Tuesday, 15 May 2018

Tuesday's Serial: "BEN-HUR: a tale of the Christ." by Lew Wallace - XVIII (in English)


CHAPTER VII
                In front of Ben-Hur there was a forest of cypress-trees, each a column tall and straight as a mast. Venturing into the shady precinct, he heard a trumpet gayly blown, and an instant after saw lying upon the grass close by the countryman whom he had run upon in the road going to the temples. The man arose, and came to him.
                "I give you peace again," he said, pleasantly.
                "Thank you," Ben-Hur replied, then asked, "Go you my way?"
                "I am for the stadium, if that is your way."
                "The stadium!"
                "Yes. The trumpet you heard but now was a call for the competitors."
                "Good friend," said Ben-Hur, frankly, "I admit my ignorance of the Grove; and if you will let me be your follower, I will be glad."
                "That will delight me. Hark! I hear the wheels of the chariots. They are taking the track."
                Ben-Hur listened a moment, then completed the introduction by laying his hand upon the man's arm, and saying, "I am the son of Arrius, the duumvir, and thou?"
                "I am Malluch, a merchant of Antioch."
                "Well, good Malluch, the trumpet, and the gride of wheels, and the prospect of diversion excite me. I have some skill in the exercises. In the palaestrae of Rome I am not unknown. Let us to the course."
                Malluch lingered to say, quickly, "The duumvir was a Roman, yet I see his son in the garments of a Jew."
                "The noble Arrius was my father by adoption," Ben-Hur answered.
                "Ah! I see, and beg pardon."
                Passing through the belt of forest, they came to a field with a track laid out upon it, in shape and extent exactly like those of the stadia. The course, or track proper, was of soft earth, rolled and sprinkled, and on both sides defined by ropes, stretched loosely upon upright javelins. For the accommodation of spectators, and such as had interests reaching forward of the mere practise, there were several stands shaded by substantial awnings, and provided with seats in rising rows. In one of the stands the two new-comers found places.
                Ben-Hur counted the chariots as they went by - nine in all.
                "I commend the fellows," he said, with good-will. "Here in the East, I thought they aspired to nothing better than the two; but they are ambitious, and play with royal fours. Let us study their performance."
                Eight of the fours passed the stand, some walking, others on the trot, and all unexceptionably handled; then the ninth one came on the gallop. Ben-Hur burst into exclamation.
                "I have been in the stables of the emperor, Malluch, but, by our father Abraham of blessed memory! I never saw the like of these."
                The last four was then sweeping past. All at once they fell into confusion. Some one on the stand uttered a sharp cry. Ben-Hur turned, and saw an old man half-risen from an upper seat, his hands clenched and raised, his eyes fiercely bright, his long white beard fairly quivering. Some of the spectators nearest him began to laugh.
                "They should respect his beard at least. Who is he?" asked Ben-Hur.
                "A mighty man from the Desert, somewhere beyond Moab, and owner of camels in herds, and horses descended, they say, from the racers of the first Pharaoh - Sheik Ilderim by name and title."
                Thus Malluch replied.
                The driver meanwhile exerted himself to quiet the four, but without avail. Each ineffectual effort excited the sheik the more.
                "Abaddon seize him!" yelled the patriarch, shrilly. "Run! fly! do you hear, my children?" The question was to his attendants, apparently of the tribe. "Do you hear? They are Desert-born, like yourselves. Catch them - quick!"
                The plunging of the animals increased.
                "Accursed Roman!" and the sheik shook his fist at the driver. "Did he not swear he could drive them - swear it by all his brood of bastard Latin gods? Nay, hands off me - off, I say! They should run swift as eagles, and with the temper of hand-bred lambs, he swore. Cursed be he - cursed the mother of liars who calls him son! See them, the priceless! Let him touch one of them with a lash, and" - the rest of the sentence was lost in a furious grinding of his teeth. "To their heads, some of you, and speak them - a word, one is enough, from the tent-song your mothers sang you. Oh, fool, fool that I was to put trust in a Roman!"
                Some of the shrewder of the old man's friends planted themselves between him and the horses. An opportune failure of breath on his part helped the stratagem.
                Ben-Hur, thinking he comprehended the sheik, sympathized with him. Far more than mere pride of property - more than anxiety for the result of the race - in his view it was within the possible for the patriarch, according to his habits of thought and his ideas of the inestimable, to love such animals with a tenderness akin to the most sensitive passion.
