Mary, Model of Virtue - The Humility of Mary

(Sharing at the Novena to Our Mother of Perpetual Help on 21 May 2011)

•    "Humility," says St. Bernard, "is the foundation and guardian of virtues;" and with reason, for without it no other virtue can exist in a soul. Should she possess all virtues, all will depart when humility is gone.

St. Francis de Sales wrote to St. Jane Frances de Chantal, "God so loves humility, that whenever He sees it, He is immediately drawn thither." This beautiful and so necessary virtue was unknown in the world; but the Son of God Himself came on earth to teach it by His Own example, and willed that in that virtue in particular we should endeavour to imitate Him: Learn of Me, because I am meek and humble of heart.

•    Mary, being the first and most perfect disciple of Jesus Christ in the practice of all virtues, was the first also in that of humility, and by it merited to be exalted above all creatures.

The first effect of humility of heart is a lowly opinion of ourselves. St Teresa: Humility is truth. A humble heart always acknowledges the special favors of the Lord, to humble herself the more. The Divine Mother, by the greater light by which she knew the infinite greatness and goodness of God, also knew her own nothingness, and therefore, more than all others, humbled herself. A soul that is truly humble refuses her own praise; and should praises be bestowed on her, she refers them all to God.

At the Annunciation, Mary is disturbed at hearing herself praised by St. Gabriel; ..and when St. Elizabeth said, Blessed are you among women ... and why has this happened to me, that the Mother of my Lord comes to me? ... and blessed is she who has believed, [Luke 1:42-45], Mary referred all to God, and answered in that humble Canticle, “My soul magnifies the Lord, and my spirit rejoices in God my Saviour, for He has looked with favour on the lowliness of his servant.” She spoke of the lowliness of His servant to make sure nobody misunderstood what she meant by “servant”.

•    Those who are humble are retiring and choose the last places; and therefore Mary, when her Son was preaching in a house, wishing to speak to Him, would not of her own accord enter, but remained outside, and did not avail herself of her maternal authority to interrupt Him, as it is related by St. Matthew, [12:46]

•    “The Lord scatters the proud and exalts the lowly.” There are two kinds of exaltation: self-exaltation and divine exaltation. The greatest danger for us is self-exaltation, because it opposes the condition for divine exaltation, that is, lowly, Marian humility. She declared that the Lord fills the hungry (those who admit their emptiness) with good things. Hunger in the Bible means emptiness not only of the body, but a symbol of the admitted emptiness of everything. By ourselves, we are emptiness, a vacuum. We must admit that we are a vacuum, or we shall not be filled by the goodness of God. We must admit and constantly confess our emptiness, which is another word for humility.

•    Humility serves. Humility waits on others. Mary did not refuse to go and serve Elizabeth for three months. Elizabeth wondered that Mary should have come to visit her; but what is still more admirable is, Mary came not to be ministered to, but to minister. This is the mother of God, but only because she is also the lowly handmaid of the Lord.

The more gifted a person, the more prone that person is to pride. Possession of anything naturally generates pride. And not only does possession generate pride, but the greater the possession the more pride it generates. Wealth of any kind inflates the human heart. The more a person has of physical or mental or moral or even spiritual riches, the harder it is for that person to be humble, to serve. How are we to be humble? How can we possess without being proud? Only through being in the presence of Jesus Christ.

•    Mary's humility is a paradox. The most gifted creature ever produced by the Creator was also the lowliest in her own eyes. That is the key to humility: seeing everything we are, everything we have, everything we hope to become, everything we hope to achieve or possess – seeing everything as a free, undeserved and totally gratuitous gift from God.

But this is possible only by the grace with which God who became man provides us. The same grace He provided Mary by His Real Presence with her, He provides by His Real Presence with us today. There's no more basic reason for the Real Presence on earth of Jesus Christ than to provide us with the humanly impossible grace of humility.

References:

St Alphonsus Liguori. The Glories of Mary: –: http://www.catholictradition.org/Mary/humility-mary.htm

Fr John Hardon, posted by Fr Fernando OMV: http://cloudoffire.blogspot.com/2009/03/mary-perfect-model-of-humility.html

John Hardon S.J. (1914-2000) http://www.catholiceducation.org/articles/religion/re0943.htm

Mary as a Type of the Church - Holiness

(Sharing at the Novena to Our Mother of Perpetual Help on 14 May 2011)

Dear brothers and sisters in Christ,

We have shared with you about Mary as a type of the Church as a virgin mother, and how we, members of the Church, can live the life and mission of the Church as both mother and virgin. Today, I would like to share on Mary’s holiness and the Church, again extracting mainly from Fr. Josef Neuner’s “Mary, Mother of the Saviour”, the Lumen Gentium (LG) and other Church documents.

