour or the reproach directed towards her are reflected on Him. 

3. As being thoroughly man, and as a model for all the relations of life, Christ's chief human affection was that which He felt for the Mother who gave Him life. By being devout towards her you will fulfill the command: "Let this mind be in you which was also in Christ Jesus" (Phil. ii. 6). 

 

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The Assumption

The Assumption

"Nor wilt Thou give Thy holy one to see corruption" (Ps. xv. 10). The Assumption of the Blessed Virgin's body into heaven was the last of her many earthly privileges. It was saved from the degradation of putrefaction, was raised to life, and united with her soul in glory. The Ark of the Covenant was a figure of Mary. It contained the word of God on the two tables, a portion of the bread which came from heaven, and the brazen serpent which saved the people from death, all of them emblems of Our Lord. That ark was of incorruptible wood, prefiguring her incorruption. The putrefaction of our bodies aptly punishes the corruption which we have deliberately introduced into our souls; it is fitting that all our comeliness and pride should be brought down to the awful hideousness of the tomb. Soul and body mutually act and react. The infinite sanctity of God the Son preserved His Mother from the smallest taint of spiritual corruption; and to this corresponded her preservation from bodily corruption. As "The corruptible body weigheth down the soul" (Wisd. ix. 15), so that soul which never suffered the death of sin, drew the body after it to a renewed life. Keep your soul free from the taint of sin, and its grace will overflow on your body. You will be freed from many of the physical evils of life which proceed from the degradation and foulness of the sinful soul. 

 

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The Death of the Blessed Virgin

The Death of The Blessed Virgin

"Woe is me that my sojourning is prolonged! I have dwelt with the inhabitants of Cedar; my soul hath long been a sojourner." (Ps. cxix. 5, 6). After the work of Redemption was accomplished, and Our Lord had returned to His Heavenly Father, His Blessed Mother still remained many years on earth before the term of her pilgrimage was reached. This period she passed at Jerusalem and Ephesus under the care of the Apostle St. John, to whom Our Lord had committed her. She lived in seclusion, taking no part in the business or amusements of the great world, conversing with God, meditating on the mysteries of her Son's life and Passion, gaining daily new stores of merit. She had been an example for maidens and mothers, now she became a model to the widowed and the childless, to the lonely and the weary, teaching them to wait patiently for the revelation of the glory to come. Unlike most of Our Lord's immediate friends and relatives, she was not to suffer a martyr's death, but she teaches us to endure the more painful martyrdom of living. She had duties also in the infant Church. She remained for a while as a visible memorial of its Founder, and the sole witness to the early stages of His Incarnation and life; she supplied the details to the Evangelists, and spoke as to the mind of Jesus, and directed and encouraged the Apostles in their work. Even if your life be quiet and retired, it is not therefore useless: it may be made useful to others, glorious to God, meritorious to yourself. 

 

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The Obscurity of the Blessed Virgin

The Obscurity of The Blessed Virgin

At the commencement of Our Lord's life, the Gospels assign an important position to the Blessed Virgin, and exalt her glory. After this there is the long obscurity of the thirty years at Nazareth, enveloping both Son and Mother. Christ then emerges into full sight, and Our Lady remains in the background, appearing only in the three days loss, at Cana and on Calvary. There are two references to her besides; where Our Lord says that His disciples are to Him both mother and brethren; and again, referring to her: "Yea, rather, blessed are they who hear the word of God and keep it" (Luke viii. 21, xi. 28). Further, on some notable occasions the Blessed Virgin is absent, from the glorification of Our Lord on Thabor, and from the last supper; and she is not mentioned in any accounts of Our Lord's appearances after His Resurrection. Thus the Blessed amongst women is passed over, she seems to be purposely ignored and even humbled. This is the mystery of her obscurity. Yet this is the best evidence of her greatness and holiness. She is placed in an exceptional position, and apart from all others who are sinners. Wonderful are the ways of God! He seems to abandon you when He is nearest; He shows His favour by chastening you; He humbles you in order that you may be the more elevated. Submit with faith and resignation. 