                They were all bright bays, unspotted, perfectly matched, and so proportioned as to seem less than they really were. Delicate ears pointed small heads; the faces were broad and full between the eyes; the nostrils in expansion disclosed membrane so deeply red as to suggest the flashing of flame; the necks were arches, overlaid with fine mane so abundant as to drape the shoulders and breast, while in happy consonance the forelocks were like ravellings of silken veils; between the knees and the fetlocks the legs were flat as an open hand, but above the knees they were rounded with mighty muscles, needful to upbear the shapely close-knit bodies; the hoofs were like cups of polished agate; and in rearing and plunging they whipped the air, and sometimes the earth, with tails glossy-black and thick and long. The sheik spoke of them as the priceless, and it was a good saying.
                In this second and closer look at the horses, Ben-Hur read the story of their relation to their master. They had grown up under his eyes, objects of his special care in the day, his visions of pride in the night, with his family at home in the black tent out on the shadeless bosom of the desert, as his children beloved. That they might win him a triumph over the haughty and hated Roman, the old man had brought his loves to the city, never doubting they would win, if only he could find a trusty expert to take them in hand; not merely one with skill, but of a spirit which their spirits would acknowledge. Unlike the colder people of the West, he could not protest the driver's inability, and dismiss him civilly; an Arab and a sheik, he had to explode, and rive the air about him with clamor.
                Before the patriarch was done with his expletives, a dozen hands were at the bits of the horses, and their quiet assured. About that time, another chariot appeared upon the track; and, unlike the others, driver, vehicle, and races were precisely as they would be presented in the Circus the day of final trial. For a reason which will presently be more apparent, it is desirable now to give this turnout plainly to the reader.
                There should be no difficulty in understanding the carriage known to us all as the chariot of classical renown. One has but to picture to himself a dray with low wheels and broad axle, surmounted by a box open at the tail end. Such was the primitive pattern. Artistic genius came along in time, and, touching the rude machine, raised it into a thing of beauty - that, for instance, in which Aurora, riding in advance of the dawn, is given to our fancy.
                The jockeys of the ancients, quite as shrewd and ambitious as their successors of the present, called their humblest turnout a two, and their best in grade a four; in the latter, they contested the Olympics and the other festal shows founded in imitation of them.
                The same sharp gamesters preferred to put their horses to the chariot all abreast; and for distinction they termed the two next the pole yoke-steeds, and those on the right and left outside trace-mates. It was their judgment, also, that, by allowing the fullest freedom of action, the greatest speed was attainable; accordingly, the harness resorted to was peculiarly simple; in fact, there was nothing of it save a collar round the animal's neck, and a trace fixed to the collar, unless the lines and a halter fall within the term. Wanting to hitch up, the masters pinned a narrow wooden yoke, or cross-tree, near the end of the pole, and, by straps passed through rings at the end of the yoke, buckled the latter to the collar. The traces of the yokesteeds they hitched to the axle; those of the trace-mates to the top rim of the chariot-bed. There remained then but the adjustment of the lines, which, judged by the modern devices, was not the least curious part of the method. For this there was a large ring at the forward extremity of the pole; securing the ends to that ring first, they parted the lines so as to give one to each horse, and proceeded to pass them to the driver, slipping them separately through rings on the inner side of the halters at the mouth.
                With this plain generalization in mind, all further desirable knowledge upon the subject can be had by following the incidents of the scene occurring.
                The other contestants had been received in silence; the last comer was more fortunate. While moving towards the stand from which we are viewing the scene, his progress was signalized by loud demonstrations, by clapping of hands and cheers, the effect of which was to centre attention upon him exclusively. His yoke-steeds, it was observed, were black, while the trace-mates were snow-white. In conformity to the exacting canons of Roman taste, they had all four been mutilated; that is to say, their tails had been clipped, and, to complete the barbarity, their shorn manes were divided into knots tied with flaring red and yellow ribbons.
                In advancing, the stranger at length reached a point where the chariot came into view from the stand, and its appearance would of itself have justified the shouting. The wheels were very marvels of construction. Stout bands of burnished bronze reinforced the hubs, otherwise very light; the spokes were sections of ivory tusks, set in with the natural curve outward to perfect the dishing, considered important then as now; bronze tires held the fellies, which were of shining ebony. The axle, in keeping with the wheels, was tipped with heads of snarling tigers done in brass, and the bed was woven of willow wands gilded with gold.
                The coming of the beautiful horses and resplendent chariot drew Ben-Hur to look at the driver with increased interest.
                Who was he?
                When Ben-Hur asked himself the question first, he could not see the man's face, or even his full figure; yet the air and manner were familiar, and pricked him keenly with a reminder of a period long gone.
