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Our Lord Refuses Sympathy
Meditations - 25 März 2015

 

1. Sympathy may be called an eternal law, for it is signified or rather transcendentally and archetypically fulfilled in the ineffable mutual love of the Divine Trinity. God, though infinitely One, has ever been Three. He ever has rejoiced in His Son and His Spirit, and they in Him-and thus through all eternity He has existed, not solitary, though alone, having in this incomprehensible multiplication of Himself and reiteration of His Person, such infinitely perfect bliss, that nothing He has created can add aught to it. The devil only is barren and lonely, shut up in himself-and his servants also.

2. When, for our sakes, the Son came on earth and took our flesh, yet He would not live without the sympathy of others. For thirty years He lived with Mary and Joseph and thus formed a shadow of the Heavenly Trinity on earth. O the perfection of that sympathy which existed between the three! Not a look of one, but the other two understood, as expressed, better than if expressed in a thousand words-nay more than understood, accepted, echoed, corroborated. It was like three instruments absolutely in tune which all vibrate when one vibrates, and vibrate either one and the same note, or in perfect harmony.

3. The first weakening of that unison was when Joseph died. It was no jar in the sound, for to the last moment of his life, he was one with them, and the sympathy between the three only became more intense, and more sweet, while it was brought into new circumstances and had a wider range in the months of his declining, his sickness, and death. Then it was like an air ranging through a number of notes performed perfectly and exactly in time and tune by all three. But it ended in a lower note than before, and when Joseph went, a weaker one. Not that Joseph, though so saintly, added much in volume of sound to the other two, but sympathy, by its very meaning, implies number, and, on his death, one, out of three harps, was unstrung and silent.

4. O what a moment of sympathy between the three, the moment before Joseph died-they supporting and hanging over him, he looking at them and reposing in them with undivided, unreserved, supreme, devotion, for he was in the arms of God and the Mother of God. As a flame shoots up and expires, so was the ecstasy of that last moment ineffable, for each knew and thought of the reverse which was to follow on the snapping of that bond. One moment, very different, of joy, not of sorrow, was equal to it in intensity of feeling, that of the birth of Jesus. The birth of Jesus, the death of Joseph, moments of unutterable sweetness, unparalleled in the history of mankind. St. Joseph went to limbo, to wait his time, out of God’s Presence. Jesus had to preach, suffer, and die; Mary to witness His sufferings, and, even after He had risen again, to go on living without Him amid the changes of life and the heartlessness of the heathen.

5. The birth of Jesus, the death of Joseph, those moments of transcendentally pure, and perfect and living sympathy, between the three members of this earthly Trinity, were its beginning and its end. The death of Joseph, which broke it up, was the breaking up of more than itself. It was but the beginning of that change which was coming over Son and Mother. Going on now for thirty years, each of them had been preserved from the world, and had lived for each other. Now He had to go out to preach and suffer, and, as the foremost and most inevitable of His trials, and one which from first to last He voluntarily undertook, even when not imperative, He deprived Himself of the enjoyment of that intercommunion of hearts-of His heart with the heart of Mary-which had been His from the time He took man’s nature, and which He had possessed in an archetypal and transcendent manner with His Father and His Spirit from all eternity.

O my soul, thou art allowed to contemplate this union of the three, and to share thyself its sympathy, by faith though not by sight. My God, I believe and know that then a communion of heavenly things was opened on earth which has never been suspended. It is my duty and my bliss to enter into it myself. It is my duty and my bliss to be in tune with that most touching music which then began to sound. Give me that grace which alone can make me hear and understand it, that it may thrill through me. Let the breathings of my soul be with Jesus, Mary, and Joseph. Let me live in obscurity, out of the world and the world’s thought, with them. Let me look to them in sorrow and in joy, and live and die in their sweet sympathy.

6. The last day of the earthly intercourse between Jesus and Mary was at the marriage feast at Cana. Yet even then there was something taken from that blissful intimacy, for they no longer lived simply for each other, but showed themselves in public, and began to take their place in the dispensation which was opening. He manifested forth His glory by His first miracle; and hers also, by making her intercession the medium of it. He honoured her still more, by breaking through the appointed order of things for her sake, and though His time of miracles was not come, anticipating it at her instance. While He wrought His miracle, however, He took leave of her in the words „Woman, what is between thee and Me?“ Thus He parted with her absolutely, though He parted with a blessing. It was leaving Paradise feeble and alone.

7. For in truth it was fitting that He who was to be the true High Priest, should thus, while He exercised His office for the whole race of man, be free from all human ties, and sympathies of the flesh. And one reason for His long abode at Nazareth with His Mother may have been to show, that, as He gave up His Father’s and His own glory on high, to become man, so He gave up the innocent and pure joys of His earthly home, in order that He might be a Priest. So, in the old time, Melchisedech is described as without father or mother. So the Levites showed themselves truly worthy of the sacerdotal office and were made the sacerdotal tribe, because they steeled themselves against natural affection, said to father or mother, „I know you not,“ and raised the sword against their own kindred, when the honour of the Lord of armies demanded the sacrifice. In like manner our Lord said to Mary, „What is between Me and thee?“ It was the setting apart of the sacrifice, the first ritual step of the Great Act which was to be solemnly performed for the salvation of the world. „What is between Me and thee, O woman?“ is the offertory before the oblation of the Host. O my dear Lord, Thou who hast given up Thy mother for me, give me grace cheerfully to give up all my earthly friends and relations for Thee.

