Feast of the Most Holy Name of Mary - September 12th

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Feast of the Most Holy Name of Mary - September 12th Sept 12, 2018 11:22:48 GMT

Post by Admin on Sept 12, 2018 11:22:48 GMT

The Holy Name of Mary - The Power of Her Name
By St. Alphonsus de Liguori

Richard of St. Laurence states "there is not such powerful help in any name, nor is there any other name given to men, after that of Jesus, from which so much salvation is poured forth upon men as from the name of Mary." He continues, "that the devout invocation of this sweet and holy name leads to the acquisition of superabundant graces in this life, and a very high degree of glory in the next."

Our Lady of Fatima The Abbot Francone, speaking on this subject, says, "there is no other name after that of the Son, in heaven or on earth, whence pious minds derive so much grace, hope, and sweetness." After the most sacred name of Jesus, the name of Mary is so rich in every good thing, that on earth and in heaven there is no other from which devout souls receive so much grace, hope, and sweetness.

Hence Richard of St. Laurence "encourages sinners to have recourse to this great name," because it alone will suffice to cure them of all their evils; and "there is no disorder, however malignant, that does not immediately yield to the power of the name of Mary." The Blessed Raymond Jordano says, "that however hardened and diffident a heart may be, the name of this most Blessed Virgin has such efficacy, that if it is only pronounced that heart will be wonderfully softened." Moreover, it is well known, and is daily experienced by the clients of Mary, that her powerful name gives the particular strength necessary to overcome temptations against purity.

In fine, "thy name, O Mother of God, is filled with divine graces and blessings," as St. Methodius says. So much so, that St. Bonaventure declares, "that thy name, O Mary, cannot be pronounced without bringing some grace to him who does so devoutly." . . . grant, O Lady, that we may often remember to name thee with love and confidence; for this practice either shows the possession of divine grace, or else is a pledge that we shall soon recover it.

On the other hand, Thomas a Kempis affirms "that the devils fear the Queen of heaven to such a degree, that only on hearing her great name pronounced, they fly from him who does so as from a burning fire." The Blessed Virgin herself revealed to St. Bridget "that there is not on earth a sinner, however devoid he may be of the love of God, from whom the devil is not obliged immediately to fly, if he invokes her holy name with a determination to repent." On another occasion she repeated the same thing to the saint, saying, "that all the devils venerate and fear her name to such a degree, that on hearing it they immediately loosen the claws with which they hold the soul captive." Our Blessed Lady also told St. Bridget, "that in the same way as the rebel angels fly from sinners who invoke the name of Mary, so also do the good angels approach nearer to just souls who pronounce her name with devotion."

Promises

Consoling indeed are the promises of help made by Jesus Christ to those who have devotion to the name of Mary; for one day in the hearing of St. Bridget, He promised His most holy Mother that He would grant three special graces to those who invoke that holy name with confidence: first, that He would grant them perfect sorrow for their sins; secondly, that their crimes should be atoned for; and, thirdly, that He would give them strength to attain perfection, and at length the glory of paradise. And then our Divine Savior added: "For thy words, O My Mother, are so sweet and agreeable to Me, that I cannot deny what thou askest."

St. Ephrem goes so far as to say, "that the name of Mary is the key of the gates of heaven," in the hands of those who devoutly invoke it. And thus it is not without reason that St. Bonaventure says "that Mary is the salvation of all who call upon her." "O most sweet name! O Mary, what must thou thyself be, since thy name alone is thus amiable and gracious," exclaims Blessed Henry Suso.

Let us, therefore, always take advantage of the beautiful advice given us by St. Bernard, in these words: "In dangers, in perplexities, in doubtful cases, think of Mary, call on Mary; let her not leave thy lips; let her not depart from thy heart."

Names of Jesus and Mary

In every danger of forfeiting divine grace, we should think of Mary, and invoke her name, together with that of Jesus; FOR THESE TWO NAMES ALWAYS GO TOGETHER. O, then, never let us permit these two most sweet names to leave our hearts, or be off our lips; for they will give us strength not only not to yield, but to conquer all our temptations.

"The invocation of the sacred names of Jesus and Mary," says Thomas a Kempis, "is a short prayer which is as sweet to the mind, and as powerful to protect those who use it against the enemies of their salvation, as it is easy to remember."

Hour of Death

Thus we see that the most holy name of Mary is sweet indeed to her clients during life, on account of the very great graces that she obtains for them. But sweeter still will it be to them in death, on account of the tranquil and holy end that it will insure them.

Let us then, O devout reader, beg God to grant us, that at death the name of Mary may be the last word on our lips. This was the prayer of St. Germanus: "May the last movement of my tongue be to pronounce the name of the Mother of God;" O sweet, O safe is that death which is accompanied and protected by so saying a name; for God only grants the grace of invoking it to those whom He is about to save.

Father Sertorius Caputo, of the Society of Jesus, exhorted all who assist the dying frequently to pronounce the name of Mary; for this name of life and hope, when repeated at the hour of death, suffices to put the devils to flight, and to comfort such persons in their sufferings.

"Blessed is the man who loves thy name, O Mary" exclaims St. Bonaventure. "Yes, truly blessed is he who loves thy sweet name, O Mother of God! for," he continues, "thy name is so glorious and admirable, that no one who remembers it has any fears at the hour of death." Such is its power, that none of those who invoke it at the hour of death fear the assaults of their enemies.

St. Camillus de Lellis urged the members of his community to remind the dying often to utter the holy names of Jesus and Mary. Such was his custom when assisting people in their last hour.