                Who could it be?
                Nearer now, and the horses approaching at a trot. From the shouting and the gorgeousness of the turnout, it was thought he might be some official favorite or famous prince. Such an appearance was not inconsistent with exalted rank. Kings often struggled for the crown of leaves which was the prize of victory. Nero and Commodus, it will be remembered, devoted themselves to the chariot. Ben-Hur arose and forced a passage down nearly to the railing in front of the lower seat of the stand. His face was earnest, his manner eager.
                And directly the whole person of the driver was in view. A companion rode with him, in classic description a Myrtilus, permitted men of high estate indulging their passion for the race-course. Ben-Hur could see only the driver, standing erect in the chariot, with the reins passed several times round his body - a handsome figure, scantily covered by a tunic of light-red cloth; in the right hand a whip; in the other, the arm raised and lightly extended, the four lines. The pose was exceedingly graceful and animated. The cheers and clapping of hands were received with statuesque indifference. Ben-Hur stood transfixed - his instinct and memory had served him faithfully - THE DRIVER WAS MESSALA.
                By the selection of horses, the magnificence of the chariot, the attitude, and display of person - above all, by the expression of the cold, sharp, eagle features, imperialized in his countrymen by sway of the world through so many generations, Ben-Hur knew Messala unchanged, as haughty, confident, and audacious as ever, the same in ambition, cynicism, and mocking insouciance.

CHAPTER VIII
                As Ben-Hur descended the steps of the stand, an Arab arose upon the last one at the foot, and cried out,
                "Men of the East and West - hearken! The good Sheik Ilderim giveth greeting. With four horses, sons of the favorites of Solomon the Wise, he hath come up against the best. Needs he most a mighty man to drive them. Whoso will take them to his satisfaction, to him he promiseth enrichment forever. Here - there - in the city and in the Circuses, and wherever the strong most do congregate, tell ye this his offer. So saith my master, Sheik Ilderim the Generous."
                The proclamation awakened a great buzz among the people under the awning. By night it would be repeated and discussed in all the sporting circles of Antioch. Ben-Hur, hearing it, stopped and looked hesitatingly from the herald to the sheik. Malluch thought he was about to accept the offer, but was relieved when he presently turned to him, and asked, "Good Malluch, where to now?"
                The worthy replied, with a laugh, "Would you liken yourself to others visiting the Grove for the first time, you will straightway to hear your fortune told."
                "My fortune, said you? Though the suggestion has in it a flavor of unbelief, let us to the goddess at once."
                "Nay, son of Arrius, these Apollonians have a better trick than that. Instead of speech with a Pythia or a Sibyl, they will sell you a plain papyrus leaf, hardly dry from the stalk, and bid you dip it in the water of a certain fountain, when it will show you a verse in which you may hear of your future."
                The glow of interest departed from Ben-Hur's face.
                "There are people who have no need to vex themselves about their future," he said, gloomily.
                "Then you prefer to go to the temples?"
                "The temples are Greek, are they not?"
                "They call them Greek."
                "The Hellenes were masters of the beautiful in art; but in architecture they sacrificed variety to unbending beauty. Their temples are all alike. How call you the fountain?"
                "Castalia."
                "Oh! it has repute throughout the world. Let us thither."
                Malluch kept watch on his companion as they went, and saw that for the moment at least his good spirits were out. To the people passing he gave no attention; over the wonders they came upon there were no exclamations; silently, even sullenly, he kept a slow pace.
                The truth was, the sight of Messala had set Ben-Hur to thinking. It seemed scarce an hour ago that the strong hands had torn him from his mother, scarce an hour ago that the Roman had put seal upon the gates of his father's house. He recounted how, in the hopeless misery of the life - if such it might be called - in the galleys, he had had little else to do, aside from labor, than dream dreams of vengeance, in all of which Messala was the principal. There might be, he used to say to himself, escape for Gratus, but for Messala - never! And to strengthen and harden his resolution, he was accustomed to repeat over and over, Who pointed us out to the persecutors? And when I begged him for help - not for myself - who mocked me, and went away laughing? And always the dream had the same ending. The day I meet him, help me, thou good God of my people! - help me to some fitting special vengeance!
                And now the meeting was at hand.
                Perhaps, if he had found Messala poor and suffering, Ben-Hur's feeling had been different; but it was not so. He found him more than prosperous; in the prosperity there was a dash and glitter - gleam of sun on gilt of gold.
                So it happened that what Malluch accounted a passing loss of spirit was pondering when the meeting should be, and in what manner he could make it most memorable.
