Mother St. Paul - Mater Christi - Meditations on Our Lady

Jesus Christ, yesterday and to-day, the same also for ever. (Heb. xiii. 8.) His salvation extends to all generations. My salvation shall endure for ever, and My righteousness shall not fail. (Isaias li. 6.) Also He says: My words shall not pass away . (Matt. xxiv. 35.) He is the Teacher of all times, and that as well by His actions as by His words, by what He said and by what He did. It was His to do and to teach . (Acts i. 1.) It is ours, ours in this twentieth century, to listen to what He says, and to mark what He does. It is ours to hear Him and to see Him, spiritually. That we do by reading of His gospel, by listening to sermons, and very particularly by meditation, or by what St Ignatius calls "contemplation" of the mysteries of His life. To "contemplate" in the Ignatian sense is to make yourself present at some scene of our Saviour's life and behold it all, as it were, re-enacted before your eyes. It is the process called in modern philosophy "visualisation." These Meditations are composed on the Ignatian plan of visualising what Our Lord did, said, and suffered. Blessed are they who hear the word of God and keep it. (Luke xi. 28.) Blessed are they who take pains thus to hear what their Saviour says , to contemplate and visualise what He does . They are the persons most likely, with Mary, to keep all these words in their heart (Luke ii. 51), and in their measure to fulfil the teaching of the Teacher of all nations . (Matt. xxviii. 19.)

20th October 1918.

O Holy Ghost, give me a great devotion and a great attraction towards Mary, Thy spouse; a great support in her maternal bosom, and an abiding refuge in her mercy; so that in her and by her Thou mayest form in me Jesus Christ.

My Queen and my Mother, to thee I offer myself without reserve; and to give thee a mark of my devotion, I consecrate to thee during this day, my eyes, my ears, my mouth, my heart, and my whole person. Since then I belong to thee, O my good Mother, preserve and defend me, as thy property and possession. Amen.

" Thy Holy Tabernacle which Thou hast prepared from, the beginning. " (Wisdom ix. 8.)

1st Prelude. A picture or medal of the Immaculate Conception.

2nd Prelude. Grace to understand.

Why should Mary be called a Tabernacle? She tells us herself – for the Church applies these words to Mary: "He that created me rested in my tabernacle." (Ecclus. xxiv. 12.) He sojourned there for a time Who "was made flesh and dwelt ( tabernacled the Greek word means) among us." When did God begin to prepare His Tabernacle? Was it on the day of the Holy and Immaculate Conception? Was it when He spoke to our first parents of "the seed of the woman"? Was it just before the War in Heaven, when He revealed His plans to the first creatures of His Hands? Long, long before! "From the beginning," the Holy Tabernacle was being prepared. And He says this, Who had no beginning, with Whom is "neither beginning of days nor end of life," (Heb. vii. 3), Who says of Himself: "I am Alpha and Omega, the beginning and the end." (Apoc. i. 8.) From all Eternity, then, the Holy Tabernacle was being prepared in the mind of God.

What care God took in the preparation of Mary, because she was to be the Mother of His Son! And what care He takes in His preparation of me! I, too, have always been in the mind of God. "From the beginning" He has prepared me to fulfil the end for which He created me. Here on earth we are very careful about the training of those who are destined to fill certain offices, and the higher the office the more careful the training. How carefully are princes of royal blood trained! How careful is the preparation of a Priest, of a Religious! But God has been at work at the preparation long before we begin ours, and He is training for a most important office, namely, the salvation of the soul – the end for which He created every single child of Adam. All the chequered picture of the life of God's child forms a part of His preparation – all the ups and downs, and windings and turnings, and things that seemed at the time, perhaps, so useless. Mistakes and failures – even sin itself, He can, by means of the contrition which it causes, turn to good account, as He did in the cases of St Mary Magdalen, of St Peter, and of innumerable others. He knows how to bring good out of evil, and to make all work together for good to those who love Him.

What have I got to do, then, in the matter? Do as Mary did, prove my love to Him by co-operation in His plans for me. There must be no complaint about what He arranges. Faith must be strong enough to believe that, not only now in the present, all things are working together to enable me to fulfil the end for which God created me; but that in the past, too – that past which I so often allow to disturb my peace – God was working, and preparing me step by step for what He intended me to be. It is want of faith, really, which is often at the bottom of all my problems and difficulties. I will not believe that He forgives and forgets and brings good out of the evil. This it is which interferes in God's preparation of me, and makes me unfit for the work for which He has so patiently been preparing me. Let me think to-day of Mary's perfect co-operation, and ask her to obtain for me more faith and more love.

What was it? A human body and soul specially prepared by God to be the Tabernacle where His Son should rest – a body, we may well believe, more than usually beautiful, for that body from which He that was "fairer than the sons of men" was to take flesh, must needs be fair too. "Thou art all fair." But it was the soul which made the Tabernacle holy. Here the preparation had been special and unique. Mary's soul had a beauty all its own, for neither original sin nor any of its effects had ever touched it. Not only was it sinless, as my soul was after Baptism, but, instead of being prone to evil, it was upright, and ever aspiring after good. Never once was there a wilful imperfection in Mary's soul. It is probable, too, that her understanding was enlightened, and that she had the full use of reason from the moment of her Conception, that is, from the moment when her body and soul were joined together. In her will there was no weakness, it was in perfect conformity with God's Will; and in her heart there was no concupiscence. Her body, too, shared in this wondrous liberty, for it knew neither sickness nor corruption.

But are we not making Mary almost equal with her Son? No, for the gulf between them is that between the Creator and the creature. Could any gulf be wider? Her Son was God, and was impeccable by nature . Mary was impeccable by grace . Mary was sinless because God her Creator chose to make her so, so that at the moment of her conception He was able to say: "Thou art all fair – there is no spot in thee."