First Vespers for the Solemnity of Saint Bruno

Keep in mind dear readers, that Vespers is chanted in Latin at most Charterhouses. Thus, the English below is nothing "official" but merely a translation of the Latin that the Carthusians pray at First Vespers for the Solemnity of Holy Father Bruno.

Hymn:
Serve Dei, qui unicum

Servant of God, whose strength was steeled

To follow close God’s only Son,

Well didst thou brave thy battlefield,

And well thy heavenly bliss was won!

Now join thy prayers with ours, who pray

That God may pardon us and bless;

For prayer keeps evil’s plague away,

And draws from life its weariness.

Long, long ago, were loosed the chains

That held thy body once in thrall;

For us how many a bond remains!

O Love of God release us all.

All praise to God the Father be,

All praise to Thee, eternal Son;

All praise, O Holy Ghost, to Thee

While never ending ages run.

Sole Antiphon for the Psalms
Let your loins be girt and lamps burning in your hands.

Psalms (Latin Vulgate numbering)
113a

113b

114

115

116

128

Capitulum, Isaiah 56:7
I will bring them into My holy mount, and will make them joyful in My house of prayer: their holocausts, and their victims shall please Me upon My altar: for My house shall be called the house of prayer, for all nations.

R. Thanks be to God

Response
Blessed is the servant, whom when the Lord shall come, He shall find watching: Amen I say to you, He shall set him over all his goods.
He shall receive a blessing from the Lord, and mercy from God his Savior.
He shall set him over all his goods.
Glory to the Father, and to the Son, and to the Holy Spirit.
Blessed is the servant, whom when the Lord shall come, He shall find watching: Amen I say to you, He shall set him over all his goods.

Magnificat antiphon
Be ready like men who wait for their Lord, when He shall return from the wedding.

Prayer
Lord God, You chose Saint Bruno to give mankind an example of how the one thing necessary must be sought. Grant that by following in his footsteps, we may faithfully bear witness both to Your Divine Majesty and to our union with Christ, Who lives and reigns with You and the Holy Spirit, one God, forever and ever. Amen.

Twenty-seventh Sunday in Ordinary Time

First Reading, Genesis 2:18-24
One's interior life can be measured by how one responds to the first four words of this Reading. Certainly when God speaks everything else should be put aside because the Almighty is bigger than all the troubles and worries that are brought to prayer or Holy Mass. In the Mass Christ is present in both Word and Sacrament and thus demands our undivided attention.

This Reading reveals God's will for man to have a partner. The word "man" in Scripture often has more than a single meaning. It sometimes means the human male; in non-inclusive language versions of Scripture it can mean all of humanity, both male and female; and sometimes it takes on a prophetic meaning and speaks of Jesus Christ. In this Reading all three understandings are communicated.

The psalmist writes about the man whose will is in the law of the Lord (cf. Psalm 1:1-2). Certainly this is a universal call to holiness for all of humanity; but one cannot overlook the prophetic edge by knowing that no one is more attuned to the will of the Father than the Son. In the New Testament, the Holy Spirit returns us to the Old Testament prophetic meanings through the unlikely instrument of Pontius Pilate when he says at Christ's trial: "Ecce Homo – Behold the Man" (John 19:5).

In this Reading from Genesis man chose his suitable partner and calls her "woman" who is to be his wife and the two become one flesh. Christ and His Bride, the Church, is the model for God's will for indissoluble unions. The Church exhibits the oneness with her Bridegroom because the Church is the extension of Christ on earth. And as woman is formed from the side of man as he slept, the Church was formed from the Side of Christ as He slept on the Cross (cf. John 19:34).

Man's privilege to name all the animals is an intimation of God's plan for man (all of humanity) to have dominion over them. And in the God-Man, Jesus Christ is the remarkable encounter with the created dominion and the Eternal Dominion; that is to say, He Who is Eternal but also was created in the womb of the Blessed Virgin and is both Ruler and the Icon of obedience. In Jesus Christ we behold the Covenant Maker and the Covenant Abider, the Creator and the Created, the King and the Servant, the Priest and the Victim, He Who died and He Who defeated death.

Second Reading, Hebrews 2:9-11
In this Letter to the Hebrews the author writes specifically about Christ. In the Old Testament, the psalmist writes about man being made "a little less than the angels" (Psalm 8:6). Certainly in this Letter to the Hebrews the writer makes us aware of that prophetic verse coming to fruition in Jesus Christ; but one cannot ignore that the psalmist is also pointing out humanity's dominion over all other creatures.

