Quomodo Dominus Jesus apparuif Matri suas
The Ointments of the Soul
The author categorizes the spiritual virtues and works of mercy as metaphorical ointments used to serve and honor Christ.
She washed Him with tears, wiped Him with her hair, kissed Him, and anointed Him; she devoted herself entirely to the service of Christ and gave herself to it, and she did this out of an immense affection of satisfaction. For those who are progressing, the spices are patience, humility, perseverance, or long-suffering; the ointment of the active life is made from these. This ointment includes myrrh, drops of gum, and cassia, which flow from the garment of Christ's life. Myrrh is good in any ointment, so while it is placed in the ointment of penitents, it is fittingly placed in the ointment of those who are progressing, and it will also be in the ointment of the perfect. For myrrh keeps worms away; in the same way, patience keeps away the worms that are accustomed to bite the heart of the one who suffers, so that they are not bitten by pain against the one who injures them. This patience is most necessary for those who wish to progress in spiritual exercise, because, according to Gregory, virtues grow amidst the pressures of passions and the stings of temptations. The drop of gum, also called aromatic, signifies humility, because the drop drives away all swelling and tumors; in this way, humility heals the hardness of hearts. This is also necessary for those who are progressing, because, according to Gregory, it is the origin of virtue, and therefore that virtue truly buds in us which is in its own root—that is, in humility—by which, if it is cast away, it withers, and losing itself in the lowest things, it perishes. Cassia, also called a reed, signifies perseverance or long-suffering, so that one may not be broken in spiritual exercise by despair or weariness, nor set a limit for oneself in progress, but always reach for what is better without end, because there is no standing still in spiritual progress. Cassia grows in watery places, and the one who progresses, made fruitful by the waters of divinity, grows from virtue to virtue and never ceases until God is seen in Zion. But even these spices don't make a good ointment if the oil of sincerity isn't added, so that one may have a spiritual intention in one's good works, keeping it in one's heart and conscience rather than in the praises of men. This is the ointment of Mary of James, who had four sons: James, which means 'supplanter'—that is, supplanting passions through patience; Simon, which means 'obedient'—through humility; Joseph, which means 'increase' or 'addition'—through perseverance; and Jude, which means 'glorifying'—that is, glorifying God through spiritual joy. The aromatics of Mary Salome for the perfect or the contemplative are these: the total mortification of the flesh and a deified way of life. And the perfection of love, by which an ointment of the sweetest fragrance is made. It consists of myrrh, cinnamon, and balsam. By myrrh, we understand the total mortification of the flesh, which is fitting for the perfect. For penitents, myrrh was fitting to mortify sins through the bitterness of contrition; for those making progress, it was fitting to mortify the flesh against the endurance of suffering; but for the perfect, myrrh is fitting to mortify the flesh from the petulance of rebellion, so that the flesh does not rebel against the spirit in any way. This is the choice and most proven myrrh, of which it is said in the Song of Songs: 'My hands dripped with myrrh, and my fingers were full of the most choice myrrh.' His hands—that is, the works of penitents and those in active life—drip with it, as it were; but the fingers—that is, the subtle and spiritual works—are full of the most choice myrrh.✦ Myrrh is indeed proven for penitents, more proven for those making progress, but most proven for the contemplative and the perfect. By cinnamon, we mean a godly disposition that grinds our pride down to the fineness of dust or mist, serving to sweeten the breath of our speech. So, if a perfect person is broken by insults, physical injury, hardship, the grind of labor, or any other adversity, they always breathe out the fragrance of a godly life and offer the sweet scent of a gentle response. By balsam, we understand perfect love. It is that which annihilates fear and everything that cannot stand in its presence. Just as pure, unadulterated balsam preserves bodies from corruption, so where there is pure and perfect love, there is no corruption of the inner person; because, as Augustine says, love can have nothing to do with corruption. But in these aromatics of the perfect, there is no ointment without the addition of the oil of divine sweetness, which always crowns these three; this is the oil the Prophet had tasted when he said: 'How great is the abundance of your sweetness, O Lord,' etc. This is the ointment of Mary Salome, who was the daughter of Salome, the wife of Zebedee, and the mother of James the Greater and John. By James the Greater, we