De Assumptione, et laude beatce
The Virgin's Life on Mount Sion
The blessed Virgin Mary lived a life of prayer and contemplation on Mount Sion following the Ascension of her Son.
Christ's Ascension, and the site of his Resurrection. The blessed Virgin remained, for as long as she lived, on the aforementioned Mount Sion, where there is a cell in which she devoted herself to prayer and to reflecting on the things she had come to know. There is also another cell there belonging to the blessed John the Evangelist. This was the first church in the world, where he celebrated the first Mass in the presence of the blessed Virgin for as long as she lived after the Son's Ascension. Jerome testifies to the intensity of the sorrow and the ardor of the love with which she burned during that time, saying of her: "Furthermore, I ask you to think more attentively and consider more diligently with what sorrows the blessed and immaculate Virgin was afflicted after Christ's ascent to heaven." Everything concerning him had been fulfilled—what the angels foretold, what the prophets signified in many ways, what divine oracles declared, what his works demonstrated, and what served as signs of his humanity. I ask you, if there is any tenderness in your heart, to consider the love that tormented this Virgin and the longing that burned within her as she turned over in her mind everything she had heard and seen. Everything she had come to know. I believe that whatever is of the heart, whatever is of the mind. No matter what human strength you apply, it won't be enough to grasp how she was ceaselessly tormented by the heat of holy love, and with what desires she was filled, being full of the Holy Spirit. Perhaps, then, we believe she lived where he is said to have been buried, so that her inner love might be nourished by those holy places. The location was situated so that she could approach the traces of his Ascension, as well as the places of his burial and Resurrection, or all of them. In which you suffered, to visit those places: not that she was looking for the living among the dead. But that she might be comforted by his presence, and by the frequent visitation of those places, and by the one whom she loved. With a faithful spirit, she embraced him with the arms of her mind! And again: Since the Angel Gabriel surely greeted the untouched one, and John the virgin served the Virgin and attended to her, it isn't that the chorus of Apostles—among whom she was after the Resurrection—was absent; she spoke familiarly with them about the Incarnation of Christ. Following the example of a human life, her conversation after the Ascension of Christ was generally with the Apostles until they were dispersed. These are the words of Jerome. On Mount Zion, there is a large, devout church where canons regular, who served the Lord under the rule of Saint Augustine, used to live. Inside is the cell where the blessed Virgin lived after her Son’s Ascension, and nearby is another cell where she departed for heaven, having been assumed by angels. It is said that all the Apostles were present at her falling asleep and buried her in the middle of the Valley of Josaphat. Her tomb is shown there and is held in great veneration, even by the Saracens; although this valley is still quite deep, it has been filled in significantly. For the tomb of the glorious Virgin was once on the surface of the valley itself, but now it is deep underground, to such an extent that even the church built over it—though quite tall and vaulted—is entirely underground along with the tomb itself, and the valley above is completely level. On the surface of the valley, there is a small building like a chapel. Once you enter, you descend fifty steps into the church to reach the tomb, where there is a beautiful marble altar and a crypt. Above it stands a beautiful round church, divided by stone vaulting and dedicated to the blessed Virgin. In its upper section are four altars, and in the lower section, one on the eastern side. To the right, an empty monument is visible; it is said that Saint Mary once rested there, but by whom or when it was taken away is unknown. Those who enter this church see, on the right, a stone set into the wall where the Lord prayed on the night He was betrayed, with the marks of His knees pressed into it as if into soft wax. Black monks with an Abbot used to live there, serving the Lord according to the rule of Saint Benedict.
The Mystery of the Assumption
The author explores the theological mystery of Mary's death and Assumption, emphasizing her unique dignity and incorruptibility.
But no Catholic history tells us the order in which the blessed Virgin passed from here to the heavenly realms. Nor is there any Latin writer who speaks openly about her death, since even the one who took her into his own home before the Lord's cross—John the Evangelist—is not recorded as having left anything in writing for posterity about it. For no one could have told this more faithfully, had God wished to reveal it, than he who took her into his care. It remains, therefore, that a person should not falsely invent as a known fact what God has willed to remain hidden. Hence Jerome says: 'Her tomb is shown to us to this very day in the middle of the Valley of Josaphat; this valley is situated between Mount Sion and the Mount of Olives, where a church was built in her honor with a marvelous stone floor. Everyone there claims she was buried in it, but now it appears empty to those who look. I say this because many of our people doubt whether she was assumed together with her body, or whether she died and left her body behind.' However, how or at what time, or by whom her most holy body was taken from there, or where it was moved, or whether it rose again, is unknown; although some wish to assert that she was already resurrected and is clothed in immortality with Christ in the heavens. Nevertheless, we are uncertain which of these is truer; yet we entrust it better to God, to whom nothing is impossible, than to rashly define anything by our own authority, which we approve: so says Jerome. Regarding this, Augustine says in a long sermon, among other things, though not asserting it: 'Taking up the subject of the most holy body of the perpetual virgin Mary and the assumption of her sacred soul, we say this: that in the Scriptures, after the Lord entrusted her to the disciple on the cross, nothing is found about her, except what Luke records in the Acts, saying: "All these were persevering with one mind in prayer with the women, and Mary the Mother of Jesus."' What, then, should we say about her death and her Assumption, since Scripture says nothing about them, other than that we must use reason to seek what is consistent with the truth? Let the truth itself be the standard, for without it, no authority has any value. Mindful, then, of our human condition, we don't hesitate to call the death of the Most Blessed Virgin a temporal one; but if we say she was dissolved into common decay, worms, and ashes, we must consider whether that fits such great holiness and such a unique prerogative of the Mother of God. For we know what was said to our first parent: 'You are dust, and to dust you shall return.' Christ’s flesh escaped this condition, as it did not suffer corruption; therefore, the nature taken from the Virgin is exempt from that general sentence. God also said to the woman: 'I will multiply your sorrows; in pain you shall give birth.' Saint Mary endured hardship, and the sword of Christ’s Passion pierced her soul, but Mary gave birth without pain; therefore, she is exempt from certain general rules, lifted up as she is by such a great prerogative of dignity. If, then, we say she underwent death but was not held by its chains, would it be impious? If the Lord willed to preserve the integrity of his Mother in the modesty of her virginity, why wouldn't he also will to preserve her incorrupt from the stench of decay? Doesn't it belong to the kindness of the Lord? To preserve the honor of the Mother, he who did not come to abolish the Law, but to fulfill it? It is pious to believe that He who honored her in life above all others, by the grace of her conception, also honored her in death with a unique salvation and special grace. Decay and worms are the disgrace of human nature; since Jesus is a stranger to this disgrace, the nature of the holy Virgin Mary is exempt from it, for Jesus is proven to have taken His nature from her. For the flesh of Jesus Christ is the flesh of the holy Virgin Mary, which He carried above the stars, honoring all human nature, and even more so her own. If, therefore, the nature of the Son is the Son, it follows that she is the Mother of the Son—though not in regard to the unity of the person, but in regard to the unity of the bodily nature. It is not in regard to the person, but in regard to the unity of the bodily nature. . As far as I understand and believe, the soul of the holy Mary is honored by the Son with a certain excellent prerogative: she possesses in Christ the body she brought forth, now glorified—and if not her own through which she brought Him forth, yet her own which she brought forth. And why not her own, through which she brought Him forth? If this authority isn't yet obvious or understood, I truly believe it, and that it is through the one she brought forth: because such a sanctification is more worthy of heaven than of earth, and it is more worthy for heaven to preserve such a precious treasure than for the earth to do so. Such integrity deserves incorruptibility. No decay or dissolution of the body follows. I am afraid to speak of that most sacred body being given over as food for worms, because I cannot even bear to think of it; yet the gift of incomparable grace pushes such a thought far away. The consideration of many Scriptures invites me to say this. Therefore, I believe it must be confessed that Mary was assumed into the joys of eternity by the kindness of Christ, and was received more honorably than others, just as grace honored her more than others; and that she was not subjected to the common humiliation after death—namely, to decay, worms, and dust—since she gave birth to the Savior of herself and of all. If the divine will chose to keep the garments of the young men unharmed amidst the flames of the fire, why would it refuse to do for his own Mother what it chose to do for the garments of others? If by mercy alone he willed to keep Jonah unharmed in the whale, will not grace keep Mary unharmed? He was saved by the Virgin. Was Mary, endowed with such great merits of virtue, not to be saved from the most intemperate hunger of lions? I have said all these things because, while we do not fully grasp how nature works, we have no doubt that in Mary’s integrity, grace was more powerful than nature; and because of this, Mary seems to rejoice in her own Son, both in soul and body, and ought not to have followed the misery of corruption, which no corruption followed in her—since she gave birth to the Son of integrity—so that she might always be incorrupt, she who was so greatly graced; may she live in integrity, she who gave birth to the Life of all, and so I have said this. If I have spoken as I ought, approve it, Christ, you and yours; but if I have not, I beg you, forgive me, you and yours—and here Augustine agrees.
The Glory of the Heavenly Queen
Mary is exalted above all choirs of angels, receiving a unique crown of glory from her Son in the heavenly kingdom.
