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Home , Alphonsus Rodriguez, Assumption of Mary, Benedictines, Brindisi, Lawrence of Brindisi, Messina

INTERNATIONAL MARIAN RESEARCH INSTITUTE UNIVERSITY OF DAYTON, OHIO

in affiliation with the

PONTIFICAL THEOLOGICAL FACULTY ,

Daniel M. Clough

St. Lawrence of : Mary in the as Model of the Spiritual Life

A Thesis submitted

in partial fulfillment of the requirements for the degree Licentiate of Sacred with specialization in Marian Studies

Director: Fr. Thomas A. Thompson, S.M.

Marian Library/International Marian Research Institute University of Dayton 300 College Park Dayton OH 45469-1390

2021 ii

Vidimus et approbamus: Thomas A. Thompson, S.M., S.T.L, Ph.D. – Director

Sebastien Abalodo, S.M., S.T.D. – Revisore

Daytonensis (USA), ex aedibus International Marian Research Institute, et Romae, ex aedibus Pontificiae Facultatis Theologicae Marianum, die 21 Maius 2021.

© 2021 M. Clough All Rights Reserved

iii

This thesis is dedicated to my wife,

Kate Clough

May reward her for supporting me in my studies and

for helping to raise our children for the glory for God.

We place our family under Mary’s Mantle so that we may always be led to her Son who will show us the light of His mercy.

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Table of Contents Introduction ...... 3

Chapter 1 – Life and of St. ...... 7

1.1 The Life and Mission of St. Lawrence of Brindisi ...... 7

1.2 The Writings of St. Lawrence of Brindisi ...... 9

1.3 His Mariology ...... 10

1.3.1 Singularity ...... 11

1.3.2 Fittingness ...... 11

1.3.3 Eminence ...... 11

1.3.4 Analogy or Similarity to ...... 12

1.3.5 Mary in Lutheranismi Hypotyposis ...... 12

1.3.6 Mary in Explanatio in Genesim ...... 13

1.3.7 Mary in the Mariale ...... 17

Chapter 2 – Mary in the Psalms Using the Spiritual Senses ...... 20

2.1 Principles of Interpretation in Explanatio in Genesim ...... 20

2.2 The Spirituality of the Psalms in Brindisi ...... 26

2.3 Ways of Seeing Mary in the Psalms ...... 28

2.4 Comparison to the Collection of Masses of the Blessed Mary ...... 32

Chapter 3 – Mary in the Psalms According to the Mariale (Part 1) ...... 39

3.1 Mary as the City of God ...... 40

3.1.1 Psalm 87 ...... 40

3.1.2 Spiritual Senses of the “City of God” ...... 43

3.1.3 The Faithful Soul ...... 44

3.1.4 The ...... 45

3.1.5 Mary as Mother of God...... 46

3.1.6 Heavenly ...... 50

3.2 Mother of Mercy ...... 52

3.2.1 The Mercy of ...... 53 2

3.2.2 Christ as Mercy ...... 56

3.2.3 Mary, Mother and Advocate ...... 58

Chapter 4 – Mary in the Psalms According to the Mariale (Part 2) ...... 62

4.1 The Virtues of Mary ...... 62

4.1.1 Mary’s Humility ...... 62

4.1.2 Mary Had the Light of Faith ...... 64

4.1.3 She is Queen of Virtues ...... 67

4.1.4 She Conformed Her Heart to a Virtuous Life ...... 70

4.1.5 Joy Accompanied Her Virtues ...... 72

4.1.6 She Had Divine Wisdom, Trust and Hope in ...... 73

4.2 Methodology in this Thesis ...... 75

4.2.1 Explanation of the Methodology ...... 75

4.2.2 Data Analysis of the Psalms in the Mariale ...... 77

4.2.3 Chart of the Psalms Used in the Mariale ...... 80

Chapter 5 – Conclusion ...... 88

5.1 Use of the Hebrew Text ...... 88

5.2 Mary in the Psalms ...... 91

5.3 The Spirituality of the Psalms ...... 93

5.4 The Heavenly Jerusalem ...... 96

Appendix – Responsorial Psalms in the Lectionary and in the Collection of Masses of the Blessed Virgin Mary ...... 101

