The Glories of MaryNovena of meditations for the nine days preceding the Purification

The above-mentioned meditations are upon the Litany of Loretto, and can be used for all the Novenas preceding the principal festivals of the Divine Mother.

1st. “Sancta Maria, ora pro nobis:” Holy Mary, pray for us. Since in the Litanies of our Lady the Church instructs us to repeat so many times the petition that she will pray for us, “Ora pro nobis,” it is well before meditating upon the titles by which the holy Virgin is invoked, to consider of how great value with God are the prayers of Mary. Blessed is that person for whom Mary prays! Jesus is pleased when his most beloved mother prays to him, and grants all she asks. One day St. Bridget heard Jesus speaking with Mary, and thus saying to her: “My mother, ask what thou wilt of me, for thy petition cannot be in vain.”[1861] And then he added: “Thou didst deny me nothing on earth, I will deny thee nothing in heaven.” St. Bernard says: To be heard by the Son is to be graciously heard: “A Filio audiri est exaudiri.” It is enough that Mary speaks, her Son grants whatever she asks. Therefore let us always pray to this divine mother if we wish to obtain eternal salvation, and let us say with St. Andrew of Candia, or perhaps of Jerusalem: We, then, supplicate thee, oh most holy Virgin, to grant us the aid of thy prayers with God; prayers that are more precious than all the treasures of the earth; prayers that obtain for us a great abundance of graces; prayers that confound our enemies, and triumph over their forces.

2d. “Sancta Maria:” Holy Mary. The name of Mary is a name of salvation. This name came not from earth, but from heaven; and therefore St. Epiphanius says, that it was not given to Mary by her parents, but was bestowed upon her by the express will of God. Hence it is that after the name of Jesus, the name of Mary is superior to every name, for God has filled it with grace and sweetness in order that through it every blessing may be obtained by him who names it. St. Bernard said: Oh Mary, thy name cannot be pronounced without inflaming the heart of him who utters it with love to thee. And the blessed Henry Suso exclaimed: Oh Mary, what must thou thyself be if thy name is so amiable and gracious! Name full of blessings. St. Bonaventure said that the name of Mary cannot be invoked without profit to him who invokes it. But more than all, this name has the power to overcome the temptations of hell. Ah, my Lady, if I had always invoked thee in my temptations, I should never have fallen. For the future I shall never cease to invoke thee, saying: “Mary, help me; Mary, succor me.” And do thou obtain for me the grace always to invoke thee in the perils of my soul.

3d. “Sancta Dei genitrix:” Holy mother of God. If the prayers of the saints avail much with God, how much more will the prayers of Mary avail! The former are the prayers of servants, but the latter are the prayers of a mother. St. Antoninus says that the prayer of Mary has the force of a command with Jesus Christ: “Oratio Virginis habet rationem imperii;” and hence he adds, that it is impossible for this mother to ask a favor of the Son that the Son will not grant her: “Impossibile est Deiparam non exaudiri.” Therefore St. Bernard exhorts us to ask through Mary for every grace that we wish from God: “Quæramus gratiam, et per Mariam quæramus;” for she is the mother, and is always graciously heard: “Quia mater est, et frustrari non potest.” Oh great mother of God, pray to Jesus for me. Look upon the miseries of my soul, and have pity on me. Pray, and never cease to pray for me until thou seest me safe in paradise. Oh Mary, thou art my hope; do not abandon me. Holy mother of God, pray for us: “Sancta Dei genitrix, ora pro nobis.”

1st. “Mater divinæ gratiæ:” Mother of divine grace. Mary is called by St. Anselm: Mother of all graces: “Mater omnium gratiarum.” And by the Idiot: Treasurer of divine grace: “Thesauraria gratiarum.” Hence St. Bernardine of Sienna writes: All the graces which we receive from God are dispensed by the hand of Mary, and are dispensed to whom Mary will, when she will, and as she will.[1862] This she herself says: “With me are riches and glory ... that I may enrich them that love me.”[1863] The Lord has placed in my hand all the riches of his graces, that I may enrich those who love me. Then, oh my queen, if I love thee, I shall be no longer poor as I am now. After my God, I love thee above all things; do thou obtain for me greater tenderness and love for thy goodness. St. Bonaventure tells me that every one will be saved if thou wilt have him saved: “Quem ipsa vis salvus erit.” And therefore will I say to thee with the same saint: Oh salvation of those who invoke thee, save me: “O salus te invocantium, salva me.” Save me from hell, and first save me from sin, which alone can bring me to hell.

