How Sweet Is the Name of Mary in Life and in Death
The great name of Mary, which was given to the divine Mother, was not found on earth, nor was it invented by the mind or will of men, as were all other names that are in use among them. It came from heaven, and was given to the Virgin by divine ordinance, as St. Jerome, St. Epiphanius, St. Antoninus, and others attest. The name of Mary was drawn from the treasury of the divinity, as Richard of St. Laurence says. From the treasury of the divinity, O Mary, came forth your excellent and admirable name; for the Most Holy Trinity, the same author goes on to say, gave you this name—next to the name of your Son, so superior to every name—and attached to it such majesty and power that, when it is uttered, all in heaven, on earth, and in hell must fall prostrate and venerate it. Among the other privileges which the Lord has attached to the name of Mary, let us see how sweet he has made it to the servants of this most holy Lady, in life as well as in death.
To begin with life: the holy hermit Honorius says that the name of Mary is full of all divine sweetness. And the glorious St. Anthony of Padua attributes to the name of Mary the same sweetness that St. Bernard attributed to the name of Jesus. The name of Jesus, said the latter—the name of Mary, said the former—is joy to the heart, honey to the mouth, melody to the ear of her devoted servants. It is related in the life of the venerable Father Juvenal Ancina, Bishop of Saluzzo, that when he pronounced the name of Mary, he experienced so great a sensible sweetness that he even tasted it upon his lips. We also read that a certain woman in Cologne told the Bishop Marsilius that whenever she pronounced the name of Mary she perceived in her mouth a taste sweeter than honey. Marsilius made the trial, and he too experienced the same sweetness. We read in the holy Canticles that, at the Assumption of the Virgin, the angels three times asked her name: “Who is she that goeth up by the desert as a pillar of smoke?” (Cant. 3:6); “Who is she that cometh forth as the morning rising?” (Cant. 6:9); and in another place: “Who is this that cometh up from the desert, flowing with delights?” (Cant. 8:5). Richard of St. Laurence inquires why the angels so often asked the name of this Queen, and answers: the sound of the name of Mary was so sweet to the angels that they repeated the question only that they might hear it repeated also.
But I do not here speak of this sensible sweetness, since it is not commonly granted to all; I speak rather of the salutary sweetness of consolation, love, joy, confidence, and strength which the name of Mary universally gives to those who pronounce it with devotion. Speaking on this subject, Franco the Abbot says that, next to the holy name of Jesus, the name of Mary is so rich in blessings that no other name is uttered on earth or in heaven from which devout souls receive so much grace, hope, and sweetness. For the name of Mary, he goes on to say, contains in itself something admirable, sweet, and divine, which, when it meets a friendly heart, breathes into it an odor of holy sweetness. And the wonder of this great name is, he concludes, that if it is heard a thousand times by the lovers of Mary, it is always heard as new, the sweetness they experience in hearing it spoken being always the same.
The blessed Henry Suso, also speaking of this sweetness, says that, in pronouncing the name of Mary, he felt his confidence so much increased, and his love so joyfully enkindled, that amid the joy and tears with which he pronounced the beloved name, he thought his heart would leap from his mouth; and he affirmed that this most sweet name, like a honeycomb, melted into the depths of his soul. At this he exclaims: O most sweet name! O Mary, what must you yourself be, if your name alone is so lovely and sweet?
The enamored St. Bernard, too, addressing his good Mother with tenderness, says to her: O great, O merciful Mary, most holy Virgin, worthy of all praise, your name is so sweet and lovely that it cannot be spoken without enkindling love for you and for God in the heart of him who pronounces it; the thought of it alone is enough to console your lovers and to inflame them with a far greater love for you. If riches are a consolation to the poor, because by them they are relieved of their miseries, oh, how much more, says Richard of St. Laurence, does your name console us sinners, O Mary; far more than the riches of earth, it relieves us in the troubles of the present life.