understand the total supplanting or mortification of the outer person; by Salome, we understand that godly preservation which exists only in a person who is well-pacified within. By John, love is understood, because he was loved by Christ more than the others. By Zebedee, which is interpreted as 'flowing,' we can understand the divine sweetness by which such a soul flows and overflows with inner delights. Therefore, every soul should imitate these women according to its own state, and with these ointments seek and anoint Jesus; that is, it should practice penance urgently, endure temptation manfully, and conduct itself peacefully toward its neighbor. For these three things, as Bernard says, make Jesus appear to everyone according to their state. Morally, these three women are signified in every righteous person as mind, tongue, and hands, which possess very precious ointments. The ointments of the mind are three: compunction, compassion, and devotion. The first, compunction, is made from the lowliest spices—the sins that grow in our own garden; the second, compassion, is made from the most bitter spices—the miseries of our neighbors that grow in another's garden; the third, devotion, is made from precious spices—the benefits of Christ that grow in the Lord's garden. The ointments of the tongue are three: devout prayer, complete confession, and true preaching. The first, prayer, is made of herbs which are right intention, firm attention, and pious affection; the second, confession, is made of herbs which are shame for what was committed, sorrow for what was lost, and fear of punishment; the third, preaching, is made of herbs which are instruction in faith, formation of morals, and rebuke of vices. The ointments of the hands are the seven works of mercy, regarding which there is this verse: 'I collect, I give drink, I feed, I redeem, I visit, I bury.' But whoever wishes to have these aromatics and ointments must buy them. For he who buys gives of his own and receives of another's. Thus, in virtuous works, we must put in something of our own—namely, our will—and receive something from God—namely, the ability to act; or, we receive prevenient grace from God, and we add our subsequent will.
The Sorrow and Solitude of the Mother
The chapter explains why the Virgin Mary remained at home during the burial of Christ and describes her intense grief and subsequent consolation through the Lord's appearance.
Although many other women followed the Lord, these women came in particular because they were more deeply indebted to Christ, having received more blessings from him. For Mary Magdalene was deeply bound to Christ because he had cast seven demons out of her; Mary of James, and likewise Mary Salome, were also deeply bound to Christ. This was partly because he was their nephew, and partly because he had made their sons his cardinals—that is, his Apostles. It seems strange, however, that the blessed Virgin didn't go to the tomb with those women, but stayed home instead. There are three reasons for this. First, the Mother could not have looked upon her Son's tomb without immense sorrow, especially since he had only recently been buried. If she had seen her Son's tomb, it would have been as if a sword of sorrow had pierced her soul. It’s also likely that if she had wanted to go, John, her guardian, wouldn't have allowed it; in fact, the other Apostles would have told him, "Don't let her go there under any circumstances, because if she does, she'll weep and waste away so much that she'll nearly kill herself." The second reason is this. Because on Good Friday and Saturday she had wept and exhausted herself so much that she could not even support herself; for as Bernard says, it was necessary that she be carried from the cross to her own home in the hands of the disciples, as if half-dead. This is why Augustine says, "Here is the holy Mother, wailing in immense sorrow." She beat her delicate chest, exhausting her entire body and soul. She was so faint that she could hardly have made it to Christ’s tomb. The third reason is that those women thought Christ’s body was still in the tomb and wanted to anoint it, as was the ancient custom, to protect it from decay and burning; but they were mistaken, because Christ’s body was already embalmed by the Divinity. But the blessed Virgin knew He wasn't there; she knew He had already risen, immortal and incorruptible, and so she didn't want to go there, just as she couldn't. From the moment she saw her only Son held, scourged, and crucified, she sat alone in the privacy of her home, beating her delicate chest with her delicate hands, afflicting herself with excessive grief, vigils, and fasting, until her strength and spirit were both worn thin; and she lamented and wept over the calamities that had befallen her. Thus, the Mother’s apparition occurred. While the Lady was praying and shedding tears, suddenly the Lord Jesus appeared, clothed in white, glorious, serene, beautiful, and radiant. Rising with tears, she embraced Him with joy, and all her bitter sorrow was turned into joy.