2d. “Mater purissima:” Mother most pure. This fair and pure virgin mother renders all her servants chaste and pure. St. Ambrose writes that even when Mary was on the earth, by her presence she inspired with the love of purity all those who looked upon her.[1864] She was called the lily among thorns: “Sicut lilium inter spinas sic amica mea inter filias.”[1865] All other virgins, says St. Denis the Carthusian, are thorns either to themselves or to others; but the blessed Virgin was neither a thorn to herself nor to others, for she inspired with pure and holy affections all those who beheld her. Moreover, Frigenius, author of the life of St. Thomas Aquinas, writes, that this saint said that even the image of this chaste turtle-dove extinguishes the sensual emotions of him who looks upon it with devotion. And the venerable John of Avila relates that many persons, who were suffering from temptations against purity, were preserved pure through the devotion to our Lady. Oh, how especially powerful is the name of Mary in conquering all temptations to this vice! Oh Mary, most pure, free me from this vice; make me always to have recourse to thee in temptations, and invoke thee so long as the temptation continues.

3d. “Mater inviolata:” Mother inviolate. Mary was that immaculate woman who appeared in the eyes of God all pure and spotless: “Tota pulchra es, amica mea, et macula non est in te.”[1866] Wherefore she was called the reconciler of sinners, as St. Ephrem salutes her: Hail, conciliatrix of the world: “Ave conciliatrix orbis.” And as she herself said in the Canticles: “Since I am become in his presence as one finding peace.”[1867] St. Gregory says that if a rebel should appear before the offended king to appease him, it would only provoke him the more to anger. But Mary being destined to treat of peace between God and men, it was not fitting that she should appear as a partaker in the crime of Adam, and therefore the Lord preserved Mary from every stain of sin. Ah, my immaculate queen; oh spotless dove, so dear to God; ah, do not disdain to look upon the many stains and wounds of my soul; look on me and help me. That God who loves thee so much, denies thee nothing, neither dost thou know how to deny thyself to him who invokes thee. Oh Mary, to thee I have recourse; have pity on me. Mother inviolate, pray for us: “Mater inviolata, ora pro nobis.”

1st. “Mater amabilis:” Amiable mother. Richard of St. Lawrence says that the blessed Virgin was amiable in the eyes of God himself: “Fuit beata Virgo amabilis oculis ipsius Dei.” Mary was so beautiful in the eyes of God, that God was enamored of her beauty. How beautiful art thou, my love! how beautiful art thou! “Quam pulchra es, amica mea, quam pulchra es.”[1868] Hence he called her his only dove, his only perfect one: One is my dove; my perfect one is but one: “Una est columba mea, una est perfecta mea.”[1869] It is certain, as Father Suarez says, that God loves Mary more than all the other saints together, and justly, for she alone loved God more than all men and all the angels. Oh Mary, most pure; oh Mary, most lovely, thou didst gain the heart of God; take possession of my poor heart also, and make me holy. I love thee, and I confide in thee. Amiable mother, pray for us: “Mater amabilis, ora pro nobis.”

2d. “Mater Salvatoris:” Mother of the Saviour. St. Bonaventure calls Mary the mediatrix of our salvation: “Maria mediatrix nostræ salutis;” and St. John Damascene: The deliverer of the world: “Salvatrix mundi suo modo.” For two reasons, Mary may be called the deliverer of the world and our mediatrix; that is, mediatrix of grace, as Jesus Christ is the mediator of justice. First, by the consent she gave to the incarnation of the Word; for by such a consent, says St. Bernardine, she procured for us salvation: “Per hunc consensum omnium salutem procuravit.” Secondly, by the consent which Mary gave to the death of her Son, being willing that for our salvation, he should be sacrificed on the cross. I will say to thee then, oh mother of my Saviour, thou who once didst offer to God the life of thy Son, save me now by thy intercession.

