As soon as we apprehend by faith the great fundamental truth that Mary is the Mother of God [Sancta Dei Genetrix], other wonderful truths follow in its train; and one of these is that she was exempt from the ordinary lot of mortals, which is not only to die, but to become earth to earth, ashes to ashes, dust to dust. Die she must, and die she did, as her Divine Son died, for He was man; but various reasons have approved themselves to holy writers, why, although her body was for a while separated from her soul and consigned to the tomb, yet it did not remain there, but was speedily united to her soul again, and raised by our Lord to a new and eternal life of heavenly glory.
And the most obvious reason for so concluding is this – that other servants of God have been raised from the grave by the power of God, and it is not to be supposed that our Lord would have granted any such privilege to anyone else without also granting it to His own Mother.
We are told by St. Matthew, that after our Lord’s death upon the Cross “the graves were opened, and many bodies of the saints that had slept” – that is, slept the sleep of death, “arose, and coming out of the tombs after His Resurrection, came into the Holy City, and appeared to many.” St. Matthew says, “many bodies of the Saints” – that is, the holy Prophets, Priests, and Kings of former times – rose again in anticipation of the last day.
Can we suppose that Abraham, or David, or Isaias, or Ezechias, should have been thus favoured, and not God’s own Mother? Had she not a claim on the love of her Son to have what any others had? Was she not nearer to Him than the greatest of the Saints before her? And is it conceivable that the law of the grave should admit of relaxation in their case, and not in hers? Therefore we confidently say that our Lord, having preserved her from sin and the consequences of sin by His Passion, lost no time in pouring out the full merits of that Passion upon her body as well as her soul.
* * * * *
ANOTHER consideration which has led devout minds to believe the Assumption of our Lady into heaven after her death, without waiting for the general resurrection at the last day, is furnished by the doctrine of her Immaculate Conception.
By her Immaculate Conception is meant, that not only did she never commit any sin whatever, even venial, in thought, word, or deed, but further than this, that the guilt of Adam, or what is called original sin, never was her guilt, as it is the guilt attaching to all other descendants of Adam.
By her Assumption is meant that not only her soul, but her body also, was taken up to heaven upon her death, so that there was no long period of her sleeping in the grave, as is the case with others, even great Saints, who wait for the last day for the resurrection of their bodies.
One reason for believing in our Lady’s Assumption is that her Divine Son loved her too much to let her body remain in the grave. A second reason – that now before us – is this, that she was not only dear to the Lord as a mother is dear to a son, but also that she was so transcendently holy, so full, so overflowing with grace. Adam and Eve were created upright and sinless, and had a large measure of God’s grace bestowed upon them; and, in consequence, their bodies would never have crumbled into dust, had they not sinned; upon which it was said to them, “Dust thou art, and unto dust thou shalt return.” If Eve, the beautiful daughter of God, never would have become dust and ashes unless she had sinned, shall we not say that Mary, having never sinned, retained the gift which Eve by sinning lost?
* * * * *
She is called the Tower of David [Turris Davidica] because she had so signally fulfilled the office of defending her Divine Son from the assaults of His foes. It is customary with those who are not Catholics to fancy that the honours we pay to her interfere with the supreme worship which we pay to Him; that in Catholic teaching she eclipses Him. But this is the very reverse of the truth.
For if Mary’s glory is so very great, how cannot His be greater still who is the Lord and God of Mary? He is infinitely above His Mother; and all that grace which filled her is but the overflowings and superfluities of His incomprehensible Sanctity. And history teaches us the same lesson. Look at the Protestant countries which threw off all devotion to her three centuries ago, under the notion that to put her from their thoughts would be exalting the praises of her Son. Has that consequence really followed from their profane conduct towards her? Just the reverse – the countries, Germany, Switzerland, England, which so acted, have in great measure ceased to worship Him, and have given up their belief in His Divinity while the Catholic Church, wherever she is to be found, adores Christ as true God and true Man, as firmly as ever she did; and strange indeed would it be, if it ever happened otherwise. Thus Mary is the “Tower of David.”
* * * * *
THIS great universe, which we see by day and by night, or what is called the natural world, is ruled by fixed laws, which the Creator has imposed upon it, and by those wonderful laws is made secure against any substantial injury or loss. . . .but there is another and still more wonderful world. There is a power which avails to alter and subdue this visible world, and to suspend and counteract its laws; that is, the world of Angels and Saints, of Holy Church and her children; and the weapon by which they master its laws is the power of prayer.
