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Mary's Second Word

"The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee. And therefore also the Holy, which shall be born of thee, shall be called the Son of God. And Mary said: Behold the handmaid of the Lord; be it done to me according to Thy word." (St Luke i. 35, 38.)
1st Prelude. Picture of the Annunciation.
2nd Prelude. Grace to meditate more deeply on the First Joyful Mystery.

Point I.– Gabriel's Explanation

In answer to Mary's question, the Angel explains quite simply how God's plans are to be brought about. "The Holy Ghost shall come upon thee." No prophecy had ever said a word of this; the agency of the Holy Ghost had never been hinted at till the Angel made it known to Mary to quiet her legitimate trouble. And as soon as Mary knew that it was to be the work of the Holy Ghost, she was at rest – all trouble disappeared. Do I follow my Mother's example in this? As soon as I know that whatever is being asked of me is the Holy Spirit's doing, am I at rest? Is there no more trouble, no more indecision, no more questioning, even though the inspiration may seem to be going to upset my plans, and may be contrary to all that has hitherto seemed right? It is not necessary to understandGod's dealings with me, but as soon as I know that they are His dealings, it is necessary to co-operate at whatever cost – otherwise there will be trouble in my soul. The co-operation with the work of the Holy Spirit will produce a calm and a peace which no exterior things, however changed they may be, will have the power to disturb.

And then the Angel tells her about her cousin Elizabeth and the miraculous things which are happening to her, in order to prove to Mary that "no word is impossible with God" – that He, the God of nature, has power over nature's laws – that when he makes such promises as she has just heard, "the Holy which shall be born of thee shall be called the Son of God," all will be fulfilled.

Point II.– Mary's Second Word

Then Mary speaks again: "Behold the handmaid of the Lord; be it done to me according to Thy word." She gives her consent, shows herself ready to co-operate with God; and at the same moment, the Word is made Flesh; Gabriel adores the God-Man, as he had pledged himself to do at the time of the War in Heaven, and, his mission accomplished, departs from her.

St Bernadine calls this second word: "A flame of transforming love" (flamma amoris transformantis). It was certainly love that prompted the word, but in what sense was it a transforming love?

(1) It was a transformation for Mary. Her first word separated her for Him Who loved her; her second word transformed her into Him Who loved her. It made them for ever one. "Behold the handmaid of the Lord." Here I am for Thee to do whatever Thou wilt with me. I put no obstacle in Thy way. Fiat. "Be it done to me according to Thy word." This word was not only the outcome and the proof of her perfect union with God, it was also the turning point of her life – and not only of her life but of the life of the whole world. Heaven – and earth too, though unconsciously – was waiting for this word of Mary's, a word which she could have withheld. The word was spoken, and by it she lent herself to God as His co-worker; by it she was transformed from a maid into a mother, and in that moment of transformation she saw all that it meant – she saw Calvary, and she said Fiat. "Be it done to me." She saw herself transformed into the image of Christ (2 Cor. iii. 18) by pain and suffering, and yet she would not withhold her Fiat. Why? Because she loved, and from that moment the transforming process was ever going on in her soul; and the flame of transforming love was ever burning more brightly, showing her the way to greater heights and deeper depths of the love of God, and so transforming her at each further step, that she shrank from nothing.

(2) It was a transformation for the world. This word of Mary's, by which she gave her consent to God's plan of Redemption, changed the face of the whole world. It began a new era – A.D. instead of B.C. It settled the moment of the arrival of the "fulness of time" (Gal. iv. 4) – of God's time. As a result of it, God was already tabernacling among men. The leaven of the Gospel, which was to leaven the whole world, was already beginning to work. Mary's word produced a transformation in the world, and though it "knew Him not," it was never the same world again.

(3) This word is a transformation for the soul which makes it its own. Any soul which really says: "Behold the handmaid of the Lord: be it done to me according to Thy word," is transformed, for it is "made conformable to the image of His Son." (Rom. viii. 29.) Nothing but love has the power to bring about this transformation in the soul, for it means the effacement of self; it means a readiness to do God's will at whatever cost; it means a holy indifference to one's own plans and theories and even judgment – it means what it says: "Fiat," for everything that God arranges. When this is so there is a complete transformation; the selfish soul becomes selfless; the weak, strong; the timid, courageous; the hesitating, decided; the doubting, confident; the agitated, peaceful and calm. Heaven has already begun in the soul. Love – God's love for it first, and then its love for God – has transformed it.