The First Witness of the Resurrection
The author defends the pious belief that Christ appeared first to His Mother, addressing the silence of the canonical Gospels on this event.
Afterward, as they sat together, he looked closely at him, observing his face and the wounds all over his body, examining him with care. The pain had left him. Oh, what joy filled his Mother when she looked upon her Son, now impassible, not only destined to live forever, but also Lord of heaven, earth, and all creation! He who would reign by eternal right stood there, and they spoke together, rejoicing and embracing with delight and love; and the Lord Jesus told her how he had freed his people from hell and what he had done during those three days. Behold, then, the true Easter. There is nothing in the Gospels about this appearance to the glorious Virgin, but I have included it here, ahead of others. I have put it forward because it is pious to believe it, just as it is written in a certain Legend of the Lord; for it was fitting that he should visit her first and gladden his own Mother, whom he loved more than all others, who was more deeply affected by the desire of his love, who grieved more over his death, and who awaited his Resurrection with greater sorrow. And although this is passed over in silence by the Evangelists, it is piously believed. The Roman Church seems to confirm this, as it celebrates this very day at Saint Mary Major in Rome, which was first established with the Evangelist. In this, the writer hints at this blessed appearance. What if the Evangelists don't mention this? For as John says, not all of His deeds were written down. If we don't believe it simply because no Evangelist records it, then it would follow that He never appeared to Himself after the Resurrection, because no Evangelist explains where or when that happened. But God forbid that such a Son would dishonor such a Mother with such negligence, He who commanded that father and mother be honored. Perhaps the Evangelists left this out because their duty was only to bring forward witnesses of the Resurrection; it wasn't fitting to bring forward the Mother to testify on behalf of her Son. If the words of strange women were seen as ravings, how much more would they have thought the Mother was raving for the honor of her Son? The Evangelists knew better than to write this, but left it as a settled fact. Ambrose also testifies to this, saying: 'Mary saw the Resurrection of the Lord; she was the first to see, and she believed.' Mary Magdalene saw it, even though she was still wavering. Hence Anselm says: "But if anyone asks why the Evangelists do not report that the most loving Lord, rising from the dead, appeared first and foremost to this most sweet Mother to soothe her sorrows, we say what we heard from a certain wise man when we questioned him about this very thing." He says, therefore: "The authority of the Evangelists' narrative is known to be so great that nothing dependent, empty, or superfluous is found in it." Therefore, if it were written that the Son himself, rising from the dead, appeared to his Mother, the Lady of the world, just as he did to others, and taught her about his Resurrection, who wouldn't call such a writing superfluous? It would be equating the Queen of heaven and earth, and of every creature, with this or that person—man or woman—to whom he appeared. His Spirit rested fully and perfectly in her, who revealed to her both his being and all his deeds, more clearly than light; and if the Evangelists were to write that he showed himself to her at this or that time—so says Anselm. Hence Sedulius also says: 'Remaining ever a virgin, standing before her eyes, the Lord openly revealed himself first in light.' Ignatius also says that the Lord appeared first to his Mother after the Resurrection and comforted her; from which she was filled with such joy that she forgot all the sorrow she had endured during his Passion. What is said below, therefore, about him appearing first to Mary Magdalene is understood as being among those to whom he wished to prove his Resurrection; for he appeared to the Virgin Mother first of all, not to prove his Resurrection, but to gladden her with the sight of him. PRAYER: O Mary, Mother of God and gracious Virgin, true comforter of all the desolate who cry to you, by that great joy with which you were comforted when you knew that the Lord Jesus had risen impassible from the dead on the third day, be the comforter of my soul. And before your same Son, the only-begotten Son of God, on the last day, when I am to rise with soul and body and render an account of each of my deeds, deign to help me, so that through you, pious Mother and Virgin, I may escape the sentence of eternal damnation and happily arrive with all God's elect at eternal joys. Amen.
