by Fr. Peter
Richard Kenrick (1840)
“Solomon made a great throne of
ivory, and covered it with the most pure gold.” — 3 Kings x. 18
Solomon was a glorious type of
Christ. He was a prince of peace, as his name imports; and, as such,
represented Christ, who was, emphatically, the prince of peace, because he came
not to give peace to one nation, but to impart it to all men. This peace is not
so much an immunity from external aggression, as that internal “peace of God which surpasses all
understanding,” — an enduring
peace which no external violence can disturb, as long as the soul is willing to
retain it. The temple which Solomon built, and which, by its magnificence and
grandeur; rendered Jerusalem the “joy
of the whole earth,” was an
expressive figure of that church which Jesus Christ established. This is truly
the “joy of the whole earth,” by its universal diffusion, by being
enriched with all the treasures of grace and sanctity; and, unlike the figure,
is destined to survive all the efforts of the enemies of God's people. The
throne on which Solomon sat had special reference to Christ, who inherited the
throne of David his father through Mary, whose virtues are not inaptly
signified by the pure ivory of which it was made, and the most pure gold with
which it was overlaid.
The church applies to the
Blessed Virgin the words of the Canticle of Canticles, “Thy neck is as a tower of ivory;” — which is thus explained by St.
Bernardine of Sienna: “Vivifying
graces are conveyed from Christ, the head, through the Virgin, to the other
members of his mystical body.” St.
Paul expressly declares that we are all members of a mystical body, of which the
head is Christ. As among the members of this mystical body, the Blessed Virgin
is, after Christ, the most exalted, so she is well compared to the “tower of ivory,” to which the neck of the spouse in the
Canticles is likened; especially as it is through her, according to the opinion
of many holy doctors, that God has decreed to convey to the members of this
mystical body, the graces which are necessarily derived from Christ, who is the
head. The holy Abbot Rupert says of Mary: “As
a tower of ivory, she is beloved by God, and terrible to the demon.” On account of her spotless purity,
which the shadow of imperfection never sullied, and which is well represented
by the whiteness of ivory, she pleases God. On the same account, as also
because she is the channel of God's grace to men, she is terrible to the devil,
thee ancient serpent; whose poisonous bite she never experienced, and whose
head she not only crushed by bringing forth the Redeemer, but whom she
continues to overcome by her wonderful influence in the application of the
Redeemer's merits to the souls of men.
The ivory throne of Solomon was
overlaid with most pure gold. Gold is taken by the holy fathers as the symbol
of charity; for as gold is the most precious of the metals, so charity is the
most precious of the virtues; and as gold is distinguished from the other
metals by its peculiar brightness, so charity shines out conspicuous as the
queen of virtues. Adopting, then, the mystical interpretation of the text, Mary
resembled the throne of Solomon, not only by her immaculate purity, represented
by the ivory, but also in consequence of her supereminent charity, represented
by the glittering gold. As charity is the love of God, and as God is loved in
proportion as He manifests Himself to creatures and imparts to them His grace,
we can form no conception of Mary's perfection in this regard that will not
fall for short of the reality. “Mary,” says Albert the Great, “was a golden temple of charity.” St. Thomas of Aquin, one of the most
exact and profound divines that ever wrote, says that “as there was nothing in the temple
that was not covered with gold, so there was nothing in Mary that was not
replete with sanctity.” Mary,
then, was that mystical house, which “wisdom
built for itself,” and which, as it was a house prepared not for man but
for God, was adorned with all the perfection of charity, and thus rendered a
suitable abode for Him “who is
Charity” itself. (St. John
iv. 16.) Mary, as the “Tower
of Ivory,” teaches us that we
should avoid every imperfection, and much more every sin, and exhibits to us
the wonderful power which God has given to the greatest weakness, because
united with the most perfect innocence. As the “House of Gold,” she inculcates to us the necessity of
charity, without which we cannot hope that our souls can become the throne of
God, or that we ourselves shall be admitted into the temple of His glory, where
immunity from defilement will not entitle us to enter, unless our hearts be
overlaid with the gold of charity. Our hearts must glow with this divine
virtue, if we hope to take our place with Mary and all the inhabitants of the
heavenly Jerusalem, who see God because they love, and in seeing Him are
blessed.