Oh, that we may end our lives as did the Capuchin Father, Fulgentius of Ascoli, who expired singing, "O Mary, O Mary, the most beautiful of creatures! let us depart together."

Let us conclude with the tender prayer of St. Bonaventure: "I ask thee, O Mary, for the glory of thy name, to come and meet my soul when it is departing from this world, and to take it in thine arms."

Mary

"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Archbp. Lefebvre 1980

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Feast of the Most Holy Name of Mary - September 12th Sept 12, 2018 11:29:53 GMT

Post by Admin on Sept 12, 2018 11:29:53 GMT

Litany of the Holy Name of Mary
For private use only.

Lord, have mercy.
Lord, have mercy.
Christ, have mercy.
Christ, have mercy.
Lord, have mercy.
Lord, have mercy.
Son of Mary, hear us.
Son of Mary, graciously hear us.

Heavenly Father, of Whom Mary is the Daughter,
Have mercy on us.
Eternal Word, of Whom Mary is the Mother,
Have mercy on us.
Holy Spirit, of Whom Mary is the spouse,
Have mercy on us.
Divine Trinity, of Whom Mary is the Handmaid,
Have mercy on us.

Mary , Mother of the Living God, pray for us.
Mary, daughter of the Light Eternal, pray for us.
Mary, our light, etc.
Mary, our sister,
Mary, flower of Jesse,
Mary , issue of kings,
Mary, chief work of God,
Mary, the beloved of God,
Mary, Immaculate Virgin,
Mary, all fair,
Mary, light in darkness,
Mary, our sure rest,
Mary, house of God,
Mary, sanctuary of the Lord,
Mary, altar of the Divinity,
Mary, Virgin Mother,
Mary, embracing thy Infant God,
Mary, reposing with Eternal Wisdom,
Mary, ocean of bitterness,
Mary, Star of the Sea,
Mary, suffering with thine only Son,
Mary, pierced with a sword of sorrow,
Mary, torn with a cruel wound,
Mary, sorrowful even to death ,
Mary, bereft of all consolation,
Mary, submissive to the law of God,
Mary, standing by the Cross of Jesus,
Mary, Our Lady,
Mary, Our Queen,
Mary, Queen of glory ,
Mary, glory of the Church Triumphant,
Mary, Blessed Queen,
Mary, advocate of the Church Militant,
Mary, Queen of Mercy,
Mary, consoler of the Church Suffering,
Mary, exalted above the Angels,
Mary, crowned with twelve stars,
Mary, fair as the moon,
Mary, bright as the sun,
Mary, distinguished above all,
Mary, seated at the right hand of Jesus,
Mary, our hope,
Mary, our sweetness,
Mary, glory of Jerusalem ,
Mary, joy of Israel,
Mary, honor of our people,
Mary, Our Lady of the Immaculate Conception,
Mary, Our Lady of the Assumption,
Mary, Our Lady of Loreto,
Mary, Our Lady of Lourdes,
Mary, Our Lady of Fatima,
Mary, Our Lady of Czestochowa,
Mary, Our Lady of the Miraculous Medal,
Mary, Our Lady of Mount Carmel,
Mary, Our Lady of the Angels,
Mary, Our Lady of Dolors,
Mary, Our Lady of Mercy,
Mary, Our Lady of the Rosary,
Mary, Our Lady of Victory ,
Mary, Our Lady of La Trappe,
Mary, Our Lady of Divine Providence,

Lamb of God, Who takest away the sins of the world,
Spare us, O Lord Jesus.
Lamb of God, Who takest away the sins of the world,
Graciously hear us, O Lord Jesus.
Lamb of God, Who takest away the sins of the world,
Have mercy on us, O Lord Jesus.
Son of Mary , hear us.
Son of Mary, graciously hear us.
V. I will declare thy name unto my brethren.
R. I will praise thee in the assembly of the faithful.

Let Us Pray.

O Almighty God, Who beholdest Thy servants earnestly desirous
of placing themselves under the shadow of the name and protection
of the Most Holy Virgin Mary, vouchsafe, we beseech Thee,
that by her charitable intercession, we may be delivered from all
evil on earth, and may arrive at everlasting joys in Heaven,

through Jesus Christ Our Lord. R. Amen.

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Feast of the Most Holy Name of Mary - September 12th Sept 12, 2018 11:33:46 GMT

Post by Admin on Sept 12, 2018 11:33:46 GMT

Background

In 1513, a feast of "The Holy Name of Mary" was granted by Papal indult [Pope Julius II] to the diocese of Cuenta in Spain. It was assigned with proper Office on September 15, the octave day of Our Lady's Nativity. With the reform of the Breviary undertaken by Pope St. Pius V, the feast was abolished, only to be reinstituted by his successor, Pope Sixtus V, who changed the date to September 17. From there, the feast spread to the Archdiocese of Toledo [1622] and, eventually, to all of Spain and to the Kingdom of Naples [1671].

Throughout this time, permission to celebrate the feast was given to various religious orders in a prudent manner as has been the custom throughout Church history regarding feast-days, their dates, offices, liturgical expression, etc. However, this Feast of the Holy Name of Mary would one day be joyfully extended to the Universal Church, and this on account of rather dramatic circumstances involving one of Poland's great military heroes, John Sobieski [1629-1696].

While acting as field-marshal under King John Casimir, Sobieski had raised a force of 8,000 men and enough provisions to withstand a siege of Cossacks and Tartars, who were forced to retire unsuccessfully and at a loss. In 1672, under the reign of Michael Wisniowiecki, Sobieski engaged and defeated the Turkish army, who lost 20,000 men at Chocim.