So, we shouldn't believe that Mary didn't die; she did die, yet her flesh did not decay. Her soul was reunited with her dead body, and in that state, she was assumed into heaven with a glorified body. The true and certain opinion regarding her Assumption is proven by this: that, as the Apostle says, whether in the body or out of the body, we believe she was taken up and exalted above all the choirs of angels. Hence Jerome says: 'This is a glorious day, on which the undefiled Mother and Virgin proceeded to the height of the throne, and, exalted on the royal seat, sat down in glory after Christ.' Thus, the holy Church of God sings confidently of her—as it is right to believe of no other saint—that she transcended the merits of angels and archangels; for although a likeness is promised, the truth is denied to the saints. At her passing, as much as it is right to believe, the angels were present and all the heavens rejoiced, for we must believe that the King of heaven came with his hosts to meet the Mother of God. They were surrounded by a great light and led her up to the throne, which had been prepared for her even before the foundation of the world, with prayers and spiritual songs. There is no doubt that all of heavenly Jerusalem rejoiced then with ineffable gladness, was delighted with inestimable love, and shouted with every kind of rejoicing. Because this feast returns every year, it has become a constant for us all. It’s not without reason that we believe the Savior of all, as far as we can grasp it, came to meet her himself and joyfully placed her with him on his throne. If there is joy in heaven over a single repentant sinner, we must surely think there is even greater exultation in the heights over the exaltation and glory of such a Virgin. Her feast is, after all, the glory of all heavenly beings and the congratulation of all the citizens of heaven, especially because her celebration, praise, and favor belong to the Savior. We believe, as mentioned above, that they don't just keep this day solemn out of love for her, but that they maintain a continuous and eternal service of joy, reverence, and worship, with every dance of love and gladness. It is not without reason that the entire heavenly city congratulates and venerates the Mother, whose Son and King they always adore; before whom the Powers tremble, and every knee bows. If you look at her carefully, there is no virtue, no beauty, no splendor or glory that doesn't shine in her. So, if such a great Virgin pleases you, let her work of virtue also please you—she whose life is the discipline of all, whose character is the standard for all churches, and who excels and surpasses everyone. He had prepared the way; here is Jerome. Bernard also says: 'Today, through change and reception, human things are joined to divine things in a happy bond of friendship.' For the fruit of the earth ascends to Him, the Sublime One, from whom all good gifts descend. As the holy Virgin Mary ascends to heaven, she will also give gifts to humanity. For neither the ability nor the will can be lacking to the Queen of heaven. She is merciful. The mother of the only-begotten Son of God. For nothing can so commend the magnitude of His power or His mercy; unless perhaps one does not believe that the Son of God honors His mother, or can doubt at all the affection of charity in Him, to whom, as God, she was dear, and in whom she rested bodily for nine months.
The Ineffable Joy of the Mother
The author reflects on the profound joy shared between the Mother and Son, and the impact of her glorification on the heavenly host.
I’ve said these things for your sake, brothers, though for now I’ll keep silent about the benefits we receive for her glorification. If we love her, we’ll certainly rejoice that she goes to the Son—unless, God forbid, we’re found to be ungrateful. For the one whom she first received when he entered the narrow confines of this world, she is received by him today as she enters the holy city. But with what honor, do you think, and with what joy? With such glory! There is no place on earth more worthy than the temple of her virginal womb, in which Mary received the Son of God, nor in heaven any royal throne to which the Son of God has exalted blessed Mary today. Truly, both receptions are blessed. Both are ineffable, because both are beyond our understanding. Today, the Gospel reading that mentions her blessing among women is recited in the churches of Christ—and so I believe in the Savior, in the reception we celebrate. The former is beyond estimation; the latter is known to be beyond valuation. For who, even if they spoke with the tongues of men and angels, could ever explain how, with the Spirit coming upon her and the power of the Most High overshadowing her, she who was made by the Lord of Majesty became the mother of that same Lord, and how the Virgin conceived the Word? . Who could ever imagine how the Queen of the world came forth today, and with what devotion the whole multitude of the heavenly legions went out to meet her? Who could explain to what throne of glory she was led? With what a peaceful face she looked upon him. The Mother rejoiced in her Son, pressing her lips to the nursing child. But wasn't it even more joyful when she was received today by the Father in that heavenly greeting, as she ascended to the throne of glory, singing the song of songs and saying: 'Let him kiss me with the kisses of his mouth'? Who can describe Christ’s generation or Mary’s assumption? Who can declare it? Whatever grace she attained on earth, she possesses in heaven in a unique and singular glory. For what no eye has seen, no ear has heard, and what has not entered the heart of man—what God has prepared for those who love Him—that He prepared for her, and for what He... It is clear to everyone that she was loved by God above all others; Mary is truly blessed, and blessed many times over, whether when she received the Savior or when she was received by the Savior, the Virgin. Bernard says this, and Anselm adds: When Christ had decided to take His Mother into His kingdom and show her the magnificence of His glory, with what dignity and honor, I ask, did the whole court of angels prepare? With what voices of exultation and salvation did all the tabernacles of the ancient Fathers, who were then newly associated with that court, resound? I certainly believe that all the citizens of that homeland were prepared for the coming of the Mother of their Lord with more than their usual festivity and a luster of higher beauty, and that they rejoiced together with a new and ineffable grace of joy in anticipation of such a great event. And why should that be any wonder? Jesus Himself, God and Lord of all, the Son of that most chaste Virgin and Lady of all things, was Himself eager to meet her as His only Mother, so that none of His household would exclude themselves from the immensity of such great joy. It's common knowledge that a good servant of a powerful master rejoices all the more at the arrival of his master's friend, the more he knows his master loves that friend. But when it comes to the arrival of the parents of one's master, and there's no doubt at all about their special love, that person surely considers himself happier who lets go of the reins of his joy with greater jubilation and a more festive welcome. If, therefore, things are like this among people—who, even if they have some goodness, are still far inferior to the goodness of the citizens of heaven—let anyone who can contemplate in his heart with what joy, what festivity, and what harmonies all the ranks of the blessed spirits rejoice when they see both the only Mother of their Lord arriving, and their Lord and God himself wanting to meet her, adorned in all his glory. Escorted, then, by thousands upon thousands—or rather, by countless hosts of angels—God himself met this most holy Mother of his as she departed from this world, and he placed her, exalted above all the heavens, on the throne of glory, to rule over all creation with him by eternal right. O glorious day of such a meeting, and happy day. Of such a magnificent exaltation! A blessed and celebrated day, festive for such a sublime glorification, and admirable to every age! For that day not only exalted you, Lady, in an ineffable way, but it also adorned heaven itself, which you entered, and everything in it, with a new and inestimable grace. Heaven has been adorned by a new grace, for your presence has magnified its former glory beyond what can be said or even imagined. As you ascend there, Lady, you illuminate it with the new and surpassing dignity of your virtues, bathing it in the immense light of your mercy and grace. This same day of your ascent also filled those who were worthy to be citizens of heaven from the beginning of creation with a joy of exultation more festive than usual. For because they see their half-ruined city being restored through the glorious fruit of your fruitful virginity, the magnitude of their joy truly had to increase by right at your arrival, through which they earned such a great good.
The World Restored Through Mary
Mary's Assumption is presented as the restoration of creation, making her the Mother of salvation and a powerful intercessor for humanity.
The day of your exaltation, O most blessed of women, watered the earth with a wonderful grace; for as the world recognizes that you—whom it knew to be born under the same law as other humans—were exalted to the very throne of the Creator of all, it believed without a doubt that it was now escaping the penalty of the ancient curse, which it knew it had deservedly incurred through the sin of our first parents, by the abundance of your great blessing. What more can I truly say, Lady? For when the mind tries to consider the immensity of your glory, it fails, and the tongue falters. Just as all things in heaven are ineffably adorned by your glorification, so too are all things on earth ineffably sustained by that same glory. Indeed, all things advanced into an immense beauty of dignity when, through your blessed and most pure virginity, they were able to recognize their God—whom they had not known—and to worship and love the Lamb; and by this joy, they were able to transcend the heavens and recognize themselves as the blessed children of God. In this, God is when I am. They understood that they owed what they are to the fact that they were among those things, and from that, they understood that they owed such dignity to the fact that worthy humans were able to be restored; nothing, therefore, is more beautiful than where they saw the unique Author of their being placed in your most chaste womb for the restoration of the world. What praises, then, what abundance of thanks does the world—not only humanity, but all creation—owe to you? For the most pure holiness and most chaste purity of your most pious heart, transcending the purity or holiness of every creature with incomparable sublimity, earned this: that you should most worthily be the restorer of the lost world. Hence, what praise the world itself, restored through you, owes you by right for such an inestimable good, the heart of one living under mortal flesh is in no way sufficient to give. The things that God made, and which had ceased to be useful, have been restored to their original state through this most blessed Virgin. Just as God is the Father of all things by the power of His creation, so the blessed Mary is the Mother and Lady of all things by the power of her restoration of them. For God is the author of