Saint John Henry Newman on the Happy Sorrowful Mother

Newman's Meditation on the Thirteenth Station (Jesus is taken from the Cross, and laid in Mary's Bosom):

THE multitude have gone home. Calvary is left solitary and still, except that St. John and the holy women are there. Then come Joseph of Arimathea and Nicodemus, and take down from the Cross the body of Jesus, and place it in the arms of Mary.

O Mary, at last thou hast possession of thy Son. Now, when His enemies can do no more, they leave Him in contempt to thee. As His unexpected friends perform their difficult work, thou lookest on with unspeakable thoughts. Thy heart is pierced with the sword of which Simeon spoke. O Mother most sorrowful; yet in thy sorrow there is a still greater joy. The joy in prospect nerved thee to stand by Him as He hung upon the Cross; much more now, without swooning, without trembling, thou dost receive Him to thy arms and on thy lap. Now thou art supremely happy as having Him, though He comes to thee not as He went from thee. He went from thy home, O Mother of God, in the strength and beauty of His manhood, and He comes back to thee dislocated, torn to pieces, mangled, dead. Yet, O Blessed Mary, thou art happier in this hour of woe than on the day of the marriage feast, for then He was leaving thee, and now in the future, as a Risen Saviour, He will be separated from thee no more.

Anyone who watched Mel Gibson's The Passion of the Christ will remember the tableau of Mary holding Jesus's body in her arms, looking forward at the viewer, with a look of desolation and emptiness on her face. It was a powerful image.

But Newman sees the scene very differently; indeed, very differently even from some of his commentary on Mary's feelings after the Marriage Feast of Cana in several paragraphs of "Our Lord Refuses Sympathy" we discussed on the Son Rise Morning Show (Monday, March 31). 

But in this mediation on the Thirteenth Station of the Cross Newman has left much of that sorrow behind in the joy of the coming Resurrection and Ascension. As the Crucifixion is one of her Seven Sorrows, the Resurrection and Ascension are two of her Seven Joys.

When Our Lord meets His Sorrowful Mother, Newman also emphasizes that Mary sees the contrast between her Son before and during His Passion: "She had known Him beautiful and glorious, with the freshness of Divine Innocence and peace upon His countenance; now she saw Him so changed and deformed that she could scarce have recognised Him, save for the piercing, thrilling, peace-inspiring look He gave her." 

And he ascribes the aid given to Jesus by Simon of Cyrene and Veronica to the Mother of God in the next two stations:

--"This came of Mary's intercession. He prayed, not for Himself, except that He might drink the full chalice of suffering and do His Father's will; but she showed herself a mother by following Him with her prayers, since she could help Him in no other way. She then sent this stranger to help Him. It was she who led the soldiers to see that they might be too fierce with Him. Sweet Mother, even do the like to us. Pray for us ever, Holy Mother of God, pray for us, whatever be our cross, as we pass along on our way."

--"As Jesus toils along up the hill, covered with the sweat of death, a woman makes her way through the crowd, and wipes His face with a napkin. In reward of her piety the cloth retains the impression of the Sacred Countenance upon it.

"The relief which a Mother's tenderness secured is not yet all she did. Her prayers sent Veronica as well as Simon—Simon to do a man's work, Veronica to do the part of a woman. The devout servant of Jesus did what she could. As Magdalen had poured the ointment at the Feast, so Veronica now offered Him this napkin in His passion."

V. We adore Thee O Christ, and we bless Thee.

R. Because by Thy Holy Cross, Thou hast redeemed the world.

Preview: Newman on the Wedding Feast at Cana and "adoring the glory of Christ"

On Monday, January 20, Anna Mitchell or Matt Swaim and I will look at how Saint John Henry Newman, in two of his Anglican sermons, reflected on the Miracle of Water Changed into Wine at the Wedding Feast of Cana, described in the Gospel of John (2:1-12) and depicted above by Giotto in the Scrovegni Chapel. I'll be on the air at my usual time at the top of the second national hour of the Son Rise Morning Show on EWTN, about 7:50 a.m. Eastern/6:50 a.m. Central. Please listen live here or catch the podcast later here.