'When King Michael died, Sobieski, a beloved hero at that point, was crowned King of Poland. But, even before his coronation could take place, he would again engage and drive back the Turkish hordes in separate battles including the raising of the siege at Trembowla. Once crowned, he advanced to the Ruthenian provinces, where, having too few soldiers to attack the Turks, who outnumbered his men ten to one, he literally wore out the enemy, garrisoning his troops at Zurawno. Because of this heroic effort, he was able to regain, by treaty, a good portion of the Ukraine.

With both Turks and Poles weary from battle, peace reigned for a time . . . until the Turks set their sights on Austria, setting out through Hungary with an army of approximately 300,000 men. Fleeing from Austria, Emperor Leopold asked for Sobieski's assistance, a plea which was seconded by the Papal Nuncio. In July 1683, the Grand Vizier Kara Mustapha had reached Vienna and laid siege to the city, which was being defended by only 15,000 men. Sobieski set out for Vienna in August, his forces marching behind the banner of the Blessed Virgin. Passing by the Sanctuary of Mary in Czestochowa, they implored Our Lady's help and blessing. Writing centuries later to the bishops of Poland, Pope Pius XII recalled the supplications of Sobieski to Mary at the Sanctuary on Jasna Gora [i.e., "Bright Hill"], the site of the Shrine:

"To the same Heavenly Queen, on Clear Mountain, the illustrious John Sobieski, whose eminent valor freed Christianity from the attacks of its old enemies, confided himself." [Letter, Cum iam lustri abeat, 1951]

In September, the men joined with the German troops under John George, Elector of Saxony, and Prince Charles of Lorraine. On the eighth day of the month, the Feast of the Nativity of Mary, Sobieski prepared himself for the ensuing conflict by the reception of Holy Communion.

Battle was engaged before the walls of Vienna on September 12, 1683, with Sobieski seemingly put to flight by "the fierce Turkish forces. However, this retreat was a minor setback only. The Hussars renewed their assault and charged the Turks, this time sending the enemy into a retreat. The combat raged on, until Sobieski finally stormed the enemy camp. The Turkish forces were routed, Vienna was saved, and Sobieski sent the "Standard of the Prophet" to Pope Innocent XI along with the good news. In a letter to the Pontiff, Sobieski summed up his victory in these words: Veni, vidi, Deus vicit -----"I came, I saw, God conquered!" To commemorate this glorious victory, and render thanksgiving to God and honor to Our Lady for their solicitude in the struggle, Pope Innocent XI extended "The Feast of the Holy Name of Mary" to the Universal Church. Although the feast was originally celebrated on the Sunday after the Nativity of Mary, Pope St. Pius X [+1914] decreed that it be celebrated on September 12, in honor of the victory of the Catholic forces under John Sobieski. The history of this feast reminds us in some ways of that of "Our Lady of the Rosary," which was instituted to celebrate and commemorate the victory of the Catholic forces over the Turkish navy at the Battle of Lepanto in 1571: "And thus Christ's faithful warriors, prepared to sacrifice their life and blood for the welfare of their Faith and their country, proceeded undauntedly to meet their foe near the Gulf of Corinth; while those who were unable to join them formed a band of pious supplicants, who called on Mary and, as one, saluted Her again and again in the words of the Rosary, imploring Her to grant victory to their companions engaged in battle. Our sovereign Lady did grant Her aid." [Pope Leo XIII, Supremi Apostolatus, 1883]

Pondering the Meaning of "Mary"

In Hebrew, the name Mary is Miryam. In Our Lady's time, Aramaic was the spoken language, and the form of the name then in use was Mariam. Derived from the root, merur, the name signifies "bitterness."

Miryam was the name of the sister of Moses; and the ancient rabbinical scholars perceiving in it a symbol of the slavery of the Israelites at the hands of the Egyptians, held that Miryam was given this name because she was born during the time of the oppression of her people. The Old Testament, chronicling as it does the "Time of Expectation" of the Redeemer, is filled with "types," or foreshadowings of people and events which would be made manifest during the "Time of Redemption," when. Christ walked the earth. Jesus Mary and Joseph, the Sacrament of Baptism, the Eucharist, the Sacrifice of Calvary, etc., are all foreshadowed in the Old Testament, but we view them there "through a glass darkly," so to speak, under the guidance of the Catholic Church, which alone possesses the authority to interpret the sacred texts.

Miryam, the sister of Moses is a "type" of the Blessed Virgin. Miryam was a prophetess who sang a canticle of thanksgiving after the safe crossing of the Red Sea and the destruction of Pharaoh's army; Mary prophesied in Her Magnificat that all generations would honor Her, and She sang of how God would topple the proud and raise the lowly. Miryam supported her brother, Moses, the liberator of his people; as the Co-Redemptrix who united Her sufferings to those of the One Mediator on Calvary, Mary labored alongside the Redeemer, the true Liberator of His people. Just as Jesus was the "antitype" [i.e., fulfillment] of Moses, so was Our Lady the "antitype" of Miryam, the fullest realization of the courageous woman standing beside, and laboring with, the one who comes to free captives.