Bibliography ...... 102

Primary Sources ...... 102

Secondary Sources ...... 102

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Introduction The purpose of this thesis is to examine the Mariology of St. Lawrence of Brindisi to show how he applied the psalms to Mary. In order to understand this application it is necessary to explore both his principles of Mariology and the hermeneutic he used in interpreting Sacred Scripture. The focus of this thesis will be his work, the Mariale, but this volume alone is not sufficient for having a complete understanding of his method of biblical interpretation. His work, Explanatio in Genesim, will be reviewed to show the principles he had in mind when writing the Mariale. It will be shown how he found the literal sense of the text important for understanding the mysteries of the faith. His sermons in the Mariale were not meant to be scholarly examinations but Brindisi often went back to the Hebrew text to have the best possible meaning of what the sacred writer intended. Next, it will be shown how finding Mary in the psalms requires the use of the spiritual senses of Scripture. Then there will be shown a spirituality of the psalms with Mary as a model of the faithful and also an intercessor on their behalf. Finally, the psalms will show the way to and it is Mary who led the way by living a virtuous life and now she aids the faithful in attaining the same goal. This thesis will begin with an overview of the life and mission of St. Lawrence of Brindisi, as well as an introduction to his Mariology. There will then follow an examination of the psalms as a way of , which will be based on what he says in the introduction of Explanatio in Genesim, and how this forms the basis for his Marian interpretation. This examination will help show the right context in which to view his interpretation used in the Mariale. Beginning with the literal sense, the faithful are led higher to find Mary in the Old Testament, then to find out how to live a virtuous life like Mary and with her, and finally to come to the heavenly goal with Mary. The first chapter will be an overview of Brindisi’s life and explain his mission of preaching throughout Europe. After this discussion of his background, his Mariology will be introduced, especially as it appears in the Mariale. This work was originally written in and has since been translated into English and 4

Italian. The foundation of his mariological principles can be found there; however, this thesis will not only be limited to this volume of his collected works. The English version of his works focuses on his sermons, including the Mariale, while some of his other writings remain untranslated.1 Due to the amount of writings Brindisi has throughout ten Latin volumes, some of which have two or three tomes for each section, it seems prudent to limit this study to a few volumes. The scope of this study will be limited: volumes 1 and 3 of his collected works: 1. Mariale, 3. Explanatio in Genesim. In addition, a selection of sermons throughout the will be studied, especially if relevant psalms are referenced. The study hopes to begin to explore the topic concerning the psalms, because Mary in the psalms has not been thoroughly studied. The second chapter will explore the third volume of Brindisi’s works, which is his commentary on the , Explanatio in Genesim.2 The focus will be on the introduction of this volume where his principles of interpretation are written. These principles will be used in order to find a paradigm for understanding Mary in the psalms. Then this chapter will begin to explain the spiritual senses as found in the psalms and the ways of seeing Mary in the psalms. Finally, there will be a comparison of the Marian psalms in the Collection of Masses of the Blessed Virgin Mary with those is found in the Mariale. The third chapter will focus on Brindisi’s Mariale in order to show the areas where Mary is explained using the psalms. The Mariale will be the principle source for this chapter. The psalms are frequently used by St. Lawrence of Brindisi to provide a support for his Mariology in his Sermons. According to the interpretation of Brindisi in the Mariale, the psalms have a mariological interpretation. This chapter will examine two of the Marian themes present in the Mariale: Mary as the City of God, and Mary as the Mother of Mercy. The fourth chapter will