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lacrymis lavit, capillis tersit, osculabatur, unxit, et se totam Christi obsequio devovit, et impendit, et hoc ex immenso afifectu saiisfactionis. — Proficientium sunt aromata : patientia, humilitas, perseverantia, seu longanimitas ; ex quibus conficitur unguentum activorum, Et hoc unguentum intrant myrrha, et gutta , et casia, quae fiuunt a veste vitae Christi : myrrha bona est in omni unguento, et ideo licet posita sit in unguento poenitentium, convenienter tamen ponitur etiam in unguento proficientium, et ponetur etiam in unguento perfectorum. Myrrha enim arcet vermes; sic patientia arcet vermes, qui mordere solent cor patientis, ne contra injuriantem dolore mordeatur; et hac patientia maxime opus est, proficere volentibus exercitio spirituali , quia , secundum Gregorium, virtutes inter pressuras passionum, et puncturas tentationum crescunt. Per guttam autem, quae et aromatica dicitur, significatur humilitas : quia gutta pellit omnes inflaturas et tumores; sic humilitas curat cordium duritias. Hac etiam opus est proficientibus, quia, secundum Gregorium^ origo virtutis est, et ideo illa in nobis virtus veraciter pullulat, quae in radice propria, id est in humilitate ^\ B qua si abjidtur, aresdt, viiicanteiTi se in infimis hu, perdit. Per casiam, quae et fistula dicitur, aigniticBtur perseverantia , seu longanimitas , uC videlicet quis in eierciiio spirituali non frangatur deiperitione aut Isedio, ncc statuat sibi terminum in profectu; sed BempEr lendat ad melius sine terminci, quia in spirituali profeclu non esl siatus. Casia enim in aquosis nasdtur, et proficicns, aquis divi rum fecundaius, cresi sum, dc virtute in virtutem, et nunquam cessat donec videatur Deus deorim in Sion. Sed et hffc aromaia non bcne unguentum conficiuni, si non apponatur oleum Istitise, ut videlicet iiarao Itetilianii spiritualem liabeat in bonis opcHbuE suis, et iilam ponat in corde atque conscieniia sua, non in laudibus hominum.
Et istud est ungucnlum Marii Jacobi, qute habuii quatuor filios, scllicet : Jacobum, qui interpretatur supplanfans, seilicet passiunes per patleotiam ; Sitnonem, qui inlerprctaturoftediViis, pcr humililalem ; Joseph, qui interpretatur augmentum, tcI appoaitio per longaniraitatcm ; et Judara, qui interpreiaiur glorijicans , scilicet Deum, per spiritualem lietiiiam. 3 AaoMATA MiRiE Salohe htfectorum vel contemplativorum aroiDBta, sunt ; carnis omnimoda mortificalin, deifica conversalio. et caritaiis perfectio, ei quibus fit unguenlum suavissimi odoris. quod intrant myrrha, cinnamomum, el twlsamum. Per royrrliam enim acdpitur totalis marlificatio carnia, qute conveoit perfectis. Nam po:nitentibus conveniebat myrrha , inortiiicans peccata per Bnaritudinem concriiionis; proQcientibus conveniebat myrrha, mortificans deniem, contra toleran^am passionura ; sed perfeclis convenil inyrrha raorlificans carnem a petulantia re- ' bellionis, ne videlicet caro in aliquo rebellci spiriiui. Et hxc est myrrha electa priraa et probatisaraa, de qua dicitur in Canlicis ; Manus mex stHlaverunl myrrham, et digiti meipletii sunl myrrka prO' batissima, Afanus eoiin, ideat opera pcenitentiura et activorum, stillant quidemmpTtein, utdicmmesi; sed digiti, idjest subtiles ei spirituaJe» pleni sunt mj-rrka probatissima. Probata quippe est myrrha posni[eniium , probatior proficentium, sed probalissima est coniemplativorum et perfectorum.