                They turned after a while into an avenue of oaks, where the people were going and coming in groups; footmen here, and horsemen; there women in litters borne slaves; and now and then chariots rolled by thunderously.
                At the end of the avenue the road, by an easy grade, descended into a lowland, where, on the right hand, there was a precipitous facing of gray rock, and on the left an open meadow of vernal freshness. Then they came in view of the famous Fountain of Castalia.
                Edging through a company assembled at the point, Ben-Hur beheld a jet of sweet water pouring from the crest of a stone into a basin of black marble, where, after much boiling and foaming, it disappeared as through a funnel.
                By the basin, under a small portico cut in the solid wall, sat a priest, old, bearded, wrinkled, cowled - never being more perfectly eremitish. From the manner of the people present, hardly might one say which was the attraction, the fountain, forever sparkling, or the priest, forever there. He heard, saw, was seen, but never spoke. Occasionally a visitor extended a hand to him with a coin in it. With a cunning twinkle of the eyes, he took the money, and gave the party in exchange a leaf of papyrus.
                The receiver made haste to plunge the papyrus into the basin; then, holding the dripping leaf in the sunlight, he would be rewarded with a versified inscription upon its face; and the fame of the fountain seldom suffered loss by poverty of merit in the poetry. Before Ben-Hur could test the oracle, some other visitors were seen approaching across the meadow, and their appearance piqued the curiosity of the company, his not less than theirs.
                He saw first a camel, very tall and very white, in leading of a driver on horseback. A houdah on the animal, besides being unusually large, was of crimson and gold. Two other horsemen followed the camel with tall spears in hand.
                "What a wonderful camel!" said one of the company.
                "A prince from afar," another one suggested.
                "More likely a king."
                "If he were on an elephant, I would say he was a king."
                A third man had a very different opinion.
                "A camel - and a white camel!" he said, authoritatively. "By Apollo, friends, they who come yonder - you can see there are two of them - are neither kings nor princes; they are women!"
                In the midst of the dispute the strangers arrived.
                The camel seen at hand did not belie his appearance afar. A taller, statelier brute of his kind no traveller at the fountain, though from the remotest parts, had ever beheld. Such great black eyes! such exceedingly fine white hair! feet so contractile when raised, so soundless in planting, so broad when set! - nobody had ever seen the peer of this camel. And how well he became his housing of silk, and all its frippery of gold in fringe and gold in tassel! The tinkling of silver bells went before him, and he moved lightly, as if unknowing of his burden.
                But who were the man and woman under the houdah?
                Every eye saluted them with the inquiry.
                If the former were a prince or a king, the philosophers of the crowd might not deny the impartiality of Time. When they saw the thin, shrunken face buried under an immense turban, the skin of the hue of a mummy, making it impossible to form an idea of his nationality, they were pleased to think the limit of life was for the great as well as the small. They saw about his person nothing so enviable as the shawl which draped him.
                The woman was seated in the manner of the East, amidst veils and laces of surpassing fineness. Above her elbows she wore armlets fashioned like coiled asps, and linked to bracelets at the wrists by strands of gold; otherwise the arms were bare and of singular natural grace, complemented with hands modelled daintily as a child's. One of the hands rested upon the side of the carriage, showing tapered fingers glittering with rings, and stained at the tips till they blushed like the pink of mother-of-pearl. She wore an open caul upon her head, sprinkled with beads of coral, and strung with coin-pieces called sunlets, some of which were carried across her forehead, while others fell down her back, half-smothered in the mass of her straight blue-black hair, of itself an incomparable ornament, not needing the veil which covered it, except as a protection against sun and dust. From her elevated seat she looked upon the people calmly, pleasantly, and apparently so intent upon studying them as to be unconscious of the interest she herself was exciting; and, what was unusual - nay, in violent contravention of the custom among women of rank in public - she looked at them with an open face.
                It was a fair face to see; quite youthful; in form, oval: complexion not white, like the Greek; nor brunet, like the Roman; nor blond, like the Gaul; but rather the tinting of the sun of the Upper Nile upon a skin of such transparency that the blood shone through it on cheek and brow with nigh the ruddiness of lamplight. The eyes, naturally large, were touched along the lids with the black paint immemorial throughout the East. The lips were slightly parted, disclosing, through their scarlet lake, teeth of glistening whiteness. To all these excellences of countenance the reader is finally besought to superadd the air derived from the pose of a small head, classic in shape, set upon a neck long, drooping, and graceful - the air, we may fancy, happily described by the word queenly.