 

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The Blessed Virgin on Calvary

The Blessed Virgin on Calvary

"Now there stood by the cross of Jesus His Mother" (John xix. 25). The holy Virgin is only mentioned once again in the Gospels up to the hour of her Son's death; and here she is spoken of only by the beloved disciple, who beyond all others, had a deep insight into divine mysteries. Every circumstance here has a special significance. We must not see in this merely the mother overwhelmed by human feeling, and showing a superb fidelity, patience and love. Ordinary maternal instinct would either have kept her aloof from the fearful tragedy, or would have shown itself in excitement, and fainting and tears. But Mary "stood by the cross" silent, outwardly impassive, as fulfilling a part providentially appointed to her in this mystery. She alone knew what was really taking place. To others, the Crucifixion was, variously, either the execution of a disturber of the peace, or the martyrdom of a holy prophet, the triumph of wickedness in high places, the natural failure of another noble enterprise. They had no more spiritual understanding than the ox and the ass in the stable at Bethlehem. Mary alone recognized that the sufferer was God, and that this was the accomplishment of the divine plan for the redemption of mankind. Place yourself beneath the cross with her. Ask for spiritual intelligence of all the mysteries of Providence, so that you may see God acting therein, and that you be not like those who have eyes and see not. 

 

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The Marriage of Cana

After an obscurity of many years, the Blessed Virgin appears again in company with her Divine Son at the marriage-feast of Cana. Like everything else in the Gospel, this event is the solemn teaching of great truths for the guidance of mankind. It is not a casual interlude, but it marks a definite stage in the progressive revelation of Our Lord. It shows us the relations between Jesus and His holy Mother, and the relations between her and mankind. It exhibits her virtues, her power of intercession, and the favours temporal and spiritual granted on her occasion. At this time Jesus was not yet manifested, He was only on the point of making the commencement of His preaching and miracles. His time, as He says, was not yet come. The intervention of Our Lady hastened that moment, and elicited His miraculous power for the first time. She alone knew who He was and had faith in Him, and she became the cause of the faith that was awakened in His disciples. Once again, as before, we find her presenting Jesus to the world, and in a manner opening for Him the second part of His career, by the miracle worked at her intercession. The Blessed Virgin is shown by this to have the function of presenting Christ to us and bringing light and grace into our souls. Beseech her to be present with you in company with her Son, as at Cana. 

 

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The Prophecy of Simeon

The occasion of Our Lord's Presentation was marked by a revelation concerning His future, addressed to Mary His Mother by the mouth of Simeon. It had reference to the fact that, on that day, the chosen people were, by their own fault, unable to recognize their Messias. Other prophets, and Simeon himself just before, had spoken of the Child as the Salvation of God, a revelation of glory to Israel. Another aspect of the Messias is now set forth. For all time, He will be treated by a great number of those He came to save as an object of hatred and opposition. Human pride will for ever refuse to humble itself before the divine supremacy, human liberty will use its power to neutralize Omnipotence, malice will reject the divine mercies. "They have hated both Me and My Father" (John xv. 24), says Our Lord. In respect of those who so act, the work of Christ will be a failure; the bounty which is intended for the resurrection of all, will prove to be for the ruin of many in Israel; the blessing which was to have directed human evolution will in many respects be limited, in proportion to men's sinfulness. Here was another bitter drop in Mary's chalice; here was a sword of sorrow which was to rankle through life in her heart. When you meet with ingratitude or disappointment, or find that "mourning taketh hold of the end of joy" (Prov. xiv. 13), unite your sorrow with Our Lady's, and endure with resignation. 

