YOU may recollect, my brethren, our Lord’s words when on the day of His resurrection He had joined the two disciples on their way to Emmaus, and found them sad and perplexed in consequence of His death. He said, “Ought not Christ to suffer these things, and so enter into His glory?” . . .it is a great evidence of truth, in the case of revealed teaching, that it is so consistent, that it so hangs together, that one thing springs out of another, that each part requires and is required by the rest.
This great principle, which is exemplified so variously in the structure and history of Catholic doctrine, which will receive more and more illustrations the more carefully and minutely we examine the subject, is brought before us especially at this season, when we are celebrating the Assumption of our Blessed Lady, the Mother of God, into heaven. We receive it on the belief of ages; but, viewed in the light of reason, it is the fitness of this termination of her earthly course which so persuasively recommends it to our minds: we feel it “ought” to be; that it “becomes” her Lord and Son thus to provide for one who was so singular and special, both in herself and her relations to Him.
Now, as you know, it has been held from the first, and defined from an early age, that Mary is the Mother of God. She is not merely the Mother of our Lord’s manhood, or of our Lord’s body, but she is to be considered the Mother of the Word Himself, the Word incarnate. God, in the person of the Word, the Second Person of the All-glorious Trinity, humbled Himself to become her Son.
Non horruisti Virginis uterum, as the Church sings, “Thou didst not disdain the Virgin’s womb.” He took the substance of His human flesh from her, and clothed in it He lay within her; and He bore it about with Him after birth, as a sort of badge and witness that He, though God, was hers. He was nursed and tended by her; He was suckled by her; He lay in her arms. As time went on, He ministered to her, and obeyed her. He lived with her for thirty years, in one house, with an uninterrupted intercourse, and with only the saintly Joseph to share it with Him. She was the witness of His growth, of His joys, of His sorrows, of His prayers; she was blest with His smile, with the touch of His hand, with the whisper of His affection, with the expression of His thoughts and His feelings, for that length of time.
Nothing is too high for her to whom God owes His human life; no exuberance of grace, no excess of glory, but is becoming, but is to be expected there, where God has lodged Himself, whence God has issued. Let her “be clad in the king’s apparel,” that is, let the fulness of the Godhead so flow into her that she may be a figure of the incommunicable sanctity, and beauty, and glory, of God Himself: that she may be the Mirror of Justice, the Mystical Rose, the Tower of Ivory, the House of Gold, the Morning Star. Let her “receive the king’s diadem upon her head,” as the Queen of heaven, the Mother of all living, the Health of the weak, the Refuge of sinners, the Comforter of the afflicted. And “let the first amongst the king’s princes walk before her,” let angels and prophets, and apostles, and martyrs, and all saints, kiss the hem of her garment and rejoice under the shadow of her throne.
We should be prepared then, my brethren, to believe that the Mother of God is full of grace and glory, from the very fitness of such a dispensation, even though we had not been taught it; and this fitness will appear still more clear and certain when we contemplate the subject more steadily. Consider then, that it has been the ordinary rule of God’s dealings with us, that personal sanctity should be the attendant upon high spiritual dignity of place or work. . . .The Seraphim, who immediately surround the Divine Glory, cry day and night, “Holy, Holy, Holy, Lord God of Hosts.” So is it also on earth; the prophets have ordinarily not only gifts but graces; they are not only inspired to know and to teach God’s will, but inwardly converted to obey it. For surely those only can preach the truth duly who feel it personally; those only transmit it fully from God to man, who have in the transmission made it their own. . . .
Nature itself witnesses to this connexion between sanctity and truth. It anticipates that the fountain from which doctrine comes should itself be pure; that the seat of Divine teaching, and the oracle of faith should be the abode of angels; that the consecrated home, in which the word of God is elaborated, and whence it issues forth for the salvation of the many, should be holy, as that word itself is holy.
If one drop of corruption makes the purest water worthless, as the slightest savour of bitterness spoils the most delicate viands, how can it be that the word of truth and holiness can proceed profitably from impure lips and an earthly heart?
So then is it in the case of the soul; but, as regards the Blessed Mary, a further thought suggests itself. She has no chance place in the Divine Dispensation; the Word of God did not merely come to her and go from her; He did not pass through her, as He visits us in Holy Communion. It was no heavenly body which the Eternal Son assumed, fashioned by the angels, and brought down to this lower world: no; He imbibed, He absorbed into His Divine Person, her blood and the substance of her flesh; by becoming man of her, He received her lineaments and features, as the appropriate character in which He was to manifest Himself to mankind.