Are these great things possible for me? Yes, quite possible. How was Mary transformed? By Christ dwelling within her. How was the world transformed? By Christ dwelling within it. And this is how I am to be transformed, by Christ dwelling within me. Each Communion should be to me a "flame of transforming love." It is then that, in answer to the appeal: "My child, give Me thy heart," I say to Him: "Be it done to me according to Thy word," and He comes to do what He will in my heart; and if only I put no obstacles in His way, His love will transform me into all that He wants me to be.

Colloquy with Our Lady, asking her to get me the grace of submission, which alone can transform me.
Resolution. To do nothing to-day to hinder the transforming process in me.
Spiritual Bouquet. "Angelus Domini nuntiavit Mariæ et concepit de Spiritu Sancto."

Mary's Third Word

"And she entered into the house of Zachary, and saluted Elizabeth." (St Luke i. 40.)
1st Prelude. Mary saluting Elizabeth.
2nd Prelude. The grace of Charity.

Point I.– Mary's Charity

When the Angel left her, Mary's thoughts seem to have been fixed, not, as we should have expected, on the part of the heavenly message which concerned herself, but on what had been incidentally revealed to her about her cousin Elizabeth. What a total oblivion of self there is in Mary and what charity! She picks out just the little bit of the message that concerns somebody else, decides that it is not for nothing that she has been told this – it may be that her cousin has need of her; and so, instead of giving herself up to dwelling on the great things that have been said and done to her, she rises up in those days and goes into the hill country, with haste, to pay a visit of charity. And she takes Jesus with her.

Mary is my model, and I can surely find some lessons to study here. One is that charity passes before everything, even sometimes before spiritual exercises and contemplation and meditation, going to Mass and Benediction. I see too that though I must be ever mindful of God's benefits, I need not dwell too much – if at all – on the interior graces He has given to my soul; on any words of praise – though they may have come almost directly from Himself; on any piece of work that He has effected through my instrumentality. It is far more wholesome to be rising up to go to the next duty, starting forth into the hill country of difficulties, if need be, and thus taking my thoughts off myself by doing something for somebody else. I shall not, by thus acting, lose any of the graces or any of the sweetness, for I shall take Jesus with me, and together we shall face the difficulties of the next bit of life's journey.

Point II.– Mary's Salutation

She saluted Elizabeth. We are not told what this salutation was, but we know that words were spoken, because Elizabeth heard them. "The voice of thy salutation sounded in my ears," she says. It was probably just the form of salutation customary among the Jews: "The Lord is with you!" But what a different meaning the words have on Mary's lips! She, the Mother of the Word Incarnate, has brought Him with her to the house of Zachary. The Lord Himself is indeed there in a way that He has never been before. John the Baptist, yet unborn, understands the salutation, and leaps to adore his God; and at that moment Jesus, Whose work on earth has already begun, cleanses His Forerunner from the stain of original sin. Elizabeth also understands in what sense the words are spoken; for the Holy Ghost, Who has been doing great things for her too, has communicated to her the heavenly secret about the Mother and the Child. She is expectant and ready for her Visitors, and when Mary gives her wondrous salutation: "The Lord is with you," filled with the Holy Ghost she answers: "Blessed art thou among women, and blessed is the Fruit of thy womb"; and then she thinks of the great honour which God is showing to her home by permitting Mary with her Child to visit it. "Whence is this to me, that the Mother of my Lord should come to me?" Next she tells Mary of the joy that has been caused within her, and adds: "Blessed art thou that hast believed, for all that the Lord hath spoken about the Child will now be accomplished."

Thus Mary receives the blessed assurance that all is true – not that she doubted, and not that she needed any confirmation, but it must, nevertheless, have been a comfort to her to hear herself called "The Mother of my Lord," and that by one who had not heard the news from any human lips.

It was because Elizabeth was "filled with the Holy Ghost" that she saw all so clearly and believed that Mary was indeed the Mother of God. It is a truth which many people in the twentieth century have not yet grasped. The reason is that they have not yet grasped the meaning of the Incarnation.

"Nos cum prole pia benedicat Virgo Maria." ("May Mary the Virgin bless us with her Holy Child.")