 

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The Purification

1. In consequence of Adam's sin the origin of life was tainted; a curse had fallen on maternity. The child, the delight and hope of his parents, was a new addition to the ranks of sinners, and an heir to labour and sorrow. The mother's pride was accompanied by deep humiliation. She was accounted unclean, and for forty or eighty days she remained in seclusion, forbidden to enter the temple of God or touch any holy thing. Then she came as a transgressor to offer sacrifice for sin, and to be readmitted to the privileges she had lost. The Blessed Virgin was the first exception; in bearing her Divine Son, the Holy One of God, she had contracted no defilement actual or legal. She was the first one exempt from the law, but she submitted with wonderful humility to conceal her claims. Rather than contract defilement, she had been ready to forego the glory of the Divine Maternity, and now she resigns the credit of that which she valued so much, and places herself in the ranks of ordinary women. How strange that she, the Immaculate, should be accounted unclean, and secluded from all that was holy, because infinite Holiness had taken up its abode with her! So, in this world, must holiness always be secret, and the presence of God pass unrecognized. Nay, God's favours often become a reproach, fidelity is accounted a crime, good deeds bring more hostility on us than our sins. If this should happen to you for God's sake, "rejoice and be exceeding glad" (Matt. v. 12). 

 

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The Divine Maternity

1. The association of God with humanity takes place under several different forms. Its highest expression is the elevation of human nature to the divine in the unity of the Person of Jesus Christ. We are united to the Divinity individually by the indwelling of the Holy Ghost in our souls, and by corporal union with Jesus in the Blessed Sacrament. This did not exhaust the resources of God's power. He further raised one created person to union with Himself under the form of the Divine Maternity; this is the unique privilege of the Blessed Virgin. Her God was her Child. She gave human existence to Him who had created her. She gave to her Redeemer the blood which He shed to preserve her from sin. For a time He lived physically with her life; she lived spiritually with His divine life of grace. In a unique sense she could say with St. Paul, "I live, now not I, but Christ liveth in me" (Gal. ii. 20). He was more her Son than in ordinary cases, for she alone gave of her substance to Him. And this Son was God. "The Holy which shall be born of thee shall be called the Son of God" (Luke i. 35). Isaias gives the name of her Child as "Wonderful, Counsellor, God the Mighty" (Isa. ix. 6). How marvellous is this! Thank God for this new link that binds the human race to the Divinity. Adore the Divine Child who was God the Son. Reverence the blessed among women who was worthy to be the earthly Mother of God. Pray that you too may be closely united with Him in this life and the next. 

 

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The Birth of Our Lord

Hitherto we have had the manifestations of the Divinity of the unborn Messias. Now He appears, and we have the manifestation of His Humanity. First, He is shown to be Son of David. From pagan Rome went forth an order, and "the whole world" was put in motion for the general census. The Blessed Virgin was compelled to journey from the North to the South of Palestine to obey the heathen emperor. That command did not contemplate the birth of the Messias. The enrollment of the Holy Family seemed a most insignificant detail to the Roman rulers, yet now it stands forth as the one historical result of that census. This brought about the fulfilment of prophecy, by transferring the birth of Christ from Nazareth to Bethlehem, and proved Him to be the Son of David. Mary was summoned as heiress of David in the line of Nathan, Joseph as heir in the line of Solomon; and our Lord's name was registered as inheriting His physical descent by Mary and His legal rights by Joseph, who was officially His father. How wonderfully does God turn the free actions of men to the fulfilment of His designs! How strangely do all things turn to the profit of the elect! Recognize the hand of God in all that happens to you. Observe further that the rights of Jesus are established under the cover of Mary's name. 

 

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The Doubt of St. Joseph

I. Besides the parents of the Baptist, there was one other person intimately concerned in the mystery of the Incarnation, to whom it was necessary that it should be revealed: viz., the spouse of Mary. The method of its manifestation was extraordinary, it showed how various are the ways of Divine Providence, and how they serve to elicit different forms of human virtue. The knowledge of the facts and the explanation of the mystery were for a while withheld from St. Joseph. This constituted a trial of the most painful kind, one of the most terrible that could befall a just man. He was drawn different ways by anxiety and doubt, by kindness and sense of justice. Yet, in spite of a turmoil in his mind enough to disturb the balance of judgment, there was no loss of self-control, no precipitate action afterwards to be regretted, no indulgence of the sense of wrong, no bitterness or malevolence. He pondered carefully, he besought the guidance of God, and so he merited the interposition of the angel. See in this how God tries the just as if by fire. See how easy it is to be deceived by appearances, and how even that which is holiest is open to misinterpretation. Beware of rashness in judgment or action, and always ask enlightenment from God before any serious step. 

