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CHAPTER VII.
Illos
tuos misericordes oculos ad nos converte.
TURN, THEN, THINE EYES OF MERCY TOWARDS US
MARY, OUR
GUARDIAN.
Mary is
All Eyes to Pity and Succor Us in our Necessities.
St. Epiphanius calls the divine Mother many-eyed
("Multocula"—Hom. In Laud. S. M.),
indicating thereby her vigilance in assisting us poor creatures in this
world. A possessed person was once being exorcised, and was questioned by
the exorcist as to what Mary did. The devil replied, "She descends and
ascends." And he meant, that this benign Lady is constantly descending
from heaven to bring graces to men, and re-ascending to obtain the divine
favor on our prayers. With reason, then, used St. Andrew Avellino to call
the Blessed Virgin the "Heavenly Commissioner," for she is continually
carrying messages of mercy, and obtaining graces for all, for just and
sinners. "God fixes his eyes on the just," says the royal prophet.
The eyes of the Lord are on the just
("Oculi Domini super justos"—Ps. xxxiii. 16). "But the eyes
of the Lady," says Richard of St. Laurence, "are on the just and on the
sinners" ("Oculi Dominae super peccatores
et justos"). "For," he adds, "the eyes of Mary are the eyes of a
mother; and a mother not only watches her child to prevent it from
falling, but when it has fallen, she raises it up"
("Sicut oculi Matris super querum, ne
cadat, et si ceciderit, ut eum relevet"—De Laud. B. M. l. 2, p. 2).
Jesus himself revealted this to St. Bridget, for one day he
allowed her to hear him thus addressing his holy mother: "My Mother, ask
me what thou wilt" ("Pete ergo quod vis"—Lib.
vi. cap. 23). And thus is her Son constantly addressing
Mary in heaven, taking pleasure in gratifying his beloved Mother in all
that she asks. But what does Mary ask? St. Bridget heard her reply: "I
ask mercy for sinners" ("Misericordiam
peto miseris"—Rev. l. i. c. 50).
"And so, O Mary, thou art so full of mercy," says St.
Bonaventure, with deep feeling, "so attentive in relieving the wretched,
that it seems that thou hast no other desire, no other anxiety"
("Undique sollicita de miseris, undique
misericordia vallaris; solum misereri tu videris appetere"—Stim. Div.
am. p. 3, c. 19). And as amongst the miserable, sinners are
the most miserable of all, Venerable Bede declares "that Mary is always
praying to her Son for them" ("Stat Maria in conspectus Filii sui, non
cessans pro peccatoribus exorare").
"Even whilst living in this world," says St. Jerome, "the
heart of Mary was so filled with tenderness and compassion for men, that
no one ever suffered so much for his own pains as Mary suffered for the
pains of others" ("Nullum in hac vita adeo
poenae torserunt propriae, sicut Mariam alienate"). The compassion
for others in affliction she well showed at the marriage-feast of Canad,
spoken of in the preceding chapters, when the wine failing, without being
asked, remarks St. Bernardine of Sienna, she charged herself with the
office of a tender comfortress ("Officium
piae Auxiliatricis assumpsit non rogata"—Pro Fest. V. M. s. 9, a.
3, c. 2): and moved to compassion at the sight of the embarrassment
of the bride and bridegroom, she interposed with her Son, and obtained
the miraculous change of water into wine.
"But perhaps," says St. Peter Damian, addressing Mary, "now
that thou art raised to the high dignity of Queen of heaven, thou
forgettest us poor creatures?" "Ah, far be such a thought from our
minds," he adds; "for it would little become the great compassion that
reigns in the heart of Mary ever to forget such misery as ours"
("Numquid, O Beata Virgo! quia ita
deificata, ideo nostrae humilitatis oblita es? Nequaquam Domina, non enim
convenit tantae misericordiae, tantam miseriam oblivisci"—In Nat. B. V.
s. 1). The proverb, that "honors change our manners"
("Honores mutant mores"), does not
apply to Mary. With wordlings it is otherwise; for they, when once raised
to a high dignity, become proud, and forget their former poor friends, but
it is not so with Mary, who rejoices in her own exaltation, because she is
thus better able to help the miserable.