By prayer all this may be done, which naturally is impossible. Noe prayed, and God said that there never again should be a flood to drown the race of man. Moses prayed, and ten grievous plagues fell upon the land of Egypt. Josue prayed, and the sun stood still. Samuel prayed, and thunder and rain came in wheat-harvest. Elias prayed, and brought down fire from heaven. Eliseus prayed, and the dead came to life. Ezechias prayed and the vast army of the Assyrians was smitten and perished.
This is why the Blessed Virgin is called Powerful – nay, sometimes, All-powerful, because she has, more than anyone else, more than all Angels and Saints, this great, prevailing gift of prayer. No one has access to the Almighty as His Mother has; none has merit such as hers. Her Son will deny her nothing that she asks; and herein lies her power. While she defends the Church, neither height nor depth, neither men nor evil spirits, neither great monarchs, nor craft of man, nor popular violence, can avail to harm us; for human life is short, but Mary reigns above, a Queen for ever.
* * * * *
OUR glorious Queen, since her Assumption on high, has been the minister of numberless services to the elect people of God upon earth, and to His Holy Church. This title of “Help of Christians” [Auxilium Christianorum] relates to those services of which the Divine Office, while recording and referring to the occasion on which it was given her, recounts five, connecting them more or less with the Rosary.
The first was on the first institution of the Devotion of the Rosary by St. Dominic, when, with the aid of the Blessed Virgin, he succeeded in arresting and overthrowing the formidable heresy of the Albigenses in the South of France.
The second was the great victory gained by the Christian fleet over the powerful Turkish Sultan, in answer to the intercession of Pope St. Pius V., and the prayers of the Associations of the Rosary all over the Christian world; in lasting memory of which wonderful mercy Pope Pius introduced her title “Auxilium Christianorum” into her Litany; and Pope Gregory XIII., who followed him, dedicated the first Sunday in October, the day of the victory, to Our Lady of the Rosary.
The third was, in the words of the Divine Office, “the glorious victory won at Vienna, under the guardianship of the Blessed Virgin, over the most savage Sultan of the Turks, who was trampling on the necks of the Christians; in perpetual memory of which benefit Pope Innocent XI. dedicated the Sunday in the Octave of her Nativity as the feast of her august Name.”
The fourth instance of her aid was the victory over the innumerable force of the same Turks in Hungary on the Feast of St. Mary ad Nives, in answer to the solemn supplication of the Confraternities of the Rosary; on occasion of which Popes Clement XI. and Benedict XIII. gave fresh honour and privilege to the Devotion of the Rosary.
And the fifth was her restoration of the Pope’s temporal power, at the beginning of this century, after Napoleon the First, Emperor of the French, had taken it from the Holy See; on which occasion Pope Pius VII. set apart May 24, the day of this mercy, as the Feast of the Help of Christians, for a perpetual thanksgiving.
* * * * *
WHAT are the truest tokens and promises here, poor though they may be, of what one day we hope to see hereafter, as being beautiful and rare? Whatever they may be, surely the Blessed Mother of God may claim them as her own. And so it is; two of them are ascribed to her as her titles, in her Litany – the stars above, and flowers below. She is at once the Rosa Mystica and the Stella Matutina.
And of these two, both of them well suited to her, the Morning Star becomes her best, and that for three reasons.
First, the rose belongs to this earth, but the star is placed in high heaven. Mary now has no part in this nether world. No change, no violence from fire, water, earth, or air, affects the stars above; and they show themselves, ever bright and marvellous, in all regions of this globe, and to all the tribes of men.
And next, the rose has but a short life; its decay is as sure as it was graceful and fragrant in its noon. But Mary, like the stars, abides for ever, as lustrous now as she was on the day of her Assumption; as pure and perfect, when her Son comes to judgment, as she is now.
Lastly, it is Mary’s prerogative to be the Morning Star, which heralds in the sun. She does not shine for herself, or from herself, but she is the reflection of her and our Redeemer, and she glorifies Him. When she appears in the darkness, we know that He is close at hand. He is Alpha and Omega, the First and the Last, the Beginning and the End. Behold He comes quickly, and His reward is with Him, to render to everyone according to his works. “Surely I come quickly. Amen. Come, Lord Jesus.”
* * * * *
Who can estimate the holiness and perfection of her, who was chosen to be the Mother of Christ? If to him that hath, more is given, and holiness and divine favour go together (and this we are expressly told), what must have been the transcendent purity of her, whom the Creator Spirit condescended to overshadow with His miraculous presence? What must have been her gifts, who was chosen to be the only near earthly relative of the Son of God, the only one whom He was bound by nature to revere and look up to; the one appointed to train and educate Him, to instruct Him day by day, as He grew in wisdom and stature? . . .
Nothing is so calculated to impress on our minds that Christ is really partaker of our nature, and in all respects man, save sin only, as to associate Him with the thought of her, by whose ministration He became our Brother.