In the first of these sermons, "The Season of Epiphany", sermon number 6 in Volume 7 of the Parochial and Plain Sermons, Newman examines this miracle in the context of how "the glory of Christ" is most apparent in the liturgy in that Church of England season (the Anglican Ordinariate uses the same language; instead of numbered Sundays in Ordinary Time, it lists numbered Sundays after the Epiphany):

THE Epiphany is a season especially set apart for adoring the glory of Christ. The word may be taken to mean the manifestation of His glory, and leads us to the contemplation of Him as a King upon His throne in the midst of His court, with His servants around Him, and His guards in attendance. At Christmas we commemorate His grace; and in Lent His temptation; and on Good Friday His sufferings and death; and on Easter Day His victory; and on Holy Thursday His return to the Father; and in Advent we anticipate His second coming. And in all of these seasons He does something, or suffers something: but in the Epiphany and the weeks after it, we celebrate Him, not as on His field of battle, or in His solitary retreat, but as an august and glorious King; we view Him as the Object of our worship. Then only, during His {75} whole earthly history, did He fulfil the type of Solomon, and held (as I may say) a court, and received the homage of His subjects . . .

Jesus doesn't face the opposition of the Scribes, Pharisees, Sadducees, or his hometown in the Gospels for the Sundays after the Christmas season. Newman outlines the sequence thus:

I said that at this time of year the portions of our services which are proper to the season are of a character to remind us of a king on his throne, receiving the devotion of his subjects. Such is the narrative itself, already referred to, of the coming of the wise men, who sought Him with their gifts from a place afar off, and fell down and worshipped Him. Such too, is the account of His baptism, which forms the Second Lesson of the feast of the Epiphany, when the Holy Ghost descended on Him, and a Voice from heaven acknowledged Him to be the Son of God. And if we look at the Gospels read throughout the season, we shall find them all containing some kingly action of Christ, the Mediator between God and man. Thus in the Gospel for the First Sunday, He manifests His glory in the temple at the age of twelve years, sitting among the doctors, and astonishing them with His wisdom. In the Gospel for the Second Sunday He manifests His glory at the wedding feast, when He turned the water into wine, a miracle not of necessity or urgency, but {77} especially an august and bountiful act—the act of a King, who out of His abundance gave a gift to His own, therewith to make merry with their friends.

In another Anglican sermon from a collection titled Sermons on Subjects of the Day, "The Lord's Last Supper and His First," Newman focuses more on the Marriage Feast of Cana, noting that as Our Lord celebrated the Passover with the Apostles the night before His Crucifixion, He began His ministry, and confirmed His disciples' belief in Him at Mary's request at a banquet. The sermon becomes a meditation on the relationship between Mother and Son:

Nay, may we not say that our Lord Himself had commenced His ministry, that is, bade farewell to His earthly home, at a feast? for it was at the marriage entertainment at Cana of Galilee that He did His first miracle, and manifested forth His glory. He was in the house of friends, He was surrounded by intimates and followers, and He took a familiar interest in the exigencies of the feast. He supplied a principal want which was interfering with their festivity. It was His contribution to it. By supplying it miraculously He showed that He was beginning a new life, the life of a Messenger {32} from God, and that that feast was the last scene of the old life. And, moreover, He made use of one remarkable expression, which seems to imply that this change of condition really was in His thoughts, if we may dare so to speak of them, or at all to interpret them. For when His Mother said unto Him, "They have no wine," He answered, "What have I to do with thee?" (John 2:3, 4) He had had to do with her for thirty years. She had borne Him, she had nursed Him, she had taught Him. And when He had reached twelve years old, at the age when the young may expect to be separated from their parents, He had only become more intimately one with them, for we are told that "He went down with them, and came to Nazareth, and was subject unto them." (Luke 2:51)

Rather poignantly, Newman reflects on how Jesus will soon part from His Mother at the end of these "hidden years" in Nazareth: 

Eighteen years had passed away since this occurred. St. Joseph (as it seems) had been taken to his rest. Mary remained; but from Mary, His Mother, He must now part, for the three years of His ministry. He had gently intimated this to her at the very time of His becoming subject to her, intimated that His heavenly Father's work was a higher call than any earthly duty. "Wist ye not," He said, when found in the Temple, "that I must be about My Father's business?" (Luke 2:49.) The time was now come when this was to be fulfilled, and, therefore, when His Mother addressed Him at the marriage feast, He answered, "What have I to do with thee?" What is between Me and thee, My Mother, any longer? "The time is fulfilled, and the Kingdom of God is at hand." (Mark 1:15)

Newman continues to emphasize this separation between Mother and Son, highlighting those passages from Matthew (12:48-50) and Luke (11:27-28) in which His Mother is mentioned. Then he concludes:

Nor is there any token recorded in the Gospels of His affection for His Mother, till His ministry was brought to an end, and we know well what were the tender words which almost immediately preceded "It is finished." His love revived, that is, He allowed it to appear, as His Father's work was ending. "There stood by the cross of Jesus, His Mother, and His Mother's sister, Mary {34} the wife of Cleophas, and Mary Magdalene. When Jesus therefore saw His Mother, and the disciple standing by whom He loved, He saith unto His Mother, Woman, behold thy son! Then saith He to the disciple, Behold thy Mother! And from that hour that disciple took her unto his own home." (John 19:25-27)

He took leave then of His Mother at a feast, as He afterwards took leave of His disciples at a feast. . . . 