Per dnnamoraum accipitur ddfica conbile reddit ad raodura nebulse vel pulveris, ct valet ad bonui» odorem oris; sic perfectus si frangitur viluperatione, vel injuria corporali, molestia, vel inedla, laborum frequentia, vel quEBCunqutt accidual adversa, semper spirat viKibiiiter odorero deifici conversationis, et emittit odorem dulcis responsionis. Per balsamum perfecta, carilas inielligitur. qui /ora» niiilit timorem, et omne cum quo ips« stare non poiest. Balsamum enim purum et non adulteratum, corpora a corrupiione conservat; siC ubi carilas pura et perfecCa, ib« nulla corruptio horoinis interioris, quia, secunitum Augustimm, habequis poiest; habere autem carita— tem, et roalus eaae non potest. Sed ei istis perfectorum aroraatibus, non lit unguentum sine admiitioiie olai divina dulcedinis, quoe semper prfediclB Iria coroitatur, quod oleum degusiaveral Propheia, cum dicebat : Quam magna multituda QUOMODO DOMINUS J£ 665 dulcedinis iuce, etc. Et istud est unguentum Mariae Solome; quae fuit filia Salome uxor Zebedaei, et mater Jacobi Majoris, et Joannis. Per Jacobum majorem, intelligitur totalis supplantatio, vel mortificatio hominis exterioris ; per Salome, intelligitur deifica cdnservatio, quae non cst nisi in homine bene intra se pacificato. Per Joannem, caritas intelligitur, quia erat prae ceteris a Christo dilectus; sed per Zebedaeum, qui interpretatur fluxiOy intelligi potest divina dulcedo , qua talis anima fluit, et affluit deliciis internis.
Itaque quaelibet anima, pro statu suo debet istas mulieres imitari, et cum istis unguentis Jesum quaerere et ungere, ut scilicet instanter poenitentiam faciat, viriliter tentationem sustineat, pacifice ad proximum se habeat. Ista enim tria, ut ait Bemardus, faciunt apparere Jesum, et cuilibet secmidum statum suum. 4 £ i — Moraliter, per istas. tres mulieres, signantur in justo quolibet, mens, lingua, manus : quae habent valde pretiosa unguenta. Mentis unguenta sunt tria : contritio, compassio, et devotio ; primum, scilicet contritionis, conficitur ex vilissimis speciebus, scilicet ex peccatis, quae crescunt in nostro horto proprio; secundum, scilicet compassionis, conficitur ex amarissimis speciebus, sciiicet ex proximorum miseriis, quae crescunt in horto alieno ; tertium, scilicet devotionis, conficitur ex pretiosis speciebus, scilicet ex Christi beneficiis, quae crescunt in horto Dominico. Linguae unguenta sunt tria : oratio deYota, confessio integra, praedicatio vera ; primum, scilicet orationis, conficitur in herbis, quae snnt intentio recta, attentio firma, affectio pia; secundum, scilicet confessio-* nis, conficitur cx herbis, quae sunt pudor commissi, dolor amissi, timor supplicii ; tertium , scilicet praedicationis, conficitur ex herbis» quae sunt fidei instructio, morum informatio , vitiorum increpatio. Manus unguenta, sunt septem misericordiae opera, de quibus est iste versus : Colligo, jpoto, cibo, redimo, iegOf [visito, condo, Qui autem vult praedicta aromata et unguenta habere, oportet ea emere. Ille enim qui emit, dat de suo et accipit de alieno, sic in operibus virtuosis oportet aliquid ponere de nostro, scilicet volunt4tem, et aliquid recipere a Deo, sciiicet operandi facultatem; vel, a Deo recipimus gratiam praevenientem, de nostra apponimus voluntatem subsequentem.
Quamvis ergo multae aliae mulieres Dominum sequerentur, istae tamen praecipue venerunt, quia Christq plus obligatae erant ex eo quod plura baneficia ab eo receperant. Maria enim Magdalena multum Christo tenebatur qufa ab ea septem daemonia ejecerat ; Maria autem Jacobi, et similiter Maria Salome Christo multum teneban. tur : tum quia nepos earum erat, tum quia filios suos cardinales, id est Apostolos fecerat.