                As if satisfied with the survey of people and locality, the fair creature spoke to the driver - an Ethiopian of vast brawn, naked to the waist - who led the camel nearer the fountain, and caused it to kneel; after which he received from her hand a cup, and proceeded to fill it at the basin. That instant the sound of wheels and the trampling of horses in rapid motion broke the silence her beauty had imposed, and, with a great outcry, the bystanders parted in every direction, hurrying to get away.
                "The Roman has a mind to ride us down. Look out!" Malluch shouted to Ben-Hur, setting him at the same time an example of hasty flight.
                The latter faced to the direction the sounds came from, and beheld Messala in his chariot pushing the four straight at the crowd. This time the view was near and distinct.
                The parting of the company uncovered the camel, which might have been more agile than his kind generally; yet the hoofs were almost upon him, and he resting with closed eyes, chewing the endless cud with such sense of security as long favoritism may be supposed to have bred in him. The Ethiopian wrung his hands afraid. In the houdah, the old man moved to escape; but he was hampered with age, and could not, even in the face of danger, forget the dignity which was plainly his habit. It was too late for the woman to save herself. Ben-Hur stood nearest them, and he called to Messala,
                "Hold! Look where thou goest! Back, back!"
                The patrician was laughing in hearty good-humor; and, seeing there was but one chance of rescue, Ben-Hur stepped in, and caught the bits of the left yoke-steed and his mate. "Dog of a Roman! Carest thou so little for life?" he cried, putting forth all his strength. The two horses reared, and drew the others round; the tilting of the pole tilted the chariot; Messala barely escaped a fall, while his complacent Myrtilus rolled back like a clod to the ground. Seeing the peril past, all the bystanders burst into derisive laughter.
                The matchless audacity of the Roman then manifested itself. Loosing the lines from his body, he tossed them to one side, dismounted, walked round the camel, looked at Ben-Hur, and spoke partly to the old man and partly to the woman.
                "Pardon, I pray you - I pray you both. I am Messala," he said; "and, by the old Mother of the earth, I swear I did not see you or your camel! As to these good people - perhaps I trusted too much to my skill. I sought a laugh at them - the laugh is theirs. Good may it do them!"
                The good-natured, careless look and gesture he threw the bystanders accorded well with the speech. To hear what more he had to say, they became quiet. Assured of victory over the body of the offended, he signed his companion to take the chariot to a safer distance, and addressed himself boldly to the woman.
                "Thou hast interest in the good man here, whose pardon, if not granted now, I shall seek with the greater diligence hereafter; his daughter, I should say."
                She made him no reply.
                "By Pallas, thou art beautiful! Beware Apollo mistake thee not for his lost love. I wonder what land can boast herself thy mother. Turn not away. A truce! a truce! There is the sun of India in thine eyes; in the corners of thy mouth, Egypt hath set her love-signs. Perpol! Turn not to that slave, fair mistress, before proving merciful to this one. Tell me at least that I am pardoned."
                At this point she broke in upon him.
                "Wilt thou come here?" she asked, smiling, and with gracious bend of the head to Ben-Hur.
                "Take the cup and fill it, I pray thee," she said to the latter. "My father is thirsty."
                "I am thy most willing servant!"
                Ben-Hur turned about to do the favor, and was face to face with Messala. Their glances met; the Jew's defiant; the Roman's sparkling with humor.
                "O stranger, beautiful as cruel!" Messala said, waving his hand to her. "If Apollo get thee not, thou shalt see me again. Not knowing thy country, I cannot name a god to commend thee to; so, by all the gods, I will commend thee to - myself!"
                Seeing that Myrtilus had the four composed and ready, he returned to the chariot. The woman looked after him as he moved away, and whatever else there was in her look, there was no displeasure. Presently she received the water; her father drank; then she raised the cup to her lips, and, leaning down, gave it to Ben-Hur; never action more graceful and gracious.
                "Keep it, we pray of thee! It is full of blessings - all thine!"
                Immediately the camel was aroused, and on his feet, and about to go, when the old man called,
                "Stand thou here."
                Ben-Hur went to him respectfully.
                "Thou hast served the stranger well to-day. There is but one God. In his holy name I thank thee. I am Balthasar, the Egyptian. In the Great Orchard of Palms, beyond the village of Daphne, in the shade of the palms, Sheik Ilderim the Generous abideth in his tents, and we are his guests. Seek us there. Thou shalt have welcome sweet with the savor of the grateful."
                Ben-Hur was left in wonder at the old man's clear voice and reverend manner. As he gazed after the two departing, he caught sight of Messala going as he had come, joyous, indifferent, and with a mocking laugh.