8. The Great High Priest said to His kindred, „I know you not.“ Then, as He did so, we may believe that the most tender heart of Jesus looked back upon His whole time since His birth, and called before Him those former days of His infancy and childhood, when He had been with others from whom He had long been parted. Time was when St. Elizabeth and the Holy Baptist had formed part of the Holy Family. St. Elizabeth, like St. Joseph, had been removed by death, and was waiting His coming to break that bond which detained both her and St. Joseph from heaven. St. John had been cut off from his home and mankind, and the sympathies of earth, long since-and had now begun to preach the coming Saviour, and was waiting and expecting His manifestation.

Give me grace, O Jesus, to live in sight of that blessed company. Let my life be spent in the presence of Thee and Thy dearest friends. Though I see them not, let not what I do see seduce me to give my heart elsewhere. Because Thou hast blessed me so much and given to me friends, let me not depend or rely or throw myself in any way upon them, but in Thee be my life, and my conversation and daily walk among those with whom Thou didst surround Thyself on earth, and dost now delight Thyself in heaven. Be my soul with Thee, and, because with Thee, with Mary and Joseph and Elizabeth and John.

9. Nor did He, as time went on, give up Mary and Joseph only. There still remained to Him invisible attendants and friends, and He had their sympathy, but them He at length gave up also. From the time of His birth we may suppose He held communion with the spirits of the Old Fathers, who had prepared His coming and prophesied of it. On one occasion He was seen all through the night, conversing with Moses and Elias, and that conversation was about His Passion. What a field of thought is thus opened to us, of which we know how little. When He passed whole nights in prayer, it was greater refreshment to soul and body than sleep. Who could support and (so to say) re-invigorate the Divine Lord better than that „laudabilis numerus“ of Prophets of which He was the fulfilment and antitype? Then He might talk with Abraham who saw His day, or Moses who spoke to Him; or with His especial types, David and Jeremias; or with those who spoke most of Him, as Isaias and Daniel. And here was a fund of great sympathy. When He came up to Jerusalem to suffer, He might be met in spirit by all the holy priests, who had offered sacrifices in shadow of Him; just as now the priest recalls in Mass the sacrifices of Abel, Abraham, and Melchisedech, and the fiery gift which purged the lips of Isaias, as well as holding communion with the Apostles and Martyrs.

10. Let us linger for a while with Mary-before we follow the steps of her Son, our Lord. There was an occasion when He refused leave to one who would bid his own home farewell, before he followed Him; and such was, as it seems, almost His own way with His Mother; but will He be displeased, if we one instant stop with her, though our meditation lies with Him? O Mary, we are devout to thy seven woes-but was not this, though not one of those seven, one of the greatest, and included those that followed, from thy knowledge of them beforehand? How didst thou bear that first separation from Him? How did the first days pass when thou wast desolate? where didst thou hide thyself? where didst thou pass the long three years and more, while He was on His ministry? Once-at the beginning of it-thou didst attempt to get near Him, and then we hear nothing of thee, till we find thee standing at His cross. And then, after that great joy of seeing Him again, and the permanent consolation, never to be lost, that with Him all suffering and humiliation was over, and that never had she to weep for Him again, still she was separated from him for many years, while she lived in the flesh, surrounded by the wicked world, and in the misery of His absence.

11. The blessed Mary, among her other sorrows, suffered the loss of her Son, after He had lived under the same roof with her for thirty years. When He was no more than twelve, He gave her a token of what was to be, and said, „I must be about my Father’s business;“ and when the time came, and He began His miracles, He said to her, „What is to Me and to thee?“-What is common to us two?-and soon He left her. Once she tried to see Him, but in vain, and could not reach Him for the crowd, and He made no effort to receive her, nor said a kind word; and then at the last, once more she tried, and she reached him in time, to see Him hanging on the cross and dying. He was only forty days on earth after His resurrection, and then He left her in old age to finish her life without Him. Compare her thirty happy years, and her time of desolation.

12. I see her in her forlorn home, while her Son and Lord was going up and down the land without a place to lay His head, suffering both because she was so desolate and He was so exposed. How dreary passed the day; and then came reports that He was in some peril or distress. She heard, perhaps, He had been led into the wilderness to be tempted. She would have shared all His sufferings, but was not permitted. Once there was a profane report which was believed by many, that He was beside Himself, and His friends and kindred went out to get possession of Him. She went out too to see Him, and tried to reach Him. She could not for the crowd. A message came to Him to that effect, but He made no effort to receive her, nor said a kind word. She went back to her home disappointed, without the sight of Him. And so she remained, perhaps in company with those who did not believe in Him.