[The illustration above is (Public Domain) is of Jesus leaving His Mother as Peter and the others wait for Him by Bernhard Strigel, a 16th century German painter to the Court of the Holy Roman Emperor Maximilian I.]

Among the meditations on the Litany of Loreto Newman wrote years later as a Catholic priest at the Birmingham Oratory, we can find an echo of these thoughts about Jesus and His Mother:

For thirty years she was blessed with the continual presence of her Son—nay, she had Him in subjection. But the time came when that war called for Him for which He had come upon earth. Certainly He came, not simply to be the Son of Mary, but to be the Saviour of Man, and {47} therefore at length He parted from her. She knew then what it was to be the mother of a soldier. He left her side; she saw Him no longer; she tried in vain to get near Him. He had for years lived in her embrace, and after that, at least in her dwelling—but now, in His own words, "The Son of Man had not where to lay His head." And then, when years had run out, she heard of His arrest, His mock trial, and His passion. At last she got near Him—when and where?—on the way to Calvary: and when He had been lifted upon the Cross. And at length she held Him again in her arms: yes—when He was dead. True, He rose from the dead; but still she did not thereby gain Him, for He ascended on high, and she did not at once follow Him.

At the end of the first sermon, "The Season of Epiphany", Newman describes how the liturgical seasons of the Church should teach us a lesson about the seasons of our lives:

For all seasons we must thank Him, for time of sorrow and time of joy, time of warfare and time of peace. And the more we thank Him for the one, the more we shall be drawn to thank Him for the other. Each has its own proper fruit, and its own peculiar blessedness. Yet our mortal flesh shrinks from the one, and of itself prefers the other;—it prefers rest to toil, peace to war, joy to sorrow, health to pain and sickness. When then Christ gives us what is pleasant, let us take it as a refreshment by the way, that we may, when God calls, go in the strength of that meat forty days and forty nights unto Horeb, the mount of God. Let us rejoice in Epiphany with trembling, that at Septuagesima we may go into the vineyard with the labourers with cheerfulness, and may sorrow in Lent with thankfulness; let us rejoice now, not as if we have attained, but in hope of attaining. Let us take our present happiness, not as our true rest, but, as what the land of Canaan was to the Israelites,—a type and shadow of it. If we now {85} enjoy God's ordinances, let us not cease to pray that they may prepare us for His presence hereafter. If we enjoy the presence of friends, let them remind us of the communion of saints before His throne. Let us trust in nothing here, yet draw hope from every thing—that at length the Lord may be our everlasting light, and the days of our mourning may be ended.

Sacred Heart of Jesus, have mercy on us!

Immaculate Heart of Mary, Mother of God, pray for us!

Saint John Henry Newman, pray for us!

October 11: Feast of the Theotokos--The Divine Maternity of the Mother of God

In the liturgical calendar for the 1970 Roman Missal, there's an optional memorial today, that of Pope Saint John XXIII. October 11 was chosen as his feast day because that's the date on which he convoked the Second Vatican Council in 1962. But in the liturgical calendar of the 1962 Roman Missal, today is the feast of the Divine Maternity of the Blessed Virgin Mary, commemorating the decision of the Council of Ephesus in 431 A.D. that she is indeed the Mother of God, because Jesus is God from God, True God from God, True God and True Man. She is not just the mother of His "human nature"; she is the mother of His Divine Person.

As Saint John Henry Newman remonstrated with his old friend, E.B. Pusey, the Catholic Church believes what she believes about Mary because she believes what she believes about Jesus, rejecting the claims of Arius, Nestorius, and other heretics.

When Pope St. John XXIII convoked the Second Vatican Council on October 11, 1962, he mentioned this feast as an auspicious date on which to begin an ecumenical council:

Gaudet Mater Ecclesia quod, singulari Divinae Providentiae munere, optatissimus iam dies illuxit, quo, auspice Deipara Virgine, cuius materna dignitas hodie festo ritu recolitur, hic ad Beati Petri sepulcrum Concilium Oecumenicum Vaticanum Secundum sollemniter initium capit.