all things by His own proper mission, and Mary is the Lady of all things, having restored to each its proper dignity through the grace she merited. And just as the Father begot the Son from His own substance, through whom He gave origin to all things, so Mary brought forth from her own flesh the Son, who restored the beauty of the first creation. In this, He is the fullness of all things. By this, all things are made new. For no one would have been saved from the sentence of damnation except through the Son of Mary. Therefore, whoever considers this with a sincere heart and perceives the grace of this unheard-of election will understand that we cannot grasp with our intellect the things that are beyond our reach. May we deserve to obtain this effect. Therefore, it's impossible for anyone who has turned to her and been looked upon by her to be condemned. For she gave birth to the One through whom all things were restored, and through whom humans are saved; because there is no justification unless the One she bore has fostered it, and no salvation except what she herself brought forth. She is, therefore, the Mother of justification and the one who justifies; she is the Mother of salvation and the one who saves. The Mother of God, therefore—the One who alone condemns and alone saves, the One whom we fear and in whom alone we hope—is our Mother; our Judge and Savior is our Brother. How, then, could we despair? Since our salvation or condemnation depends on the will of a good Brother and a pious Mother, would a good Brother allow his brothers, whom he redeemed, to be punished, or a good Mother allow her children, whom she bore as the Redeemer, to be condemned? The sweet Mother will ask her sweet Son, our pious Brother: the Son for the children, the Only-Begotten for the adopted. The Son is kind and will gladly hear the Mother on behalf of her children; the Only-Begotten, on behalf of those he has adopted; the Lord, on behalf of those he has set free: so says Anselm. Let us, then, miserable as we are, rejoice with the heavenly host and all creation as best we can, and let us strive to praise such a great and wonderful Virgin as well as our limited ability allows. Hence Jerome, urging and inviting us to this, says among other things: 'Therefore, rejoice and give praise; for if we are commanded to praise God in his saints with the prophetic voice, how much more must we praise him with hymns and songs, more diligently and with worthy, joyful proclamations and mystical offerings, in this celebration of the blessed Virgin, his Mother.' There is no doubt that whatever is offered and celebrated solemnly for his Mother belongs entirely to the glory of his praise. Indeed, whatever can be said in human words falls short of the praise of heaven, by which she is divinely and angelically proclaimed and praised with such excellent honors. She was foretold by the prophets, prefigured by the patriarchs in signs and riddles, revealed and shown by the evangelists, and greeted by the angel with reverent and dutiful service. Yet no one is considered fit for this; still, no one, not even any sinner, should stop offering praise, even if they can't fully express what they feel. Hence the divine word also says, when dealing with the sinner in the Psalms: 'A sacrifice of praise will honor me; and there is the path where I will show him the salvation of God.' It's as if he were saying plainly: 'There is a path of praise leading to praise that will last forever, but no one will find it unless I show the way.' Because the path of our salvation lies in the praises of the Savior, I urge and remind you: in this holy solemnity of Mary, the Mother of God, do not cease from your praises. And although beautiful praise may not be on the lips of a sinner, do not stop. For forgiveness is promised from that very source, just as it is for everyone, so that they may offer praise. Otherwise, if we don't strive to praise God in His saints according to the measure of our own understanding, how could we ever praise Him according to the magnitude of His greatness? We must by no means overlook what we will eventually attain, as it is written: 'Blessed are those who dwell in your house.' Lord, they will praise you forever and ever. In the meantime, however, because He is immense, what we cannot do with our voices and are unable to do with our deeds, we must pursue with the desires and the depths of our hearts—as Jerome says. The Assumption of the blessed Virgin was prefigured long ago when the Ark of the Lord was moved into the house of King David. King David played the harp before the Ark and brought it into his own house with great rejoicing. The manna of heaven was kept in the Ark; it's fitting that the blessed Virgin is represented by it, because she gave birth to the Bread of Angels that humanity has eaten. The Ark was made of incorruptible acacia wood, which signifies that Mary was not reduced to decay. King David, who played the harp while leaping before the Ark, prefigured the King who would come with great joy and terror. This, as is believed, was also prefigured for John on the island of Patmos by the Assumption of Mary. He saw a wonderful woman in heaven clothed with the sun; Mary, surrounded by divinity, was ascending into heaven. The moon appeared under her feet, signifying Mary's perpetual stability: for the moon is unstable and doesn't remain full for long, representing the world, which she has trampled underfoot. She longed for heaven, where everything is stable. She also wore a crown upon her head that contained twelve stars; a crown is traditionally a sign of honor, and it signifies an honor worthy of the glorious Virgin. By the twelve stars, the Apostles are understood, who are said to have all been present at Mary’s departure. The woman was given wings to fly, which signifies the assumption of both body and soul; the feast of this holy assumption was also prefigured long ago in the mother of Solomon. For Solomon sat on his throne of glory and had a throne placed at his right hand for his mother, in which he seated her at his right side, and he did not refuse her anything she asked of him. So too, Christ has placed his Mother at his right hand, and she will obtain from him everything she desires.
A Prayer for Mercy and Intercession
The chapter concludes with a fervent prayer, urging the faithful to seek Mary's intercession and imitate her humility.
O blessed Mary, most worthy of all praise! O Virgin Mary, Mother of God. O sublime and lowly one, who carried in your womb the One who is hidden! What are we, so tiny? What are we, so small in our actions? Who could ever be enough to praise you in your glory? What can I say about you, poor and needy as I am? What can I offer? What, then, can I say of you, O Mary? The memory of you is sweeter than honey; it relieves those who are weighed down, calls back those who have lost their way, and strengthens despairing sinners with the fragrance of your sweetness. For just as in the time of spring, when the sun begins to ascend to the heights of heaven and pour its warmth upon the earth, all things that were bound by ice begin to revive in their various hiding places and breathe in the newness of the light, and as they regain their strength, they show the joy of their hearts with songs and exuberant applause—so too are men, even the old, gladdened by your arrival, and the whole surface of the earth. It is adorned, applauded, and it rejoices; so it happens to us when the fruitful Virgin, the chosen Queen, is present, so that the sun shines in our hearts and pours into our hardness the light of an admirable name, full of divine mysteries—the Virgin. You were composed in the predestination of God for all time, and in the fullness of time, you were fittingly given a name—O name that is spoken so often and frequented so sweetly in the council and congregation of the just, and that is spoken so gently on the lips of sinners! After all, who has ever sought forgiveness for their sins except through Mary? Everyone calls upon Mary; everyone speaks her name; everyone loves her above all others. People of every age, gender, and walk of life call out to Mary with devotion. When we lose the supreme King by sinning, when we offend the angels and all the saints, when we are even a burden to ourselves and have no idea what to do, this alone remains for us in our misery: to lift the eyes of our heart and body to you, seeking counsel and asking for help. As Anselm says: 'Nothing is certainly more useful after God than the memory of the Mother of God; nothing is more wholesome than meditation on the devout love with which she burned in the memory and contemplation of her Son; nothing is more joyful than the taste of that sustained joy of hers, by which she was nourished in many ways in him, and through that same Son of hers.' We have often seen and heard many people in their dangers remember the name of the blessed Virgin Mary, and immediately escape the evil of every danger. For sometimes salvation is quicker when her name is remembered than when the name of Jesus, her only Son, is invoked. And this doesn't happen because she is greater or more powerful than him; for he isn't great or powerful through her, but she is through him. Why, then, is relief often felt more quickly when remembering her than when remembering her Son? I’ll say what I think: her Son is truly the Lord and Judge of all, discerning the merits of every person. When He is invoked by any of His names and doesn't answer immediately, He does so by a just judgment; but when the name of His Mother is invoked, even if the merits of the one praying aren't sufficient, the merits of the Mother intercede so that the prayer is heard. Human experience proves this daily, when someone, by mentioning the name of a friend, effectively obtains from another what they could never have gained simply by their own request. Therefore, if the memory of the Mother of God's name is so powerful in bringing help, it’s no wonder if frequent meditation on her holy love brings even more fruit, and if the immensity of her joy, when thought of and reflected upon with sweet devotion, provides full delight—so says Anselm. To you, then—our hope, the joy and gladness of our heart—I, a sinner, longing to break forth into a voice of greeting and praise, and to salute and praise you, Mother of grace, from the depths of my heart with groans and tears and the devout kneeling of my heart, and with the most intense affection; when I ponder in my mind the illustrious men who have praised you from the beginning, I fail from sheer awe, and I have no breath left. But when I return to myself and turn these things over within me, saying: 'Hail, O compassionate Mother of God and Virgin, whom the whole world and its fullness, the heavens of heavens and all their powers praise; whatever the tongue could say, the pen could write, or the heart could think about your renown—all those things gathered and written down together, and heaped into one sheaf, multiplied a hundredfold and infinitely increased—with a devout heart, with golden beauty, honeyed sweetness, and aromatic fragrance, I offer them to you to praise and glorify you, blessed Virgin, now and forever.' As Augustine says: 'Accept, therefore, whatever thanks and praises are unequal to your merits; and when...' ... ... ... Accept what we offer, obtain what we ask, and excuse what we fear; for we find no one more powerful in merits to appease the wrath of the Judge than you, who were worthy to be the Mother of that same Redeemer and Judge. Succor the miserable, help the faint-hearted, comfort the weeping, and pray for the people. Intercede for the clergy, plead for the choir of monks, and pray for the devout of every gender. May all who devoutly celebrate your Assumption feel your help; may you find comfort in their devotion. May your loving affection be upon these pilgrims, and when you look upon our eternal home, please admit our tears to God as well. We pray that you intercede for us to your own Son. For we are still stuck here on this earth, harassed by injuries and insults. Are we not held in prison? Yet you reign in the heavens, exalted above all the choirs of virgins. You follow the Lamb wherever He goes; you follow the choirs of virgins, and, free from the incentives and lures of the flesh, you walk through fragrant lilies and blooming roses toward the fountain of eternal life.