Saturday, 12 May 2018

“Our Lady in the Gospel” by Blessed John Henry Newman (in English)



Third Sunday in Lent, 26th March 1848.


There is a passage in the Gospel of this day, which may have struck many of us as needing some illustration. While our Lord was preaching, a woman in the crowd cried out, "Blessed is the womb that bore Thee and the breasts which Thou hast sucked" (Luke 11). Our Lord assents, but instead of dwelling on the good words of this woman, He goes on to say something further. He speaks of a greater blessedness. "Yea," He says, "but blessed are they who hear the word of God and keep it." Now these words of our Lord require notice, if it were only for this reason, because there are many persons nowadays who think they are said in depreciation of the glory and blessedness of the Most Holy Virgin Mary; as if our Lord had said, "My Mother is blessed, but my true servants are more blessed than she is." I shall say some words then on this passage, and with a peculiar fitness, because we have just passed the festival of Lady Day, the great feast on which we commemorate the Annunciation, that is, the visit of the Angel Gabriel to her, and the miraculous conception of the Son of God, her Lord and Saviour, in her womb.
                Now a very few words will be sufficient to show that our Lord's words are no disparagement to the dignity and glory of His Mother, as the first of creatures and the Queen of all Saints. For consider, He says that it is a more blessed thing to keep His commandments than to be His Mother, and do you think that the Most Holy Mother of God did not keep the commandments of God? Of course no one, no Protestant even - no one will deny she did. Well, if so, what our Lord says is that the Blessed Virgin was more blessed in that she kept His commandments than because she was His Mother. And what Catholic denies this? On the contrary we all confess it. All Catholics confess it. The Holy Fathers of the Church tell us again and again that our Lady was more blessed in doing God's will than in being His Mother. She was blessed in two ways. She was blessed in being His Mother; she was blessed in being filled with the spirit of faith and obedience. And the latter blessedness was the greater. I say the Holy Fathers say so expressly. St. Augustine says, "More blessed was Mary in receiving the faith of Christ, than in receiving the flesh of Christ." In like manner St. Elizabeth says to her at the Visitation, "Beata es quae credidisti, Blessed art thou who didst believe"; and St. Chrysostom goes so far as to say that she would not have been blessed, even though she had borne Christ in the body, unless she had heard the word of God and kept it.
                Now I have used the expression "St. Chrysostom goes so far as to say," not that it is not a plain truth. I say, it is a plain truth that the Blessed Virgin would not have been blessed, though she had been the Mother of God, if she had not done His will, but it is an extreme thing to say, for it is supposing a thing impossible, it is supposing that she could be so highly favoured and yet not be inhabited and possessed by God's grace, whereas the Angel, when he came, expressly hailed her as full of grace. "Ave, gratia plena." The two blessednesses cannot be divided. (Still it is remarkable that she herself had an opportunity of contrasting and dividing them, and that she preferred to keep God's commandments to being His Mother, if she could not have both.) She who was chosen to be the Mother of God was also chosen to be gratia plena, full of grace. This you see is an explanation of those high doctrines which are received among Catholics concerning the purity and sinlessness of the Blessed Virgin. St. Augustine will not listen to the notion that she ever committed sin, and the Holy Council of Trent declares that by special privilege she through all her life avoided all, even venial sin. And at this time you know it is the received belief of Catholics that she was not conceived in original sin, and that her conception was immaculate.
Whence come these doctrines? They come from the great principle contained in our Lord's words on which I am commenting. He says, "More blessed is it to do God's will than to be God's Mother." Do not say that Catholics do not feel this deeply - so deeply do they feel it that they are ever enlarging on her virginity, purity, immaculateness, faith, humility and obedience. Never say then that Catholics forget this passage of Scripture. Whenever they keep the Feast of the Immaculate Conception, the Purity, or the like, recollect it is because they make so much of the blessedness of sanctity. The woman in the crowd cried out, "Blessed is the womb and the breasts of Mary." She spoke in faith; she did not mean to exclude her higher blessedness, but her words only went a certain way. Therefore our Lord completed them. And therefore His Church after Him, dwelling on the great and sacred mystery of His Incarnation, has ever felt that she, who so immediately ministered to it, must have been most holy. And therefore for the honour of the Son she has ever extolled the glory of the Mother. As we give Him of our best, ascribe to Him what is best, as on earth we make our churches costly and beautiful; as when He was taken down from the cross, His pious servants wrapped Him in fine linen, and laid Him in a tomb in which never man was laid; as His dwelling place in heaven is pure and stainless - so much more ought to be - so much more was - that tabernacle from which He took flesh, in which He lay, holy and immaculate and divine. As a body was prepared for Him, so was the place of that body prepared also. Before the Blessed Mary could be Mother of God, and in order to her being Mother, she was set apart, sanctified, filled with grace, and made meet for the presence of the Eternal.