 

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The Magnificat

I. The great events of the Old Testament were celebrated by canticles. Thus did Moses, Mary the sister of Moses, Anna, Deborah, Judith, Ezechias, the prophets, proclaim the glories of God and His people. In the New Testament we find three at the beginning of the Gospels. Zachary celebrated the birth of his son, St. John the Baptist, Holy Simeon celebrated the favour granted him of seeing the Messias in the temple, the Blessed Virgin chanted the special canticle of the new dispensation, the canticle of Our Lord's Incarnation, in the Magnificat. St. Elizabeth had spoken of the exultation of her own infant, of the blessedness of Mary and her sublime dignity. To this Our Lady replies under the influence of the Holy Spirit. She first gives praise to God; she refers to Him and not to herself the favours that Elizabeth had celebrated. "My soul doth magnify the Lord." God had indeed magnified her and made her greater than any creature, but she recognizes no greatness except in magnifying Him. She exults not in herself, her praises, her virtues, but in God her Saviour alone. In herself she sees only lowliness undeserving of His notice; she will not consider herself as Queen and Mother but only as "handmaid of the Lord." So should it be with you. All that you have should give glory to God; the greatest glory consists in humbling yourself beneath His hand. "The greater thou art, the more humble thyself in all things, and thou shalt find grace before God: for great is the power of God alone and He is honoured by the humble" (Eccli. ii. 2021). 

 

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The Visitation

I. The Gospel gives us the history of the Visitation as an important episode in the development of the divine action. Heaven, in the person of the archangel, had paid homage to Our Lady; now, the earth, in the person of St. Elizabeth, recognizes her as "the Mother of my Lord" and God. The venerable and holy woman, wife of the priest of God, humbles herself before her girl-relative, the spouse of the working-man. It is more than a queen who has condescended to come to her: "Whence is this to me that the mother of my Lord should visit me?"

(Luke i. 43). Again the benediction of the angel is renewed: "Blessed art thou amongst women," and again, as in Genesis and the Apocalypse, the woman is associated inseparably with the Child: "and blessed is the fruit of thy womb" (Luke vii. 42). It was from the revelation of the Holy Ghost that St. Elizabeth understood the mystery; under His inspiration she spoke the words of God. These words form the salutation which all those who recognize the Divinity of Jesus have addressed to His Mother ever since. Make frequent use of the words which the Holy Spirit Himself puts into your mouth. Imitate the inspired woman in the veneration which she, in the name of all generations to come, offered to the Mother of God. It is one of the most efficient ways of honoring Our Lord's Incarnation. Continue ➸ HERE.

 

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The Annunciation

"The angel Gabriel was sent from God . . . to a virgin espoused to a man whose name was Joseph . . . and the name of the Virgin was Mary" (Luke ii. 26, 27). Five hundred years before, the same archangel had foretold this event to the prophet Daniel, and that holy man fell prostrate before him. A few weeks before, he had appeared to Zachary in the temple, and struck him deaf and dumb in punishment of his incredulity. Now, for the first time, an angel of God bows before one of the fallen race, and speaks to her as the servant of a king might salute a powerful princess. The angel's message was to ask the consent and co-operation of the lowly Virgin in the great mystery of divine power and mercy. In her case, as in all others, God took account of human liberty, and made the divine operations dependent on her free consent. She had full power of choice; she deliberated, and at length acceded to that which God proposed to her. No scene so momentous had occurred since Eve consented to the tempter in Eden. And, until Our Lord first spoke, no word so meritorious, so full of promise of joy to men was pronounced by any human being: "Be it done to me according to Thy word" (Luke i. 38). God asks your consent to some designs of His grace. He wishes to do much in you. Strive to be faithful, obedient, generous in your consent, as was the Holy Virgin. 