Fr. Neuner wrote: God alone is holy beyond all creation. Christian holiness is based on God’s free invitation to share in His life. This free gift from God must be responded to and realised in the newness of life. All holiness in the Church comes from Jesus Christ, who “loves the Church as his bride, giving himself up for her so as to sanctify her”. (LG, #39). This is realised first in Mary, whose holiness makes her the model of the whole Church.

Mary’s holiness is God’s free gift to her because she is the Virgin-Mother of Jesus Christ, the Saviour. Embodying the mystery of Mary in her life and mission, the Church too, is virgin and mother. Thus the Church also shares in Mary’s holiness. But, Mary, conceived without sin, is holy from the beginning, whereas the Church is called from sin to grace; as St. Chrysostom wrote: a harlot made virgin by Christ the bridegroom (p93). I quote Fr. Neuner: “We are members of the Church not through the natural birth but through baptism, reborn in Jesus Christ. Hence as Eve became the symbol of the unredeemed world, so Mary is the type of the world redeemed and sanctified in Jesus Christ, which is the Church.”

Fr. Neuner concluded: “Christian holiness is embodied in Mary and must be realised in the Church. It is God’s transforming presence which must become fruitful in life and work. …Holiness…is the transparency of God’s presence. …Mary is transparent, filled with the mystery of God. When people pray before her image they enter into God’s presence. Also in the Church holiness is more than moral correctness. The “Holy” Catholic Church must offer to the world the consciousness of God’s presence, elevating and powerful in its silence.”

How do we, as members of the Church, live up to that? Whom shall we turn to if not Mary, the very one who is filled with holiness, and is the figure of the Church? For Vatican II taught: “But while in the most holy Virgin the Church has already reached that perfection whereby she is without spot or wrinkle, the followers of Christ still strive to increase in holiness by conquering sin. And so they turn their eyes to Mary who shines forth to the whole community of the elect as the model of virtues.” Moreover, (LG, #65) “…true devotion … proceeds from true faith, by which we are led to know the excellence of the Mother of God, and we are moved to a filial love toward our mother and to the imitation of her virtues.” (LG, #67)

To imitate Mary, we need to know her, constantly be reminded of her virtues, and have the grace and perseverance to live by them against worldly temptations. We get to know Mary by reading about her; there is a vast ocean of literature on Mary – in printed material, on the Internet, and prayers and homilies. We also know her through others’ sharing on their experiences of her love and intercession.

Praying the Rosary will remind us of her virtues. Meditating often on the mysteries of the Rosary, we learn more and more about the life of Jesus Christ and His Blessed Mother, and will be better disposed to imitate their virtues.

As God alone can make us holy, we must pray for the grace to respond to this invitation of His. We receive grace and strength through the sacraments administered by the Church.  

We should also ask Mary to pray for us to be more like her, so that we will be more like Christ. Mary, being our Mother, is ever ready to help us and intercede for us. Again, the Rosary is the prayer where we invoke our Blessed Mother’s powerful intercession.

In subsequent weeks, we will share on Mary’s virtues. Quoting St. Alphonsus Liguori, “Humility being the foundation of all virtues, as the holy Fathers teach…” we will next share on the great humility of the Mother of God.

Mary as a Type of the Church - Virginity

(Sharing for Novena to Our Mother of Perpetual Help on 9 Apr 2011)

Dear brothers and sisters in Christ,

We have seen Mary being a type of the Church as mother. Because Mary is both mother and virgin, she is model of the Church also as virgin.” (Neuner, 2004, p. 75) Vatican II teaches, in the mystery of the Church, “the Blessed Virgin stands out in eminent and singular fashion as exemplar both of virgin and mother” (Lumen gentium, #63). Today, I will share on the virginity of Mary and the Church, drawing mainly from Fr. Josef Neuner’s “Mary, Mother of the Saviour” and other Church documents.

