Mary, Seat of Wisdom

by Fr. Peter Richard Kenrick (1840)

“Wisdom hath built herself a house.”—Proverbs ix.1

Mary is the seat of wisdom, because (she is) the mother of the uncreated wisdom—"the first born before all creatures." As the praises of the Son are necessarily participated in by the mother, the church celebrates the dignity of Mary by repeating in the public service by which she honours her, the praises of her divine Son. The wisdom of God was manifested in the creation of the world, according to that of the psalmist —"Thou hast done all things in wisdom." In the 24th chapter of the book of Ecclesiasticus, the effects of this divine wisdom are described. “I came out of the mouth of the Most High, the first born before all creatures. I made that in the heavens there should rise light that never faileth, and as a cloud I covered all the earth. I dwelt in the highest place, and my throne is in a pillar of a cloud. In me is all grace of the way and of the truth, in me is all hope of tile and of virtue.” (Eccl. xxiv.) And yet this divine wisdom was not esteemed by men, when it dwelt among them, Jesus was clad in a fool’s garment by the wisdom of this world! His doctrine is foolishness to those who are prudent in their own conceits! and those whoever will walk in his footsteps must be content to be esteemed fools for his sake. Mary participated more in this wisdom than any other creature, because she approached nearer the source whence it emanated. If Jerusalem was the subject of the prophet's admiration on account of the peculiar presence of God in its holy temple, may we not apply his words to Mary—that living temple of God, in whom, in Jesus Christ, “the whole plenitude of the divinity dwelt corporally” and say: “Glorious things are said of thee, O city of God!”

Mary manifested in all her actions the fruits of the divine wisdom which had made her the tabernacle of God with men. “The fear of the Lord,” says the Psalmist, “is the beginning of wisdom,” and his holy fear was signally displayed in Mary. How great must have been this filial fear with which Mary watched over all her actions, and which preserved her from ever displeasing the divine wisdom. Was not her wisdom manifested in the choice of so holy a spouse as Joseph; who was at once the guardian of her innocence before God, and of her character before men? Was not her wisdom displayed, by treasuring up in her heart whatever words were spoken of her divine son? But why enumerate particular instances? Did she not enjoy for thirty years the society of Him, of whom the evangelist remarks that he “advanced in wisdom, and age, and grace, before God and men.” (Luke, ii. 52)

How happy was Mary in being the favoured creature, in whom was fulfilled what the Eternal Father said to the increated wisdom of His Son. “Let thy dwelling be in Jacob, and thy inheritance in Israel, and take root in my elect!" (Eccl. xxiv. 13.) How still more happy in displaying this divine wisdom in her actions? While we offer her the homage of our admiration, on this double title, let us reflect a little on ourselves. We, and all other creatures, are the work of God's wisdom : everthing, both within and without us, is calculated to display his attributes. Do we ever advert to our obligation of seeing God in all things, and of rising from the contemplation of the creature to that of the great Creator? The light of reason and revelation which we enjoy, are participations of the divine wisdom: do we esteem them as we ought? Do we never undervalue, by our maxims and conversation, the wisdom which Christ teaches us in the gospel? Alas! how much is it to be feared, that, while we esteem such so much worldly wisdom,—which confines its views to the limited prospect of this life, we pay but little attention to the dictates of that wisdom which is from above, and which alone can make us truly wise! We should remember that the wisdom of this world is foolishness with God; and that the secrets of divine wisdom are imparted to the poor and humble, while they are hidden from the wise and prudent. Let us not, then, be wise in our own conceits, but carefully imitate the example of her whom the church calls the “seat of wisdom.”

EXAMPLE

Leander Vandrisse was born at Lille, on the 5th of November, 1808, of worthy parents; at a suitable age he was apprenticed to a printer. Being naturally well disposed, he delighted in succouring the distressed. Having once saved up a little money to purchase for himself some articles of dress, he was proceeding to buy them, when he met with a poor creature, who appeared ready to expire from hunger. Leander gave him the money he had about him, and, quite pleased with the good action he had done, entered a church to pray. On this occasion, however, he acted more from natural sensibility, than from the higher motives supplied by religion.

About this time he was much addicted to the reading of romances and novels, of which he was passionately fond, and which filled his mind with many vain and dangerous thoughts. Happily he one day took up a good book,—“The History of Religion, by Lhomond.” He was delighted with the simple and interesting style of this writer; and he soon felt disgusted at the light and frivolous works in which he formerly took pleasure. “I am tired of novels,” said he to a friend, who, like him, was much devoted to that kind of reading; “I find within myself a frightful void. I must adopt a settled line of conduct, and be entirely virtuous: otherwise I fear I shall turn out badly. I must choose between an eternity of happiness and an eternity of misery. Eternity! Do you really feel the force of this awful word? Had you read the terrific description of hell I perused a few days ago! I cannot hide from myself that I must die, and that my life hangs on a thread!”

Shortly afterwards, Leander made a general confession, and, during the remainder of his life, gave the most edifying example of the virtues of his state. He formed a society of young artizans, who often met during the week-evenings, to recite the Rosary together. For some time Leander was threatened with consumption, which at length brought him to the grave. During his sickness, all his thoughts were turned to God, and to the Blessed Virgin, whom he regarded as the protectress of persons in their last agony. The only uneasiness he felt arose from his ardent desire to see one of his friends converted to God. Immediately before death, he seemed to enjoy a foretaste of the joys of heaven. “What a happiness! What a happiness!” he would exclaim. “What have I ever done to deserve it. I owe it all to the holy Virgin.” In these sentiments he expired on the 21st of March, 1833.

PRAYER

O Mary, thou art in truth the "Seat of Wisdom." The Holy Ghost, the spirit of wisdom who overshadowed thee, and the Son of God, the Eternal Wisdom of the Father, who dwelt in thy sacred womb, and rested on thy holy arms, imparted to thee all the gifts and treasures of supernatural wisdom. Behold me, a poor sinner, whose intellect is clouded by the mists of evil passions, and who so often mistakes evil for good, behold me now prostrate at thy feet, —imploring thee to obtain for me light to guide my steps in this dark world. Make me ever docile to the inspirations of the Holy Spirit, and teach me to esteem more the folly of the cross than all the wisdom of the world. Obtain for me a simple, guileless mind, and permit me not that while I profess to be a disciple of thy divine Son, the true and uncreated Wisdom of the Father, I should be found to be influenced by the false maxims of the world. Make me always recur to thee, O sacred Virgin, as the best advocate with God; and obtain pardon for my past perversity, in practically contemning the only true wisdom, and exposing myself to the danger of being eternally obliged to lament my folly. Amen.

PRACTICE

Resolve to read a chapter each day in some pious author. The reading of a good book gave an Ignatius to the church!

ASPIRATION

To thee do we raise our eyes, O holy Mother of God.