In these Scriptures that reflect on both Christ and humanity, one should marvel at the boundless love God has for us; so much so that He would even become one of us in order to be closer to us. Since so much of Almighty God is a mystery, we'll have to wait until we get to heaven to fully appreciate how humble is the act for the One, Perfect God to clothe Himself in Flesh. In Jesus Christ's Human Nature, He was made lower than the angels and tastes death. The mystery of God and Man in one Person really comes into play in this Reading. He Who cannot die, dies. He Who has myriads of angels at His call is lower than the angels. He through Whom all things exist becomes one among a lowly existence and brings many children to eternal glory, which only the Most High God can do; but this lofty, salvific act is done through the servile means of Human suffering.

The Second Person of the Blessed Trinity is Man which enables man to call Him "Brother." Our Brother gave us the privilege to address the First Person of the Blessed Trinity as "Father." And from the Cross she who is called "woman" by our Brother, is given to us to be our "Mother" (cf. John 19:27). To even come close to grasping the intimacy all this suggests by being God's family, it would likely require a soul to have progressed to the unitive way of Christian perfection; that is, those who have advanced beyond any hunger or desire for temporal things and have surrendered themselves exclusively to the Peace that the world cannot give.

Gospel, Mark 10:2-16
Whenever the Christian soul approaches Jesus to ask Him something, it is usually a request for a personal need or a prayer offered for someone else's needs. It is never done with the intent to trip Him up as the Pharisees are attempting to do in this Gospel. Perhaps in our darkest despair we may ask Christ to prove Himself by relieving our misery. But moments such as these are offered from turbulent emotions and not from faith.

The Pharisees are asking about the lawfulness of divorce knowing that Moses permitted it. The question suggests that the Pharisees already had some inkling that Jesus is against divorce. Jesus uses hardness of hearts as the reason that Moses allowed divorce. The Church begins each day of her prayer with the plea: "Today if you hear His Voice, harden not your hearts" (Psalm 94 [95]:8 – Divine Office/Liturgy of the Hours).

The Mosaic Law stated that a man may divorce his wife if she became unpleasing to him because of some uncleanness (cf. Deuteronomy 24:1-4). While most Jews accepted the law regarding divorce, there were many disputes as to what constitutes "some uncleanness." At the time of the Mosaic Law only the husband had the right to initiate a divorce. In Christ's day, Roman law granted the husband and wife equal rights in dissolving a marriage (cf. J. Bonsirven, Le Divorce dans le Noveau Testament). The Mosaic Law inherits a primitive form of marriage as implied in the Book of Genesis (cf. 1:27 & 2:24).

What Jesus is instituting in marriage is a sacramental bond, which, being divinely instituted produces or causes grace in the souls of the husband and wife. The Sacrament of Marriage or any sacrament cannot be reversed by man because man has no power over divine grace. Your baptism can't be taken away. The grace of the Eucharist cannot be reversed. Because we are sinners, we may need Confession frequently but that doesn't mean that previous absolutions are null and void. Even when a priest is laicized because of immoral conduct, an indelible priestly mark remains on his soul. Being laicized makes it illegal for him to exercise the priestly ministry. Therefore, with this understanding it becomes clearer as to why Jesus says: "What God has joined together, no human being must separate." While such teachings are not always popular, one must surely feel a sense of security and a sureness of standing on solid ground when realizing and grasping the power of grace.

Jesus proclaims that the Kingdom of God belongs to those that are like children. Those of us who are adults have surely over the years had our minds polluted with things that are not so innocent; thus our behavior at times can be questionable. Once again, though, we can turn to the grace of the Sacrament of Confession to restore our innocence. God embraces us and blesses us in that sacrament and welcomes us back to His family much like the parable of the prodigal son (cf. Luke 15:11-32).

The Zeal of a Prophet Calling All Priests

In this “Year for Priests” surely many prayers like burning incense have risen to the Throne of Grace and Glory.

Saint Louis Marie de Montfort received a mission from heaven in which he was to proclaim the reign of Mary as Universal Queen and Most Holy Mother of the Church. This is an extension of the reign of Christ through His Most Blessed Mother.

