Our Lady Saint Mary. J. G. H. Barry
In the worship of the Church of God a place apart is assigned to the honour to be paid to the blessed Mother of our Lord. As the highest of all creatures, as highly favoured above all, as she whom God chose to be the Mother of His Son, the devout thought of generations of Christians has felt that their recognition of her relation to God in the Incarnation called for a special degree of honour rightly to express it. The thought of the faithful lingers about all that was in any degree associated with the coming of God in the flesh: so great was the deliverance thereby wrought for man that man's gratitude ever seeks new means of expression and ever finds the means inadequate to his love. Many of the expressions that are found in devotional writers associated with the cultus of the Blessed Virgin Mary are an outcome of this attitude of mind. To those who are unused to them they seem exaggerated; in the vast mass of the devotional writings of Catholic Christendom there is no difficulty in finding expressions which are exaggerated; but it is well to remember when thinking of this that the exaggeration is the exaggeration of love. The tendency of love is to exaggerate the forms of its expression. It is, however, we feel on reflection, an error to judge by the exaggeration rather than by the love. It is perhaps well to ask ourselves whether we are saved from exaggeration by greater sanity or by lesser love.
But exaggeration apart, this feeling of the unique position of the blessed Mother in relation to the Incarnate Son, as calling forth a special honour for her is embodied in the designation of the honour to be rendered her as hyperdulia--a specially devoted service. It is hardly necessary after what has been said to point out that even here in the highest honour rendered to any saint there is no passing of the infinite gulf which separates Creator from creature, any infringement upon the honour of God. No Catholic could dream that blessed Mary would be in any wise honoured by the attribution to her of what belongs to her Son. These are no doubt commonplaces, but it is better to be commonplace than to be misunderstood. The intercession that is asked of the blessed Mother is the intercession of one who by God's election is more closely associated with God than any other human being is or can be. Her power of prayer is felt to proceed from the depth of her sanctity; from, in other words, the perfection of her relation to her blessed Son Who is the only Mediator and the Saviour of us all.
Let me say in conclusion that this giving of honour to our Lord, and to all His saints as united to Him, and the celebration of their days according to the Church's year, and the asking of the help of their intercession in all the needs of our lives, is not simply a thing to be tolerated in those who are inclined to it, is not simply a privilege which we are entitled to if we care for it, but is a duty which all Christians ought to fulfil because otherwise they are failing to make real to them a very important article of the Christian Creed. The Communion of Saints, like all other articles of the Creed, needs to be put into active use, and will be when we believe it as distinguished from assent to it. When we believe that all who live unto God in the Body of His dear Son are inspired with active love one toward another, we shall ourselves feel the impulse of that love, and be compelled both to seek an outlet for it toward all other members of the Body, and also will equally feel compelled to seek our own share in the action of that love by asking for the prayers of the saints for ourselves and for all in whom we are interested. Then will we find in the "worship of the saints" one great means whereby we can worship the God of the saints by the devout recognition of the greatness of His work in them, May God be praised and glorified in all His saints.
O Virgin Mother, daughter of thy Son,
Lowly, and higher than all creatures raised,
Term by eternal council fixed upon,
Thou art she who didst ennoble man,
That even He who had created him
To be Himself His creature disdained not.
Within thy womb rekindled was the love,
By virtue of whose heat this flower thus
Is blossoming in the eternal peace.
Here thou art unto us a noon-day torch
Of charity, and among mortal men
Below, thou art a living fount of hope.
Lady, thou art so great and so prevailest,
That who seeks grace without recourse to thee,
Would have his wish fly upward without wings.
Thy loving-kindness succors not alone
Him who is seeking it, but many times
Freely anticipates the very prayer.
In thee is mercy, pity is in thee,
In thee magnificence, whatever good
Is in created being joins in thee.
Dante, Par. XXXIII, 1–21. (Trans. H. Johnson.)
PART TWO
CHAPTER I
MARY OF NAZARETH
Mary, of whom was born Jesus.
S. Matt. I. 16.
My Maker and Redeemer, Christ the Lord, O Immaculate, coming forth from thy womb, having taken my nature upon him, hath delivered Adam from the primal curse; wherefore, to thee, Immaculate, the Mother of God and Virgin in very sooth, we cry aloud unceasingly the Ave of the Angel, "Hail, O Lady, protection and shelter and salvation of our souls!"
BYZANTINE.
he silences of the Holy Scriptures have always provoked speculation as to what is left untold. The devout imagination has played about the hints we receive and woven them into stories which far outrun any true implication of the facts. Thus has much legendary matter gathered about the childhood of our Lord, containing the stories, not always very edifying according to our taste, which are set down in the Apocryphal Gospels. The same eagerness to know more than we are told has produced the developed legend of the childhood of our Lady. We can of course place no reliance on most of the statements that are there made; perhaps the most that we can lay hold of is the fact that S. Mary's father was Joachim and her mother Anna. The rest may be left to silence.
But if the facts of the external life of Mary of Nazareth cannot be hoped for, certain general truths evidently follow from God's plan for her and from her relation to our Blessed Lord. There are certain inferences from her vocation which are irresistible and which the theologians of the Church did not fail to make as they thought of her function in relation to the Incarnation. We know that the work of Redemption by which it was God's purpose to lead back a sinful world to Himself was a purpose that worked from the very beginning of man's fatal separation from the source of his life and happiness. The essential meaning of Holy Scripture is that it is a history of the origin of God's purpose and of His bringing it to a successful issue in the mission of our Lord. In the Scriptures we are permitted to see the unfolding of the divine purpose and the preparation of the instruments by which the purpose is to be effected. We see the divine will struggling with the human will, and in appearance baffled again and again by the selfishness and the stupidity of man. We see too that the divine will is in the long run successful in securing a point of action in humanity, in winning the allegiance of men of good will to co-operation with the purpose of God. We see spiritual ideals assimilated, and sympathy with the work of God generated, until we feel that that work has gained a firm and enduring ground in humanity from which it can act. God is able to consummate His purpose, and men begin to