✦ In those most happy realms of the blessed, having attained the dignity of the first order, you wander through the dew, moving through the beauty of paradise and its grassy fields, and with a happy palm you gather unfading violets. You sing in harmony with the choirs of angels and archangels, and you never cease to cry out, 'Holy,' with a tireless voice. You dwell in the King’s chamber, adorned with blessedness, gems, and pearls. A throne has been prepared for you by the angels in the hall of the eternal King; and the King of kings himself, loving you above all as his true Mother and beautiful bride, joins you to himself in the fullness of love. And it's no wonder. If God, who reigns in the heavens, deigns to rejoice with you. You, who so often kissed the newborn child on earth. Possessing these joys, therefore, turn your attention to our place of misery. Look upon this, dearest brothers. With a cleansed mind and a pure heart, let us entrust ourselves to the intercession of the most blessed Virgin. Let us weep, so that while we are in our supplications, she may deign to comfort us in heaven with her constant prayer. For there is no doubt that she, who prefers to liberate the dying from the struggle, is able to bestow more holy and generous help upon all. But what good does it do us to call upon her with our voices if we don't also hold fast to the example of her humility? Let us run, therefore, most beloved brothers, so that when we desire to rejoice in the feast of this day, we may appear clothed in the garments of humility. May it be happy and lasting. Don't let anger extend to the point of division. Don't let greed shut Christ out from your hearts. May the vanity of the world not stir us. May its lack of caution not deceive the unwary. May no impurity stain us. May no filth pollute us. May no pride corrupt us. May pride not enter in, so that when we are established in humility, the blessed Mother of God, Mary, may bring us to her feast, and may she hasten to offer fervent prayers for us to her Son, our Lord Jesus Christ, our God and Savior, who glorifies her in the Assumption and in the blessedness of the Virgin. He is the eternal joy and expectation of all his chosen ones. Hence Anselm says: We ask this of you. Lady, by that very grace—because the holy and almighty God has so exalted you and granted you all things possible with Him—obtain this for us from Him, so that the fullness of grace you have earned may work in us in such a way that a share in His blessed reward may eventually be granted to us in mercy. For this very reason, our God was made our brother through you. So that, just as He deigned to become a sharer in our humanity, we might deserve to become sharers in His divinity. Attend, therefore, most holy Lady, so that what our God came among men to accomplish by being made man from your most chaste womb may reach its effect in us. And please do not be difficult to entreat, for without a doubt, your most kind Son will be ready and willing to grant whatever you wish. Only desire our salvation, and truly, we cannot fail to be saved. Why, then, would you tighten the wide depths of your mercy against us, Lady, so that you would not want us to be saved? Certainly our God, as the Psalmist testifies, is our mercy; and you, without a doubt, are the true Mother of that same God of ours. If you, then—who are truly the Mother of mercy—deny us the fruits of that mercy of which you have been so miraculously made the Mother, what will we do when that same Son of yours comes to judge everyone with perfect justice? Indeed, although your Son was made our brother through you, yet when He sees your will—as the will of His most sweet Mother—inclined toward us, He will surely temper the sentence of His judgment, keeping to that standard of fairness from which He will not want to differ, and will bend toward mercy if He sees you leaning toward kindness. Help us, then. Lady, don't look at the multitude of our sins, but turn your heart to have mercy on us. Think, we beg you, and reflect within yourself that our Creator was made man from you not to condemn sinners, but to save them. Why, then, won't you help us sinners, you who were raised to such heights for our sake, so that He might have you as Lady? And may all creation equally honor you? Or will you not care if we perish, because no loss to your glory would come from whatever happens to us miserable ones? And perhaps, good Lady, you could have done this in some way if you had been made Mother of God for your own exaltation and benefit alone. But God, who took on human nature from your most chaste flesh, certainly did this for your salvation and ours together. If, therefore, you who have attained the fullness of salvation do not intend for that same salvation to reach even us in our small measure, you will seem to be someone who is satisfied with your own advantages while neglecting ours—you who, for the salvation of the whole world, were found worthy to become the Mother of the Most High, yet have left behind us, whom the death of this age has enveloped. What good, I ask, will your happy and glorious exaltation do for us, and the sweet and affectionate joy we have from it? So that we may truly feel that your Son is the Savior of the whole world and that you are his reconciler, help us with more eager devotion, we pray, and cherish us, for you see that we, born and raised in the filth of the world, are in need of greater relief. From the very beginning of the renewal of humanity, you have helped all who fled to your protection, and for that reason, you have deserved to be called and to be more worthy of all praise than any other creature. Come, help us, and we pray that the praise you have possessed for so many centuries may continue for you in the very grace by which you helped the world. To you, therefore, we entrust ourselves; see to it that we do not perish. Rather, bring it about that our salvation may increase day by day, and that we may serve your Son, our Lord Jesus Christ, our life, with constant devotion: this is from Anselm, A PRAYER: God, giver of joy, bestower of comfort, revealer of sorrow, dispeller of grief, who gladdened the blessed Virgin Mary, your Mother—the mirror of majesty, the comfort of the angels, the image of your goodness, the origin of our salvation—with manifold joy on earth and in heaven: grant to me, your humble servant, that I, who presume to run to her as to a fountain of joy in my sorrows with confidence, may be able, by her merits and intercession, to feel the effect of present and eternal joy, and to arrive happily at that ineffable joy in which she, having been assumed, rejoices with you in heaven. Amen.
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Chrieti Ascehsioneu, et Locua uonrnoNis ipsius. — Permansit autem beataVirgo, quamdiuviiit,inmonie Sion przdicto, ubi est celta in qua batur orationi vacaii<Jo, et ea qute cognoveral rcvolvendo. Est etiam ibi alia cella beati Joannis Evangelistie. quffi fuil prima Ecclesia mundi, in <jua celebravit primam missam in conspectu bealse Virginis, etquamdiu ipsa vixit post Ascensionem Filii. Quo quidem tempore quanlis doloris el amoris ardoribus estuaveril lestalur Hieronymus , qui de ea sic aic : u Ceterum rogo cogilate attenlius, et perpenditc diligenlius, quibus afiiciebatur beala et inlemcrata Virgo doloribus, post Christi ascensum ad ccelos. explelis omnibus qu<c de ipso eranl ab Angelis prxdicata, et aProphetis multiferie muliisque modis prajsignaia, divinis dcclarata oraculis, virtulibus exhibita, et quce humanitatis Bunt ostensa przsagils. Quceso, si qua Gunt in vobis viscera pietalis, considerate quo cruciabatur amore, quove desiderio lEStuavit hsc Virgo, dum revolveret animo cuncta qua: audierat, qua: viderat. qua; cognoverat.
Puto quod quidquid cordis est, quidquid mentia. quidquid virtutis humame , si lotum adhibeas, non sufliciet ut cogitare valeas, quanto indesinenter cruciabatur acdore pii amoris , quantis roovebatur volis rcpleia Spiritu Sanclo. quantis co;lestium » rum iransportabalur Fortassc ergo prte n loco quo sepultus dicitur, inlerduiB> eam habitasse credlmus, quaieau^ piis pasceretur internus amor i ' tibus. Sic namque locus mediu hinc inde constitutus, ul adire pos-^ set ejus Ascensionis vestigia, et lo'> cum sepulturiB ac Resurrectionii, seu omnia. in quibus passus es[ loca invisere : non quod jani viventem quKreret cum mortuis. sed Itt suis solarctur aspectibus, Et i6od quam Ea:pe locorum rccreabalui^ visitationibus , et quem geoueist! fideli Epiritu, mcntis complexabft-^ lur amplexibus ! Et ilerum : Quaia sane Angelus Gabriel intactam ctw slodivit, et Joannes virgo Virgineirf servavii suisque deservivlt obse* quiis : non quod eiiroius ille £ ciorum chorus Aposlolorum i deaerueril inter quos post Resurrectionem intriins el eiiens, fomiliariua contulit de Christi Incarnaiione ; et ad eiemplum human» vitK conversatio cjus post Ascensionem Chrisli gcneraliter cum Aposlolis fuii , quousque disperal sunt : i> ha:c Hieronymus.
Esl au-lem in monie Sion magna et devota ecclesia, in qua solebant es« cum Abbaie canonici regularcs , secundum regulam beati Augustin' Domino servientcs ; inira quam est cetla in qua habitavii beata Virgo diebus vitie sua: posl Ascenaionem Filii sui} et prope illam cellam, est et alia cella, in qua migravit ad coelum, per Angelos assumpta. -Cujus dormitioni omnes Apostoli dicuntur interfuisse, et in vallis Josaphat medio eam sepelisse. Ibi enim sepulchrum ejus multum venerabile ostenditur, quod in maxima reverentia ctiam apud Sarracenos habetur : haec autem vallis, licet adhuc sit valde profunda, multum tamen est impleta. Sepulchrum enim Virginis gloriosae, tunc erat in superficie ipsius vallis, nunc est longe sub terra, in tantum quod etiam ecclesia ejusdem cum sit valde alta, et testitudinata, cum ipso sepulchro peniius sit sub terra, et vallis desuper tota plana. In superficie tamen vallis est aedificium modicum, quasi unius capellae, quod postquam quis intraverit, descenditur per gradus quinquaginta in ecclesiam ad sepulchrum, ubi est pulcherrimum altare marmoreum ct crypta, ac desuper aedificata ecclesia pulcherrima rotunda, et tabuiatu lapideo discreta in honorem ipsius beatae Virginis dedicata; cujus in superioribus quatuor habentur aliaria, et in inferioribus unum in Orientali plaga ; et ad dexieram monumentum vacuum cernitur, in quo sancta Maria aliquando pausasse dicitur, sed a quo vel quando sitablata, nescitur. Hanc ecclesiam intrantes, vident ad dexteram insertam parieti petram, in qua Dominus nocte, qua tradebatur, oravit, vestigiis genuum quasi cerae molli impressis. Et solebant in ea esse monachi nigri cum Abbate, secundum regulam beati Benedicti Domino servicntes.