We normally understand virginity as the state of a person who has not had sexual relations. Generally, it conveys purity that makes one more suitable for special religious functions, but the biblical meaning of virginity is “a state of helplessness and total dependence on God”. (Neuner, 2004, p. 60)

In the New Testament, virginity means the orientation of the whole person to discipleship above all human bonds. (Neuner, 2004, p. 61) Jesus Christ Himself directs to spiritual relationships rather than those of the flesh. In St. Paul’s letters, virginity means faithful adherence to Jesus Christ’s Gospel and the state of life committed to more exclusive service of God. (Neuner, 2004)

In Christian Tradition, virginity is understood mainly as “a life of total commitment to God”. (Neuner, 2004) The Magisterium of the Church sees virginity as a total adherence to God, consecrated to Him fully body and soul.

The meaning of Mary’s virginity is that she is included in God’s salvation plan with her whole being, body, mind and spirit. (Neuner, 2004, p. 75) Pope John Paul II saw Mary’s consent to motherhood as, above all, a result of her total self-giving to God in virginity (Redemptoris Mater, #39). By virtue of this spousal love, Mary wished to be always and in all things "given to God," living in virginity.

The Church is made virgin by Christ’s ransoming her from the fornication of demons. (Augustine of Hippo, as cited by Neuner, 2004, p. 76) “Thus the Church is… mother through her heart of love, virgin through integrity of faith and devotion.” (Neuner, 2004) The Church is the Bride of Christ. And so, the Church’s virginity consisted in the integrity of the faith and the exclusive adherence to the Gospel of Jesus Christ. (Neuner, 2004) Just as the Church learns her own motherhood from Mary, following Mary’s example, she remains the virgin faithful to her spouse (John Paul II, Redemptoris Mater, 1987, #43; St. Paul’s letter to the Corinthians).

How does the Church follow Mary in her virginity? Through openness to God’s word, responsive involvement and exclusive reliance on God. (Neuner, 2004, p. 75) As St. Ambrose taught, Mary is a type of the Church “in the order of faith, charity and perfect union with Christ.” (Lumen gentium, #63) The words "Behold, I am the handmaid of the Lord" testify to Mary’s openness of spirit. (John Paul II, Redemptoris Mater, 1987, #39)

How is understanding the virginity of the Church relevant to us? Firstly, the virgin-mother aspects justify both perpetual celibacy and marriage; both may be holy. (Brownson, n.d.) Virginity “has nothing to do with a negative attitude towards the body and sexual relations”; in fact the Bible “breathes the pure spirit of God’s creation and mandate: Be fruitful and multiply”. The higher state, however, as Christ taught in Matthew 19, is celibacy for the sake of the kingdom of God. Jesus said “He that can take it, let him take it.” Thus, virginity is not necessary for Christian perfection (Pius XII, Sacra Virginitas, #45). Virgins are extolled not because they are virgins, but because they are dedicated to God. (Augustine of Hippo, as cited by Pius XII, Sacra Virginitas, #16)

Secondly, I quote Fr. Neuner, “The virgin-spouse metaphor emphasises the attitude of contemplative love, the need to be fed by the word of God and to keep the union with God as the ultimate goal of human life.” Virgins, be they the clergy, religious, consecrated laypersons either by public or private vows, may more completely reflect this by lives in service of the kingdom and neighbour. Pope JPII wrote that “…such virginity, after the example of the Virgin of Nazareth, is the source of a special spiritual fruitfulness: it is the source of motherhood in the Holy Spirit.” (John Paul II, Redemptoris Mater, #43)

My reflexions: married people living faithfully to the Gospel may bear fruits of spiritual virginity in the Church through the faith planted in their children. By providing every help for youths who feel called to the priesthood or religious life, they help the Church to be truly mother, for the Church is fully mother only when her children are fully virgin, in body, mind and spirit, like Mary.

And so, celibate or married, in so far as we live our vocation faithfully, we are living as Christ’s faithful Bride, the Church.

The PMPT theme for April being “Vocation for Mission”, our next two sharings will be on the charisms of two religious orders, which reflect the virginity of the Church.

References:

Brownson, O.A. (n.d.) The moral and social influence of devotion to Mary. [Electronic version]. Retrieved 22 December 2010 from the Catholic Culture website: http://www.catholicculture.org/culture/library/view.cfm?recnum=5860.

John Paul II. (25 March 1987). Redemptoris Mater. On the Blessed Virgin Mary in the life of the Pilgrim Church.

Neuner, J. (2004). Mary – Mother of the Saviour. Bangalore: Theological Publications in India.

Pius XII. (25 March 1954). Sacra Virginitas. Encyclical of Pope Pius XII on Consecrated Virginity.