Scd mirum videtur quod beata Virgo cum istis mulieribus ad monumentum non ivit, sed domi remansit. Super hoc autem possunt tres causae assignari. Una, quia Mater sepulchrum Filii sine magno dolore videre non potuisset, et maxime recenter sepulti. Si enim sepulchrum Filii vidisset, quasi doloris gladius animam ejus pcrforasset. Et satis probabile est quod si ire voluisset, Joannes ejus custos hoc non permisisset; inioetiam ceteri Apostoli diiiasent Joanni : Nullo modo illuc eara ire permillas qoia si ierit, lanium ibi flebiter se mactabit quod fcrc se occidet. — Sccundo causa est. quia in Parasceve et sabbato tantum fleverat et lantum se mactaverat, quod etiam susiinere se non posset ; ut enim dicil Bernardus, oportuit quod inter manus discipulorum tanquam semiviva de cruce ad domum propriam porlaretur. Unde et Auguslinus : « HIe pia Maier immani dolore ejulans.
et pectora dclicata contundens, ita viscera omltia fatigavenit et membra. ut jam sensu deficien», vii poluisset ad funus Christi pervenire. " — Tertia cauaa est, quia pra:dicl(e mulieres putabant corpus Ctiristi adhuc in monuroento esse, et volebant, prout antiquitus consuetudo crat, ipsum corpus inungere, ut mium corrosione, et ab incineratione; sed erant deceptre, quia corpus Christi-erat deiiate inbalsa, et ideo si per dr-- ■"■'■ npoincineran, . Beata autem Virgo scivit quod ibi non crat; sed quia jam immortalis et mcorruptibilis surreierat, et ideo illuc ire nolebflt, aicut nec polerat. Ipsa itaque ex quo unigenitum Filium Buum teneri, flagellari et crocifigi Tidit, delicatis manibus delicata peetora tundens, et se nimio dolore vigiliiaque et jcjuniia affligens, jam viribus pariter et spiritu attenuato, alicubi sola in secreto domus sedebat; et de his qu e sibi acciderant calaroitatibus, lamentabatur et flebat. aDohi Mae 6 Appahitio Matke facta. — Domina igitur orante et lacrymas dulciter emitteme, ecce subito venit Doroinus Jesus in albisBimis vestltus gloris RcKurreciio ;u sereno, apeciosus, gloriosUB, desolais et s apparena. Ac illa aJorana el surgens cum lacrymis, priB gaudio eum amplelatur ; et lota acerbitas raccroria in Ixtitiam verlitur.
Poslea consedcnlibus eis pariter, curiose intuebatur eumdem in vultu et cicatricibuB pcr totura, diligcnter qua^ens ! dolor ab eo disceasisset. O quanto gaudio Maler iroplctur, cum ipaa Nalum irapassibilem intuctur, noa aolura in Eeternam victurum, sed et cceIo et terrsc, omnique creatuT! E perenni jure dominaturum 1 Stant igitur el colloquuntur ad inviccm gaudentcs ac 1'ascha delcclS' bililer et amanler duccntes; i narrat el Dominus Jcius qualiti populura suum liberavit de inferno,, et quEe fecit in ilio triduo. Ecce igitur nunc roagnum Pascba. De hac apparitionc qua ante i Virgini glorios^e apparuisse credi' tur, nihil in Evangelio habetui-, sed ideo ipsam posui, et ante aliu.' prsemisi quia sic pium eat credere, prout in quadam Legenda de ReDomini pleni Dignum' namque eral Ut pcasi^ceteria visilaret, et Reone sua priua Itetificaret^ qua; pne ceterls plus dilexit, ^us amoria desiderio plus afBciebatur» plus de ejua morlc doluit, plua dolorc aSUcta ejus ResurreclionaBii eispectavit. Et licet hoc ab Evangclistis subticeatur, pie _ creditur.
Undc et Romana Ecdeai hoc comprobare videtur, qua: sl tira ipsa die, apud sancum Mariam Majorem Romte celebrat s»Marite primo factani s 7 CUH EVAHGEL1ST. E H TIONEH NOS SCaiPSER'" lioc innuens, beaue 1 ictani appariiioneBi.