1 Lawrence of Brindisi, Opera Omnia: The Collected Sermons and Homilies of St. Lawrence of Brindisi in twelve books, 12 vols., trans. Vernon P. Wagner (Delhi: Media House, 2007). 2 Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim (Patavii: Ex Officina typograhica Seminarii, 1935). 5

continue this explanation with another Marian theme, which is the virtues of Mary. This thesis will seek to examine some of the Marian images shown to be in the psalms and to show forth Mary in a greater light. The goal of Brindisi was to help the faithful to live a virtuous life and so be glorified with Mary in heaven. The psalms to be studied will be those Brindisi presents in his writings, especially , , Psalm 48, Psalm 87, , , and others.3 While he comments specifically on Psalm 87 in several sermons, there are numerous references to the psalms throughout his writings, which help bring out their relation to Mary. In Explanatio in Genesim, he makes a few references to psalms as they relate to Mary. This can be seen in Gen. 3:15 where he calls Christ the and explains how he is the Son of the handmaid of the Lord, referring to Psalm 85:16 and Psalm 115:16, Mary being the handmaid.4 While some of his other works will be referenced, the primary work to be studied will be the Mariale. Some of the Marian images that appear in the Mariale are: Mary as the City of God; Mother of Mercy; the virtues of Mary; and Mary’s heavenly intercession. The first part of the fourth chapter will examine the virtues of Mary. The second part of this chapter will look at the methodology used in this thesis in order to show how these themes and psalms were chosen. After the methodology has been explained, there will be a data analysis of the references that Brindisi gives for the psalms, both in the English and Latin editions of the Mariale. The purpose of this analysis is to look at trends and see if any psalms appear to be more important than others. Finally, the chart of psalm references will be provided in order to show the page numbers and Marian themes that Brindisi gives in the Mariale. This chart will show references to all psalms used, regardless of whether they were examined in this thesis. The fifth chapter and conclusion of the thesis will explain how Brindisi’s use of the four senses of Scripture can be used to develop a spirituality from the psalms. This spirituality is meant to

3 Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale (Patavii: Ex Officina typograhica Seminarii, 1935), 461-67. 4 Laurentius a Brundusio, Opera Omnia, vol. 2, Explanatio in Genesim, 288. 6

help the faithful live a virtuous life and ultimately to lead them to heaven. He was always interested in having the most accurate literal sense of the text; this is shown by his frequent quoting of the original Hebrew text. He then wanted to bring out the allegorical sense of the Old Testament to show how it relates to Jesus and Mary. The was not meant to be studied as something only happening in the past; the moral sense was also brought forth in order to show which virtues were needed to be practiced in the present. He shows Mary as an example of the spiritual life and a model to follow. The goal of these virtues is to lead people to heaven, and Mary is shown to have gone where all others hope to follow. Studying the psalms in relation to Mary will enable the faithful to know, follow, and be happy with God forever in heaven. For Brindisi, the Old Testament is essential in order to understand Mary’s role in the Church. His use of the psalms for his understanding of Mary has not been studied thoroughly, although he dedicated an entire section of his Mariale about her in Psalm 87. Other writers have commented on the psalms of the liturgy in reference to Mary, but generally the spiritual senses of the psalms are not applied. This thesis will show the underlying principles of interpretation found in Explanatio in Genesim which will help to better understand application of the spiritual senses when making a Marian interpretation of the psalms. It will also bring forth the Marian dimension he intends to express, especially as it leads to a pastoral application and not so much a doctrinal explanation. In this way, the spiritual senses of the psalms as they relate to Mary and to the moral life will be brought out, thereby leading on toward the goal of the heavenly Jerusalem, which is the reward of living a moral life.

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Chapter 1 – Life and Mariology of St. Lawrence of Brindisi

1.1 The Life and Mission of St. Lawrence of Brindisi St. Lawrence of Brindisi is known as the Apostolic because of his writings and especially for the missionary journeys he went on to strengthen the faith in many European countries. Although he lived during the time period after the , he was sent into the midst of the Protestant areas to preach there. He was born in Brindisi, Italy on July 22, 1559 from Guglielmo de Rossi and Elisabetta Masella who named him Giulio Cesare or .5 His name likely comes from being named after the martyrs, St. Julius and St. Cesarius. There was a church in the city of Brindisi dedicated to “Our Lady of the Fountain”, and it was there he would have first encountered the Capuchin who were in charge of the church at that time. He began his schooling at four years old at the of the Conventual Minor (who were friends with his family). This encouraged his desire for religious life.6 After the death of his father when Brindisi was twelve years old, his mother tried to discourage him from pursuing a religious vocation. He then went to stay with his paternal uncle, a in , who arranged for Giulio Cesare to enter the seminary which was directed by him.7 While in Venice, Giulio Cesare again encountered the Capuchin Franciscans who were flourishing at that time. His cousin had joined the order while Giulio Cesare was living as a secular seminarian. However, Giulio Cesare was not satisfied living under the care of his uncle; he wanted to seek out a deeper religious life. He began to visit the Capuchin convent, where his desire for their way of life grew. In 1575, he entered the