3d. “Virgo veneranda:” Virgin most venerable. St. Anselm declares, that when we say of Mary that she is mother of God, we say that she surpasses in greatness, after God, every thing that can be conceived or expressed; whence he says to her: Oh Lady, nothing is equal to thee; for every thing is either above thee, and that is God; or it is beneath thee, and that is every thing that is not God. In a word, St. Bernardine says that God alone can know the greatness of Mary;[1870] and the blessed Albertus Magnus affirms that Mary could not be more united to God except by becoming God: “Magis Deo conjungi non potuit, nisi fieret Deus.” Truly worthy then of our veneration is this great mother of God, for God himself could not make her greater than he has done, by making her his mother. Oh, mother of God, and my mother, Mary, I adore thee, and would wish thee to be adored by all hearts, as that exalted Lady thou art. Have mercy on a poor sinner, who loves thee and trusts in thee. Virgin most venerable, pray for us: “Virgo veneranda, ora pro nobis.”

1st. “Virgo prædicanda:” Virgin to be praised. The holy Church sings that this divine mother is worthy of all praise: “Omni laude dignissima;” for according to St. Ildephonsus, all praise that is given to the blessed Virgin is an honor paid to her Son: “Refunditur 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.[1871] The holy Virgin promises paradise to him who endeavors to make her known and loved.[1872] Richard of St. Lawrence says that Mary will honor in eternity those who honor her in this life.[1873] 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 I 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.[1874] 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 thou 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: “Nec facultas, nec 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 remembers having ever invoked thee without being heard.[1875] 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.[1876] 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 scire, et non subvenire.” Behold, then, oh Mary, behold my miseries, and succor me: “Virgo clemens, ora pro nobis.”

1st. “Virgo fidelis:” Virgin most faithful. Blessed is he who, with his prayers, watches at the gates of Mary, as the poor wait at the gates of the rich to obtain relief! “Blessed is the man,” as she herself says, “that heareth me, and that watcheth daily at my gates!”[1877] Oh, that we were faithful in serving this divine mother, as she is faithful in succoring us when we pray to her! Mary promises to those who serve and honor her, that they shall be freed from sins, and shall obtain eternal salvation. “They that work by me shall not sin.... They that explain me shall have life everlasting.”[1878] She invites all to come to her, and promises them every grace that they hope for. “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.”[1879] St. Lawrence Justinian applies to Mary that other text of Ecclesiasticus: Her bands are a healthful binding: “Vincula illius alligatura salutaris;”[1880] and then adds: “Wherefore bands? unless to bind her servants, that they may not go astray into unlawful fields.”[1881] Mary binds her servants that they may not take too much liberty, and thus cause their own ruin. Oh mother of God, in thee I place all my hopes: thou must save me from falling again into sin. Oh my Lady, do not abandon me; obtain for me the grace to die rather than to lose the grace of God.

2d. “Causa nostræ latitiæ:” Cause of our joy. As after the darkness and gloom of night, the dawn is the cause of joy, thus after the darkness of sin, which for four thousand years before the coming of Jesus Christ had prevailed on earth, the birth of Mary, our Aurora, brought joy to the world. When Mary was born, the morning rose, says a holy Father: “Nata Maria, surrexit Aurora.” The dawn is the precursor of the sun, and Mary was the precursor of the incarnate Word, the Sun of Justice and our Redeemer, who by his death, freed us from eternal death. With reason does the Church sing of the nativity of Mary: “Thy birth, oh holy mother of God, announced joy to the whole world.”[1882] And as Mary was the beginning of our joy, so is she also the completion of it; for St. Bernard says that Jesus Christ has placed the whole treasure of his merits in the hands of his mother, so that every good we receive we may receive through Mary.[1883] Oh mother of God, thou art my joy and my hope, for thou dost refuse thy favor to none, and thou dost obtain from God whatever thou dost wish.