Also part of that heavenly mission was to teach the world the perfect devotion to our Blessed Lady which extends to the perfect consecration to Jesus through Mary.

Saint Louis de Montfort, like a prophet of Almighty God, calls all priests to join him, to form a union which would bring strength to the mission – a mission which was confirmed by Pope Clement XI. Here’s the prophetic saint’s passionate prayer which concludes his Treatise on True Devotion:

“Let all good priests who are scattered throughout the Christian world, those who are actually in the throes of the combat and those who have withdrawn from the melée to seek the solitude of the desert, let all come and join us so that we may form beneath the standard of the Cross a real army in battle array.”

Since this a call not from Saint Louis de Montfort specifically, but a call from heaven through the lips and pen of Saint Louis de Montfort, the possibilities are limitless. Thus, there is power in devotion to our Blessed Mother, power capable of bestowing supernatural graces on all exterior undertakings devoted to the cause.

“My word, which shall go forth from My Mouth, shall not return to Me void, but it shall do whatever I please, and shall prosper in the things for which I sent it” (Isaiah 55:11).

No Fruitfulness Without Suffering

Saint Thérèse of Lisieux wrote and spoke words which were nothing short of spectacular expressions of love. If we visually learned how to suffer by watching the life and papacy of John Paul II, then certainly those lessons on how to suffer can also be read in the words of the Little Flower. She was a Victim Soul of Divine Love. Her intimacy with Christ was mystical, as evidenced in her words, and the love she received as well as the love she returned was beyond human capacity. She had no personal desires – that is to say, she only wanted what God wanted. She completely gave herself to Him. Read her words below and see if you don’t find within yourself a mixture of amazement, wonder, and perplexity.

It is so sweet to call God, 'Our Father!'… I cannot well see what more I shall have in Heaven than I have now; I shall see God, it is true, but, as to being with Him, I am that already even on earth.

A few days after the oblation of myself to God's Merciful Love, I was in the choir, beginning the Way of the Cross, when I felt myself suddenly wounded by a dart of fire so ardent that I thought I should die. I do not know how to explain this transport; there is no comparison to describe the intensity of that flame. It seemed as though an invisible force plunged me wholly into fire. . . . But oh! What fire! What sweetness!

I have had several transports of love, and one in particular during my Novitiate, when I remained for a whole week far removed from this world. It seemed as though a veil were thrown over all earthly things. But, I was not then consumed by a real fire. I was able to bear those transports of love without expecting to see the ties that bound me to earth give way; whilst, on the day of which I now speak, one minute -- one second -- more and my soul must have been set free. Alas! I found myself again on earth, and dryness at once returned to my heart.

In this world there is no fruitfulness without suffering -- either physical pain, secret sorrow, or trials known sometimes only to God. When good thoughts and generous resolutions have sprung up in our souls through reading the lives of the Saints, we ought not to content ourselves, as in the case of profane books, with paying a certain tribute of admiration to the genius of their authors -- we should rather consider the price which, doubtless, they have paid for that supernatural good they have produced.

During my postulancy it cost me a great deal to perform certain exterior penances, customary in our convents, but I never yielded to these repugnancies; it seemed to me that the image of my Crucified Lord looked at me with beseeching eyes, and begged these sacrifices.

Our Lord's Will fills my heart to the brim, and hence, if aught else is added, it cannot penetrate to any depth, but, like oil on the surface of limpid waters, glides easily across. If my heart were not already brimming over, and must be filled by the feelings of joy and sadness that alternate so rapidly, then indeed would it be flooded by a wave of bitter pain; but these quick-succeeding changes scarcely ruffle the surface of my soul, and in its depths there reigns a peace that nothing can disturb.

Were it not for this trial, which is impossible to understand, I think I should die of joy at the prospect of soon leaving this earth.

I desire neither death nor life. Were Our Lord to offer me my choice, I would not choose. I only will what He wills; it is what He does that I love. I do not fear the last struggle, nor any pains -- however great -- my illness may bring. God has always been my help. He has led me by the hand from my earliest childhood, and on Him I rely. My agony may reach the furthest limits, but I am convinced He will never forsake me.

I am besieged by the devil. I do not see him, but I feel him; he torments me and holds me with a grip of iron, that I may not find one crumb of comfort; he augments my woes, that I may be driven to despair… And I cannot pray. I can only look at Our Blessed Lady and say: 'Jesus!' How needful is that prayer we use at Compline: 'Procul recedant somnia et noctium phantasmata!' ('Free us from the phantoms of the night.') Something mysterious is happening within me. I am not suffering for myself, but for some other soul, and Satan is angry.