5 Bonaventura da Coccaglio, Ristretto Istorico Della Vita Virtu’ e Miracoli Del B. Lorenzo da Brindisi (Roma: Stamperia del Casaletti nel Palazzo Massimi, 1783), 2-3, 7-15, 17, 21. 6 Anthony Brennan, Life of Lawrence of Brindisi: Apostle and Diplomat (New York: Benzinger Brothers, 1911), 9, 11. 7 Anthony Brennan, Life of of Brindisi: Apostle and Diplomat, 13-17. 8

of the Capuchins, took the name Lorenzo, and took his religious vows the following year.8 He studied in under the direction of Francesco da who was of great erudition. He studied philosophy and theology, but especially Sacred Scripture. It was in Sacred Scripture that no one could withstand him in disputation. He studied many languages, including French, Spanish, Bohemian, German, Greek, Chaldean, and Hebrew. It was in Hebrew that he especially excelled in even the most difficult vocabulary. It was said of him that if Sacred Scripture were lost, then with divine help Lorenzo could write it anew in the Hebrew language. He desired to have a perfect understanding of the Scriptures, so he prayed to the Blessed Virgin Mary that she “deign to communicate to him the Hebrew language.” Afterward he fell asleep and, upon awakening, found he could read Hebrew as if he were a native speaker.9 The manner of his preaching also shows his great intellectual ability, as well as his devotion to Mary. He prepared his sermons with study but while in his room, he would kneel before the picture of Mary with an open Bible, praying for hours before giving a sermon. When celebrating , he had special permission to always celebrate the votive Mass of Our Lady and would have her picture on the altar before him. He fasted on Saturdays in her honor, which he did in gratitude for having been cured through her intercession.10 Shortly after his ordination, he was sent on missions to Austria and Bohemia to combat the influence of . While there, the Turks from the were invading, and he took on the role of military chaplain for the Christian armies. The soldiers were often strengthened in battle by his courage because he would lead the charge carrying only a in his hand. The Turks were defeated at the battle of Stuhlwissenburg, and to this

8 Bonaventura da Coccaglio, Ristretto Istorico Della Vita Virtu’ e Miracoli Del B. Lorenzo da Brindisi, 2-3, 7-15, 17, 21. 9 Bonaventura da Coccaglio, Ristretto Istorico Della Vita Virtu’ e Miracoli Del B. Lorenzo da Brindisi, 22-28. “fece orazione alla Vergine stessa, che si degnasse communicargli la Lingua Ebrea.” 10 Anthony Brennan, Life of Saint Lawrence of Brindisi: Apostle and Diplomat, 39, 204-207. 9

very day, that same cross Brindisi carried into battle is given to each General of the Capuchin Order.11 Once St. Lawrence’s term of military chaplaincy was completed, he was sent on diplomatic missions in Prague and where he encountered many of the teachings of the Protestants. He would preach in the vernacular, but his sermons are recorded in his collected works in Latin. In the last part of his life, he was sent on missions to Madrid and ; he died in Lisbon on his birthday in 1619 at the age of sixty. Brindisi was beatified in 1783 by Pius VI, canonized in 1881 by Pope Leo XIII, and declared Doctor of the Church in 1959 by Pope St. John XXIII.12