Such, then, is the truth ever cherished in the deep heart of the Church, and witnessed by the keen apprehension of her children, that no limits but those proper to a creature can be assigned to the sanctity of Mary. Therefore, did Abraham believe that a son should be born to him of his aged wife? then Mary’s faith must be held as greater when she accepted Gabriel’s message. Did Judith consecrate her widowhood to God to the surprise of her people? much more did Mary, from her first youth, devote her virginity. Did Samuel, when a child, inhabit the Temple, secluded from the world? Mary too was by her parents lodged in the same holy precincts, even at the age when children first can choose between good and evil. Was Solomon on his birth called “dear to the Lord”? and shall not the destined Mother of God be dear to Him from the moment she was born?
But in a festive season, my dear brethren, I must not weary you with argument, when we should offer specially to the Blessed Virgin the homage of our love and loyalty; yet, let me finish as I have begun; I will be brief, but bear with me if I view her bright Assumption, as I have viewed her immaculate purity, rather as a point of doctrine than as a theme for devotion.
It was surely fitting then, it was becoming, that she should be taken up into heaven and not lie in the grave till Christ’s second coming, who had passed a life of sanctity and of miracle such as hers. All the works of God are in a beautiful harmony; they are carried on to the end as they begin. This is the difficulty which men of the world find in believing miracles at all; they think these break the order and consistency of God’s visible word, not knowing that they do but subserve a higher order of things, and introduce a supernatural perfection.
I say, it would be a greater miracle if, her life being what it was, her death was like that of other men, than if it were such as to correspond to her life. Who can conceive, my brethren, that God should so repay the debt, which He condescended to owe to His Mother, for the elements of His human body, as to allow the flesh and blood from which it was taken to moulder in the grave?
[T]hough she died as well as others, she died not as others die; for, through the merits of her Son, by whom she was what she was, by the grace of Christ which in her had anticipated sin, which had filled her with light, which had purified her flesh from all defilement, she was also saved from disease and malady, and all that weakens and decays the bodily frame. Original sin had not been found in her, by the wear of her senses, and the waste of her frame, and the decrepitude of years, propagating death. She died, but her death was a mere fact, not an effect; and, when it was over, it ceased to be.
And therefore she died in private. It became Him, who died for the world, to die in the world’s sight; it became the Great Sacrifice to be lifted up on high, as a light that could not be hid. But she, the lily of Eden, who had always dwelt out of the sight of man, fittingly did she die in the garden’s shade, and amid the sweet flowers in which she had lived. Her departure made no noise in the world. The Church went about her common duties, preaching, converting, suffering; there were persecutions, there was fleeing from place to place, there were martyrs, there were triumphs; at length the rumour spread abroad that the Mother of God was no longer upon earth. Pilgrims went to and fro; they sought for her relics, but they found them not; did she die at Ephesus? or did she die at Jerusalem? reports varied; but her tomb could not be pointed out, or if it was found, it was open; and instead of her pure and fragrant body, there was a growth of lilies from the earth which she had touched.
And now, my dear brethren, what is befitting in us, if all that I have been telling you is befitting in Mary? If the Mother of Emmanuel ought to be the first of creatures in sanctity and in beauty; if it became her to be free from all sin from the very first, and from the moment she received her first grace to begin to merit more; and if such as was her beginning, such was her end, her conception immaculate and her death an assumption; if she died, but revived, and is exalted on high; what is befitting in the children of such a Mother, but an imitation, in their measure, of her devotion, her meekness, her simplicity, her modesty, and her sweetness? Her glories are not only for the sake of her Son, they are for our sakes also.
Let us copy her faith, who received God’s message by the angel without a doubt; her patience, who endured St. Joseph’s surprise without a word; her obedience, who went up to Bethlehem in the winter and bore our Lord in a stable; her meditative spirit, who pondered in her heart what she saw and heard about Him; her fortitude, whose heart the sword went through; her self-surrender, who gave Him up during His ministry and consented to His death.
Above all, let us imitate her purity, who, rather than relinquish her virginity, was willing to lose Him for a Son.
It is the boast of the Catholic Religion, that it has the gift of making the young heart chaste; and why is this, but that it gives us Jesus Christ for our food, and Mary for our nursing Mother? Fulfil this boast in yourselves; prove to the world that you are following no false teaching, vindicate the glory of your Mother Mary, whom the world blasphemes, in the very face of the world, by the simplicity of your own deportment, and the sanctity of your words and deeds. Go to her for the royal heart of innocence. She is the beautiful gift of God, which outshines the fascinations of a bad world, and which no one ever sought in sincerity and was disappointed. She is the personal type and representative image of that spiritual life and renovation in grace, “without which no one shall see God.” “Her spirit is sweeter than honey, and her heritage than the honeycomb. They that eat her shall yet be hungry, and they that drink her shall still thirst. Whoso hearkeneth to her shall not be confounded, and they that work by her shall not sin.”