Here's some background about the Feast of the Divine Maternity of the Blessed Virgin Mary, from a blog post I submitted to the National Catholic Register a few years ago:

On the Roman Calendar of the 1962 Missal promulgated by Pope St. John XXIII, Oct. 11 is the Feast of the Divine Maternity of the Blessed Virgin Mary. This feast was proclaimed in an encyclical letter issued by Pope Pius XI on Dec. 25, 1931 in celebration of the anniversary of the great Council of Ephesus in 431, 1500 (one thousand, five hundred) years before.

[N.B.: Now, that's 1591 (one thousand, five hundred and ninety-one) years ago.]

Pope Pius XI reigned from 1922, succeeding Pope Benedict XV, and died in 1938, succeeded by Pope Pius XII. In his encyclical, Lux Veritatis, Pope Pius XI celebrated the history of the Council of Ephesus and explained how the doctrine of the Person of Jesus, Divinity Incarnate, was essential to Catholic teaching and devotion about the Blessed Virgin Mary.

The Incipit—the first words—of this encyclical Lux Veritatis, refers to the light of truth found in the true understanding of history. One shining truth revealed by history, Pius XI declares, is that God is always with His Church, defending her in the midst of troubles, whether the troubles are from within or from without. He will protect “the integrity of the sacred deposit of Gospel truth.” (paragraph 2) . . .

The heresy of the priest Nestorius was that he “denied that wondrous and substantial union of the two natures which we call hypostatic; and for this reason he asserted that the Only begotten Word of God was not made man but was in human flesh, by indwelling, by good pleasure and by the power of operation.” Nestorius said that Jesus should be called Theophoros, or God-Bearer, like a prophet who had received God’s inspiration. If Jesus was not the Second Person of the Holy Trinity incarnate, with a human nature and human will (and a Divine nature and will), then Mary was not the Mother of God: she was not the Theotokos, but merely the Christotokos, the Mother of the human person Jesus. (pp. 9 and 10)

Please read the rest there.

Lord Jesus Christ, Only Begotten Son,
Lord God, Lamb of God, Son of the Father,
You take away the sin of the world,
have mercy on us;
You take away the sin of the world,
receive our prayer;
You are seated at the right hand of the Father,
have mercy on us. (from the Gloria, the Angelic Hymn)

Holy Mary, Mother of God, pray for us now and at the hour of our death. Amen.

Pope St. John XXIII, pray for us. Amen.

Image Credit (Public Domain): The image adorned with its Canonical crowns and jewel regalia, no longer attached today. The crowns are stored within the treasury department of Saint Peter’s Basilica.

Newman on the Feast of Cana and the Feast before Christ's Passion

I have to thank Michael Pakaluk for featuring this sermon in his translation and commentary on St. John's Gospel (The Voice of Mary in the Gospel according to John). Newman wrote it while still an Anglican and it was published in Sermons on Subjects of the Day: "Our Lord's Last Supper and His First". According to the chronology of his sermons it was offered on Quinquagesima Sunday (February 26) in 1843, two years and several months before Newman joined the Catholic Church. (Sermons on Subjects of the Day is the volume which includes his last sermon as an Anglican, "The Parting of Friends" delivered in Littlemore on September 25, 1843.)

In this sermon Newman discusses the importance of feasts in general from the Old Testament to the New (the parting feast of Laban and Jacob; the Passover; Elisha's slaughtering the oxen for a feast before he follows Elijah; the feast with St. Matthew after he follows Jesus). Then he remarks:

Nay, may we not say that our Lord Himself had commenced His ministry, that is, bade farewell to His earthly home, at a feast? for it was at the marriage entertainment at Cana of Galilee that He did His first miracle, and manifested forth His glory. He was in the house of friends, He was surrounded by intimates and followers, and He took a familiar interest in the exigencies of the feast. He supplied a principal want which was interfering with their festivity. It was His contribution to it. By supplying it miraculously He showed that He was beginning a new life, the life of a Messenger from God, and that that feast was the last scene of the old life. And, moreover, He made use of one remarkable expression, which seems to imply that this change of condition really was in His thoughts, if we may dare so to speak of them, or at all to interpret them. For when His Mother said unto Him, "They have no wine," He answered, "What have I to do with thee?" [John ii. 3, 4.] He had had to do with her for thirty years. She had borne Him, she had nursed Him, she had taught Him. And when He had reached twelve years old, at the age when the young may expect to be separated from their parents, He had only become more intimately one with them, for we are told that "He went down with them, and came to Nazareth, and was subject unto them." [Luke ii. 51.] Eighteen years had passed away since this occurred. St. Joseph (as it seems) had been taken to his rest. Mary remained; but from Mary, His Mother, He must now part, for the three years of His ministry. He had gently intimated this to her at the very time of His becoming subject to her, intimated that His heavenly Father's work was a higher call than any earthly duty. "Wist ye not," He said, when found in the Temple, "that I must be about My Father's business?" [Luke ii. 49.] The time was now come when this was to be fulfilled, and, therefore, when His Mother addressed Him at the marriage feast, He answered, "What have I to do with thee?" What is between Me and thee, My Mother, any longer? "The time is fulfilled, and the Kingdom of God is at hand." [Mark i. 15.]