3d. “Vas insigne devotionis:” Vessel of singular devotion. Devotion, as St. Thomas teaches, consists in the readiness of our will to conform to the will of God. This readiness was the principal virtue that rendered his most holy mother so dear to God. And this we are given to understand by the answer of our Lord to the woman who called blessed the womb that bore him: “Yea rather, blessed are they that hear the word of God and keep it.”[1884] By this, according to Bede, the Lord intended to say, that Mary was more happy by the union of her will with that of God, than by being his mother. That flower which always turns towards the sun is a true type of Mary. The divine will alone was the only aim and satisfaction of the heart of Mary, as she herself sang: “My spirit hath rejoiced in God my Saviour.”[1885] Oh, blessed art thou, my Lady, who wast always and entirely united to the divine will! Obtain for me the grace to live, for the remainder of my life, always in uniformity with the will of God.

1st. “Rosa mystica:” Mystical rose. It is said of Mary, in the holy Canticles, that she was the inclosed garden of God: “Hortus conclusus soror mea sponsa.”[1886] And St. Bernard, explaining this passage, says that the Lord planted in this garden all the flowers that adorn the Church, and among others the violet of humility, the lily of purity, and the rose of charity. The rose is red; and therefore Mary is called the rose, according to the Idiot, on account of the ardent charity with which her heart was always inflamed towards God, and towards us.[1887] And where can we find an advocate who is more occupied with our salvation, and who loves us more than Mary? We acknowledge that one alone in heaven is solicitous for us, as St. Augustine says of her.[1888] Oh my dear mother, if I could love thee as thou lovest me! I will not, however, fail of doing what I can to honor and love thee; my sweet Lady, obtain for me the grace to be faithful to thee.

2d. “Turris Davidica:” Tower of David. Mary is called, in the holy Canticles, Tower of David: “Thy neck is as the tower of David; a thousand bucklers hang upon it, all the armor of valiant men.”[1889] St. Bernardine says, that the tower of David stood on high, that is, on Sion; and therefore Mary is called “The Tower of David,” to denote the elevation of this great creature: as Sion was a most lofty place, so the blessed Virgin was most exalted.[1890] Hence, of Mary it is said in the Psalms, that her sanctity in the beginning was more exalted than the mountains: “Fundamenta ejus in montibus sanctis.”[1891] St. Gregory explains it by saying, that the divine mother was more holy in the first moments of her life than the saints have been at the moment of their death. Oh my queen and mother, I rejoice in thy greatness, and am ready to give my life that thy glory should not be diminished in the least degree, if it were possible that it could be diminished. Oh, that I might give all my blood to cause all the nations of the earth to honor and love thee as the Lady thou art!

3d. “Turris eburnea:” Tower of ivory. Thus Mary is also called: Thy neck is as a tower of ivory: “Collum tuum sicut turris eburnea.”[1892] Mary is called the neck, for she is the mystic neck through whom from the head, Jesus Christ, are transmitted to us the faithful, who are the members of the mystic body of the Church, the vital spirits, namely, the divine help which preserves in us the life of grace. In the words of St. Bernardine: Through the Virgin, the life-giving graces flow from Christ, the head, into his mystic body.[1893] The saint adds, that from the time when Mary conceived in her womb the incarnate Word, she received from God such honor, that no one could receive any grace except through her hands. Ivory, in a word, is smooth and strong, hence Rupert the Abbot writes of Mary: As a tower of ivory, beautiful in the eye of God, terrible to the devil.[1894] Thou, then, oh my Lady, because thou art so beloved by God, canst obtain for us every blessing; and because thou art terrible to demons, thou canst liberate us from all their snares. Have pity on us, for we glory in living under thy protection.