Oh, how I love Our Blessed Lady! Had I been a Priest, how I would have sung her praises! She is spoken of as unapproachable, whereas she should be represented as easy of imitation… She is more Mother than Queen. I have heard it said that her splendor eclipses that of all the Saints as the rising sun makes all the stars disappear. It sounds so strange. That a Mother should take away the glory of her children! I think quite the reverse. I believe that she will greatly increase the splendor of the elect… Our Mother Mary! Oh! how simple her life must have been!

I know that just at this moment Our Lord has such a longing for a tiny bunch of grapes -- which no one will give Him -- that He will perforce have to come and steal it… I do not ask anything; this would be to stray from my path of self-surrender. I only beseech Our Lady to remind her Jesus of the title of Thief, which He takes to Himself in the Gospels, so that He may not forget to come and carry me away.

It is my dearest wish ever to bend beneath the weight of God's gifts, acknowledging that all comes from Him.

I shall die soon. I do not say that it will be in a few months, but in two or three years at most; I know it because of what is taking place in my soul.

This is my secret: I never reprimand you without first invoking Our Blessed Lady, and asking her to inspire me as to what will be most for your good, and I am often astonished myself at the things I teach you. At such times I feel that I make no mistake, and that it is Jesus Who speaks by my lips.

Some notes from a concert far away have just reached my ears, and have made me think that soon I shall be listening to the wondrous melodies of Paradise. The thought, however, gave me but a moment's joy -- one hope alone makes my heart beat fast: the Love that I shall receive and the Love I shall be able to give!

I feel that my mission is soon to begin -- my mission to make others love God as I love Him… to each soul my little way… I will spend my heaven in doing good upon earth. From the very heart of the Beatific Vision, the Angels keep watch over us. No, there can be no rest for me until the end of the world. But when the Angel shall have said: 'Time is no more!' then I shall rest, then I shall be able to rejoice, because the number of the elect will be complete.

What draws me to my Heavenly Home is the summons of my Lord, together with the hope that at length I shall love Him as my heart desires, and shall be able to make Him loved by a multitude of souls who will bless Him throughout eternity.

I trust fully that I shall not remain idle in Heaven; my desire is to continue my work for the Church and for souls. I ask this of God, and I am convinced He will hear my prayer. You see that if I quit the battlefield so soon, it is not from a selfish desire of repose. For a long time now, suffering has been my Heaven here upon earth, and I can hardly conceive how I shall become acclimatized to a land where joy is unmixed with sorrow. Jesus will certainly have to work a complete change in my soul -- else I could never support the ecstasies of Paradise.

When I suffer much, when something painful or disagreeable happens to me, instead of a melancholy look, I answer by a smile. At first I did not always succeed, but now it has become a habit which I am glad to have acquired.

O my God! How good Thou art to the little Victim of Thy Merciful Love! Now, even when Thou joinest these bodily pains to those of my soul, I cannot bring myself to say: 'The anguish of death hath encompassed me.' I rather cry out in my gratitude: 'I have gone down into the valley of the shadow of death, but I fear no evil, because Thou, O Lord, art with me.'

And Thérèse’s last words on earth as she gazed at her Crucifix were:
Oh!... I love Him!... My God, I… love… Thee!

May the Devil Always Find You Occupied

Today’s post on this Feast of Saint Jerome focuses on a portion of an epistle which Jerome wrote to Saint Rusticus of Narbonne. The letter’s theme is very monastic, although in some parts, monasticism in a primitive sense mentioning occupations like weaving baskets. But Saint Jerome takes this to a very spiritual direction as well, recommending that the Psalter be memorized word for word. While that seems like quite an undertaking in this day and age, considering that the Psalter in the Liturgy of the Hours is now spread out over a four week period, it was nevertheless quite common among those spiritual giants we now call the early desert Fathers. The epistle’s overall message waves the same banner that monasticism waves today – ora et labora. Here are Saint Jerome’s thoughts.