Throughout the centuries, Saints and scholars have put forth different interpretations for the name "Mary." A mixture of etymology and devotion has combined to produce an interesting array of meanings:

"Mary means enlightener, because She brought forth the Light of the world. In the Syriac tongue, Mary signifies Lady." [St. Isidore of Seville +636]

"Let me say something concerning this name also, which is interpreted to mean Star of the sea, and admirably suits the Virgin Mother." [St. Bernard +1153]

"Mary means Star of the sea, for as mariners are guided to port by the ocean star, so Christians attain to glory through Mary's maternal intercession." [St. Thomas Aquinas +1274]

"This most holy, sweet and worthy name was 'eminently fitted to so holy, sweet and worthy a virgin. For Mary means a bitter sea, star of the sea, the illuminated or illuminatrix. Mary is interpreted Lady. Mary is a bitter sea to the demons; to men She is the Star of the sea; to the Angels She is illuminatrix, and to all creatures She is Lady ." [St. Bonaventure +1274]

"God the Father gathered all the waters together and called them the seas or maria [Latin, seas]. He gathered all His grace together and called it Mary or Maria . . .This immense treasury is none other than Mary whom the Saints call the 'treasury of the Lord.' From Her fullness all men are made
rich;" [St. Louis de Montfort +1716]

The hallowed title, "Star of the Sea," dates back to St. Jerome [+420]. It has been said that the great Doctor had originally used the phrase Stilla Maris to describe Mary as a "drop of the sea," the sea being God. A copyist's error, then, could have resulted in stilla [drop] being written down as stella [star]. Of course, the hallowed title, "Star of the Sea," suits Our Lady perfectly:

" 'And the Virgin's name was Mary.' Let us say a few things about this name, which can be interpreted to mean Star of the sea, an apt designation for the Virgin Mother. She is most beautifully likened to a star, for a star pours forth its light without losing anything of its nature. She gave us Her Son without losing anything of Her virginity. The glowing rays of a star take nothing away from its beauty. N either has the Son taken anything away from His Mother's integrity.

"She is that noble star of Jacob, illuminating the whole world, penetrating from the highest heavens to the deepest depths of Hell. The warmth of Her brilliance shines in the minds of men, encouraging virtue, extinguishing vice. She is that glorious star lighting the way across this vast ocean of life, glowing with merits, guiding by example.

"When you find yourself tossed by the raging storms on this great sea of life, far from land, keep your eyes fixed on this Star to avoid disaster. When the winds of temptation or the rocks of tribulation threaten, look up to the Star, call upon Mary!" [St. Bernard, Second Homily on the Missus Est]

The interpretation "Lady" for Mary was also proposed by St. Jerome, based on the Aramaic word, mar, meaning "Lord". This would render the meaning "Lady" in the regal or noble sense [as in "Lord and Lady."] Catholic sensibility, however, recognizing in Mary the simple dignity of a Mother, as well as the grandeur of a Queen, did not hesitate to add an affectionate touch to this majestic title. Mary is not just "Lady;" She is "Madonna," Notre Dame-----i.e., She is Our Lady. This aspect of Mary -----"Lady" or "Mistress"-----is close to Our Lord's Heart. We read in the Scriptures how, for a time, the youthful Christ made Himself "subject" to Her and St. Joseph, an act of Divine condescension which caused St. Bernard to wonder:

"Which shall we admire first? The tremendous submission of the Son of God, or the tremendous God-given dignity of the Mother of God? Both are marvels: both amazing. When God obeys a woman, it is humility without precedent. When a woman commands her God, it is sublime beyond measure." [First Homily on the Missus Est]

It is not difficult to see why these various interpretations of the name "Mary" should have been proposed and cherished, for they encapsulate many of our Marian doctrines and beliefs. "Bitter sea [mara = bitter; yam = sea]," for instance, in addition to the interpretation given by St. Bonaventure, also calls to mind Our Lady's Seven Sorrows and the sword which "pierced" Her soul on Calvary, recalling the lamentation of the mother-in-law of Ruth, who had lost a husband and two sons: "Call me not Noemi, [that is, beautiful,] but call me Mara, [that is, bitter,] for the Almighty hath quite filled me with bitterness [Rt. 1: 20]." Maror are "bitter herbs," such as are found on the seder plate at Passover.

The "Illuminated" points us to St. John's apocalyptic image of the "Woman clothed with the Sun," a dual image encompassing both the Catholic Church and Mary, the Mother and Image of the Church. In addition, the "Illuminated" has also been rendered as the "Enlightener" and, like St. Bernard, St. Aelred [+1167] combines this meaning with that of the Stella Maris in a powerful passage:

"Therefore a certain Star has risen for us today: Our Lady, Saint Mary. Her name means Star of the sea; no doubt the Star of this sea which is the world. Therefore, we ought to lift up our eyes to this Star that has appeared on earth today in order that She may lead us, in order that She may enlighten us, in order that She may show us these steps so that we shall know them, in order that She may help us so that we may be able to ascend. And therefore it is a beautiful thing that Mary is placed in this stairway of which we are speaking, there where we must begin to climb. As the Evangelist says, Jacob begot Joseph, the husband of Mary, so immediately at the very moment of our conversion She appears to us and receives us into Her care and enlightens us in Her light and accompanies us along this laborious path." [Sermon 24, For the Nativity of Holy Mary]

There is another interpretation for the name "Mary" which is quite interesting in that it relates to the Church as well. This supposes the name to be derived from the Hebrew verb mara, meaning "to be fleshy or robust. In the East, such descriptions implying corpulence were used to indicate beauty and fecundity. Here, then, Our Lady's name would indicate "The Beautiful One," quite fitting for the Immaculate Conception. [Tota Pulchra Es, M aria!-----"You are all beautiful, Mary!"] The Psalms prophetically describe the Church in this manner, all alluding to the fruitfulness and spiritual gifts of the Holy Ghost:

"The mountain of God is a fat mountain. A curdled mountain, a fat mountain . . . A mountain in which God is well pleased to dwell." [Ps. 67:16-17]

This image resonates with the prophecy of Isaias concerning the New Dispensation [and the Church], and with the words of Our Lord:

"And in the last days the mountain of the house of the Lord shall be prepared on the top of the mountains, and it shall be exalted above the hills, and all the nations shall flow unto it [Is. 2: 2] . . . You are the light of the world. A city that is set on a mountain cannot be hid." [Mt. 5: 14]

It is here that the Psalms intersect with St. John's Apocalyptic vision, to present the maternal function of the Church, a virginal maternity mirroring that of Our Lady, which begets new "brethren" of Christ, new sons and daughters of Mary ["the rest of Her seed," as Catholics are called by St. John in his Apocalypse] and new children of God the Father:

"But as many as received Him, He gave them power to be made the sons of God, to them that believe in His name. Who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." [Jn. 1: 12-13]

"The foundations thereof are in the holy mountains: The Lord loveth the gates of Sion above all the tabernacles of Jacob. Glorious things are said of Thee, O city of God . . . Shall not Sion say: This man and that man is born in Her? And the Highest Himself hath founded Her." [Ps. 86: 1-3, 5]

The inspired texts prophesy that the Church will be "exalted"-----It shall be exalted above the hills, and all the nations shall flow unto it. So, too, will be the Mother of the Church, She who prophesied that "all generations shall call Me blessed." Another proposed meaning for the Blessed Virgin's name reflects this exaltation, the majesty of the Queen of Heaven. It derives from ancient Canaanite literature, where the word mrym [pronounced somewhat like Maryam] means "height" [sharing the same derivation as marom, the Hebrew word for "height"]. This would render Mary's name as "Highness" or "The Exalted One."

This fascinating-----and very, very Catholic-----desire to explore the meaning and depths of the holy name of "Mary" is not merely a pious pursuit, unrelated to any theological concerns. In the various interpretations set forth, a wealth of Marian doctrine is made manifest, not in the clinical language of theology , but in rich, colorful meditations on Our Lady's name, and sacred truths are explored and taught in language easily comprehended and appreciated by all.

In his fine book, The Wondrous Childhood of the Most Holy Mother of God, St. John Eudes [+1680] offers meditations on seventeen interpretations of the name "Mary," taken from the writings of "the Holy Fathers and by some celebrated Doctors. "Among these are "God born of my race," [St. Ambrose] "Rain of the sea, falling at convenient time and season," [St. Peter Canisius] "Myrrh of the Sea," [St. Jerome] and "The hope of those who voyage on the stormy sea of this world." [St. Epiphanius] It is quite clear-----from Scripture, Tradition and history-----that the Church owes so much to Mary, the Mother of the Redeemer and our Mother "in the order of grace." How does the gratitude and affection of Her spiritual children manifest itself in the beautiful Feast of the Holy Name of Mary, and what does this cherished name mean to those who love and venerate the Mother of God?

The Virtue and Power of Our Lady's Name

A balanced view of salvation history will grant to the Blessed Virgin Her proper place in both the Incarnation of the Second Divine Person and in the Kingdom won by Him on Calvary. Therefore, She is venerated with thanksgiving as both the one who, in union with the Blessed Trinity, gave Jesus to the world, and as the one who stood by Him during His Passion, uniting Her "Com-Passion" to His Salvific Passion for the restoration of fallen mankind to the friendship of God. It was prophesied in Eden that the Mother of Christ would be given a share in the work of the One Mediator and, because of this, a unique share in His glory. As had been prophesied by Simeon in the Temple, the soul of the Co-Redemptrix was pierced beneath the Cross on Calvary. The Mother of the Church, who experienced no physical labor pains during the birth of the Incarnate God at Bethlehem, did undergo unimaginable spiritual 'labor pains' as Her Son hung on the Cross, dying the cruelest death imaginable. And God, in His wisdom, has decreed that these sufferings of Mary count for something, and something indescribably precious, in the economy of salvation. They were not the sufferings which redeemed humanity, like those of Jesus. They were not needed in order to augment or complete the superabundant Sacrifice of Jesus, which alone could and did atone for all the sins of the world. Yet, God decreed that Our Lady unite Her Sufferings to those of Jesus, the Woman of Genesis standing beside Her Seed during the restoration of the world.

Our Lady did this-----suffered as She did-----for us, for the spiritual progeny bequeathed to Her by Jesus in the person of St. John: "Woman, behold Thy son!" Therefore, we truly are brethren of Jesus, "the rest of Her seed:"

"And a great sign appeared in Heaven: A Woman clothed with the sun, and the moon under Her feet, and on Her head a crown of twelve stars: And being with child, She cried travailing in birth, and was in pain to be delivered . . . And She brought forth a man Child, Who was to rule all nations with an iron rod: and Her son was taken up to God, and to His throne . . . And the dragon was angry against the Woman: and went to make war with the rest of Her seed, who keep the commandments of God, and have the testimony of Jesus Christ." [Apoc, 1-2, 5,17]

The Woman prophesied in Eden . . . The Virgin prophesied by Isaias . . . The Beautiful One of the Canticles . . . When the time had finally come, the world knew Her name at last: "And the Virgin's name was Mary." This woman uniquely honored with the title, Co-Redemptrix, was rewarded by Her Lord and Redeemer with a queenly crown in His Kingdom . . . and with the role of Mediatrix of All Graces, to dispense those graces which had cost Her Son so dearly on the Cross.