And hence the words which I have quoted were but the introduction to others like them, in which He seemed to put His Mother from His thoughts, as being called to the work of a divine ministry. When He was told that His Mother and His brethren stood without, and sent unto Him, calling Him, He seemed to answer, that henceforth He had no mother and no brethren after the flesh, for He was called on to fulfil His own precept, as fulfilling all righteousness, and to "hate His father and mother, and brethren and sisters, yea, and His own life also." [Luke xiv. 26.] "He answered and said unto him that told Him, Who is My Mother? and who are My brethren? and He stretched forth His hand towards His disciples, and said, Behold My Mother and My brethren. For whosoever shall do the will of My Father which is in heaven" (about whose "business," in His own former words, He was then engaged), "the same is My brother and sister, and Mother." [Matt. xii. 48-50.]

The inferred tone of Jesus's words to His Mother and the use of the word Woman rather than Mother at the Marriage Feast of Cana has troubled readers and led some to think that Jesus did not love His mother, or was rebuking her in some way. The other episodes Newman quotes have sometimes been used to denigrate the Blessed Mother, to deny her holiness and even the doctrine of the Immaculate Conception.

But Newman offers a different interpretation: Jesus served His Heavenly Father's will in His ministry and His passion until He acknowledged and provided for the Blessed Virgin Mary before He dies on the Cross:

Nor is there any token recorded in the Gospels of His affection for His Mother, till His ministry was brought to an end, and we know well what were the tender words which almost immediately preceded "It is finished." His love revived, that is, He allowed it to appear, as His Father's work was ending. "There stood by the cross of Jesus, His Mother, and His Mother's sister, Mary the wife of Cleophas, and Mary Magdalene. When Jesus therefore saw His Mother, and the disciple standing by whom He loved, He saith unto His Mother, Woman, behold thy son! Then saith He to the disciple, Behold thy Mother! And from that hour that disciple took her unto his own home." [John xix. 25-27.]

And Newman also sees a deeper meaning to this pattern of feasts and parting at the beginning and the end of Christ's ministry:

He took leave then of His Mother at a feast, as He afterwards took leave of His disciples at a feast. But there is perhaps a still closer connexion between the feast of Cana and His Paschal Supper, and, as we are already engaged in the subject, it may be allowable to proceed with it.

It will be observed, then, that though He was bidding farewell to His earthly home in the one, and His disciples in the other, yet in neither case was He leaving them for good, but for a season. His Mother He acknowledged again when He was expiring; His disciples on His resurrection. And He gave both the one and the other intimations, not only that He was then separating Himself from them, but also that it was not a separation for ever. . . .

And now let us turn to that other most sacred and sad feast to which the text relates; sad because it was designed to introduce, not His ministry, but His passion, yet in this respect agreeing with the feast in which He began to manifest His glory, that it was a feast of valediction, a sort of sober carnival, before He entered upon His trial. We shall find, as in the former feast, that He intimated both that He was leaving those with whom He had hitherto companied, yet that it was for a time only, not for ever. . . .

Such seems to be the connexion between the feast with which our Lord began, and that with which He ended His ministry. Nay, may we not add without violence, that in the former feast He had in mind and intended to foreshadow the latter? for what was that first miracle by which He manifested His glory in the former, but the strange and awful change of the element of water into wine? and what did He in the latter, but change the Paschal Supper and the typical lamb into the sacrament of His atoning sacrifice, and the creatures of bread and wine into the verities of His most precious Body and Blood? He began His ministry with a miracle; He ended it with a greater.

Although Newman offered this sermon at the end of the pre-Lenten Septuagesima period, "Our Lord's Last Supper and His First" presents some wonderful insights into the first two days of the Holy Triduum, Holy Thursday and Good Friday. Wishing you all a holy and blessed Triduum, I'll be back on Easter Monday! God bless you all!

Image credits (all public domain): The Marriage Feast of Cana from Les Grandes heures de Jean de Berry (1409); Fra Angelico - Crucifixion with the Virgin, John the Evangelist, and Mary Magdalene; and The first Eucharist, depicted by Juan de Juanes in The Last Supper, c. 1562.