Scd quo ordine beata Virgo hinc ad superna transierit regna, nulla catholica narrat^ historia. Nec inveniiur apud Latinos aliquis tractatorum de ejus morte aliquid aperte dixisse, cum nec ipse qui hanc ante crucem Domini acccpit in suam, id est Joannes Evangelista, de hoc posteris aliquid retinendum scriptis legitur mandasse. NuIIus enim hoc fidelius narrare potuit, si illud Deus manifestare voluisset, quam ille utique qui hanc nutriendam suscepit. Restat ergo, ut homo non mendaciter fingat apertum, quod Deus voluit manere occultum. Unde Hierony^ mus : « Monstratur autem Sepulchrum ejus cernentibus nobis, usque ad praesens in vallis Josaphat medio ; quae vallis est inter montem Sion, et montem Oliveti posita, ubi in ejus honorem fabricata est ecdesia miro tabulatu lapideo, in quo sepulta fuissc ab omnibus ibidem praedicatur, sed nunc vacuum cernentibus ostcnditur : haec idcirco dixerim, quia multi nostrorum dubitant utrum assumpta fuerit simul cum corporc, an obierit, relicto corpore. Quomodo autem , vel quo tempore , aut a quibus personis sanctissimum corpus cjus inde ablatum fuerit, vel ubi transpositum, utrumve 6urrexerit, nescitur ; quamvis nonnulli astruere velint eam jam resuscitatam, et beata cum Christo immortalitfite, in ccelestibus vestiri. Verumtamen quid horum vcrius conseatur, ambigimus ; mclius tamen Deo, cui nihil impossibile est, committimus, quam aliquid temere difl&nire vclimus auctoritate nostra , quod probamus : » haec Hieronymus. De hoc Augustinus in quodam sermone longo inter cctcra sic dicit, non ta* men asserendo : a De sanctissimo corpore perpetuae virginis Mariae ejusque sacrae animae assumptione loqui suscipientes, hoc ipsum dicimus, quod in Scripturis postquam Dominus eam in cruce discipulo commendavit nihil de ea reperitur, praeter quod Lucas in Actibus commemorat, dicens : Hi omnes erant perseverantes unanimiier in oratione cutn mulieribus, et Maria Matre Jesu.
Quid ergo de morte, quid de assumptione ejus dicendum est, unde Scriptura nihil commendat, nisi quaerendum ratione, quod consensiat veritati ? Fiat ergo ipsa veritas, sine qua nec v^ilet auctoritas. Memores igitur conditionis humanae, mortem illam Beatissimae temporalem dicere non metuimus ; sed si eam dicimus resolutam in communem putredinem, vermem, ac cinerem, deliberandum est, si tantae conveniat sanctitati, tantse anlae Dei praerogativae. Scimus enim dictum primo parenti, quia pulvis es, et in pulverem reverteris, Hanc conditionem caro Christi evasit, quae corruptionem non sustinuit ; excipitur ergo ab illa generali sententia, de Virgine sumpta natura. Mulieri quoque dixit Deus : Multiplicabo cerumnas tuas : in dolore paries ; aerumnam sancta Maria sustinuit , cujus animam gladlus Passionis Christi pertransivit, sed si-ne dolore genuit Maria, ergo excipitur a quibusdam generalibus , quam tanta attollit dignitatis praerogativa. Si ergo eam dicimus mortem subiisse, nec tamen vinculis ejus retineri , numquid impium erit •• Si voluit Dominus integram Matrem virginitatis servare pudore, et cur jion velit incorruptam servart a putredinis foetore ? Numquid non pertinet ad benignita^em Domini . Matris servare honorem, qui Legem solvere non venerat, sed adimplere ?
Qui enim in vita prae ceteris illam, grati^ stii conceptus honoravit , pium est credere, eam m morte singulari salvatione, et speciali gratia honorasse. Putredo et verrais humanae est opprobrium conditionis, a quo opprobrio cum Jesus sit alienus, natura sanctae Mariae virginis excipitar, qnam Jesus de ea sumpsisse probatur; caro emm Je* su Christi, caro est sanctae virginis Mariae^ quam supta astra transvexil, honorans omnem humanam Aaturara, et multo magis nuitemaisu Si igitur natura MajUis est Filius, consequens est» ut sit et Filii Mater : non quantum ad unitatem. personae, sed quantum ad uaitatem corparalis naturae. . Quaatum igitur intelUgo, quantumque cxedo, saoctae Mariae anima exceUenUori quadam praerogativa a Filio honoratur : possidens in Christo corpus suum quod genuit glorihcatum, et si non suum per quod geuuit, tamen suum quod genuit. Et quare non suum per quod genuit ? Si non obviavedt necdum perspecta auctorhas; vere credo, et per quod genuit : quia tanta sanctificatio dignior est coela quam terra, et tam pretio&um thesaurum dignius est coslum servare, quam terra. Tantam integritatem merito incorruptibilitas, .
non putredinis ulla resolutio aequitur. Illud sacratissimum corpus in escam vermibus traditum, quia seutire non valeo, dicere pertimesco ; quam aestimationem procul propellit \vkcomparabilis gratiae munus. Quod me dicere multarum Scripturarum consideratio invitat. Confitendum igitur censeo, Mariam ad aeternitatis gaudia assumptam, beni^itate Christi, honQrabiliusque susce|>tam ceteris, quam gratia honoravit prae ceteris; atque ad communem humilitatem non esse adductam post mortem, putredinis, videlicet et vermis et pulveris, quae suum et omnium genuit Salvatorem. Si elegit divina voluntas inter ignium flammas puerorum vestimenta servare illaesa; cur abnuat in Matre propria^ quod elegit In ve&te aliena ? Jonam servare in TexLtre «eti **lncorruptum voluit, sola misericordia ; Mariam incorruptam Aoa servabit gratia? Servatus e&t X)aiuel TiE VIRGINIS. 79« ab intemperantissima fame leonum : non servanda Maria tantis datata meritis virtutum ?
Haec «r^o cuncta quae diximus, quia naturam servantia non cognoscirrros, in integritate quoque Mariae plus gratiam quam naturam potuisse non dubitamus, Ac per hoc videtur laetari Maria anima et corpore in proprio Filio, nec uUam debere sequi corruptionis aerumnam, quam ' nuUa secuta est, tantum pariendo FiliuTn integritatis corruptio : ut sit semper incorrupta, quam tanta per&idlt gratia ; sit integriter viyens, quae omnium integram genuit vitam, Sa ergo dixi, ut . debui : approba, Giiriste, tu et tui ; ein autem ut non debui ; ignosce, obsecro, tu, et tui ^ i> hiec Auigu&tinus.
Sic ergo non est credendum qxtod Maria mortua non fuerit, sed mortua est, ac tamen caro sjus non computrult. Anima conjuncta est terato corpori jnortuo, et ita assumpta est in cceilum, cum oorpore glorificato. Vera autcm et indubitata de ejus assdmptione sententia hsec cBse probatur, ut, secundum Apostolum, sive in corporc, sive extra corpus ignoratites a^somptam, tamen et exaltatam super amnes choros Angelorum credamus. Unde Hieronymus : « Haec est dies praeclara, in qua trsque ad tbroni celsitudinem i-ntemerata Mater -et Virgo processit, atque in regni solio sublimata post Chrigtum gloriosa resedit. Sic itaque ufoique coniidenter de iila sancta Dei canit Ecclesia, quod de nuHo alio Sanctotrum ias est credere, ut uhra AOigelorum vel Archangelorum merita transcenderit^ quia etsi simiIttudo promittitur, Sanx:tis veritas denegatur. Ad cujus profeao exsequias, quantum fas est credere, tamulabantar Angeli, et nniverse coeli congratulabantur cQri«, quia credendum est xnilithuxi coelonim cum suis agminibuB lestine obviam venisse Genitrici Dei, eamqueiyn-. genti lumine circumfulsi sse, et usque ad thronum, olim <6ibi etiam ante constitutionem mundi paratum , orai laudibus et canticis spiritualibuB perduxissee. Nulli dubi-um omnem illam coBlestem Jerusalem, tunc exsultasse inelFabill leetitia , tunc j^ucundatam esse inaestimabili caritate, <tuncque cum omni gratulatione jubihusse.
Quoniam festivitas haec quc nobis revolvitnr annua, illiB om>nibus facta est continut. Nec immerito : creditur etenlm quod SalvatQr omnium ipse^ quantum datur inrtelligi, per se totos festivus occurrit, et cum gaudio eam secum in throno coUocavit. Quod si gaudium fit in coelis de quolibet peccatoce conservo ^ muti^ mafg^is putandum est, pro tantie VaTginas exaltatione^ gloria, quod exsufltatio £t in fiupernis. ^Cnjus nimxrum SestivitaB omniuim supemorum est gloriatio, coelicolarumque congratuiatio , prsesertim quia e>us celebritas, laus et favor est Salrataris. Unde cFedimius, ut supra dictum est, qaod non iiimc tantum diem solemnem ducunt pro ejus amore anntium, verum oontinuum etiam et seternoiim jucunditatis etJbctitise, veneratiGinis obsequio, cum omni tripudio amoris et gaudii. Nec immerito omntis illa calestis civitas congratulatur et veweratur Matrem, cujus <semper adorat Filium Regem; ante quem tremunt Potestates, et curvatnr «omne genu. Quam si diligemter aspicias, nihtl virtutis est, nihil speciositatis, nihil splendoris et gloriae, quod non in ea respiendeat. Et ideo ai placet taTis et tanta Virgo, placeat et opus virtutis, cujus vita omnium disdplina est, cujus mores i-nsti-tuta sati-t omnium Eccle6iarum,quse praecellit cunctis, Bupereminet universis.
Promptarat plum ; 1 hic Hieronymus. Unde et Bernardus : « Pretiosum hodie mudando et accipicndo fdici amicitiarum fcedere copulcntur humana divinis. lllo enim asL^endit frucius terrce Eublimis, unde daia oplima descendunl. Ascendens in ohum virgo sancta Maria, dabit ipaa quoque dona hominibus. SiquiLlem nec faculcas el deesEe potest, nec voluntas, Regina ccelorum eat. misericors est. matcr unigcnili Filil Dei. Nihil enim sic poiest poiestatis ejus, scu pietatls magnitudinem commcndare ; nisi forle aut non creditur Dei Filius honorare Mairem aut dubitare quis potest omnino in affectum cariiatis iranqufe ei Deo esl cariiaa, novem mensibus corporaliter requievit.