And so, we call out to this Mother and Queen in confidence: Ave Maria . . . Salve Regina . . . Ave Maris Stella . . . Ave Regina Caelorum. Because of this, we honor, respect and set aside in our hearts a special place for Her Holy Name, "Mary," for it was the beacon of our redemption. During the nine months that Jesus rested in His Mother's womb, no one encountered Christ except through Mary, as did the infant St. John the Baptist in the womb of St. Elizabeth. Men and women still, and always will, go to Jesus through Mary:

"Considering things as they are, because God has decided to begin and accomplish His greatest works through the Blessed Virgin ever since He created Her, we can safely believe that He will not change His plan in the time to come, for He is God and therefore does not change in His thoughts or His way of acting." [True Devotion to the Blessed Virgin]

Mary, the daughter of Joachim and Anne . . . She is not a goddess, not a mythological warrior-queen, not a curious, elusive character recalled through the mists of antiquity. She is a person, a uniquely blessed and honored individual, but a person still. "When you approach the time for reading about Mary Immaculate," wrote St. Maximilian Kolbe [+1941], "always remember that you are entering into contact with a living, loving person." No wonder, then, that Catholics [members of Christ's Mystical Body and, therefore, the "rest" of Mary's seed] should hold their Blessed Mother's name in such esteem. It reminds us of God's goodness, of His mercy and generosity to struggling mankind:
"The name of Mary is a name of salvation for those who are regenerated; it is the insignia of virtue, the honor of chastity, the sacrifice agreeable to God, the virtue of hospitality, the school of sanctity, a name altogether maternal." [St. Peter Chrysologus +450]

Of course, in a proper understanding of doctrine and Scripture, such a declaration will not be misinterpreted as any contradiction to the words of St. Paul concerning Our Lord and His sacred Name:

"For which cause God also hath exalted Him, and hath given Him a name which is above all names: that in the name of Jesus every knee should bow, of those that are in Heaven, on earth, and under the earth: and that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father." [Phil. 2: 9-11]

St. Peter Chrysologus did not say that the name of Mary is a "name of salvation." He wrote that "the name of Mary is a name of salvation for those who are regenerated." A person who wishes to follow Christ, yet denies the Mother given to him by Jesus on Calvary, is fooling himself. Through the inspired Gospels, Our Lady has been presented to the world as Advocate and Mediatrix [in the Visitation and Wedding at Cana episodes], and as Spiritual Mother [on Calvary]. Because there are no empty shows or meaningless displays with God, then we are bound to understand Mary's advocacy and spiritual maternity as active, vital components in the life of the soul, for it is the good of souls that moved God to ordain the Incarnation:

"For God so loved the world, as to give His only begotten Son; that whosoever believeth in Him, may not perish, but may have life everlasting [Jn. 3: 16] . . . For the Son of man is come to seek and to save that which was lost." [Lk. 19: 10]

The Blessed Virgin, then is a Divine bestowal, a gift bequeathed to the Church by Her dying Savior. And Her name? Her name will become more than a name It will be a sign of Our Lord's solicitude, a pledge of His love . . . and a prayer unto itself:

"We scarce remember now that once this name was spoken softly in a time before the Aves rang. Perhaps across some threshold it was said, so casually, by one who called to Her, 'Mary.' Then, She might have turned and come, obedient from where the children played together in the dusk: and no one knew that more was said than just a young girl's name." [Fr. John W. Lynch, A Woman Wrapped in Silence]

The Introit for the Mass of the Feast of the Most Holy Name of Mary, taken from Psalm 44, is an eloquent testimony to the reason we celebrate this beautiful name:

"All the rich among the people shall entreat Thy countenance: after Her shall virgins be brought to the King: Her neighbors shall be brought to Thee in gladness and rejoicing . . . My heart hath uttered a good word: I will speak my works to the King."

We are presented to Christ by His Mother. She presents our needs and petitions to Him; She is the instrument of His mercy and of the disposition of the "Treasury of Grace" won by Him for us on Calvary; She consoles our hearts and through Her maternal care, imparts to Her children whatever peace or happiness we can know in this vale of tears-----nothing less than the peace of Christ. We may struggle to maintain this peace in our bruised and weary hearts, but Our Lady is always ready and eager to share it with us again and again. Yes, the name of Mary, this brief, simple name, speaks volumes to us. "There is hidden in that Divine name [of Mary] a spell so potent," wrote Abbé Orsini, "and of such marvelous sweetness, that merely to pronounce it softens the heart, merely to write it beautifies the style." St. Bonaventure declared the the name of Mary "cannot be pronounced without bringing some grace to him who does so devoutly."

Last Edit: Sept 12, 2018 11:38:16 GMT by Admin

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Feast of the Most Holy Name of Mary - September 12th Sept 12, 2020 12:53:01 GMT

Post by Admin on Sept 12, 2020 12:53:01 GMT

September 12 – Feast of the Most Holy Name of Mary

Taken from The Liturgical Year by Dom Prosper Gueranger (1841-1875)

“And the Virgin’s name was Mary. Let us speak a little about this name, which signifies Star of the sea, and which so well befits the Virgin Mother. Rightly is she likened to a star: for as a star emits its ray without being spoilt, so the Virgin brought forth her Son without receiving any injury; the ray takes nought from the brightness of the star, nor the Son from his Mother’s integrity. This is the noble star risen out of Jacob, whose ray illumines the whole world, whose splendor shines in the heavens, penetrates the abyss, and traversing the whole earth, gives warmth rather to souls than to bodies, cherishing virtues, withering vices. Mary, I say, is that bright and incomparable star, whom we need to see raised above this vast sea, and shining by her merits, giving us light by her example.