In a word, your name, O Mother of God, is full of grace and divine blessings, as St. Methodius says. And St. Bonaventure affirms that your name cannot be pronounced without bringing some grace to him who devoutly utters it. So great is the power of your name, O most compassionate Virgin, says the Idiot, that no one can pronounce it, however hardened or despairing his heart may be, and not find it wonderfully softened; for it is you who console sinners with the hope of pardon and of grace. Your most sweet name, according to St. Ambrose, is a sweet ointment which breathes the fragrance of divine grace. Thus the saint invokes the divine Mother: May this oil of salvation descend into the depths of our soul. By this he means to say: O Lady, remind us often to pronounce your name with love and confidence; for to name you in this way is either a sign that we already possess divine grace, or a pledge that we shall soon recover it.
For, as Ludolph of Saxony expresses it: the remembrance of your name, O Mary, consoles the afflicted, brings back the wanderer to the path of salvation, encourages the sinner, and saves him from despair. And Father Pelbart remarks that, as Jesus Christ by his five wounds has prepared for the world the remedy for its woes, so also Mary, with her most holy name, which is composed of five letters, confers pardon every day upon sinners.
For this reason the holy name of Mary is compared in the sacred Canticles to oil: “Thy name is as oil poured out” (Cant. 1:2). The blessed Alanus, commenting on this passage, says: the glory of her name is compared to oil poured out. As oil heals the sick, diffuses fragrance, and kindles flame, so the name of Mary heals sinners, rejoices hearts, and inflames them with divine love. Hence Richard of St. Laurence encourages sinners to invoke this great name, because that alone will be sufficient to cure all their maladies, adding that there is no disease so malignant that it will not at once yield to the power of this name.
On the other hand, the devils, as Thomas à Kempis affirms, are in such fear of the Queen of heaven that at the sound of her great name they flee from him who pronounces it as from burning fire. The Virgin herself revealed to St. Bridget that there is no sinner living so cold in divine love that, if he invokes her holy name with the resolution to amend, the devil will not instantly depart from him. And at another time she assured her of this, telling her that all the demons so greatly venerate and fear her name that, when they hear it pronounced, they immediately release the soul which they held in their chains.
And just as the rebel angels depart from sinners who invoke the name of Mary, so, on the contrary, our Lady herself told St. Bridget that the good angels draw more closely around those just souls who devoutly pronounce it. And St. Germanus assures us that, as breathing is a sign of life, so the frequent utterance of the name of Mary is a sign that we are already living in divine grace, or that we shall soon receive that life; for this powerful name is effectual to obtain help and life for him who devoutly invokes it. Finally, Richard of St. Laurence adds that this admirable name is like a tower of strength, by taking shelter in which the sinner will be saved from death, since from this heavenly tower the most abandoned sinners come forth securely defended and saved.
A tower of strength, the same Richard continues, which not only shields sinners from punishment, but also defends the just from the assaults of hell. And he adds: next to the name of Jesus, there is no name which gives such support, and through which so great a salvation is bestowed upon men, as this great name of Mary. Above all, it is known everywhere, and the servants of Mary daily experience, that her great name gives strength to overcome temptations against chastity. The same author, remarking on the words of St. Luke—“And the virgin’s name was Mary” (Luke 1:27)—says that these two names, of Mary and of Virgin, are united by the evangelist to show that the name of this most pure Virgin can never be separated from chastity. Hence St. Peter Chrysologus says that the name of Mary is a sign of chastity; meaning that whoever is in doubt whether he has yielded to temptations against purity may, if he remembers having invoked the name of Mary, be sure that he has not violated chastity.
Let us, then, always follow the beautiful counsel of St. Bernard, who says: in every danger of losing divine grace, let us think of Mary, let us invoke the name of Mary together with that of Jesus, for these names are always united. Let these two most sweet and powerful names never depart from our heart and our lips, for they will always give us strength to keep us from falling, and to conquer every temptation. Very precious are the graces which Jesus Christ has promised to those who are devoted to the name of Mary, as he himself gave St. Bridget to understand when speaking to his holy Mother, revealing to her that whoever invokes the name of Mary with confidence and a purpose of amendment shall receive three special graces: namely, a perfect contrition for his sins, the grace to make satisfaction for them and strength to attain perfection, and at last the glory of paradise. For, as the divine Savior added: “Your words are so sweet and dear to me, O my Mother, that I cannot refuse you what you ask.”