Et hxc quidem propter vos dixerim, fraircE, uttamcn interim sileam b&naticia, qufc pro ipsius glorificaiione consequimur. Si eam diligimus, gaudebimus utique, quia vadil ad Fillum , nisi forte , quod absit, inniamur ingrati. Q.uem enim in costellum hujus mundi intrantem prios ipsa susccperat, ab eo suscipilur hodie sanctam ingrcdicns civitatem. Sed cum quanto putas honore , cum quanta exsullalione. cum quanla gloria ( Nec in terris locus dignior virginalis uleri templo, in quo Dei Filium Maria suscepii, nec in ccelis regali solio, quo beatam Mariam hodie Filius Dei aublimavit. Felix nimirum ulraque susceptio. ineflabilis utraque, quia utraque inexcogitabilis est l Utqutd enim hodie ea in ccclesiis Christi Evangelica lectio reciialur in qua niiilier bencdicia in mulieribus excepisEc kgilur Salvatorem 'i Credo, susceptione aliqi quam celebramus. illa inxBlimabilecn iriam, in^estimabilis cognoscattir ista.
Quis enim si linguis homim et Angelorum ioquatur, explirc valeat quemadmodum superve;nte Spiritu, obumbrante virtule Dei, per quod facla s et Dominus majestalis, capit universvirginea scsc ■ homo ; Sed ei i Verbuin. . suffici; s excogitare 3sa Regii mundi hodic processcrit, et quanto' devotionis afFcctu tota in ejus occ sum caleslium lcgionum prodii mullitudo r Quis explicare queat, quibuE ad Ihronum gloris: cai dcdu^ta? Quam placiilo vultu, a facic. iuper liecuit Filium '( Felicia prorsus cula labiis impressa lactentis, virgineo Mater applaudebal in __ mio! Verum numquid nonfeliciora ; sedentii Patris hodie in dene salutatione suscepii, cum ascenderet: ad ihronum glorife, epilhalaniiumi canens et diccns : Osculetur osculo oris sui? Chrisli generatio» nem, Maria; assumptionem , quii:. enarrabit?
Quantum cnim gretiK' in terris est adepta prse cKEcritf lantum el in ccelis oblinet gloritp singulariB. Quod si oculus dit, nee auris audivit, net hominis ascendit, qutr prifpartaiit Deui iis qui diiigunt ilium ; qiiod priEparttvit gigncnii se, et quod de. omtiibus certum cst, diligenti lei pra; omnibus, quis loqueturi Fe-' lix plane Maria et multiplidter Fellx, sive cum excipit Satvatarem, sivc cum a Salvaiore suscipiturl ■ TiE VIRGINIS. haec Bernardus, Unde etiam An^ selmus : a Cum Christus Matrem in regnum suum assumere, et ei magnificentiam gloriae decrevisset ostendere/cujus, precor, dignitatis et honoris apparatibus intendebat tota curia^ Angelorum ? Quibus vocibus ex^ultationis atque«salutis resonabant universa tabernacula antiquorum Patrum, ipsi curiae tunc nupcr associatorum ? Certe crediderim omnes iilius patriae cives festiviori solito, et sublimioris decoris nitore ad adventum Matris Domini sui praeparari, ac nova quadam et ineffabili jucunditatis gratia , pro tantae rei exspectatione conjubilare. Et quid nimirum ? Ipse Jesus , Deus et Dominus omnium , Filius ipsius castissimae Virginis , et Dominae rerum, ipse ei sicut unicae suae Matri, totus festinus occurrere volebat, ne et aliquis de familiaribus suis se a tanti gaudii immensitate subtraheret.
Utique moris inter homines esse scitur, unumquemque bonum servum cujusque praepotentis Domini , eo majori gaudio in adventu amici sui exsultare, quo ipsum dominum suum cognoscit adventantem amicum magis amare. Cum vero de adventu parentum domini sui agitur, de c(aorum speciali dilectione nullus ulla dubitatione tenetur, ille nimirum magis felicem se aestimat, qui majori jubilo et festiviori occursu laetitiae frena relaxat. Si ergo haec ita se habent apud homines, quibus si qua bonitas est, longe tamen supernorum civium bonitati impar est, contempletur animo qui potest, quo gaudio, qua festivitate, quibus concentibus jubilant omnes beatorum spirituum ordines, quando et unicam matrem Domini sui adventare, et ipsum Dominum Deum suum ei videbant omni gloria sua decoratum vclle occurrere. Stipatus itaque mille millibus, imo innumerabilium Angelorum agminibus , Deus ipse huic piissimae Matri suae de hoc mundo migranti occurrit, eamque super omnes coelos exaltatam, cunctae secum creaturae perenni jure dominaturam in throno gloriae collocavit. O dies tanti occursus gloriosa, et felix dies. tam praeclarae exaltationis ! Beata et celebris dies, tam sublimis glorificationis festiva , et omni seculo admirabilis! Dies enim illa non solum te, Domina, ineffabiliter sublimavit, sed ccelum ipsum quod penetrasti , nec non cuncta quae in eo sunt nova et inaestimabili gratia decoravit.
Nova quidem gratia coelum decoravit, quia priorem gloriam ejus ex praesentia tua, ultra quam dici possit aut cogitari, magnificavit« Nam tu, Domina, illuc ascendens, nova illud ac praecellenti virtutum tuarum dignitate irradias, immensaque miserationum et gratiarum luce perlustras. £adem quoque dies tui ascensus, eos qui cives coeli ab initio creaturae esse meruerunt , solito festiviori exsultationis gaudio induit. Quia namque per gloriosum fructum fecundae virginitatis tuae, vident semirutam civitatem suam reintegrari ; vere in luo adventu, pcr quem tantum bonum meruerunt , gaudii sui magnitudo jure debuit augmentari.
Terram etiam dies exaltationis tuae, o beatissima feminarum, mira gratia irrigavit, quia dum te , quam de se et in se aliorum hominum lege progenitam novit, usque ad Creatoris omnium thronum exaltari recognoscit; antiquae maledictionis pcenam , quam in peccato primorum filiorum suorum se merito exc^pisse sciebat , jam per tantae benedictionis tuse adundantiam, sese evadere indubitanter credebat. Quid amplius di« r 3a6 uere possuni, Domina ( iTnmensitalein qnippe gratis CC gloriic tuie Gansidnrari: cupienli sensus deficil, lingua fotiscit. QucmaiiraodLim «oim omnia, quce in cu;lo sunt, per llorificaiionem luain inelfebiliicr decurantur; ila per eamdem glo[^cadanem cuncta, quEe in terra ■ubsislunt , ineHabiliter aubiimannir. Siugula aempe in immenBX digaitatis decus profecerunt , cum per tiara beatam et Lntegerrimam Tirginitalem Deum suum , quem Bon cognoveranl, agnoscere, et agnilum colere atque amaireraenierunt; •^uaadio oiniiE& ccelos Iransceadere, ac in dejitera Dei nm benedicti Fii cugnoverunt. In didio Beo quando iUi. iina um debere quod sunl, u, quffi inter illa, et de fuisli, tantam dianitalis ■ut idoiii homines, a rarum speciei idoloru SB debere intelleierun Nihil igitur uC ull= ali* m culioribus t; ubi et singularem a uctorem sui ex castissimo ulero tuo ad restirutionera pntmc poni inspexerunt. Quas igitur laudea, quasTC gratiarura aciiiKies, non eolum humana, sed eliam omgini dcbet t Ptirissinia naraque sanctitas , ac lanciissima puriias piissimi pectoris ejus, oranem omBis creacurEe puritacem, seu sanctiatem incomparabili subliraitate transcendens , hoc promeruit, ut reparatrix pcrditi orbis dignissime Seret. Unde quid laudis pro tam inc&bili bono ipse per cam reparatus mundus ei jure delieat, cor alicnjuB sub carne mortali viventis, millHtenus sufficit.
Ulia quf Deus fecit, et utillfuerunt esae destiterunt; et per lianc bealissimum Virgtnera ia slatura pristinum reslicuta «unt. ^cul ergo Deus, sua putentia cui»cia purando, pater est et DoiBiatis omnium; ita beata Maria suH moricis cuncta reparando, mater estel Domina rerum. Deus est enimOotura, pTopria JEissione, constituen^ do'; ei Maria esi Domiaft rcnim, singuU congenilce digaitatt per illam, quam meruit gralism reatituenito. £l quemadmodum Detie ex sua subfitantia genuit eu:m , pequem cunclis originem dedit; ia Maria de sua carne psperit tUun, qui ia decorera primi ' ' Mituit. imLj4 tmiMii. iipcc^ca,. misi per usi' Kilium factasubstitit; ttalex dddte damnationis ncminem dtierit , tun alj ea Filius Maria: riMO^vh. ^ Cjuis igitur i&ta reclo corde sincero- perpendej percipere quci " ■ nas hujus per bili elcctione Quis, inquani prtcter hanc inauditam niuli istitis gratiam oculis uneatit dii elingui: iiat t Quapropter ea quas ctobia stiBt impenetrabiJia li ' cibus irapetrat^ inldlectu capere ncquimuB, sanan.
etfectu obtinere mereamur. rtr hn; ergo ratione» impossibile est, ■( aliquis homo ad eam converstis, st ab ea respeclus, damnetur. Nai»qna ipsa gennit eTim, per quem monua reTiTunt, per quem hatntnes ei petfata salvantut : quia non est justificatio , nisi qnara ipsa iit uiera fovit ; non esr salas, nMi quam ipsa peperit. Ipsa est ergo Mater justificaniis et justificateria ; ipsa est Mjier salvaniia et Salyatonittentes, pre, n. t qua4 ris, Mater igitur Dei, qui sokis damnat, qui solus salvat, quem solum timemus, in quo solo speramus, est mater nostra; Judex ct Salvator noster, est JBrater noster. Quomodo ergo desperemus. , cum salus, sive damnatio nostra, cx boni fratris, et pise Matris pendeat arbitrio i Numquid sustinebit bonus Frater puniri fratres suos quos redemit, et bona Mater damnari fiiios suos, quonim ipsa Redem:ptorem genuit? Dulcis Mater rogabit dulccm Fiiium suum, pium Fratrem nostrum : Filium pro filiis, Unigenitum pro adoptatis.
