81
EXEGESIS - PSALMS.

"Remark what an epithalamium David offered to the Mother of God, when as singer he chants his hymn, wherein too as father he congratulates the blessedness of so great a maid."*

"All the glory of the King's daughter is from within." -- xliv. 14.

S. Jerome enjoined on the Roman matron Laeta to bring up her daughter to imitate Mary in love of solitude and modesty, "for," he says, "of her was it written, All the glory of the King's daughter is from within." He would have her commune in retirement, after the example of Mary, to whom at the same time he applies several passages of the Sacred Canticles. He tells Laeta "at length to give this most precious gem to Mary's cell, and place her in the manger of the little wailing Jesus" -- in other words, to send the child to Bethlehem, that she may be brought up in the monastery there with her grandmother Paula and her aunt Eustochium.+

"The Most High hath sanctified His own tabernacle." -- xlv. 5.

"As Christ our priest was not chosen by hand of man, so neither was His tabernacle framed by men, but was established by the Holy Ghost; and by the power of God is that tabernacle protected, to be had in everlasting remembrance, Mary, God's Virgin Mother."++

"Not in a servant did He dwell, but in His holy tabernacle not made with hands, which is Mary the Mother of God."**

"A not unfrequent word is that which says,
That from the Virgin's bosom sprung God-Man,
Whom erst the great God's Spirit unified;
And temple holy for a Temple built:
For Mary is Christ's temple, Christ the Word's."||


* Chrysippus et Hesychius. Orat. de Virginis laudibus. Biblioth. Gr. Lat. Tom. ii., pp. 426, 427.

+ S. Jerome, Epist. cvii. 7-13. P.L. Tom. 22, pp. 874-7.

++ S. Dionysius of Alexandria, Respons. ad Quaest. v. Pauli Samos.

** Ib. ad Quaest. vii. In calling Mary skene eacheiropoietos, the Saint implies that she was of an election and origin altogether singular and exceptional. The word occurs three times in the New Testament (Mark xiv. 58, 2 Cor. v. 1, Col. ii. 11), and in each case denotes what is of singular and divine origin. See also Heb. ix. 11, 24.

|| S. Gregory Nazianzen, Carm. vii., Ad Nemesium, vv. 180-4.

 

 

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