Qui4i Q. 667 enim si Evangelistae hoc non dicant? Non enim, ut ait Joannes, omnia ejus facta scripta sunt. Nam si hoc ideo non creditur, quia nullus Evangeiistarum testatur, consequens est, ut post Resurrectionem nunquam sibi apparuerit, quia ubi, vel quando nullus Evangelista edisserit. Sed absit ut talcm Matrem, talis Filius, lali et tanta negligentia dehonoraverit, qui patrem et matrem honorari prsecepit. Sed ideo forsitan hoc Evangeiistae subticuerunt, quia eorum fuit officium soiummodo Resurrectionis testes inducere; Matrem autem ad testificandum pro Filio suo inducere non decuit. Si enim verba extranearum mulierum deiiramenta sunt visa ; quomodo non magis Matrem, pro honorc Filii crederent delirare 'i Hoc igitur Evangelistae scribere noiuerunt ; sed pro constanti reliquerunt. Hoc etiam testatur Ambrosius, dicens : tt Vidit Maria Resurrectionem Domini ; prima vidit, et credidu. Vidit Maria Magdalena , quamvis adhu^ ista nutaret.
» Unde et Anselmu^ : « At si aliquis quaerit, cur Evangelistae non referant ipsum piissimum Dominum a morte resurgentem, huic dulcissimae Matri, ut ejus dolores mitigaret, primo ac praecipue apparuisse, dicimus, quod a quodam sapiente de hoc ipso sciscitantes audivimus. Ait ergo : Tanta scitur auctoritas narrationis Evangelisiae, ut nihil in ea dependeus, vel inane, vel superfluum reperiatur. Itaque si Matri, si Dominae mundi ipse Filius ejus ab inferno resurgens scriberetur , sicut aliis, apparuisse, eamque de sua Resurrectione docuisse; quis non tale scriptum superfluum diceret? Reginam videlicet coeli et terrae, omnisque creaturae coaequaret illi vel illi quibus apparuit, viro vel mulieri. Spiritus ejus plene atque perfecte in illa quiescebat, qui sibi et esse illius, et omnia facta ejus, et luce clarius revelabat ; et Evangelistae scriberent, tunc vel tunc ilii talem vel talem semet exhibuisse : )) haec Anselmus, Unde etiam Sedulius : Semper virgo manens, hujus se vi[sibus astans, Luce palam Dominus prius obtu\lit Dicit etiam Ignatius, quod primo Dominus apparuit Matri suae post Resurrectionem , et consolabatur eam; ex quo tanto fuit repleia gaudio, quod oblita fuit omnis doloris quem habuerat de sua Passione. Quod ergo infra dicitur apparuisse primo Marice Magdalence, intelligitur, inter eos, quibus voluit suam Resurrectionem probare ; Matri enim Virgini primo omnium apparuit, non ut Rcsurrectionem suam probaret, sed ut eam de visu suo laetificaret. ORATIO O Maria, Dei Genitrix et Virgo gratiosa, omnium desolatorum ad te clamantium consolatrix vera, per illud magnum gaudium quo consolata es, quando cognovisti Dominum Jesum die tertia a mortuis impassibilem resurrexisse, sis consolatrix animae meae; et apud eumdem tuum, et Dei Natum unigenitum, in die novissimo, quando cum anima et corpore ero resurrecturus, et de singulis meis factis rationem redditurus, me digneris juvare ; quod perpetuse damnationis sententiam per te, pia Mater et Virgo, Taleam evadere, et cum electis Dei omnibus ad aeterna gaudia feliciter perfenire. Amen.
Scripture echoes
- ↩Song.5.5 — I rose to open for my beloved, and my hands dripped with myrrh, and my fingers with flowing myrrh upon the handles of the bolt.
The Life of Christ (Vita Christi) companion
A prayer for every moment, already on your phone
Chosen Portion puts a curated historic prayer in front of you each day — so the words are there before the moment arrives.
Chosen Portion is the digital descendant of the carried prayer book: the short daily prayers this collection preserves, delivered one a day to your pocket.
- One short, memorable prayer delivered daily — build your repertoire a card at a time
- Prayers matched to real situations: fear, gratitude, decisions, grief, sleep
- Save favourites into your personal pocket collection you can open anywhere