                And the Holy Fathers have ever gathered the exact obedience and the sinlessness of the Blessed Virgin from the very narrative of the Annunciation, when she became the Mother of God. For when the Angel appeared to her and declared to her the will of God, they say that she displayed especially four graces, humility, faith, obedience and purity. Nay, these graces were as it were, preparatory conditions to her being made the minister of so high a dispensation. So that if she had not had faith, and humility, and purity, and obedience, she would not have merited to be God's Mother. Thus it is common to say that she conceived Christ in mind before she conceived Him in body, meaning that the blessedness of faith and obedience preceded the blessedness of being a Virgin Mother. Nay, they even say that God waited for her consent before He came into her and took flesh of her. Just as He did no mighty works in one place because they had not faith, so this great miracle, by which He became the Son of a creature, was suspended till she was tried and found meet for it - till she obeyed.
                But there is something more to be added to this. I said just now that the two blessednesses could not be divided, that they went together. "Blessed is the womb," etc.; "Yea, rather blessed," etc. It is true, but observe this. The Holy Fathers always teach that in the Annunciation, when the Angel appeared to our Lady, she showed that she preferred what our Lord called the greater of the two blessednesses to the other. For when the Angel announced to her that she was destined to have that blessedness which Jewish women had age after age looked out for, to be the Mother of the expected Christ, she did not seize the news, as another would, but she waited. She waited till she could be told it was consistent with her Virgin state. She was unwilling to accept this most wonderful honour, unwilling till she could be satisfied on this point. "How shall this be, since I know not man?" They consider that she had made a vow of virginity, and considered that holy estate a greater thing than to bear the Christ. Such is the teaching of the Church, showing distinctly how closely she observes the doctrine of the words of Scripture on which I am commenting, how intimately she considers that the Blessed Mary felt them, viz. that though blessed was the womb that bore Christ and the breasts which He sucked, yet more blessed was the soul which owned that womb and those breasts, more blessed was the soul full of grace, which because it was so gracious was rewarded with the extraordinary privilege to be made the Mother of God.
But now a further question arises, which it may be worth considering. It may be asked, Why did our blessed Lord even seem to extenuate the honour and privilege of His Mother? When the woman said, "Blessed is the womb," etc., He answered indeed, "Yea." But He went on, "Yea, rather blessed." And on another occasion, if not on this, He said when someone told Him that His Mother and brethren were without, "Who is My Mother?" etc. And at an earlier time, when He began His miracles, and His Mother told Him that the guests in the marriage feast had no wine, He said, "Woman, what have I to do with thee? Mine hour is not yet come." These passages seem to be coldly worded towards the Blessed Virgin, even though the sense may be satisfactorily explained. What then do they mean? Why did He so speak?
                Now I shall give two reasons in explanation:
                1. The first which more immediately rises out of what I have been saying is this: that for many centuries the Jewish women had looked out each of them to be the Mother of the expected Christ, and had not associated it apparently with any higher sanctity. Therefore they had been so desirous of marriage; therefore marriage was held in such special honour by them. Now marriage is an ordinance of God, and Christ has made it a sacrament - yet there is a higher state, and that the Jews did not understand. Their whole idea was to associate religion with pleasures of this world. They did not know, commonly speaking, what it was to give up this world for the next. They did not understand that poverty was better than riches, ill name than good name, fast and abstinence than feasting, and virginity than marriage. And therefore when the woman in the crowd cried out upon the blessedness of the womb that bore Him and the breasts that He had sucked, He taught her and all who heard Him that the soul was greater than the body, and that to be united to Him in spirit was more than to be united to Him in flesh.
                2. This is one reason, and the other is more interesting to us. You know that our Saviour for the first thirty years of His earthly life lived under the same roof as His Mother. When He returned from Jerusalem at the age of twelve with her and St. Joseph, it is expressly said that He was subject to them. This is a very strong expression, but that subjection, that familiar family life, was not to last to the end. Even on the occasion upon which the Evangelist says that He was subject to them, He had said and done what emphatically conveyed to them that He had other duties. For He had left them and stayed in the Temple among the doctors, and when they expressed surprise, He answered, "Wist ye not that I ought to be in the things which are My Father's?" This was, I say, an anticipation of the time of His Ministry, when He was to leave His home. For thirty years He remained there, but, as He was steadily observant of His home duties, while they were His duties, so was He zealous about His Father's work, when the time came for His performing it. When the time of His mission came, He left His home and His Mother and, dear as she was to Him, He put her aside.