“O whosoever thou art, that seest thyself, amid the tides of this world, tossed about by storms and tempests rather than walking on the land, turn not thine eyes away from the shining of this star if thou wouldst not be overwhelmed by the hurricane. If squalls of temptations arise, or thou fall upon the rocks of tribulation, look to the star, call upon Mary. If thou art tossed by the waves of pride or ambition, detraction or envy, look to the star, call upon Mary. If anger or avarice or the desires of the flesh dash against the ship of thy soul, turn thine eyes towards Mary. If, troubled by the enormity of thy crimes, ashamed of thy guilty conscience, terrified by dread of the judgment, thou beginnest to sink into the gulf of sadness, or the abyss of despair, think of Mary. In dangers, in anguish, in doubt, think of Mary, call upon Mary. Let her be ever on thy lips, ever in thy heart; and the better to obtain the help of her prayers, imitate the example of her life. Following her, thou strayest not; invoking her, thou despairest not; thinking of her, thou wanderest not; upheld by her, thou fallest not; shielded by her thou fearest not; guided by her, thou growest not weary; favored by her, thou reachest the goal. And thus dost thou experience in thyself how good is that saying: And the Virgin’s name was Mary.”

Thus speaks the devout St. Bernard, in the name of the Church. But his pious explanation does not exhaust the meanings of this blessed name of Mary. St. Peter Chrysologus adds in this same Night Office: “Mary in Hebrew signifies Lady or Sovereign; and truly the authority of her Son, who is the Lord of the world, constituted her Queen, both in fact and in name from her very birth.”

Our Lady: such is the title which befits her in every way, as that of Our Lord beseems her Son; it is the doctrinal basis of that worship of hyperdulia which belongs to her alone. She is below her Son, whom she adores as we do; but above all God’s servants, both Angels and men, inasmuch as she is his Mother. At the Name of Jesus every knee is bent; at the Name of Mary every head is bowed. And although the former is the only Name whereby we may be saved; yet, as the Son can never be separated from his Mother, heaven unites their two Names in its hymns and praise, earth in its confidence, hell in its fear and hatred.

It was therefore in the order of Divine Providence that devotion to the most holy Name of Mary should spread simultaneously with the cultus of the adorable Name of Jesus, of which St. Bernadin of Siena was the apostle in the 15th century. In 1513 the Church of Cuenca in Spain was the first to celebrate, with the approbation of the Holy See, a special feast in honor of the Name of Mary; while the Franciscan Order had not yet succeeded in obtaining a like privilege for the adorable Name of Jesus. The reason of this is that the memory of that sacred Name included in the Feast of the Circumcision, seemed to the prudence of the Pontiffs to suffice. From the same motive we find the Feast of the most holy Name of Mary extended to the universal Church in the year 1683, and that of the most holy Name of Jesus not until 1721.

Our Lady justifies her beautiful title by partaking in the warlike exploits of the King of kings her Son. The city of Vienna having been delivered by her from the power of the Crescent, contrary to all hope, the venerable Innocent XI made this feast the memorial of universal gratitude to the liberatrix of the West. But we shall speak more explicitly of this glorious deliverance on the 12th of September, the day on which it occurred.

The Mass

In the Introit let us with the Church greet the sweet Infant whose name foretells her power; all the rich and the great ones, kings, pontiffs, seraphim, shall entreat her smile; but the virgins are to form her own blessed train, singing the canticle they alone can sing.

Introit

Vultum tuum deprecabuntur omnes divites plebis: adducentur Regi virgines post eam: proximæ ejus adducentur tibi in lætitia et exsultatione.

All the rich among the people shall entreat thy countenance: after her shall virgins he brought to the King: her neighbors shall be brought to thee in gladness and rejoicing.

Ps. Eructavit cor meum verbum bonum: dico ego opera mea Regi. Gloria Patri. Vultum tuum.

Ps. My heart hath uttered a good word: I speak my works to the King. Glory be to the Father, &c. All the rich.

The name of Mary, which is the joy of angels and the terror of demons, protects man against countless evils, and supports him on his way to heaven. May the Church’s prayer, in the Collect, obtain for us the grace to profit fully of so great a help.

Collect

Concede, quæsumus, omniptens Deus: ut fidels tui, qui sub sanctissime Virginis Mariæ nomine et protectione lætantur, ejus pia intercessione, a cunctis malis liberentur in terris, et ad gaudia æterna pervenire mereantur in cœlis. Per Dominum.

Grant, we beseech thee, almighty God, that thy faithful, who rejoice under the name and protection of the most holy Virgin Mary, may, by her pious intercession, be delivered from all evils on earth, and deserve to arrive at eternal joys in heaven. Through our Lord.

A commemoration is then made of the occurring Sunday.

Epistle

Lesson from the Book of Wisdom. Ch. xxiv.
As the vine I have brought forth a pleasant odour: and my flowers are the fruit of honour and riches. I am the mother of fair love, and of fear, and of knowledge, and of holy hope. In me is all grace of the way and of the truth, in me is all hope of life and of virtue. Come over to me, all ye that desire me, and be filled with my fruits. For my spirit is sweet above honey, and my inheritance above honey and the honeycomb. My memory is unto everlasting generations. They that eat me, shall yet hunger: and they that drink me, shall yet thirst. He that hearkeneth to me, shall not be confounded: and they that work by me, shall not sin. They that explain me shall have life everlasting.