Pius aurem Fiiius, libenter audiet Matrcm pro filiis; Unigenitus , pro hts quos adoptavit; Dominus, pro hrs quos libeiEivit : y> heec Anselmus, Exsultemus igitur ct nos miseri cum coelicoHs, et creaturis univcrsis, prout possumus; ac talem ct tantam Virginem pro nostro modulo laudarc studeamus. Unde Hh' ronymus, ad haec nos provocans ct invitans, intcr eetera sic ait r « Idcirco l^aetamini et laudate; quia si Deum orc prophetico in suis Sanctis laudare j^ubemur, multo magis eum in hac celcbritate bcat» Virginis, Matris ejus, oportet cum hymnis et canticis diligentius cxtollcre, et dignis Deo jubilarc praeconiis, ac mysticis honorare muneribus. Nirlli dubium quin totum ad gloriam laodis ejus pertineat, quidquid ^gne Genetrici suae impensum fuerk ac solemniter. Profecto qukiquid humanis potest dici verbis, minus csft a laude cceli, qua divints cst ct ans i gelicis excellentiis praedicata , et laudata praeconiis. A Prophetts quidem praenuntiata, a Patriarchis figuris et aenigmatibus prsesignata, ab Evangelistis exhibita et nronstrata, ab Angelo vcncrabiliteraftqTie officiosbsiroc salutata. Attamen etn ad haec nemo vdoneus inrcBitur, votis omnibus cessare non d=ebet ^ etiam quilibet peccatora landfbus, quamvis • explere non queat qiiod sentitur. Unde et sermo divinus, cum depeccatorc ageret in Psalmis : Sacrificium, inquit, laudis hcmorificabit me ; et illic iter qno ostendam illi salutare Dei. Ac si patenter dicat : Illic iter est laudis, ad laudem sine fine mansuram sed nemo apprehendrt illud, nisi ego praemonstravero.
Propterea quia Tter salutis nostrae in laudibus est Salvatoris, hortor vos et commonco, in hac sacra solemnitate genetricis Dci Mariae, nolite cessare a laudibus. Et quamvis speciosa laus non sit in ore peccatoris, noli ces? sare; quia inde promittitur trbi venia, unde et omnibus, ut laudes. Alioquin nisi }uxta modulum iagenii nostri Dcum laudare in Saitctis suis studeamus quomodo cum juxta multitudinem magnitudinis ejus I audare potertmus ? Omnino hoc praetermittendum non est , quod rmpieturi sumws quandoque, secQndum quod dicitur : Beati qut habitant in donm tua,. Domine, in secula seculorim laudakunt te. Interim vero quia immensus est, qoaod voce non possumus, nec facmKKa valemus, ccsequaratff votis ct meduUis cordis: » hoec Hieronymus.
Assumptio bestae Virginis fuit olim praefigurata quando arca Domini in domum regis David est translata. Rex David coram arca citharizavTt, ct cam cum magno yubiilo in domum suam adduxit. In arca manna coeli continebatur; et convenicnter per eam beata Vii^o designatur , quia panem Angelorum , quem homo manducavit, ipsa g&neraivrt. Arca defigno cethim imputribiK erat facta; fi^rans quod Maria in putredinem non est redacta. Rex David , qui coram arca subsilicndo citharizavit ; Regem n priefigui n magno cffili el terriEChri! qui, ul crcditur, jtlbilo in domun A&sumptio etiam MariiE olim fuit Joanni in Patlimos insula priEiigurata. Nam muiieretn quamdam admirabilem in ccelo videbal , qwx sole amicla crat; et Maria circumdata diviniiate in CDelum ascendebat. Luna sub pedibus ejus esse videbatur; per quod perpetua stabilitas MariiE designatur : luna enim instabilis est, et nun diu manct plena, et deatgnat mundum , et culcavit.
et ad ccclum ubi omnia stabilia sunt, anhelavit. Coronam eliam in capite suo raulier habebai, qus in se stellas duodecim coniinebat; corona consuevit essehonoris signum, ct signal honorem gloriosa: Virgini condignum; per duodecim stellas Apostoli intelliguntur, qui in discessu Marix omnes alTuisse dicuntur. Mulied aunt datx ala: ad volandum ; pcr quas intelligitur assumptio tam corporis quamanimse, Feativitas etiam hujus sancla: assumptionis, ligurata fuit olim in maire Salomonis. Salomon enim rei in throno glori<E reaidebat, ei matri sux thronum ad dexteram poni faciebat, in quem ipsam a dextris suis locavii, el quodcunque pelierat , sibi non negavil; sic el Christus Matrcm BUam a dextris auis lucavit, et omnia quiEcunque voluerit ab eo impelrabit.
O felix Maria et omni laude dignissima! O virgo Maria, Dei genirix -'----. al O sublimis paupera, quic maculato utero clausum gestasti! Quid nos tantilli, quid aclione pusilli, quid in tuis laudibus refcguas, te laudare nullus suQiceret: Quid dicam pauper ingec de te quidquid Jii^ero, m digi ■ : dignui is Istificat, ( Quid ergo de quid referam , tos: O Maria. tui recordatio n nis melle dulcior, neclare suii pressos relevat, salutis revocai, et peccatores, desperenl, suse suavitatia odorecc fortat. Sicut enim tempore i li, cum ad alta co^li 3o1 tnci ascendere, et lerris tecundatn i fundere, vegetabilia cuiyla bien: glacie constricta incipiunt rcvivS diversis quibusque latibulis abacos dita, ad taniBe lucis novitatem re^^ spirare inclpiunt, ac vires resumt re, et cordis Ixtiiiam cantibus, 4 plausibus Ixiabundis ostendera homines quoque senes cum junM tribus, e)us i n adventu enhilaraDtUF et toia superticies lerra! decc induitur, el applaudii, ac cong tulatur : sic nobis accidit, cum s( amictavirgo fecunda, Regina cc prselecta, ut sol tines cerdis n mcntibus nostris ruiilantibus at que nube infunditu ique duritit a admirabile, o nome :t divinis plenum mysteriia; TiE VIRGINIS. 799 te tempora universa in Dei praedestinatione compositum , et in tempore dignae personae, secundum rem, convenienter imposituml O nomen quod nominatur saepius et frequentatur dulcius in concilio et congregatione justorum, et quod versatur clementius in ore peccatorum !
Q.ui enim unquam criminum veniam petiit, nisi mediante Maria? Omnes Mariam invocant; omnes Mariam nominant; Mariam prae omnibus amant. Omnis aetas, sexus , et professio , Mariam studiose reclamat. Cum enim summum Regem peccando perdimus, cum Angelos, et Sanctos omnes offendimus , cum etiam nobisipsis graves sumus, et omnino nescimus quid agere debeamus; hoc solum restat miseris ut oculos cordis et corporis ad te levemus, consilium quaerentes, et petentes auxilium. Unde Anselmus : a Nihil certe utilius post Deum, memoria Matris Dei; nihil salubrius meditatione pii amoris, quo fervebat in memoria et contemplatione Filii sui ; nihil jucundius sapore pertracti gaudii ejus, quo multipliciter pascebatur in eodem, et per eumdem Filium suum. Saepe quidem vidimus et audivimus plurimos hominum in suis periculis recordari nominis ipsius beatae Mariae virginis, et illico omnis periculi malum evasisse. Velocior est enim nonnunquam salus , memorato nomine ejus , quam invocato nomine Jesu unici Filii ejus. Et id quidem non ideo fit, quod ipsa major eo sit aut potentior; nec enim ipse magnus aut potens est per iilam, sed illa per ipsum.
Quare ergo salus promptior in recordatione ejus quam Fiiii sui, saepe percipiatur ? Dicam quod sentio : Filius quidem ejus Dominus est, et Judex omnium discernens merita singulorum. Dum igitur ipse a quovis suo nomine invocatus, non statim exaudit, profecto justo judicio id facit, invocato autetn nomine Matris suae, etsi merita invocantis non merentur, merita Matris intercedunt, ut exaudiatur. Hsec denique humanus usus quotidie probat, cum quis proposito amici nomine, ab alio impetrat efficaciter , quod simpliciter sua precc nequaquam impe^rare valebat. Itaque si tam uiiiis est, in subveniendo, memoria nominis Matris Dei , non mirum si magis affert fructum frequens mediatio sancti amoris ejus, si plenam jucunditatem dabit dulci studio cogitata et recogitataimmensitas gaudii ejus : » hsec Anselmus.