Others may think what they like and follow each his own inclination. But to me a city is a prison and a desert paradise. Why do we long for the bustle of cities, we who bear the name of Solitary? To fit him for the leadership of the Jewish people, Moses was trained for forty years in the wilderness; and it was not until after these that the shepherd of sheep became a shepherd of men. The apostles were fishers on Lake Gennesaret before they became fishers of men. But at the Lord's call they had forsaken all that they had: father, net, and ship, and bore their cross daily without so much as a rod in their hands.

I say these things that, in case you desire to enter the ranks of the clergy, you may learn what you must afterwards teach, that you may offer a reasonable sacrifice to Christ, that you may not think yourself a finished soldier while still a raw recruit, or suppose yourself a master while you are as yet only a learner. It does not become one of my humble abilities to pass judgment upon the clergy or to speak to the discredit of those who are ministers in the churches. They have their own rank and station and must keep it.

The first point to be considered is whether you ought to live by yourself or in a monastery with others. For my part, I would like you to live in a community so as not to be thrown altogether on your resources. For if you set out upon a road that is new to you without a guide, you are sure to turn aside immediately either to the right or to the left, to lay yourself open to the assaults of error, to go too far or else not far enough, to weary yourself with running too fast or to loiter by the way and fall asleep. In loneliness pride quickly creeps upon a man; if he has fasted for a little while and has seen no one, he fancies himself a person of some note; forgetting who he is, from where he comes, and where he goes, he lets his thoughts riot within and outwardly indulges in rash speech. Contrary to the apostle's wish he judges another man's servants, puts forth his hand to grasp whatever his appetite desires, sleeps as long he pleases, fears no one, does what he likes, fancies everyone inferior to himself, spends more of his time in cities than in his cell, and, while with the brothers he affects to be retiring, rubs shoulders with the crowd in the streets. Do I condemn a solitary life? By no means; in fact I have often commended it. But I wish to see the monastic schools turn out soldiers who have no fear of the rough training of the desert, who have exhibited the spectacle of a holy life for a considerable time, who have made themselves last that they might be first, who have not been overcome by hunger or satiety, whose joy is in poverty, who teach virtue by their appearance.

If you embrace a life consecrated to God, I prefer that you do not live with your mother. You will avoid making her sad by your refusal of her choice foods, or throwing oil on the fire by accepting them. Always keep in your hands and beneath your eyes the Bible, learning the Psalter word for word, praying unceasingly, keeping your mind in an alert state, and not open to vain thoughts. Keep both body and spirit oriented towards the Lord. Control anger with patience; love the knowledge of Scripture and you will no longer love the sins of the flesh. If your mind does not abandon various passions, they will install themselves in your heart and get a hold of you and lead you to more grave faults. Attend to manual labor so that the devil always finds you occupied. If the apostles who had the right to live the Gospel labored with their own hands that they might be accountable to no man, and bestowed relief upon others whose carnal things they had a claim to reap as having sown unto them spiritual things, why do you not provide a supply to meet your needs?

Make creels of reeds or weave baskets out of pliant osiers. Hoe your land; mark out your garden into even plots; and when you have sown your legumes or set your plants bring in the water for irrigation, that you may see with your own eyes the lovely vision of the poet:

“Art draws fresh water from the hilltop near

Till the stream plashing down among the rocks

Cools the parched meadows and allays their thirst.”

Graft unfruitful stocks with buds and shoots that you may shortly be rewarded for your toil by plucking sweet apples from them. Construct also hives for bees, for to these the proverbs of Solomon send you, and you may learn from these tiny insects how to order a monastery and to discipline a kingdom. Weave nets for catching fish, and transcribe books, that your hands may earn your food and your mind may be satisfied with reading. Always remember that when idle you are at the mercy of your passions. In Egypt the monasteries make it a rule to receive no one who is not willing to work; for they regard labor as necessary not only for the support of the body but also for the salvation of the soul. Do not let your mind stray into harmful thoughts.

They Enjoy the Intangible Presence and Vision of God

At the Carthusian night Office, the monks on this Feast of the Archangels were blessed to hear the most edifying words of Saint Bernard of Clairvaux. Here is most of that discourse.

We celebrate today, dear brothers, the feast of the holy angels. Poor little worm I am, how can I speak about angelic spirits? I believe by faith that they enjoy the intangible presence and vision of God and are flooded with endless happiness in contemplating those things that eye has not seen, nor ear has heard, nor has entered the heart of man (cf. 1 Corinthians 2:9). But can a mere mortal speak of this topic to other mortals? In the first place, I haven’t the faintest idea about these realities; moreover, you are not in a position to hear them.