1st. “Domus aurea:” House of gold. Gold is the symbol of love. Hence the blessed Albertus Magnus calls Mary, The golden temple of charity: “Templum aureum charitatis.” And with reason; for St. Thomas says, that as every thing in the temple was covered with gold, so the beautiful soul of Mary was filled with sanctity.[1895] Mary was that house of gold which the Eternal Wisdom, that is the divine Word, chose for his habitation on this earth: Wisdom hath built herself a house: “Sapientia ædificavit sibi domum.”[1896] Now this house of God, says Richard of St. Lawrence, is so rich that it can relieve all our miseries.[1897] Oh Mary, thou dost love God so much that thou dost desire to see him beloved by all. This is the grace that above all others I ask of thee, and hope from thee; obtain from me a great love to God.

2d. “Fœderis arca:” Ark of the covenant. Ischio calls Mary: An ark more spacious than that of Noe: “Arca Noe largior:” for in that only two animals of each kind were received, but under the mantle of Mary all find room, both just and sinners. This was one day revealed to St. Gertrude, who saw a multitude of wild beasts, lions, leopards, &c., who took refuge under the mantle of Mary; and she did not drive them away, but with kind hand caressed them, so that they might not fly away. The brutes who entered into the ark remained brutes; but sinners, who take shelter under the mantle of Mary, do not remain sinners. She will certainly change their hearts and render them dear to God. The Virgin herself revealed to St. Bridget: “However a man may have sinned, if with a true purpose of amendment he returns to me, I am ready at once to receive him; neither do I look upon the sins with which he is laden, but only whether he comes with good dispositions; and then I do not disdain to bind up and heal his wounds, for I am called, and truly am, the mother of mercy.” Oh mother of mercy, I will then say to thee with St. Augustine, remember that it has never been known that a sinner was rejected by thee, who had recourse to thee for help; I, a miserable sinner, invoke thee and trust in thee.

3d. “Janua cœli:” Gate of heaven. Mary is called the gate of heaven, because no one can enter into heaven, as St. Bonaventure declares, except through Mary.[1898] In Jerusalem is my power: “In Jerusalem potestas mea,” says our queen.[1899] And Richard of St. Lawrence adds: Commanding what I will, and introducing whom I will: “Imperando quod volo, et quos volo introducendo.” I can obtain whatever I wish for my servants, and introduce whom I will into paradise. Therefore St. Bonaventure says: Those who enjoy the favor of Mary, are recognized as citizens of paradise; and those who are like her, that is, have the grace to be her servants, are written in the book of life. For this reason Bernardine de Bustis calls Mary the book of life, and says that he who through devotion to her finds himself written in this book, will certainly be saved. Ah, my mother, in thee I place the hopes of my eternal salvation. I love thee, save thou me; do not permit a servant of thine who loves thee to go to blaspheme thee in hell.

1st. “Stella matutina:” Morning star. Mary is called by St. John Damascene: The star that precedes the sun: “Stella demonstrans solem.” As the morning star precedes the sun, so devotion to the holy Virgin precedes the sun of divine grace; and St. Germanus says, that devotion towards Mary in a soul, is a sign that it is, or soon will be, in the state of grace. By the Church our Lady is also called: “The star of the sea;” for, as St. Thomas explains it, as in the time of tempest mariners are guided into port by the star, so by Mary we are guided over the sea of this world to paradise.[1900] Therefore St. Bernard gives us this advice: If you do not wish to be overwhelmed by the tempest of temptations, do not turn your eyes from this star of salvation.[1901] And then he adds: Following Mary, you cannot go astray; if Mary protects you, you cannot fear being lost; if Mary favors you, you will arrive at paradise.

2d. “Salus infirmorum:” Health of the weak. Mary is called by St. Simon Stock: The medicine of sinners: “Peccatorum medicina;” and by St. Ephrem, not only medicine, but health itself: Firm health for those who have recourse to her: “Salus firma recurrentium ad eam.”[1902] For he who has recourse to Mary not only finds medicine, but he finds health, as she herself promises to him who seeks her: “He that shall find me shall find life, and shall have salvation from the Lord.”[1903] Neither should we fear that on account of the loathsomeness of our wounds she will refuse to take care of us. She is our mother, and as a mother does not shrink from taking care of a child covered with wounds, so this celestial physician does not refuse to cure her servants who have recourse to her. Wherefore St. Bernard says: Oh mother of God, thou hast no horror of a sinner, however loathsome he may be; if he sighs for thee, thou wilt rescue him with thine own hand from despair.