Tibi ergo, o spes nostra, gaudium et laetitia cordis nostri, egQ peccator in vocem salutationis et laudis cupiens prorumpere, teque ex intimo cordis cum gemitu et lacrymis, et devota cordis genuflexione aflfectuosissime Matrem gratiae salutare, et laudare; cum mente pertracto viros illustres, qui te ab initio laudaverunt, prae stupore deficio, et ultra spiritum non habeo. Sed cum ad me ipsum redeo, haec intra me revolvo , dicens : Salve , o pia Mater Dei, et virgo, quam laudat orbis terrae, et plenitudo ejus, coeli ccelorum , et omnis virtus eorum ; quidquid de praeconio tuo lingua dicere potuit, calamus scribere valuit, cor potuit cogitare, omnibus illis simul collectis et conscriptis, et in unum manipulum congestis centuplicata, et infinities multiplicata, corde devoto , aureo cum decore , mellifluo sapore , et odore aromatico, tibi porrigo ad laudandum et glorificandum te, Virgo beata nunc et in aeternum. Unde Augustinus : a Accipe itaque quascunque merltis tuis impares gratiarum actiones et laudes; et cum W -Iteo BVtsceperi» vDta , culpas nostrBS orsndo eicuGa. Adniilte ncistrafi prece» intni lacrariuni pioE ciaudiQoois, et reporta nobis sctidalum reconcUiiUiaais. Sil pec le Cicuso^biLe. quod per K ingerinius ; fiat impiiCrabiie. qood tida mcnte poaciiausi accipe quod oHerinius, impetrB quod rogamus , oxciKa qood timcmuB : quia nec potiorem meritis inTenioius, ad placandum iram Judici&, quam te, quE jaeruisti Mater exiaterc ejusdem Redempcoris et Judicis. Succurre ergo miserU, juva piisittaninte3,rt' fove fiebiles, ora p-o populo.
interveni pro clera, iniercede pr omonachonim choro, exora pra deuoto feiniveo sexu. Senliant onmes tuum juvamen, quicunque deoote eeleh-ant tuam Atsumptionetn, Sit tibi connptasio super ^ffictis. sil pius affcctus super ctdarllin peregrinis, Et cum le wmper iKiaiilem aspicis, fietus quoque noatros «d Dcum Lpsa admittas; eumque. ul propriuni FLIium, pro nobis ioterpcUes , precamur. Naa enim adhuc io hac tcrra affigimur, injuriis lacessimur, opprobriis a:Si-. num pfttiraur, in carcere retinemur, Tu vero in co:lestibus regojs pritlala es cunctis virgjnijm choris. Tu, Agnuin quacunque perrezerit scqueris', tu virgineos choros, et ab incentiviC carnis iUecebris aJienos, per olbentis lilia rosasque vernontes, ad foaEcm pereanis vita; potBndos invilas. Tu, in illa beatorum felicissima regna, primi ordinis dignltatem adepta, plsiitis rosciiiiE oberrans, inler pitradisi anucnitatcm gramineosque ct cfocos, lenero poplile pergis, feiicique paima violas immarcessibiles carpis.
Tu concinis sine line choris coajmicla angelids; archange[ licisque sociaiH , indetessa voce Sanctus clamare nun cessas. Tu in cuhiculo Regis, beaiiiudine, gemmis, ac roargaritis ornata exisris. Tibi ihronus ab Angelis esl collocatuB in aula Regis iterni ; teqne ipse Rex regum ui Matrem veram, et decoram sponsam prw oiBnibus diligens , amoris amptem associat. Ncc mirum. si dignerar tihi adgaudere Deus regnans in «elis. t nem natum toties osculata es tn tcrria. Has crgo tuas feiicitatEB posaidens, converiere ad nosirannn miseriarum sidatBm. Innet hasc , fratres carissimi.
loto menlis ■»§ftfctu, beaiissimiE Virginis iiitei<ccssionibus nos committanMU. ploremus : ut dum nos supplici tis, ipsa nos sedula prece comineoilare dignetur in co:lis. Neque eaim dubium est eam, quK moruii pns liberandis prnferre preliuro, posae plus Soncti» omnibt» liberalis iTnpendere sufFra^iH». Sed quid nobis prodest hanc intcepellare vocibus, nisi etiam bnmililatis ejus exempU tcneannis? Cursmus CTgo, dilectiasimi fracrea, Vt cuin hujus diei feslivilaii ratereSK cupimus , vestiraentis humiStMSs ■ ' ■ apparettfntu. : felic totqueat. Non ira usque ad diviiionem dilariiet. Non cupiditos a tmbis Christum CKcludat.
Non secnli nos iristiiia exurut. Non prospantas ejus incautc decipiat. Noa InKutia inquinei. Non imiaundatia polluat. Non clatio corrumpaft. Non supcrbia Intiet; ut cum nos vinaliuniilitate fundatos, beata Oa gcnltrii Maria suk nos intercSBc festiviiati perapeicrit, ardenriTis sntfranire festinet apud Filium, « Dnrainum suum Jesum ChriBtwn, Deum Salvatorem noslcura, quii coranlsperennis regni clarificat SanDE ASSUMPTIONE, ET UlUDE BEATJE VIRGINrS. 80 1 ctos suos, «t est aeterna latis et «xspectatio omnibus eiectis suis : » h^ec Augustintis. Unde et Ansel' mus : a Rogamus ei^o te,.
Domina, per ipsam gratiam; quia te pius et omnipotens Deus sic exaltavit, et omnia tecum possibilia donavit , quatenus id apud ipsum nobis obtineas, ut plenitudo gratiae quam meruisti in nobis sic operetur , quod participLum beati praemii ejus nobi^ miaerkorditer quaodoque donetur. Ad hoc quippe Deus noster per te factus es £rater noster,. ut quemadmodum ipse dignatus est consors fieri nostrae humanitatis; sic nos mereamur consortes fieri sue divntnitatis. Intende ergo, piissima Domina, ut nobis ad effectum proveniat, propter quod Deus noster ex tuo castissimo utero factus homo inter homines venit. Nec sis, quaesumus, exoratu difficilis, quiaprocul xlubio idem benignissimus Filius tuus erit ad concedendum, quidquid voles, promptus et exaudlbilis. Tantummodo itaque velis salutem nostram, et vere nequaquam salvi esse non poterimus. Quid ergo stringes larga viscera misericordiae tuae contra nos, Domina, ut nolis saivsri nos ? Certe Deus noster, tcste Psatmista, misericordia nostra est; tu ejusdem Dei nostri, absque dubio, vera Mater es.
Si tu ergo quae deles, et revera misericordiffi Mater, denegas nobis effectura misericordiae, cujus tam mirabiliter facta es Mater; quid faciemus cum idem Filius tims advenerit, cunctos aequo judicio judicaturus? Siquidem -Ucet ipse Filius tuus sit per te fectus frater noster; utique tamen ubi vofunlatem tuam suee videlicet dulcissimae matris magjs porrectam advcrterit, illuc servata aequrtatis ratione, a qua te nullatenus discrepafe vcfle Tidebit, jadicii sui scntentiam, hve ttd misericordiam infiectenda , si^ ad |<asiitiam intendendo^ promuigaibit. Subveni ergo nobcs. Do mina, et non considerata peccatonxnL nostrorum multitudiney yelie tuum ad miserendum nobis inflecte. Cogita, quaesumus, et recogita apud te, quia non ad damnandum, sed salvandum peccatores Conditor noster factus est homo, ex te. Cur itaque non iuvabis nos peccatores, que in tantam celsitudinexB es propter nos elevata, ut te Domi nam habeat,. et veneretur lota pariter creatura ? An ideo utrum poreamus aHipiia& non curabis, quia quidquid de nobts miseris oltia eveniaty glorie tuae nulla jactnra inde proveniat?
Et hoc quidem fortassis alique modo bona Domi na posses, si pro tui solius exaltatione et utilitate Mater Dei facta fuisses. Sed utique Deus, qui hofiiinem assumpsit ex tua castissima 'carne, hoc fecit pro tua et nostra communi salute. Si ergo tu, quae plena stlute es potita, non intendls, ut eadem salus pro modulo nostro etiam ad nos usque pertingat; jam tuorum sufficiens commodorum, nostrorum negligens csse videberis, quae pro totius mundi salvatione meruisti fieri Mater Altissimi, cum nos postposueris quos obvolvit funus seculi. Quid ergo, quaeso, proderit nobis tua felix et gloriosa exaltauo, et quam indc habemus, duicis et affectuosa exsultatioi' Ut ergo Filium toum totius mundi Salvatorem, et te ejus reconciliatricem veraciter esse sentiamus; eo nos propensiori studio juva, precamur, et fove, quo in faecibus mundi natos et alitos potiori levamine perspicis indigerc. Ab initio denique renovationis humanae» omnibas sub tuum praesidium confugientibus hucusque succurristi,, et idcirco prae omni creatura omni laude dignissima dici et esse meruisti. Eia succurre nobis, et oramus ut laus, quam ^er tot secula possedistis, continua tibi duret in gratia ipsa, qua mundo subvenisti. Tibi ergo nos commendamus; tu procura ne pereamus. Effice potius ut salus nostra de die in diem multiplicetur, et Filio tuo Domino Jesu Christo, vita nostra jugi devotione famule-* tur : » haec Ans^elmus, ORATIO Deus dator gaudii, largitor solatii, luctus revelator, moeroris effugator qui beatam virginem Mariam, Matrem tuam, majestatis speculum, Angelorum soiatium, tuae bonitatis imaginem, nostrae saiutis originem» multiplici gaudio in terris et in coelis laetificasti : concede mihi supplici tuo, ut qui ad eam quasi ad fontem gaudii in doloribus meis fiducialitcr recurrere praesumo , valeam ipsius meritis et intercessione praesentis et perpetui gaudii eiFectum sentire, et ad iilud inefifabile gau^ dium, quo assumpta tecum gaudet in coelis, feiiciter perrenire.
Amen.
Scripture echoes
- ↩Rev.14.4 — These are the ones who have not been defiled with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from among mankind as firstfruits to God and to the Lamb.
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