1.2 The Writings of St. Lawrence of Brindisi Brindisi wrote many volumes of works. Most of these works can be found in the Latin edition of his Opera Omnia.13 The first volume in this collection is called the Mariale, which is a collection of his Marian sermons. The second volume is divided into three parts and is called Lutheranismi Hypotyposis, or a vivid picturesque description on the taught by Martin Luther and Leyser. The third volume is his Explanatio in Genesim; it is an incomplete scholarly commentary on Genesis up until the tower of Babel. His works include several volumes of sermons for the liturgical year, as well as other various writings and letters. He also wrote an Exposition on Ezechiel, which is not included in the most recent edition of his Opera because it has been lost.14 Some of these volumes have been translated into English, especially his sermons. They are now available in the 12 volume

11 Gumbinger, “St. Lawrence of Brindisi, Apostolic Doctor,” Homiletic & Pastoral Review (NOV 1959): 129-133. 12 Gumbinger, “St. Lawrence of Brindisi, Apostolic Doctor,” 129-133. 13 Laurentius a Brundusio, Opera Omnia, 10 vols (Patavii: Ex Officina typograhica Seminarii, 1928- 1956). 14 Andrew G. J. Drenas, “‘The Standard-bearer of the Roman Church’: Lorenzo da Brindisi (1559- 1619) and Capuchin Missions in the Holy Roman Empire,” Thesis (2014). https://ora.ox.ac.uk/objects/uuid:74703f2b-5da1-4a5c-bc77- 923f006781f3/download_file?file_format=pdf&safe_filename=Thesis_complete_Drenas_corrected. pdf&type_of_work=Thesis, Accessed 22 October 2018, 36. 10

edition translated by Vernon P. Wagner, OFM Cap.15 This edition includes the Mariale. A portion of Explanatio in Genesim is available as St. Lawrence of Brindisi on Creation and the Fall: A Verse by Verse Commentary on Genesis 1-3.16 This volume only translated the commentary on the first three chapters of the biblical text itself, but it did not translate the Introduction where his biblical principles are explained. All of his other works have yet to be translated into English or another language. This thesis will examine both the original Latin edition and the English translation.

1.3 His Mariology Brindisi had a great devotion to the Blessed Virgin Mary and always began his sermons with the following words: “Praised be Jesus Christ and the Blessed Virgin Mary.” In blessing his religious or the sick, he always joined the name of Mary to that of Jesus Christ. During his travels he also always spoke of her and was protected by her.17 Some of the principles of his Mariology were explained by Fr. Gabriele Roschini in his work La Mariologia di S. Lorenzo da Brindisi.18 He describes the “fundamental principle” of his Mariology as Mary’s maternity, which includes both her Divine Maternity and her spiritual motherhood of all Christians. Mary was predestined to the Mother of God and of the mystical members of the body of Christ, and she is the mother of the whole Christ both head and members.19 Roschini goes on to explain the secondary principles of Brindisi’s Mariology of which there are said to be four.20

15 Lawrence of Brindisi, Opera Omnia: The Collected Sermons and Homilies of St. Lawrence of Brindisi in twelve books. 16 Victor Warkulwiz, editor, St. Lawrence of Brindisi on Creation and the Fall: A Verse by Verse Commentary on Genesis 1-3, trans. by Craig Toth (Mount Jackson, VA: Kolbe Center, 2012). 17 Bonaventura da Coccaglio, Ristretto Istorico Della Vita Virtu’ e Miracoli Del B. Lorenzo da Brindisi, 206-208, 211. “Sia lodato Gesù Cristo, e la B. Vergine Maria.” 18 Gabriele Maria Roschini, La Mariologia di S. Lorenzo da Brindisi (Padova: Gregoriana editrice, 1951). 19 Roschini, La Mariologia di S. Lorenzo da Brindisi, 16-17, 21. 20 Roschini, La Mariologia di S. Lorenzo da Brindisi, 22. 11

1.3.1 Singularity Mary was a miracle of virtue and holiness. She was a miracle in that she was conceived by sterile parents. Both in body and in soul, she is unique from her until her Assumption into heaven. The Fathers of the Church called her a “great miracle” or, as she is called in the Apocalypse, a “great sign” (Apoc. 12:1).21