The words ascend from me, yes, overflowing from the heart, but I had better remain silent, because I lack the adequate concepts for dealing with angels. The heavenly spirits are conspicuous by their admirable dignity and loving regard. It’s obvious that their glory exceeds our poor understanding. We tie ourselves, then, closer to their mercy.

In the Book of Daniel we read a description of the angels before the Throne of God: “Thousands of thousands ministered to Him, and myriads upon myriads attended Him” (Daniel 7:10). Do you think it is an unworthy thing for the angels to serve? Consider, then, the Creator, the King of angels, Who came not to be served but to serve and gave His life as a ransom for many (cf. Matthew 20:28). None of the angels are scorned as servants when He Whom they serve with inexpressible ardor and felicity preceded them in this same ministry. The psalmist, speaking to God of His Son, said: “You have made Him a little less than the angels” (Psalm 8:6). It was fitting, therefore, that One Who exceeds the angels in dignity, surpassed them in humility. The Son has lowered Himself below the angels, because He wanted to lend an inferior service to theirs, but His is far superior to the angels because He has by inheritance a Name more excellent than theirs.

The angels love us because Christ loved us. As you know brothers, that proverb which says: “Whoever loves me, loves my dog.” Are we not, O blessed angels, the little dogs that the Lord surrounds with much affection? Little dogs, desiring to eat the crumbs that fall from the table of their angelic hosts. I used this image, brothers, to increase your confidence in the angels. We must call upon them in our every need with love, every day trying to conciliate their favor, be captivated by their benevolence, asking them to mercifully reveal themselves to us.

Allow me, dear brethren, to offer reasons why the angels are reminders of our poverty. We know that the human soul, endowed with reason and capable of blessedness, is linked by a bond of kinship with the angelic nature. Holy angels, could you ever disdain visiting us, against the precept of charity, even though we are precipitated by an extreme baseness? Are we not all a part of the same family? If you love -- as in fact you do love – the beauty of God’s house, then manifest your zeal to these living stones, and rationalize that we are the only ones that could contribute to the construction of the heavenly Jerusalem.

There are three reasons, brothers why we are, like ropes that pull at us, from the sky, the pre-eminent love of angels. They come to console us, to visit us, to help us because of God’s love for us. Because of God, the angels visit us, to imitate the infinite mercy of God. Because of us, the angels come to console us, because they have compassion for those who have a certain similarity with them. Because of themselves, finally, the angels rush to our aid, because they hope to recruit among us, men needed to fill the gaps in their ranks. Indeed, the praise that is given to Almighty God, at the end of time, is given both to angels and men. As of now, the angels are celebrating the first fruits of that praise which fills them with the highest delight. But we, men, we are still like infants sucking the milk, even if one day we will make complete and perfect the praise of glory. The angels, therefore, attend to us with eagerness, driven by a desire for the ultimate day.

Consider the angels, dear brethren, and think that there must be at heart, worthiness for their friendship. Do you realize that we must live life in their presence, and not offend the sanctity of their pure gazes? Woe to us if our sin and neglect render us unworthy in the eyes of the angels to receive their visitation and enjoy their company. In that case, all we do is cry and complain like the prophet: “My friends and my neighbors have drawn near, and stood against me. And they that were near me stood afar off” (Psalm 37:12). It would be a shame if those who should protect us with their presence instead left us, when they can defend from the enemy and repel the attacks.

We are in dire need of assistance from the angels my dear friends, thus, beware of offending. What, then, are the virtues that they appreciate and are pleased to see us? Sobriety, chastity, voluntary poverty, the constant longing for heaven, the prayers of extreme repentance and of vigilant affection. But in priority, these messengers of peace have come to expect from us peace and harmony. What could there be more to rejoice about? When they find peace and harmony between us, which is a prelude and sketch of the heavenly city, they seem to be admiring a New Jerusalem. All parts of the holy city are perfectly welded together. The same compactness must reign in our thoughts and in our conversations; there are divisions among us, but we remain united in one body in Christ Jesus.

After saying that he lacked the “adequate concepts for dealing with angels,” Saint Bernard certainly spread out a table of celestial treats for us to ponder concerning these heavenly spirits who love and protect us – and are God’s messengers.

