Thy own soul a sword shall pierce.
Lc. 2, 35
In these words there is noted for us the close association of Our Lady with the Passion of Christ. Four things especially made the Passion most bitter for her.
Firstly, the goodness of her son, Who did no sin (1Pe. 2, 22).
Secondly, the cruelty of those who crucified Him, shown, for example, in this that as He lay dying they refused Him even water, nor would they allow His mother, who would most lovingly have given it, to help Him.
Thirdly, the disgrace of the punishment, Let us condemn him to a most shameful death (Sa. 2, 20).
Fourthly, the cruelty of the torment. O ye that pass by the way, attend and see if there be any sorrow like to my sorrow (Lm. 1, 12).
The words of Simeon, Thy own soul a sword shall pierce Origen, and other doctors with him, ex plain with reference to the pain felt by Our Lady in the Passion of Christ. St. Ambrose, however, says that by the sword is signified Our Lady's prudence, thanks to which she was not without knowledge of the heavenly mystery. For the word of God is a living thing, strong and keener than the keenest sword (cf. Hb. 4, 12.
Other writers again, St. Augustine for example, understand by the sword the stupefaction that overcame Our Lady at the death of her Son, not the doubt that goes with lack of faith but a certain fluctuation of bewilderment, a staggering of the mind. St. Basil, too, says that as Our Lady stood by the cross with all the detail of the Passion before her, and in her mind the testimony of Gabriel, the message that words cannot tell of her divine conception, and all the vast array of miracles, her mind swayed, for she saw Him the victim of such vileness, and yet knew Him for the author of such wonders.
(3 27 4 ad 2.)
Although Our Lady knew by faith that it was God's will that Christ should suffer, and although she brought her will into unity with God's will in this matter, as the saints do, nevertheless, sadness filled her soul at the death of Christ. This was because her lower will revolted at the particular thing she had willed and this is not contrary to perfection.
(1 Dist. 48 q unica a 3.)
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