On this subject St. Bonaventure applies to the Blessed Virgin
the words addressed to Ruth: Blessed art thou of the Lord, my
daughter, and thy latter kindness has surpassed the former
("Priorem misericordiam posteriore
superasti"—Ruth, iii. 10); meaning to say, "that if the
compassion of Mary was great towards the miserable when living in this
world, it is much greater now that she reigns in heaven"
("Magna erga miseros fuit misericordia
Mariae, adhuc exsulantis in mundo, sed multo major est regnantis in coelo").
He then gives the reason for this, saying, "that the divine Mother shows,
by the innumerable graces that she obtains for us, her greater mercy; for
now she is better qcquainted with our miseries"
("Majorem, per beneficia innumerabilia,
nunc ostendit misericordiam, quia magis nunc videt hominum miseriam").
Thence he adds, "that as the splendor of the sun surpasses that of the
moon, so does the compassion of Mary, now that she is in heaven, surpass
the compassion she had for us when in the world"
("Nam quemadmodum sol lunam superat
magnitudine splendoris, sic priorem Mariae misericordiam superat magnitude
posterioris"). In conclusion, he asks, "who is there living in
this world who does not enjoy the light of the sun? and on whom does not
the mercy of Mary shine?" ("Quis est,
super quem misericordia Mariae non replendeat?"—Spec. B. V. lect.
10)
For this reason, in the sacred Canticles she is called
bright as the sun ("Electa ut sol"—Cant.
vi. 9). "For no one is excluded from the warmth of this sun," says
St. Bonaventure, according to the words of the Psalmist
("Nec est qui se abscondat a calore ejus"—Ps.
xviii. 7); and the same thing was also revealed to St. Bridget, by
St. Agnes, who told her "that our Queen, now that she is united to her Son
in heaven, cannot forget her innate goodness; and therefore she shows her
compassion to all, even to the most impious sinners; so much so, that, as
the celestial and terrestrial bodies are all illumined by the sun, so
there is no one in the world, who, if he asks for it, does not, through
the tenderness of Mary, partake of the divine mercy"
("Nunc autem conjuncta Filio, non
obliviscitur innatae bonitatis suae, sed ad omnes extendit misericordiam
suam, etiam ad pessimos. Sicut sole illuminantur coelestia et
terrestrial, sic, ex dulcedine Mariae, nullus est, qui non per eam, si
petit, sentiat pietatem"—Rev. l. 3, c. 30).
St. Bernard says, "that Mary has made herself all to all, and
opens her merciful heart to all, that all may receive of her fullness; the
slave redemption, the sick health, those in affliction comfort, the sinner
pardon, and God glory; that thus there may be no one who can hide himself
from her warmth" ("Maria omnia omnibus
facta est; omnibus misericordiae sinum aperit, ut de plenitudine ejus
accipiant universi, captivus redemptionem, aeger curationem, tristis
consolationem, peccator veniam; ut non sit qui se abscondat a calore ejus"
—In Sign. Magn.). "Who can there be in the world," exclaims
St. Bonaventure, "who refuses to love this most amiable Queen? She is
more beautiful than the sun, and sweeter than honey. She is a treasure of
goodness, amiable and courteous to all" ("Quis
non te diligit, O maria, pulchriorem sole, dulciorem melle? omnibus es
amabilis, omnibus es affabilis"). "I salue thee, then," continues
the enraptured saint, "O my Lady and Mother, nay, even my heart, my soul.
Forgive me, O Mary, if I say that I love thee; for if I am not worthy to
love thee, at least thou art all-worthy to be loved by me"
("Ave ergo, Domina mea, Mater mea, imo,
Cor meum, Anima mea! mihi parce, Domina, quod me amare dicam te; si non
sum dignus, non es indigna amari").
It was revealed to St. Gertrude
(Insin. l. 4, c. 53), that
when these words are addressed with devotion to the most Blessed Virgin,
"Turn, then, O most gracious advocate, thine eyes of mercy towards us,"
Mary cannot do otherwise than yield to the demand of whoever thus invokes
her.