Point III.– Mary's Third Word

St Bernardine describes this third word as a "flame of communicating love" (flamma amoris communicantis.) No sooner has Mary become "the Mother of fair love" than she wants to communicate that love to others – not to communicate her secret – no, of that she does not speak – but to let the flame of love, which is burning within her, reach others also. So it is not Mary only, but Jesus within her, Who "makes haste" to go into the "hill country." He is in a hurry to begin His work. It is Jesus, Divine Love, Who enters into the house of Zachary and salutes Elizabeth. It is the Heart of Jesus, burning already with love for sinners, which speaks to the heart of John. It is because God, Who for love of us men became incarnate, is communicating that love to her, that Elizabeth is able to grasp so clearly the mysteries by which she is surrounded. Ah, yes, Mary's third word is indeed one of communicating love, because she communicates to all around her, Jesus, Who is love.

O Mother of fair love, why do the poor banished children of Eve so continually turn to thee? Is it not just because of this flame of communicating love? Is it not because they know that to go to Mary is to go to Jesus; that when they appeal to the heart of Mary it is the Heart of Jesus which answers through her; that her chief work is to communicate His love to them?

Three months Mary abode in Zachary's house, and all that time the flame of communicating love abode there too, burning ever more brightly within her. What a privilege for the house of Zachary! We read in Sacred History that once "the Ark of the Lord abode in the house of Obededom the Gethite for three months; and the Lord blessed Obededom and all his household." (2 Kings vi. 11.) What then must have been the blessings bestowed on Zachary's household, while Mary the "Ark of the Covenant" abode there! "Fœderis arca, ora pro nobis." Pray that we too may get the blessings of those who receive thee as their constant guest.

But Mary is my example. Is there anything in which I can copy her in her visit to her cousin Elizabeth? Let me make a self-examination on a few points suggested by this meditation.

Am I in haste to perform acts of charity, especially when the request for them comes at inconvenient moments?

Do I always take Jesus with me when I go to visit my friends?

Do those whom I visit feel that I create an atmosphere – an atmosphere which makes them more ready to bless Jesus and Mary?

These things can only be so by my having a flame of communicating love within me. Where can I get it? At each communion, when Jesus comes to me in the Sacrament of His Love. And if I put no hindrance in His way, He will communicate Himself to others through me. Let me, then, aim at being a Christ-bearer. "Glorify and bear Christ in your body." (1 Cor. vi. 20.) It is often through His children that Jesus does His work in the world, and communicates His love to others.

Colloquy with our Lady.
Resolution. To be a Christ-bearer to all whom I greet, remembering that even a little act of politeness may turn the scale in the conversion of a soul. A visit paid, a word dropped in conversation, may be a necessary part of God's plans.
Spiritual Bouquet. "Flamma amoris communicantis."

Mary's Fourth Word

And Mary said: "My soul doth magnify the Lord."
1st Prelude. Mary saying the Magnificat.
2nd Prelude. Grace to catch something of the spirit in which she said it.

Point I.– The Magnificat

As soon as Elizabeth has finished "crying out with a loud voice" her praise of Mary and of Jesus, and of the benefits God has wrought for herself and her son, Mary speaks, and in the longest of her recorded "words" gives vent to the thoughts pent up in her breast. She at once closes the door against any praise given to herself: "My soul doth magnify the Lord" – He it is Whom we must praise and make much of – "and my spirit hath rejoiced in God my Saviour." Mary understands what it is that is making her so full of joy. It is the presence of Jesus her Saviour. She has Him within her, Who has saved her from the stain of original sin, and Who will save her each moment that she lives from actual sin. Well may her spirit rejoice!

She goes on to explain more fully the cause of her joy and exultation. It is because God has done such great things for her. He has regarded the humility of His handmaid. The word used means humiliation rather than humility. Mary is too humble to speak of her humility. She is referring rather to her humble circumstances, her low estate. The same word is translated in St James i. 9 as "low condition." He whose name is Holy has regarded me! And His mercy is not only for me, but for all that fear Him. It is because of the great things He has done to me that "all generations shall call me blessed." Mary passes on all the praise and honour to God. She speaks of herself only to recall her low estate – only to let her littleness magnify God's greatness in the eyes of others – only that in calling her blessed they may be lifted up to "the God and Father of our Lord Jesus Christ, Who is blessed for ever." (2 Cor. xi. 31.)