Finally, St. Ephrem adds that the name of Mary is the key to the gate of heaven for him who devoutly invokes it; and therefore St. Bonaventure rightly calls Mary the salvation of all those who invoke her, as if it were the same thing to invoke the name of Mary and to obtain eternal salvation; for, as the Idiot affirms, the invocation of this holy and sweet name leads to the acquisition of superabundant grace in this life, and of sublime glory in the next. If you desire, then, my brethren, concludes Thomas à Kempis, to be consoled in every affliction, have recourse to Mary, invoke Mary, honor Mary, commend yourselves to Mary. Rejoice with Mary, weep with Mary, pray with Mary, walk with Mary, and with Mary seek Jesus; in a word, with Jesus and Mary desire to live and die. Do this, he adds, and you will always advance in the way of the Lord; for Mary will pray for you, and the Son will surely listen graciously to the Mother. Such are his beautiful words.
Very sweet, then, in life is the most holy name of Mary to her servants, on account of the great graces which it obtains for them, as we have seen above; but sweeter still will it be to them in dying, by the sweet and holy death she will obtain for them. Father Sertorio Caputo, of the Society of Jesus, exhorted all those who were called to the bedside of the dying to pronounce often the name of Mary, saying that this name of life and of hope, pronounced in death, is alone sufficient to scatter the enemies and to comfort the dying in all their anguish. St. Camillus de Lellis also strongly recommended to his religious that they should remind the dying often to invoke the name of Mary and of Jesus, as he always did with others; but more sweetly he practiced it himself at the moment of his own death, when, as we read in his life, he named with so much tenderness his beloved names of Jesus and Mary that he inflamed with love of them all those who heard him. And at length, with his eyes fixed on their adorable image, and his arms crossed, the saint expired in heavenly peace, pronouncing with his last breath the most sweet names of Jesus and Mary. This short prayer of invoking the holy names of Jesus and Mary, says Thomas à Kempis, which it is as easy to retain in the memory as it is sweet to consider, is at the same time powerful to protect from all the enemies of our salvation whoever uses it.
Blessed is he, says St. Bonaventure, who loves your sweet name, O Mother of God. Your name is so glorious and admirable that those who remember to invoke it at the moment of death do not then fear all the assaults of the enemy.
Oh, the happy lot of dying as Father Fulgentius of Ascoli, a Capuchin, died, who expired singing: O Mary, Mary, most lovely of all beings, let me depart in your company! Or as blessed Henry the Cistercian died, of whom it is related in the annals of the order that he passed away with the name of Mary on his lips. Let us pray, then, my devout reader, let us pray God to grant us this grace: that the last word we pronounce at death may be the name of Mary, as St. Germanus desired and prayed. O sweet death, O safe death, that is accompanied and protected by such a name of salvation, which God does not permit to be invoked in death except by those whom he will save!
O my sweet Lady and Mother, I love you much, and because I love you, I love also your holy name. I purpose and hope, with your aid, always to invoke it in life and in death. For the glory, then, of your name—let us conclude with the tender prayer of St. Bonaventure—when my soul departs from this world, will you come to meet it, O blessed Lady, and take it in your arms? Do not disdain, O Mary—let us continue to pray with the saint—to come and comfort it then with your sweet presence. You are its ladder and way to paradise. Will you obtain for me the grace of pardon and eternal rest? And the saint then concludes by saying: O Mary, our advocate, to you it belongs to shield your servants and to defend their cause before the tribunal of Jesus Christ.