                In the Old Testament the Levites are praised because they knew not father or mother, when duty to God came in the way. "Who said to his father and to his mother, I know you not, and to his brothers, I am ignorant of you" (Deut. 33). "They knew not their children." If such was the conduct of the sacerdotal tribe under the Law, well did it become the great and one Priest of the New Covenant to give a pattern of that virtue which was found and rewarded in Levi. He too Himself has said, "He who loveth father or mother more than Me, is not worthy of Me." And He tells us that "every one who hath left home or brothers or sisters or father or mother or wife or children or lands for His name's sake, shall receive a hundredfold and shall possess eternal life" (Matt. 19). It became then Him who gave the precept to set the example, and as He told his followers to leave all they had for the Kingdom's sake, in His own Person to do all that He could, to leave all He had, to leave His home and His Mother, when He had to preach the Gospel.
                Therefore it was that from the beginning of His ministry, He gave up His Mother. At the time He did His first miracle, He proclaimed it. He did that miracle at her bidding, but He implied, or rather declared, that He was then beginning to separate from her. He said, "What is between Me and thee?" And again, "My hour is not yet come," that is, The hour cometh when I shall acknowledge thee again, 0 my Mother. The hour cometh when thou rightly and powerfully wilt intercede with Me. The hour cometh when at thy bidding I will do miracles: it cometh, but it is not yet come. And till it is come "What is between thee and Me? I know thee not. For the time I have forgotten thee."
                From that time we have no record of His seeing His Mother till He saw her under His Cross. He parted with her. Once she tried to see Him. A report went about that He was beside Himself. His friends went out to get possession of Him. The Blessed Virgin apparently did not like to be left behind. She went Out too. A message came to Him that they were seeking Him, could not reach Him for the press. Then He said those serious words, "Who is My Mother?" etc., meaning, as it would appear, that He had left all for God's service, and that, as for our sake He had been born of the Virgin, so for our sake He gave up His Virgin Mother, that He might glorify His heavenly Father and do His work.
                Such was His separation from the Blessed Mary, but when on the Cross He said, "It is finished," this time of separation was at an end. And therefore before it His blessed Mother had joined Him, and He seeing her, recognized her again. His hour was come, and He said to her of St. John, "Woman, behold thy son," and to St. John, "Behold thy Mother."
                And now, my Brethren, in conclusion I will but say one thing. I do not wish your words to outrun your real feeling. I do not wish you to take up books containing the praises of the Ever Blessed Virgin, and to use them and imitate them rashly without consideration. But be sure of this, that if you cannot enter into the warmth of foreign books of devotion, it is a deficiency in you. To use strong words will not mend the matter; it is a fault within which can only gradually be overcome, but it is a deficiency, for this reason, if for no other. Depend upon it, the way to enter into the sufferings of the Son, is to enter into the sufferings of the Mother. Place yourselves at the foot of the Cross, see Mary standing there, looking up and pierced with the sword. Imagine her feelings, make them your own. Let her be your great pattern. Feel what she felt and you will worthily mourn over the death and passion of your and her Saviour. Have her simple faith, and you will believe well. Pray to be filled with the grace given to her. Alas, you must have many feelings she had not, the feeling of personal sin, of personal sorrow, of contrition, and self hate, but these will in a sinner naturally accompany the faith, the humility, the simplicity which were her great ornaments. Lament with her, believe with her, and at length you will experience her blessedness of which the text speaks. None indeed can have her special prerogative, and be the Mother of the Highest, but you will have a share in that blessedness of hers which is greater, the blessedness of doing God's will and keeping His commandments.

Friday, 11 May 2018

Friday's Sung Word: "Marina" by Synval Silva (in Portuguese)

Taí o samba que você pediu
Marina
Taí, eu fiz tudo e você desistiu
Marina
Taí, meu amor, toda minha afeição
E você vai me matando
Pouco a pouco de paixão

Saudade, amor, paixão,
Não se controla.
Eu dei meu amor, Marina,
A outro, Marina,
Vive dando bola
Não é possível
Meu viver assim
Marina você
É o princípio do meu fim
    (Tadinho de mim!)


You can listen "Marina" sung by Synval Silva here.