Gabriel stands at the head of "all generations." When he was delivering God's message he called her blessed. Elizabeth, inspired by the Holy Ghost, did the same. And yet there are those to-day (and their name is legion!) who think it would defile their lips to speak of the Blessed Virgin Mary! Can it be that they do not believe that God did great things for her? Can it be that they prefer to be among the proud whom He scatters in the conceit of their heart, among the mighty whom He puts down from their seat, among the rich whom He sends away empty? Can it be that they refuse to listen to the inspiration of the Holy Spirit Who tells them that Mary is blessed among women? And yet they sing the Magnificat, which tells them how ready God is to "exalt the humble" and to "fill the hungry with good things." O Blessed Virgin Mary, Mother of God, pray for all those who honour thee by singing thy Magnificat, that they may honour thee also by understanding it. Grant that they too may fulfil thy prophecy – "All generations shall call me blessed" – and get in return the blessings thou art so ready to bestow on thy children.

Before I go on, let me ask myself to what extent I am copying my Mother in at once passing on to God all praise that may come to me? He it is Who does all for me, and in me, and by me; and the more He gives, the more He ought to get. He knew it would be so with Mary, and therefore He could trust her with "great things." He knew that He would have all the glory. Let me see how much I take into account God's glory. Is it my first motive and object? If He gives me some little thing – for example, an "original" thought, a happy idea, a solution to a problem, some word to help another – is my first thought to thank Him and to praise Him because this will bring glory to Him? Is it not rather to go and tell it to someone else – to quote my words and deeds – not with the object of edifying others (Satan, to quiet my conscience, tells me that this is the reason), but of gaining glory and praise for myself out of something that is not mine at all? Thus do I rob God of His glory, deliberately taking for myself what belongs to Him! Oh, my Mother, teach thy child what real humility means, and that all praise belongs of right to God.

Point II.– A Flame of Joyful Love

This is the name that St Bernardine gives to Mary's fourth word – "Flamma amoris jubilantis." Her love for God was so strong that it made her burst out into this joyful song of praise. She could no longer keep to herself all that God had done to her; she must tell others; she was so full of joy that she must sing God's praises. And all her love and joy found expression in the Magnificat– a song of thanksgiving for the Incarnation – a song which showed clearly that Mary's joy was caused by the glory that was given to God by the Incarnation.

All through those blessed three months during which Mary abode with Zachary and Elizabeth, she was singing Magnificat. All through her life she sang Magnificat, even though she was the Mother of Sorrows, for the thought of God's glory ever lifted her out of herself and made her praise Him for all He did. It was because Mary had said her Fiat that she could say her Magnificat.

What do I know of this flame of joyful love? If it is caused by the great things God has done, surely it ought to be burning in me. Surely He has done enough for me to make my love so great that it is a flame of joy within me. Is it so? Does the joy that is in my heart show itself in my countenance, in my manner, in my actions, and sometimes perhaps in my words? Does my happiness, even in the midst of trial, make others understand what great things Godcan do for those who love Him? If so, I am praising Him and obtaining praise and glory for Him.

Oh, my Mother, look upon thy child, so often discontented, sad, distrustful, murmuring, and obtain for me "the oil of joy for mourning, and a garment of praise for the spirit of grief." (Isaias lxi. 3.) Teach me to say my Fiat for everything, and out of it will spring a joyful Magnificat. Teach me to love God's will, and to praise Him for all He does.

Colloquy with Our Lady.
Resolution. To let others see my joy to-day.
Spiritual Bouquet. "Our Lady sings Magnificat in songs surpassing sweet."

Mary's Silence

"Mary abode with Elizabeth about three months, and she returned to her own house." (St Luke i. 56.)
1st Prelude. A statue of Our Lady.
2nd Prelude. Grace to leave all that concerns me in God's Hands.