1.3.2 Fittingness This principle explains that the means must be proportionate to the end. Therefore, in order for Mary to be the Mother of Christ, she also had to be a “worthy” mother in that she was full of grace and prepared by the Holy Spirit to be a fit habitation of Christ. Brindisi says that God is as a wise architect who in making the world placed everything in order. He then applies this principle to Mary because she was filled by God with the fullness of grace. The grace she received was greater than was received by the angels.22

1.3.3 Eminence Just as man is a microcosm of the whole world in that in him exists every aspect of creation, so too Mary is a “compendium” for the whole Church because in her is “the nobility of all the Church militant on earth, and triumphant in heaven.” She is filled with all virtue, holiness, and goodness. Brindisi then compares Mary to all the Old Testament figures and shows how she is the most glorious. She is less than Christ as the moon is less than the sun, but greater than every other creature. The grandeur of Mary “derives from three infinite fonts: the power, holiness, and mercy of God” as she stated in the : “Fecit mihi magna qui potens est et sanctum nomen eius, et misericordia eius a progenie in progenie…”23 Hence, these attributes she possesses come from God as the source.

21 Roschini, La Mariologia di S. Lorenzo da Brindisi, 24-27. 22 Roschini, La Mariologia di S. Lorenzo da Brindisi, 34-38. “Convenienza.” 23 Roschini, La Mariologia di S. Lorenzo da Brindisi, 39-40, 44-45, 49. 12

1.3.4 Analogy or Similarity to Christ Brindisi says that Mary is “like to Christ in all things, in body and in soul, as the full moon is like to the sun, as the first woman is like to the [first] man.” She is not like Christ as are the other , but she is like him in a singular way. Christ was full of grace and so was Mary. She was like Christ in , vocation, justification, and glorification. In the feast of the conception of Mary, the read was that of the geneology of Christ, and this shows that conception of Mary was like that of Christ. However, Christ was holy by nature and Mary was so by grace she received from Christ.24 This idea of similarity to Christ can also be found in the writings of St. .25

1.3.5 Mary in Lutheranismi Hypotyposis Since Brindisi was a saint in the midst of the Protestant , it would be good to look at his Mariology as it appears in his writings on the Lutherans. His work, Lutheranismi Hyptotyposis, is a systematic treatise of the Lutheran doctrines taught during the 16th century, and in a few places Brindisi mentions the Blessed Virgin Mary and Marian doctrines. First, he defends the doctrine of giving honor (hyperdulia) to Mary, which is not a divine honor (latria).26 Luther accused the Catholics of repeating the error of the Collyridians who honored Mary as a goddess. St. Lawrence explains that Catholics do not give divine honors to her; this idea was already condemned since the Collyridians are considered heretics.27 Catholics agree with the Lutherans that Mary is not to be given divine honors. Second, Brindisi says people are helped by the of the Mother of God because she is the powerful . He then uses a scriptural argument that would be acceptable to the Lutherans, saying if “all things are possible to those who believe”

24 Roschini, La Mariologia di S. Lorenzo da Brindisi, 51-53, 55, 57-58. 25 Cf. Bonaventure, Collations on the Hexameron, trans. Jay M. Hammond (St. Bonaventure, NY: Franciscan Institute Publications, 2018), Conference 13, p. 244. “marvelous things are said about her in the Scriptures, since in all the Scriptures she is mentioned in relation to her Son.” 26 Catechism of the , 2nd Edition (London: Burns & Oates, 2004), 971. 27 Laurentius a Brundusio, Opera Omnia, vol. 2, pars 1, Hypotyposis Lutheri (Patavii: Ex Officina typograhica Seminarii, 1930), 253. “Collyridiani nanque, qui Mariam divinis honoribus colebant, eique sacrificabant, semper a Catholicis habiti sunt damnatique tanquam haeretici, ut videre est apud Epiphanium De Haeresibus.” 13