"Ah, truly, O great Lady," says St. Bernard, "does the
immensity of thy mercy fill the whole earth"
("Latitudo misericordiae ejus replete
orbem terrarium"—In Assumpt. s. 4). "And therefore," says
St. Bonaventure, "this loving Mother has so earnest a desire to do good to
all, that not only is she offended by those who positively outrage her (as
some are wicked enough to do), but she is offended at those who do not ask
her for favors or graces" ("In te, Domina,
peccant, non solum qui tibi injuriam irrogant, sed etiam qui te non rogant").
So that St. Hildebert addresses her, saying: "Thou, O Lady, teachest us to
hope for far greater graces than we deserve, since thou never ceasest to
dispense graces far, far beyond our merits"
("Doces nos sperare majora meritis, quae
meritis majora largiri non desistis"—Ep. 20, Bibl. Patr.).
The prophet Isaias foretold that, together with the great work
of the redemption of the human race, a throne of divine mercy was to be
prepared for us poor creatures: And a throne shall be prepared in
mercy ("Praeparabitur in misericordiae
solium"—Is. xiv. 5). What is this throne? St. Bonaveture
answers, "Mary is this throne, at which all—just and sinners—find the
consolations of mercy." He then adds: "For as we have a most merciful
Lord, so also we have a most, merciful Lady. Our Lord is plenteous in
mercy to all who call upon him, and our Lady is plenteous in mercy to all
who call upon her" ("Solium divinae
misericordiae est Maria, in quo omnes inveniunt solatia misericordiae.
Nam sicut misericordissimum Dominum, ita misericordissimam Dominam habemus;
Dominus noster multae misericordiae est invocantibus se, et Domina nostra
multae misericordiae est omnibus invocantibus se"—Spec. B. M. V.
lect. 9). As our Lord is full of mercy, so also is our Lady; and
as the Son knows not how to refuse mercy to those who call upon him,
neither does the Mother. Wherefore the Abbot Guerrie thus addresses the
Mother, in the name of Jesus Christ: "My Mother, in thee will I establish
the seat of my government; through thee will I pronounce judgments, hear
prayers, and grant the graces asked of me. Thou has given me my human
nature, and I will give thee my divine nature"
("In te mihi quondam regni sedem
constituam; per te preces exaudiam; communicasti mihi guod homo sum:
communicabo tibi quod Deus sum"—De Assumpt. s. 2), that is,
omnipotence, by which thou mayest be able to help to save all whomsoever
thou pleasest.
One day, when St. Gertrude was addressing the foregoing words,
"Turn thine eyes of mercy towards us," to the divine Mother, she saw the
Blessed Virgin pointing to the eyes of her Son, whom she held in her arms,
and then said, "These are the most compassionate eyes that I can turn for
their salvation towards all who call upon me"
("Isti sunt misericordissimi oculi mei,
quos ad omnes me invocantes salubriter possum inclinare"—Insin. l.
4, c. 53).
A sinner was once weeping before an image of Mary, imploring
her to obtain pardon for him from God, when he perceived that the Blessed
Virgin turned towards the child that she held in her arms, and said, "My
Son, shall these tears be lost?" And he understood that Jesus Christ had
already pardoned him" (Sinisc. Il Mart.
Di M. ott.).
How, then, is it possible that any one can perish who
recommends himself to this good Mother, since her Son, as God, has
promised her that for her love he will show as much mercy as she pleases
to all who recommend themselves to her? This our Lord revealed to St.
Gertrude, allowing her to hear him make the promise to his Mother in the
following words: "In my omnipotence, O revered Mother, I have granted thee
the reconciliation of all sinners who devoutly invoke the aid of thy
compassion, in whatever way it may please thee"
("Ex omnipotentia mea, Mater reverenda,
tibi concessi potestatem propitiandi omnium peccatis, qui devote invocant
tuae pietatis auxilium, qualicumque modo placet tibi"—Insin, l. 4,
c. 53).