Point I.– Mary's Return

We know nothing of what went on during those three months, but we may presume that things continued as they began. It is not likely that Elizabeth said her "Ave" only once, and only once spoke of the honour she considered it to have the Mother of God in her house. It is not likely that the unborn Forerunner never again saluted His Master, in Whose presence he so continually was. It is impossible to conceive that Mary sang God's praises and her own unworthiness no more during those three months. And what about Jesus? These were the first three months of His life on earth, and grace was surely going out from Him to His Blessed Mother first, and then to all who knew the secret. And we must not forget the head of the household, Zachary. He, at any rate after the birth of his son, knew the secret too, for he spoke in his song of praise of the "Orient from on High (which) hath visited us." (St Luke i. 78.) "Dumb" he had been and "unable to speak," but Mary with her Son had been sojourning in his house, with the result that his doubts had all disappeared, and that he understood already something of the "joy and gladness" which Gabriel had promised should be his (verse 14), and understood also how it came to pass that his son was "filled with the Holy Ghost, even from his mother's womb." (verse 15.)

But the time comes when Mary has to leave this highly favoured household and go home. Her work of charity is over. Elizabeth no longer needs her, and her thoughts turn to Joseph, her husband, and to Nazareth – to the spot where Gabriel had visited her, and where the Holy Ghost had wrought such great things in her.

Point II.– Mary's Silence to St Joseph

When last we thought about St Joseph, he was abandoning himself to a life of self-sacrifice by his vow of virginity. Since then he has made the sacrifice of sparing Mary from their little home to go and do an act of charity for her kinswoman, and now that that is over, it is probably Joseph himself who goes to fetch her home again. Of the visit of the Archangel to his wife Joseph knows nothing, and Mary keeps the secret locked within her heart. She has not revealed it to anyone. (It was the Holy Ghost who told Elizabeth, and Jesus Himself who saluted John.) But trouble is in store for those two faithful souls. This is natural. It would be strange if God did not take us at our word when we make the sacrifice of ourselves to Him! It would look as if He did not believe us. "Mary was found with child of the Holy Ghost. Whereupon Joseph her husband, being a just man and not willing publicly to expose her, was minded to put her away privately." (St Matt. i. 18, 19.) How much is told in those few simple words! What anguish of soul do they cover! How could Joseph bear to have suspicions of his wife, whom he considered to be purity itself, and whom he loved so tenderly? And yet he was forced to suspect, and as a just man was obliged to keep the law – namely, write a bill of divorce, give it in her hand, and send her out of his house. (Deut. xxiv. 1.) He made up his mind to do this as privately as possible, shielding her secret from everyone except the two witnesses who were necessary for the bill of divorce. How nobly Joseph acted! He was ready, for the sake of right, to sacrifice what was most dear to him, to crush at one blow his most cherished affections! No wonder the Holy Spirit calls him a just man! No wonder that he was the one in all the world whom God could trust to co-operate with Himself!

And if Joseph suffered, how much more did Mary in seeing him thus troubled, and knowing that she was the cause of his distress. One word from her would have been sufficient to clear away all the difficulties – and it almost seemed as if it would be for the glory of God to say the word – at any rate it would have justified her, put an end to Joseph's trouble, and saved her from suspicion, and even perhaps shame and humiliation. But Mary has made her sacrifice – has said her Fiat– and this is her first great trial, caused entirely by the fact of her nearness to Jesus, and of the union between her life and His. And so she does not say the word – she does not take back her sacrifice, but meets it generously. It is not for her to publish God's secrets. His dealings with her are for herself, and are not to be shared even with one as dear to her as is St Joseph, unless God bids her. Mary is silent and abandons herself and her trouble and all that concerns her to God.

And this is God's moment – when the need is at its height, when both His children have proved their fidelity, and their readiness to abandon themselves to Him and His Will, cost what it may. In his sleep an Angel appears to Joseph and reveals the secret to him, and his sorrow is changed to an unspeakable joy.

If I am striving to tread the way trodden by Mary and the Saints, I shall do well to let self-justification alone. I am not likely to be put to as great a test as were Mary and Joseph, but there are sure to be many little occasions in my life when it is left to my choice either to clear myself of suspicion or to leave the matter in God's Hands, and out of love to Him keep silence, and thus sacrifice a little of my self-love. It is a difficult question, perhaps, when to keep silence and when to speak; but at any rate I need not be in such a hurry to excuse myself and shield myself from blame as I generally am. Nothing will be lost by waiting. Mary and Joseph waited, with the result that God Himself cleared things up for them and brought them consolation. If Joseph had questioned Mary, or if Mary had allayed Joseph's suspicions, both would have acted in a most natural way; but God would not have been glorified, and they would have missed the consolation which He reserves for those who are generous in their sacrifices to Him.