"Lord, to whom shall we go? You have the words of eternal life."[John 6:68]
Saturday of the Twentieth week in Ordinary Time
Feast of the Church:
The Queenship of Mary - Memorial
THE QUEENSHIP OF MARY
Memorial
Memorial
According to ancient tradition and the sacred liturgy the main principle on which the royal dignity of Mary rests is without doubt her Divine Motherhood. In Holy Writ, concerning the Son whom Mary will conceive, We read this sentence: "He 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 forever, and of his kingdom there will be no end,"[Lk I, 32, 33] and in addition Mary is called "Mother of the Lord"; from this it is easily concluded that she is a Queen, since she bore a son who, at the very moment of His conception, because of the hypostatic union of the human nature with the Word, was also as man King and Lord of all things. So with complete justice St. John Damascene could write: "When she became Mother of the Creator, she truly became Queen of every creature." Likewise, it can be said that the heavenly voice of the Archangel Gabriel was the first to proclaim Mary's royal office.
But the Blessed Virgin Mary should be called Queen, not only because of her Divine Motherhood, but also because God has willed her to have an exceptional role in the work of our eternal salvation.
Now, in the accomplishing of this work of redemption, the Blessed Virgin Mary was most closely associated with Christ; and so it is fitting to sing in the sacred liturgy: "Near the cross of Our Lord Jesus Christ there stood, sorrowful, the Blessed Mary, Queen of Heaven and Queen of the World." Hence, as the devout disciple of St. Anselm (Eadmer, ed.) wrote in the Middle Ages: "just as . . . God, by making all through His power, is Father and Lord of all, so the blessed Mary, by repairing all through her merits, is Mother and Queen of all; for God is the Lord of all things, because by His command He establishes each of them in its own nature, and Mary is the Queen of all things, because she restores each to its original dignity through the grace which she merited.
For "just as Christ, because He redeemed us, is our Lord and king by a special title, so the Blessed Virgin also (is our queen), on account of the unique manner in which she assisted in our redemption, by giving of her own substance, by freely offering Him for us, by her singular desire and petition for, and active interest in, our salvation."
From these considerations, the proof develops on these lines: if Mary, in taking an active part in the work of salvation, was, by God's design, associated with Jesus Christ, the source of salvation itself, in a manner comparable to that in which Eve was associated with Adam, the source of death, so that it may be stated that the work of our salvation was accomplished by a kind of "recapitulation,"[49] in which a virgin was instrumental in the salvation of the human race, just as a virgin had been closely associated with its death; if, moreover, it can likewise be stated that this glorious Lady had been chosen Mother of Christ "in order that she might become a partner in the redemption of the human race";[50] and if, in truth, "it was she who, free of the stain of actual and original sin, and ever most closely bound to her Son, on Golgotha offered that Son to the Eternal Father together with the complete sacrifice of her maternal rights and maternal love, like a new Eve, for all the sons of Adam, stained as they were by his lamentable fall,"[51] then it may be legitimately concluded that as Christ, the new Adam, must be called a King not merely because He is Son of God, but also because He is our Redeemer, so, analogously, the Most Blessed Virgin is queen not only because she is Mother of God, but also because, as the new Eve, she was associated with the new Adam.
Certainly, in the full and strict meaning of the term, only Jesus Christ, the God-Man, is King; but Mary, too, as Mother of the divine Christ, as His associate in the redemption, in his struggle with His enemies and His final victory over them, has a share, though in a limited and analogous way, in His royal dignity. For from her union with Christ she attains a radiant eminence transcending that of any other creature; from her union with Christ she receives the royal right to dispose of the treasures of the Divine Redeemer's Kingdom; from her union with Christ finally is derived the inexhaustible efficacy of her maternal intercession before the Son and His Father.
All, according to their state, should strive to bring alive the wondrous virtues of our heavenly Queen and most loving Mother through constant effort of mind and manner. Thus will it come about that all Christians, in honoring and imitating their sublime Queen and Mother, will realize they are truly brothers, and with all envy and avarice thrust aside, will promote love among classes, respect the rights of the weak, cherish peace. No one should think himself a son of Mary, worthy of being received under her powerful protection, unless, like her, he is just, gentle and pure, and shows a sincere desire for true brotherhood, not harming or injuring but rather helping and comforting others.
Earnestly desiring that the Queen and Mother of Christendom may hear these Our prayers, and by her peace make happy a world shaken by hate, and may, after this exile show unto us all Jesus, Who will be our eternal peace and joy, to you, Venerable Brothers, and to your flocks, as a promise of God's divine help and a pledge of Our love, from Our heart We impart the Apostolic Benediction.[Pius XII - Encyclical Ad Coeli Reginam, § 34-39, §49, §52] - Copyright © Libreria Editrice Vaticana
Saturday of the Twentieth week in Ordinary Time
Book of Ruth 2:1 Na‘omi had a relative on her husband’s side, a prominent and wealthy member of Elimelekh’s clan, whose name was Bo‘az. 2 Rut the woman from Mo’av said to Na‘omi, “Let me go into the field and glean ears of grain behind anyone who will allow me to.” She answered her, “Go, my daughter.” 3 So she set out, arrived at the field and gleaned behind the reapers.