On this assurance the Abbot Adam of Perseigne, considering the
great power of Mary with God, and, at the same time, her great compassion
for us, full of confidence, says "O Mother of mercy, thy tender compassion
is as great as thy power, and thou art as compassionate in forgiving as
thou art powerful in obtaining all"
("Mater Misericordiae! tanta est pietas tua, quanta potestas: tam pia es
ad parcendum, quam potens ad impetrandum"). "And when," he asks,
"did the case ever occur in which thou, who art the Mother of mercy, didst
not show compassion? O, when was it that thou, who art the Mother of
omnipotence, couldst not aid? Ah, yes, with the same facility with which
thou seest our misfortunes thou obtainest for us whatever thou willest"
("Quando non compatieris miseris, Mater
Misericordiae? aut quando illis opem conferre non poteris, cum sis Mater
Omnipotentiae, eadem facilitate obtines quodcumque vis, qua facilitate
nostra innotescit miseria"—Marial. s. 1).
"Satiate, O satiate thyself, great Queen," says the Abbot
Guerric, "with the glory of thy Son, and out of compassion, though not for
any merit of ours, be pleased to send us, they servants and children here
below, the crums that fall from thy table"
("O Mater misericordiae! saturare Gloria Filii tui, et dimitte reliquias
tuas parvulis tuis"—De Assumpt. s. 4).
Should the sight of our sins ever discourage us, let us
address the Mother of mercy in the words of William of Paris: "O Lady, do
not set up my sins against me, for I oppose thy compassion to them. Let
it never be said that my sins could contend in judgment against thy mercy,
which is far more powerful to obtain me pardon than my sins are to obtain
my condemnation" ("Ne allegaveris peccata
mea contra me, qui misericordiam tuam allego contra ea; absit, ut stent in
judicio peccata mea contra misericordiam tuam, quae omnibus vitiis fortior
est"—De Rhet. Div. c. 18).
EXAMPLE.
In the kingdom of Valencia a great sinner resolved to become a Mohammedan,
hoping thereby to escape from the arm of justice. On his way to the
ship's landing where he meant to set sail, he entered a church in which
the Jesuit Jerome Lopes was preaching on the Mercy of God. Touched by the
sermon, the poor sinner went to confession to the missioner. When asked
if he had practiced any special devotion to which this great grace might
be attributed he replied: "I simply prayed to Mary every day not to
abandon me."
In a certain hospital the same Father met a sinner who had not
gone to confession for fifty-five years. He had however practiced this
little devotion: whenever he passed her picture he greeted the Mother of
God and asked her for a happy end. He then related: one day while
fighting with my enemy my dagger broke. I turned to Mary and cried out:
"Alas, alas, now I shall be killed and eternally lost; Mother of sinners,
help me." Scarcely had he said this when he found himself in safety. The
poor sinner made a general confession and died full of confidence"
(Patrign. Menol. 2 Feb.).
Prayer.
O greatest and most sublime of all creatures, most sacred Virgin, I salute
thee from this earth—I, a miserable and unfortunate rebel against my God,
who deserve chastisements, not favors, justice, and not mercy. O Lady, I
say not this because I doubt thy compassion. I know that the greater thou
art the more thou dost glory in being benign. I know that thou rejoicest
that thou art so rich, because thou art thus enabled to succor us poor
miserable creatures. I know that the greater is the poverty of those who
have recourse to thee, the more dost thou exert thyself to protect and
save them. O my Mother, it was thou who didst one day weep over thy Son
who died for me. Offer, I beseech thee, thy tears to God, and by these
obtain for me true sorrow for my sins. Sinners then afflicted thee so
much, and I, by my crimes, have done the same. Obtain for me, O Mary,
that at least from this day forward I may not continue to afflict thee and
thy Son by my ingratitude. What would thy sorrow avail me if I continued
to be ungrateful to thee? To what purpose would thy mercy have been shown
me, if again I was unfaithful and lost? No, my Queen, permit it not; thou
hast supplied for all my shortcomings. Thou obtainest from God what thou
wilt. Thou grantest the prayers of all.
ㅑ ask of thee two
graces; I expect them from thee, and will not be satisfied with less.
Obtain for me that I may be faithful to God, and no more offend him, and
love him during the remainder of my life as much as I have offended him.
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