Scriptural Typology and Our Blessed Lady

God’s harmony in creating the universe mysteriously foresaw the need for a Redeemer and His helper, the Blessed Virgin Mary. Sacred Scripture prefigures her in many occurrences. Here are some of those examples:

God said to Abraham: Sarai your wife you shall not call Sarai, but Sarah. And I will bless her, and from her I will give you a son, whom I will bless, and he shall become nations, and kings of people shall spring from him. ~ Genesis 17:15-16
In this passage Sarah symbolizes motherhood by means of divine interposition. Sarah was beyond the age of childbirth according to the natural law and Mary was a Virgin. Both circumstances make pregnancy unforeseen; thus, both circumstances required that the Creator of the natural law would step in and do something supernatural.

So Jael, Heber's wife, took a nail of the tent, and taking also a hammer: and going in softly, and with silence, she put the nail upon the temples of his head, and striking it with the hammer, drove it through his brain fast into the ground: and so passing from deep sleep to death, he fainted away and died. ~ Judges 4:21
By the power given to her by her Son, our Blessed Mother, the new Jael, will crush the head of the evil one prefigured in this scriptural verse by Sisera.

The canticle of Judith in the sixteenth chapter of the Book of Judith gives all the glory to God for her victory. This prefigures our Lady and most especially her words in the Magnificat.

In the First Book of Samuel, chapter 25, Abigail falls at the feet of David and begs him to look past the sins of Nabal. This clearly is a look into the New and Everlasting Covenant in which our Blessed Mother pleads to our Savior on our behalf and also her mission of reconciling sinners to her Son.

There are a couple of situations in the First Book of Kings, chapter 1, which prefigure Mary. First, and very briefly, Abishag the Sunamite is ministering to the king – certainly a role that would be humbly accepted by our Lady and foretold elsewhere in Sacred Scripture: “… et in habitatione sancta coram ipso ministravi” – “… and in the holy dwelling-place I have ministered before Him” (Ecclesiasticus 24:14 & Vespers of Our Lady). Second, Bathsheba bows to the face of the earth and worships the king. Certainly our Holy Mother is no stranger to approaching the Throne and the King of kings.

In the second chapter of the Book of Esther, Esther is brought before the king and as the verse reads, “she pleased him and found favor in his sight” (Esther 2:9). Our Blessed Lady is without stain and humbly submits to the will of her Creator; therefore she is always pleasing in the sight of the King of kings – she is His masterpiece.

Denys the Carthusian wrote in his Works: “Many women have gathered together great spiritual treasures, but you, O Virgin most admirable, have surpassed them all. For if, according to Saint Jerome, no one is good when compared to God, in like manner no virgin is perfect in comparison with you.”

Mary is also prefigured by some terms used in both the Old and New Testaments like, Mount Zion (cf. Isaiah 8:18), the Chosen City (cf. 1 Kings 8:44), the Temple of God (cf. 1 Corinthians 3:16), the Tabernacle and the Ark of the Testament (cf. Hebrews 9:3-4).

The prophet Ezekiel says something that surely turns ones reflections towards Mary when he speaks of a gate that only the Lord may enter which looks to the east (cf. Ezekiel 43:4).

She is also the Rod of Aaron that blossomed (cf. Hebrews 9:4).

The Blessed Virgin is also prefigured in the fleece of Gideon which on dry ground was moistened by heavenly dew (cf. Judges 6:37-38).

Mary is also the rod which comes forth out of the root of Jesse as prophesied by Isaiah (cf. 11:1).

She is a garden enclosed, a fountain sealed up (cf. Canticles 4:12).

Beyond Scripture, surely Mary is visible to us in the works of nature. Isn’t she the Dawn preceding the Sun? She is the Star which brightens the night sky. She is the most beautiful of all flowers. She is a sweet-smelling fragrance.

A Carthusian writer exclaims that our Lady is “scattered by God throughout His creation! With a little recollection and goodwill, how easy the life of faith can become. Everything that our eyes light upon has the power to raise our hearts to Mary and, reminding us of all that is attractive in her, can inflame our souls with heavenly desires.”

In the midst of so much beauty and all that is pleasing to the contemplative way, we must, as Lanspergius the Carthusian wrote, “desire intensely to eradicate from [our] soul all that displeases [our] heavenly Mother, and to obtain from God through her intercession all that will be pleasing to her.”