3d. “Refugium peccatorum:” Refuge of sinners. Thus Mary is called by St. Germanus: The refuge, ever ready, for all sinners: “Refugium paratissimum peccatorum;” for the Idiot says, that she cannot reject any sinner, but as soon as he has recourse to her, Mary receives him.[1904] Hence St. John Damascene calls Mary not only the refuge of the innocent, but also of the bad who implore her protection.[1905] And St. Anselm also says: Thou dost embrace with maternal love the sinner who is despised by the whole world, neither dost thou leave the wretched until thou hast reconciled them to their God.[1906] By which he gives us to understand that the sinner, being hated by God, is rendered odious and abominable in the eyes of all creatures; but if he has recourse to the refuge of sinners, Mary not only does not despise him, but affectionately embraces him, and does not abandon him until he is pardoned by her Son and our Judge, Jesus Christ. Then, oh my Lady, if thou art the refuge of all sinners, thou art also my refuge. Thou who dost not despise any one who has recourse to thee, do not despise me, for to thee I recommend myself: “Refugium peccatorum, ora pro nobis.” Oh Mary, pray for us, and save us.

1st. “Consolatrix afflictorum:” Comforter of the afflicted. St. Germanus writes: Oh Mary, who has so great care of our welfare as thou hast? Is there any one who relieves us in our afflictions as thou dost?[1907] No, replies St. Antoninus: There is none among the saints who compassionates our miseries as this most pious Lady.[1908] And because the miseries which most afflict us are the maladies of the soul, the blessed Henry Suso calls Mary: The most faithful consoler of sinners: “Consolatrix fidelissima peccatorum.” We need only show to Mary the wounds of our souls, and she immediately comes to our aid with her prayers, and consoles us. Even as Richard of St. Victor teaches, her piety prevents us and relieves us before we invoke her: “Velocius occurrit quam invocetur.” Let us say to her, then, with St. Bonaventure: Oh Mary, always console us, but especially at the hour of our death. Come, then, and take our souls, and present them to thy Son, who is to be our Judge.

2d. “Auxilium Christianorum:” Help of Christians. St. John of Damascus calls her: Aid prepared and ready to free us from all dangers.[1909] The help of Mary is, as St. Cosmas of Jerusalem declares, omnipotent to save us from sin and from hell. St. Bernard addressed her in these words: Thou art invincible in the defence of thy servants: “Tu bellatrix egregia,” doing battle with the demons who assail them. And for this reason Mary is called in the sacred Canticles: Terrible as an army set in array: “Terribilis ut castrorum acies ordinata.”[1910] Ah, my queen, if I had always had recourse to thee I should never have been conquered by my enemies. From henceforth thou must be my strength; in my temptations I will always invoke thee, and from thee I hope for victory.

3d. “Regina martyrum:” Queen of martyrs. Mary is justly called Queen of martyrs; for her martyrdom, in the death of her Son on the cross, exceeded the sufferings of all the martyrs. And there stood by the cross of Jesus his mother: “Stabat juxta crucem mater ejus.” Mothers fly from their children when they see them dying before their eyes and cannot help them; Mary does not fly, but remains with Jesus until she sees him expire: “Stabat juxta crucem.” And while Jesus is in his agony she is offering to the eternal Father the life of her Son for our salvation; but in offering it she also endures the agony of death, and experiences a suffering greater than that of every death. Oh my afflicted mother, by the merit of the sufferings thou didst endure at the foot of the cross, obtain for me a true sorrow for my sins and love for Jesus my Redeemer. And by that sword which pierced thy heart when thou didst see him bow his head and expire, I pray thee to assist me at the moment of my death, and obtain for me then eternal salvation, that I may come to love thee forever with thy Son Jesus.