13. I see her too after His ascension. This, too, is a time of bereavement, but still of consolation. It was still a twilight time, but not a time of grief. The Lord was absent, but He was not on earth, He was not in suffering. Death had no power over Him. And He came to her day by day in the Blessed Sacrifice. I see the Blessed Mary at Mass, and St. John celebrating. She is waiting for the moment of her Son’s Presence: now she converses with Him in the sacred rite; and what shall I say now? She receives Him, to whom once she gave birth.

O Holy Mother, stand by me now at Mass time, when Christ comes to me, as thou didst minister to Thy infant Lord-as Thou didst hang upon His words when He grew up, as Thou wast found under His cross. Stand by me, Holy Mother, that I may gain somewhat of thy purity, thy innocence, thy faith, and He may be the one object of my love and my adoration, as He was of thine.

14. There were others who more directly ministered to Him, and of whom we are told more-the Holy Angels. It was the voice of the Archangel that announced to the prophet His coming which consigned the Eternal to the womb of Mary. Angels hymned His nativity and all the Angels of God worshipped at his crib. An Angel sent Him into Egypt and brought Him back. Angels ministered to Him after His temptation. Angels wrought His miracles, when He did not will to exert His Almighty fiat. But He bade them go at length, as He had bidden His Mother go. One remained at His agony. Afterwards He said, „Think ye not I could pray to My Father, and He would send me myriads of Angels?“-implying that in fact His guards had been withdrawn. The Church prays Him, on His ascension, „King of Glory, Lord of Angels, leave us not orphans.“ He, the Lord of Angels, was at this time despoiled of them.

15. He took other human friends, when He had given up His Mother-the twelve Apostles-as if He desired that in which He might sympathise. He chose them, as He says, to be, „not servants but friends.“ He made them His confidants. He told them things which He did not tell others. It was His will to favour, nay, to indulge them, as a father behaves towards a favourite child. He made them more blessed than kings and prophets and wise men, from the things He told them. He called them „His little ones,“ and preferred them for His gifts to the wise and prudent. He exulted, while He praised them, that they had continued with Him in His temptations, and as if in gratitude He announced that they should sit upon twelve thrones judging the twelve tribes of Israel. He rejoiced in their sympathy when His solemn trial was approaching. He assembled them about Him at the last supper, as if they were to support Him in it. „With desire,“ He says, „have I desired to eat this Pasch with you, before I suffer.“ Thus there was an interchange of good offices, and an intimate sympathy between them. But it was His adorable will that they too should leave Him, that He should be left to Himself. One betrayed, another denied Him, the rest ran away from Him, and left Him in the hands of His enemies. Even after He had risen, none would believe in it. Thus he trod the winepress alone.

16. He who was Almighty, and All-blessed, and who flooded His own soul with the full glory of the vision of His Divine Nature, would still subject that soul to all the infirmities which naturally belonged to it; and, as He suffered it to rejoice in the sympathy, and to be desolate under the absence, of human friends, so, when it pleased Him, He could, and did, deprive it of the light of the presence of God. This was the last and crowning misery that He put upon it. He had in the course of His ministry fled from man to God; he had appealed to Him; He had taken refuge from the rude ingratitude of the race whom He was saving in divine communion. He retired of nights to pray. He said, „the Father loveth the Son, and shews to Him all things that He doth Himself.“ He returned thanks to Him for hiding His mysteries from the wise to reveal them to the little ones. But now He deprived Himself of this elementary consolation, by which He lived, and that, not in part only, but in its fulness. He said, when His passion began, „My soul is sorrowful even unto death;“ and at the last, „My God, why hast Thou forsaken Me?“ Thus He was stripped of all things.

My God and Saviour, who wast thus deprived of the light of consolation, whose soul was dark, whose affections were left to thirst without the true object of them, and all this for man, take not from me the light of Thy countenance, lest I shrivel from the loss of it and perish in my infirmity. Who can sustain the loss of the Sun of the soul but Thou? Who can walk without light, or labour without the pure air, but Thy great Saints? As for me, alas, I shall turn to the creature for my comfort, if Thou wilt not give me Thyself. I shall not mourn, I shall not hunger or thirst after justice, but I shall look about for whatever is at hand, and feed on offal, or stay my appetite with husks, ashes, or chaff, which if they poison me not, at least nourish not. O my God, leave me not in that dry state in which I am; give me the comfort of Thy grace. How can I have any tenderness or sweetness, unless I have Thee to look upon? how can I continue in prayer, as is my duty doubly, since I belong to the Oratory, unless Thou encourage me and make it pleasant to me? It is hardly that an old man keeps any warmth in him; it is slowly that he recovers what is lost. Yet, O my God, St. Philip is my father-and he seems never in his life to have been desolate. Thou didst give him trials, but didst thou ever take from him the light of Thy countenance! O Philip, wilt thou not gain for me some tithe of thy own peace and joy, thy cheerfulness, thy gentleness, and thy self-denying charity? I am in all things the most opposite to thee, yet I represent thee.

Meditations and Devotions of the Late Cardinal Newman, edited by W. Neville, Westminster 1975, Christian Classics, , pp. 304-321.




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