Vatican Council II. (21 November 1964). Dogmatic Constitution on the Church Lumen gentium.

Mary as a Type of the Church - Motherhood

(Sharing at the Novena to Our Mother of Perpetual Help on 5 March 2011)

Dear brothers and sisters in Christ,

Three weeks ago, we shared about Mary as Mother of the Church, followed by a story of faith in her intercession as Mother. This week, we continue our theme of Mary and the Church by seeing her as a type of the Church. The Vatican II document, Lumen Gentium, (#63) cited St. Ambrose in stating that “the Mother of God is a type of the Church in the order of faith, charity and perfect union with Christ”.

“Type”, in this context can be interpreted as “figure” or “model”. Hence, Mary as a type of the Church simply means that Mary is a figure or model of the Church. By looking at Mary, the Church finds herself, her role and mission, because, in Pope John Paul II’s words, Mary “has gone before” the People of God in the pilgrimage of faith. Like Mary, the Church is both mother and virgin.

Today, I will share on the aspect of the Church’s motherhood. I am sure you have heard of the phrase “Mother Church”. It means simply that the Church is Mother – just as we call Mary, “Mother Mary”. I quote Fr. Josef Neuner, “Mary gave birth to Jesus’ earthly body, the Church is to give birth to the body of his faithful…” (2004, p4). How?

The Lumen Gentium (#64) states: “The Church indeed, contemplating her (i.e. Mary’s) hidden sanctity, imitating her charity and faithfully fulfilling the Father's will, by receiving the word of God in faith becomes herself a mother. By her preaching she brings forth to a new and immortal life the sons who are born to her in baptism, conceived of the Holy Spirit and born of God.”

The Catechism of the Catholic Church teaches: through the Church, we receive faith and new life in Christ by Baptism (CCC, #168). “Because we receive life of faith through the Church, she is our mother….” Hence, “…she is also our teacher in the faith.” (CCC, #170) “As a mother who teaches her children to speak and so to understand and communicate, the Church our Mother teaches us the language of faith in order to introduce us to the understanding and the life of faith.” (CCC, #171)

So Holy Mother Church gives birth to us spiritually, and teaches us so that we may attain eternal life. Through the Sacraments, she nourishes and sustains us in our journey to the eternal kingdom of God, and heals us when we fall into sin. Through her other children, our brothers and sisters in Christ, she supports us in our journey to eternal life. Thus, Holy Mother Church is fully mother as Fr. Neuner described: she gives life created by God in her womb, nourishes the child to make him live and grow, and accompanies him through his life and mission. This is the first, intimate task of every Christian life, Fr. Neuner wrote. (p131) Why?

It is because every Christian is a member of Christ’s Body, the Church. Having received from Holy Mother Church, we are bound to give to others what we have received. Christ’s commission to proclaim the Good News and make disciples from all nations (Mk. 16:15; Mt. 28:19) exempts no members of the Church. We are to embrace the mission of the Church, and live out the spiritual motherhood of the Church. How? Mary is our exemplar.

“Like Mary, who first believed by accepting the word of God revealed to her at the Annunciation and by remaining faithful to that word in all her trials even unto the Cross” (John Paul II, Redemptoris Mater, #43), we are to believe the Word of God transmitted by Holy Mother Church (through Bible reading, hearing it proclaimed at Mass); ponder upon it, respond freely to it, and remain faithful to the Word in trials and temptations. We avail ourselves of Christ’s help to do this by regularly receiving the Sacraments, especially the Holy Eucharist and Reconciliation. Then, we are able to live out the Gospel that we are called to preach, and so proclaim Christ’s salvation to others, that they may also believe and be born again spiritually. In this way, we make the Church a mother, while fulfilling Christ’s command to us.

Fr. Neuner concluded, “Mary, model of the Church, is great not by her works but through believing God’s message, responding to it, giving God’s Word its earthly life and offering it to the world.” (Neuner, p55) We, children of Holy Mother Church, are called to do the same.

Next week, we shall hear a true story of how the motherhood of the Church is lived out, and see how it impacts our lives today.

References:

Catechism of the Catholic Church

John Paul II. (25 March 1987). Redemptoris Mater. On the Blessed Virgin Mary in the life of the Pilgrim Church.

Neuner, J. (2004). Mary – Mother of the Saviour. Bangalore: Theological Publications in India.


Vatican Council II. (21 November 1964). Dogmatic Constitution on the Church Lumen gentium.