Example
Father Rho relates the following story in his Sabbati, and Father Lireo in his Trisagium Marianum, of a certain young woman named Mary, of Guelderland, who lived about the year 1465. One day her uncle sent her to buy something at the market in the city of Nimeguen, with directions to spend the night at the house of her aunt, who lived in the town. The girl obeyed; but when she came at night to her aunt’s house, she was rudely turned away, and she set out on her way home. Night overtook her, and falling into a passion, she called loudly upon the devil to come to her aid. And behold, he suddenly appeared in the form of a man, and promised to help her, provided she would do one thing. “I will do anything,” answered the unhappy creature. “I only ask,” said the enemy, “that from now on you will not bless yourself with the sign of the cross, and that you will change your name.” “As for the cross,” she answered, “I will no longer sign myself with it; but my name of Mary is too dear to me, and I will not change it.”
“Then I will not help you,” said the devil. At length, after much arguing, it was agreed that she should be called by the first letter of the name of Mary—that is, Emma. They then went together to Antwerp, and the wretched girl remained there six years with her diabolical companion, living so sinful a life that she was the scandal of the whole place.
One day she told the devil that she wished to see her own country again. The enemy objected, but at last was obliged to consent. When they entered the city of Nimeguen together, a public play was just then being performed on the life of the most holy Mary. At such a sight poor Emma, from the little devotion she had still preserved toward the Mother of God, began to weep. “What are we doing here?” said her companion. “Would you put on another comedy of your own?” He then seized her to carry her off, but she resisted; and seeing that she was escaping from him, in a rage he lifted her into the air and let her fall in the midst of the theater.
The poor girl then told all that had happened to her. She went to the parish priest to confess, but he sent her to the Bishop of Cologne, and the bishop sent her to the Pope. Having heard her confession, he imposed on her this penance: that she should wear three iron rings, one around her neck and two around her arms. The penitent obeyed, and arriving at Maestricht, she withdrew into a convent of penitents, where she lived for fourteen years in severe penance. One morning she rose from her bed and found the three rings broken. Two years later she died in the odor of sanctity, and asked that there be buried with her the three rings that had changed her from a slave of hell into the happy slave of Mary, her deliverer.
Prayer
O great Mother of God, and my Mother Mary, it is true that I am unworthy to pronounce your name; but you, who love me and desire my salvation, must obtain for me that, unclean as my tongue may be, I may yet always call upon your most holy and most powerful name; for your name is the support of the living and the salvation of the dying. Ah, most pure Mary! Ah, most sweet Mary! Make your name henceforth to be the breath of my life. O Lady, do not delay to come to my help when I call upon you; for in all the temptations that may assail me, in all the necessities I may suffer, I shall never cease to call upon you, always repeating: Mary, Mary. Thus I hope to do in life, and thus above all I hope to do in death, that I may afterward come to praise your beloved name eternally in heaven. O clement, O loving, O sweet Virgin Mary! Ah Mary, Mary most lovable! What comfort, what sweetness, what confidence, what tenderness my soul feels only in pronouncing your name, only in thinking of you! I thank my God and my Lord that, for my good, he has given you this name, so sweet, so lovely, so powerful.
But, O my Lady, I am not content merely to pronounce your name; I would pronounce it also with love. I desire that my love may remind me to speak your name at every hour, that I may exclaim with St. Anselm: O name of the Mother of God, you are my love.
O my dear Mother Mary! O my beloved Jesus! May your most sweet names always live in my heart and in all hearts. May I forget all other names, that I may remember and always invoke none but your adored names. Ah Jesus, my Redeemer, and my Mother Mary, when the moment of my death shall come, and my soul shall depart from this life, by your merits grant me the grace then to utter these as my last words, repeating: I love you, Jesus and Mary; Jesus and Mary, I give you my heart and my soul.
Points for Reflection
1. “And St. Bonaventure affirms that your name cannot be pronounced without bringing some grace to him who devoutly utters it.”
2. “As oil heals the sick, diffuses fragrance, and kindles flame, so the name of Mary heals sinners, rejoices hearts, and inflames them with divine love.”
3. “Finally, St. Ephrem adds that the name of Mary is the key to the gate of heaven for him who devoutly invokes it.”