All the delight of heaven, all the hopes of earth, are centered on the cradle where Mary sleeps, while her heart is watching before God. Wisdom praises her own self: by the blessed daughter of Anne and Joachim, the loving preference shown by that Divine Wisdom from the beginning of the world, is already justified; for ever more it will be her delight to be with the children of men. The chosen vine, the vine of the Peaceful One is before us, announcing, by its fragrant blossom, the divine grape, whose juice, pressed out in the wine-press of the cross, will give fruitfulness to every soul, and will inebriate earth and heaven.

The Church returns, in the Gradual, to Mary’s great privilege, her virginal maternity, which gave God to the world.

Gradual

Benedicta et venerabilis es, Virgo Maria: quæ sine tactu pudoris inventa es mater Salvatoris.

Thou art blessed and venerable, O Virgin Mary: who without prejudice to purity wert found the Mother of our Savior.

℣. Virgo Dei Genitrix, quem totus non capit orbis, in tua se clausit viscra, factus homo. Alleluia, alleluia.

℣. O Virgin Mother of God, he whom the whole world cannot contain, confined himself in thy womb when he was made man.

Alleluia, alleluia.

℣. Post partum, Virgo, inviolata permansisti: Dei Genitrix, intercede pro nobis. Alleluia.

℣. After child-birth thou didst remain a pure virgin: O Mother of God, intercede for us. Alleluia.

Gospel

Sequel of the holy Gospel according to St. Luke. Ch. i.

At that time: the angel Gabriel was sent from God into a city of Galilee, called Nazareth, To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin’ s name was Mary. And the angel being come in, said unto her: Hail, full of grace, the Lord is with thee: blessed art thou among women. Who having heard, was troubled at his saying, and thought with herself what manner of salutation this should be. And the angel said to her: Fear not, Mary, for thou hast found grace with God. Behold thou shalt conceive in thy womb, and shalt bring forth a son; and thou shalt call his name Jesus. He shall be great, and shall be called the Son of the most High; and the Lord God shall give unto him the throne of David his father; and he shall reign in the house of Jacob for ever. And of his kingdom there shall be no end. And Mary said to the angel: How shall this be done, because I know not man? And the angel answering, said to her: 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 behold thy cousin Elizabeth, she also hath conceived a son in her old age; and this is the sixth month with her that is called barren: Because no word shall be impossible with God. And Mary said: Behold the handmaid of the Lord; be it done to me according to thy word.

This is the most solemn embassy in the history of Angels or of men; it shows us how Mary is what her name signifies, Mistress of the world. The highest interests of the human race, past, present, and to come, of the heavenly hierarchy, and of God himself, are here at stake; and the transaction is carried on between the Most High and the Virgin of Nazareth alone, as having exclusive right, the One to propose, the other to accept, both to conclude. The Angel is but a messenger; man, too, stands in waiting; Mary enters into a contract with the Creator, in the name of Angels and of men, as in her own name; in the name of the entire world, which she represents, and over which she reigns supreme.

Hail, then, to our Queen on her birthday! all hail to Mary! May she herself, in the holy Sacrifice, present our offerings to God for her people.

Offertory

Ave, Maria, gratia plena: Dominus tecum: benedicta tu in mulieribus, et benedictus fructus ventris tui.

Hail Mary, full of grace; the Lord is with thee; blessed art thou among women, and blessed is the fruit of thy womb.

Let us pray that the intercession of Our Lady, and the divine mercy, may remove every obstacle to the efficacy of the Sacrifice which is prepared on the Altar.

Secret

Tua, Domine, propitiatione, et beatæ Mariæ semper virginis intercessione, ad perpetuam atque præsentem hæc oblatio nobis proficiat prosperitatem, et pacem. Per Dominum.

Through thy mercy, O Lord, and by the intercession of blessed Mary ever Virgin, may this oblation procure for us present and perpetual prosperity and peace. Through, &c.

Then the commemoration of the Sunday.

The Preface is the same as for the eighth of September, except that for the words “in Nativitate, on the Nativity,” are substituted in Festivitate, on the festival of the blessed Mary.

Inebriated with the divine mysteries, let us congratulate the august vine, which just now in the Epistle promised us this rich wine.

Communion

Beata viscera Mariæ Virginis, quæ portaverunt æterni Patris Filium.

Blessed is the womb of the Virgin Mary, which bore the Son of the Eternal Father.

The Postcommunion proclaims the universality of Mary’s patronage; may our Lord grant us always to experience it.

Postcommunion

Sumptis, Domine, salutis nostræ subsidiis: da quæsumus, beatæ Mariæ semper virginis patrociniis nos ubique protegi, in cujus veneratione hæc tuæ obtulimus majestati. Per Dominum.

Having received, O Lord, these helps to our salvation: grant, we beseech thee, that we may be ever protected by the patronage of blessed Mary, ever Virgin, in whose honor we have made these offerings to thy majesty. Through, &c.

The Postcommunion of the occurring Sunday is then added; and the Gospel of the said Sunday is read at the end of the Mass, instead of that of St. John.

O Mary, we say to thee with thy faithful client, St. Anselm of Canterbury: “By the name of thy beloved Son, grant us ever to keep the memory of thine own sweetest name; may it be the delicious food of our souls; may it be with us in danger; may it be with us in anguish; may it be to us the beginning of all joy!”

Last Edit: Sept 12, 2020 12:54:05 GMT by Admin