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The Glories Of Mary



1st. Virgo praedicanda:" Virgin to be praised. The holy Church sings that this divine mother is worthy of all praise: "Omui laude dignissiina;" for according to St. Ildephonsus, all praise that is given to the blessed Virgin is an honor paid to her Son: "Refuiiditur in filium quod impenditur matri." With reason, then, did St. George of Nicomedia declare that the praises given to Mary God accepts, as if offered to himself. The holy Virgin promises paradise to him who endeavors to make her known and loved. Richard of St. Lawrence says that Mary will honor in eternity those who honor her in this life. St. Anselm says, that as Mary, by being mother of God, was the means of saving sinners, so sinners receive salvation by proclaiming the praises of Mary. Not all can be preachers; but all can praise her, and tell others, when speaking familiarly with relatives and friends, of the merits of Mary, of her power and her mercy, and thus induce them to become servants of this divine mother. Oh queen of heaven, from this day I wish to do all that L can to make thee venerated and loved by all. Accept this my desire, and help me to fulfil it: in the mean time admit me among the number of thy servants, and no longer permit me to be a slave of lucifer.

2d. "Virgo potens:" Virgin most powerful. And who among the saints is so powerful with God as his most holy mother ? She obtains whatever she wishes, as St. Bernard has said: It is enough that thou dost wish, and all things are done: "Velis tu et omnia fient." St. Peter Damian even says that when Mary asks graces from God she does not pray, but in a certain manner commands. Thus the Son honors this mother whom he loves so much, by granting her whatever she asks, even favors for sinners. Hence St. Germanus says: Thou art the mother of God, omnipotent to save sinners, and thou hast no need of any other recommendation with God, for thou art the mother of true life. Oh, Mary the a canst make me holy; in thee I trust.

3d. "Virgo clemens:" Most clement Virgin. As Mary is powerful with God, so is she clement and merciful towards those who have recourse to her intercession. Neither the power nor the will is wanting to her, as St. Bernard says: "Nee facultas, nee voluntas illi deesse potest." The power to save us cannot be wanting to Mary, for she is mother of God; neither can the will be wanting to aid us, for she is our mother. And who has ever had recourse to Mary and been abandoned ? Let him cease to praise thy mercy, says again St. Bernard, who remembera having ever invoked thee without being heard. St. Bonaventure asserts that the desire of Mary to be invoked by us, in order that she may dispense to us her favors more abundantly, is so great, that she not only considers herself offended by those who injure her, but also by those who do not ask favors of her. Thus it is not needful to pray long to this mother of mercy, in order to obtain her aid; it is enough to ask it of her with confidence. Her clemency comes to our aid before we invoke it, as Richard of St. Victor says: "Velocius occurrit ejus pietas, quam invocetur;" and he gives us the reason, saying: She cannot see our miseries, and not be moved by them: "Non potest miserias ecire, et non subvenire." Behold, then, oh Mary, be hold my miseries, and succor me: "Virgo clemens, ora pro nobis."


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