Book of Ruth 2:1 Na‘omi had a relative on her husband’s side, a prominent and wealthy member of Elimelekh’s clan, whose name was Bo‘az. 2 Rut the woman from Mo’av said to Na‘omi, “Let me go into the field and glean ears of grain behind anyone who will allow me to.” She answered her, “Go, my daughter.” 3 So she set out, arrived at the field and gleaned behind the reapers.
She happened to be in the part of the field that belonged to Bo‘az from Elimelekh’s clan,
8 Bo‘az said to Rut, “Did you hear that, my daughter? Don’t go to glean in another field, don’t leave this place, but stick here with my working girls. 9 Keep your eyes on whichever field the reapers are working in, and follow the girls. I’ve ordered the young men not to bother you. Whenever you get thirsty, go and drink from the water jars the young men have filled.”
10 She fell on her face, prostrating herself, and said to him, “Why are you showing me such favor? Why are you paying attention to me? After all, I’m only a foreigner.” 11 Bo‘az answered her, “I’ve heard the whole story, everything you’ve done for your mother-in-law since your husband died, including how you left your father and mother and the land you were born in to come to a people about whom you knew nothing beforehand.
4:13 So Bo‘az took Rut, and she became his wife. He had sexual relations with her, Adonai enabled her to conceive, and she gave birth to a son. 14 Then the women said to Na‘omi, “Blessed be Adonai, who today has provided you a redeemer! May his name be renowned in Isra’el. 15 May he restore your life and provide for your old age; for your daughter-in-law, who loves you and is better to you than seven sons, has given birth to him.” 16 Na‘omi took the child, laid it on her breast and became its nurse. 17 The women who were her neighbors gave it a name; they said, “A son has been born to Na‘omi,” and called it ‘Oved. He was the father of Yishai the father of David.
Psalms 128:(0) A song of ascents:
(1) How happy is everyone who fears Adonai,
who lives by his ways.
2 You will eat what your hands have produced;
you will be happy and prosperous.
3 Your wife will be like a fruitful vine
in the inner parts of your house.
Your children around the table will be
like shoots from an olive tree.
4 This is the kind of blessing that will fall
on him who fears Adonai.
5 May Adonai bless you from Tziyon!
May you see Yerushalayim prosper
all the days of your life,
Holy Gospel of Jesus Christ according to Saint Matthew 23:1 Then Yeshua addressed the crowds and his talmidim: 2 “The Torah-teachers and the P’rushim,” he said, “sit in the seat of Moshe. 3 So whatever they tell you, take care to do it. But don’t do what they do, because they talk but don’t act! 4 They tie heavy loads onto people’s shoulders but won’t lift a finger to help carry them. 5 Everything they do is done to be seen by others; for they make their t’fillin broad and their tzitziyot long, 6 they love the place of honor at banquets and the best seats in the synagogues, 7 and they love being greeted deferentially in the marketplaces and being called ‘Rabbi.’
8 “But you are not to let yourselves be called ‘Rabbi’; because you have one Rabbi, and you are all each other’s brothers. 9 And do not call anyone on earth ‘Father.’ because you have one Father, and he is in heaven. 10 Nor are you to let yourselves be called ‘leaders,’ because you have one Leader, and he is the Messiah! 11 The greatest among you must be your servant, 12 for whoever promotes himself will be humbled, and whoever humbles himself will be promoted.
Saturday of the Twentieth week in Ordinary Time
Commentary of the day:
Saint John Chrysostom (c.345-407), priest at Antioch then Bishop of Constantinople, Doctor of the Church
On the incomprehensibility of God, 5, 6-7 ; PG 48, 745
"Whoever exalts himself will be humbled; but whoever humbles himself will be exalted"
Saint John Chrysostom (c.345-407), priest at Antioch then Bishop of Constantinople, Doctor of the Church
On the incomprehensibility of God, 5, 6-7 ; PG 48, 745
If someone is truly a sinner then there’s no humility in owning up to it. Humility begins when people who know they’ve done many important things don’t draw lofty ideas of themselves from them. Humility exists when, while resembling Paul in being able to say: “My conscience does not accuse me”, a person at once adds as he did: “But I do not thereby stand acquitted” (1Cor 4,4), or again: “Christ Jesus came into the world to save sinners, of whom I am the foremost” (1Tim 1,15). This is in what humility consists: in spite of the greatness of our deeds, in spirit we humble ourselves.
However, because of his inexpressible love for us, God does not just welcome and receive only those who humble themselves before him in this way but also those who openly acknowledge their faults. To those who have such dispositions he shows himself favourable and kindly. So that you may learn how good it is not to have a high opinion of yourself, imagine two chariots. To the one harness virtue and pride, to the other sin and humility. You will see sin’s horses overtake those of virtue, not indeed by its own strength but by the force of the humility accompanying it. And you will see the other overtaken not on account of the weakness of virtue but because of the weight and grossness of pride.
However, because of his inexpressible love for us, God does not just welcome and receive only those who humble themselves before him in this way but also those who openly acknowledge their faults. To those who have such dispositions he shows himself favourable and kindly. So that you may learn how good it is not to have a high opinion of yourself, imagine two chariots. To the one harness virtue and pride, to the other sin and humility. You will see sin’s horses overtake those of virtue, not indeed by its own strength but by the force of the humility accompanying it. And you will see the other overtaken not on account of the weakness of virtue but because of the weight and grossness of pride.
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