 

 

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The Espousals

"A virgin espoused to a man whose name was Joseph, of the house of David" (Luke ii. 27). The time arrived when, in the ordinary course, the Blessed Virgin had to leave the shelter of the temple and go forth into the world; the time was also at hand appointed for the appearance of the Son of God in human nature. God had prepared in advance not only a mother for the Messias, but also a faithful servant, who should be the representative of the Eternal Father on earth, in watching over, and providing for, and ruling the Child and His Mother. This was Joseph, a just man; he was the eldest male representative of the house of David, the rightful inheritor of the throne and of all the royal prerogatives; he was in some degree related to the Blessed Virgin, who was also descended from David by another line. To noble descent he united lowliness of position; he was a poor artisan working for his daily bread in an obscure village; a representative at once of the mighty and the humble. Divine Providence, ruling all things sweetly, arranged that the Holy Virgin should be given in marriage to this just man, who would subordinate himself to the designs of heaven, and respect the vow of perpetual virginity made by his spouse. He was the "faithful and wise servant, whom his Lord hath set over His family, to give them meat in season" (Matt. xxiv. 45). Admire the wonderful fidelity of this holy man. Strive like him to be faithful to whatever trust has been laid on you by Divine Providence. 

 

 

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The Presentation of the Blessed Virgin Mary

The law of Moses allowed men and women to make a vow and dedicate themselves, for a time or for life, to the service of God. So did Anna lend her son Samuel to the Lord to be employed about the Tabernacle. The Blessed Virgin also was presented in the temple by another Anne, her mother, in pursuance of a vow. At the age of three she was offered, and till her fifteenth year she remained in the quarters set apart for the widows and young maidens, "who departed not from the temple, by fasting and prayers serving night and day" (Luke ii. 37). The traditions of the Eastern Churches record that this child of grace was, as a special privilege, allowed to pray in the Holy of Holies, where no other but the High Priest once in the year could enter. Those Churches from the earliest times kept up the memory of these events in the Feast of the entry of Mary into the Temple; the Western Church celebrates it as the Presentation. Holy Scripture says: "After her shall virgins be brought to the King . . . they shall be brought into the temple of the King" (Ps. xliv. 15, 16). In imitation of the Blessed Virgin, hundreds of thousands of other virgins have sought a refuge from the world near the tabernacle of God, and dedicated their whole lives to the practice of austere virtue, and the service of God and man. How blessed is the Church in the holy example given by Our Lady, and in the inspiration and strength from the Holy Ghost which have enabled so many to follow in her foot steps! Thank God for the abundant benefits resulting from this devotedness. 

 

 

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The Nativity of the Blessed Virgin Mary

"Who is she that cometh forth as the morning rising, fair as the moon, bright as the sun, terrible as an army set in array?" (Cant. vi. 9). The Nativity of the Blessed Virgin was indeed like the dawn, caused by the sun, and announcing the approach of day. Mary appeared, the early reflection, by her grace and sinlessness, of the first beams of the Sun of justice. That dawn was eagerly looked for during the long night of the old dispensation, continually promised and prefigured. Our Lady is compared to the moon, fair and beautiful, a subordinate luminary, with no light of its own, but shining with a reflected brightness. She is also "the woman clothed with the sun" (Apoc. xii. 1), bright with the sun's brightness, with the glory of Jesus Christ, because she is the image of His virtues, and has her dignity from Him. She is terrible to the hosts of hell, as being the only one over whom they had never prevailed, and as the Mother of their Conqueror. As in every other case, the splendour of this work of God was shrouded in humility. Except the parents of Mary perhaps, none knew the greatness of this child of promise. The day which gave joy to the unseen world passed without notice in the sphere where it occurred. She herself did not suspect, till the angel announced it, the designs that God had for her. Consider how God regarded the day of Mary's birth; consider what it was to God the Son who was to be born of her; consider its importance to the world and to you. 

 

 

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