EXAMPLE
St. Philip of Neri was one of
the greatest ornaments of the church in the sixteenth century; and by his
wonderful zeal for the promotion of God's glory in the city of Rome, procured
for himself the title of the apostle of that holy city. His youth was distinguished
by innocence and piety; and as he advanced in years, his piety increased. Among
his other virtues his devotion to the Mother of God was particularly
remarkable: his love for Mary was so great, that he had her name almost always
in his mouth, and incessantly laboured to promote her honour among men. No
child had ever so tender an affection for his mother as Philip had for Mary
whom he called his “love,” his “joy,” his “consolation.” He spoke these words with so much
feeling and unction, that those who heard him were usually much affected, and
not unfrequently were moved to tears. He spent whole nights in prayer; and in
his addresses to the Holy Virgin, he spoke with as much confidence and fervour
as if she were actually present. He often was favoured with supernatural
visions of this celestial queen; one of which, which occurred when he was
advanced in years, is particularly remarkable. He lay dangerously sick, and his
physicians had little hopes of his recovery. He was heard to cry out on a sudden, “O most holy Mother! O most amiable
Mother! O most beautiful Mother! O most blessed Mother!” The physicians and some clergymen ran
to him, and found him elevated somewhat from the bed in which he lay, and heard
him say, “O my dearest Queen,
I am not worthy, —I do not deserve that thou shouldst come to visit and to heal
me. What shall I do for thee, if thou healest me, for I have never done any
thing good.” Amazed at what
they saw and heard, some wept for joy; others trembled with fear. The physician
asked him what he wished for; to whom be replied: “Have you not seen the holy Virgin,
who has come to take away my ailments?” While
he spoke thus he came to himself, and as he perceived that the room was full of
people, he covered his head through shame, and began to weep. The physicians
fearing that this might injure him, begged him to desist, and asked to feel his
pulse: “I do not require your
assistance any longer,” replied
the saint; “the most holy
Virgin has been here, and has restored me.” They found him, in fact, perfectly
restored; and, on the following morning, he rose, as usual, and applied himself
to his accustomed occupations, without suffering any inconvenience. The holy
man said always to those who visited him: “Believe
me, there is no more powerful means to obtain God's grace, than to employ the
intercessions of the holy Virgin. Say to her often: Virgin Mary, Mother of God,
pray to thy dear Jesus for me.”
On another occasion, this great saint experienced
the efficacy of Mary's intercession in a very extraordinary manner. His new
church was being built. Philip sent in great hurry one day for the architect,
and ordered him to take off the roof from an old building, which would have
fallen in the preceding night, had not the Blessed Virgin sustained it. And, in
fact, when the workmen came, and examined the building, they found that the
beams which sustained the roof had fallen out of their places, and that the
whole remained suspended in the air, without any visible support. The saint felt
peculiar pleasure in visiting the church of St Maria Maggiore, and he
recommended nothing more frequently to his disciples, than love and devotion to
the holy Virgin. He procured for many persons extraordinary favours through
Mary, by causing them to recite the prayer, “Virgin
Mary, Mother of God, pray to thy Jesus for me.” Sometimes he added: “Pray to thy Son Jesus for me a
sinner.” Often he repeated
these words, “Virgin and
Mother,” and said that they
expressed all the greatness and dignity of Mary, and had a great efficacy in
obtaining God's graces. Had we such a tender, confiding love for Mary, as that
with which this great saint was animated, how many graces would we receive
through her hands, to whom the church applies the words: “In me is all the grace of the way,
and of the truth ; in me is all hope of life and of virtue?” (Ecclesiastes xxiv. 25)
PRAYER
O Mary! I acknowledge thee to
be the most noble, the most sublime, the most pure, the most beautiful, the
most holy, and the most amiable of all creatures. Ah! Would that all mortals
knew thee, and loved thee, as thou dost deserve: but I am consoled when I
reflect on the great number of holy souls who serve and love thee on earth, and
are enamoured with thy goodness and surpassing beauty in heaven. Above all I
rejoice, and congratulate with thee, that God loves thee above all men and
angels united. O most amiable mother, I, although a miserable sinner, presume
to love thee: but alas, my love is too faint; I would wish to love thee more
tenderly, and this is the favour I have to ask of thee. To love thee, is a
great means of loving God; since thou dost not fail to procure for those who
love and serve thee, that great grace of loving their Creator with their whole
heart here below, that thus they may be worthy to see, love, and enjoy Him in
heaven. O Mary, obtain for me a heart inflamed with the love of God: and take
from me this hardened heart, which has hitherto resisted all the attractions of
His love. Thou art the mother of holy love; be thou now my advocate with God,
that “neither death, nor life,
nor angels, nor principalities, nor powers, nor things present, nor things to
come, nor might, nor height, nor depth, nor any other creature, shall be able
to separate me from the love of God, which is in Christ Jesus our Lord.” (Romans viii. 38, 39.) Amen.
PRACTICE
Recite the acts of Faith, Hope,
and Charity, today, in honour of Mary, and make this one of the devotions which
you will resolve to practise in her honour.
“O Mary, by the love thou didst
bear to Jesus Christ, help me to love him.” — St. Brigid
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