(Mark 9:23), and it was said of Mary “blessed are you who believed” (Luke 1:45), then it follows that her intercession can do anything on account of her great faith.28 Faith was one of the most important teachings of the Lutherans; they founded everything on the faith of believers. Brindisi then goes on to mention the “blasphemies” of the Lutherans, among which was the abolition of the Marian feasts of the Assumption, Nativity, Immaculate Conception, and Visitation.29 Another blasphemy he mentions is how Mary is among the common order of all the faithful and is even the greatest sinner. Luther disparaged Mary as being a sinner like , insofar as she cannot intercede for anyone more than another saint or angel. It is therefore wrong to invoke her in the and place her above the others as Advocate.30 Brindisi also defends Mary’s virginity by quoting St. . He says that Luther had revived the Jovinian error that marriage and are equal. This was Luther’s attempt to abolish clerical celibacy by saying it is not something more noble than marriage. St. Jerome says that Christ was a virgin, Mary was a virgin, and others who had been married and then entered remained celibate. Therefore, the celibacy of Jesus and Mary is to be imitated.31

1.3.6 Mary in Explanatio in Genesim In Brindisi’s commentary on the Book of Genesis, Explanatio in Genesim, he treats the Virgin Mary as related to in the third chapter of that book. His first mention of her is how she is the woman prophesied in Gen. 3:15 and how she was

28 Laurentius a Brundusio, Opera Omnia, vol. 2, pars 1, Hypotyposis Lutheri, 352. “Si enim verum est quod Salvator ait: Omnia possibilia sunt credenti, quid non poterit illa cui specialiter dictum fuit: Beata quae credidisti?” 29 Laurentius a Brundusio, Opera Omnia, vol. 2, pars 1, Hypotyposis Lutheri, 291. “Insuper autem omnes fere in universum festivitates, quae in ipsius honorem ad gloriam et laudem Dei in Ecclesia catholica ab antiquissimis diebus celebrari consuevere, prorsus abolevit.” 30 Laurentius a Brundusio, Opera Omnia, vol. 2, pars 1, Hypotyposis Lutheri, 291. “Redigit Deiparam in ordinem fidelium omnium commune; inquit velle se quidem habere eam pro advocata, sed sicut alios Sanctos.” 31 Laurentius a Brundusio, Opera Omnia, vol. 2, pars 2, Hypotyposis Ecclesiae et Doctrinae Lutheranae (Patavii: Ex Officina typograhica Seminarii, 1931), 315. “Christus virgo, virgo Maria, utriusque sexus virginitatem dedicavere, Apostoli vel virgins post nuptias continentes, Episcopi, presbyteri, diaconi aut virgines eliguntur, aut vidui, aut certe post sacerdotium in aeternum pudici.” 14

prepared beforehand for the Incarnation. There is an enmity between the woman and the serpent, and it continues in their children. The Hebrew version of this passage says that “he” will crush the head of the serpent instead of “she”, because in the manuscripts available to Brindisi had the pronoun “he.” He quotes both the Latin version and the Hebrew and argues that both are correct since both the woman and her seed crush the head of the serpent.32 The “seed” of the woman is mentioned because it refers to how Christ would be conceived from a virgin. In Sacred Scripture the word “seed” is typically applied to men, but in this case it is attributed to a woman, thus implying there would be no male seed, and the offspring would come entirely from the woman.33 Brindisi goes on to say that Mary gave birth without feeling pain, which implies she herself was conceived without sin since the pain of childbirth was a punishment due to sin (Gen. 3:16).34 Brindisi explains those places in Genesis that refer to Mary through literal prophecies and allegorical types. Beginning with Gen. 3:15, the Protoevangelium, where God promised to put enmities between the serpent and the woman, he shows that the Jewish Targum teaches that “this verse refers to the days of the .” From this he argues that this verse refers to Jesus Christ and by extension to his Most Holy Mother. She was chosen to be the “restorer of our first parents, the vivifier of later generations, and the most worthy Mother of the Son of God.”35 The woman referred to in the Protoevangelium is Mary, and God has chosen her to do battle with the as “a champion to fight” him in order to overcome him in a way that Eve did not. In the beginning, Eve was overcome by the devil, but was also defeated. The same cooperation of a man and woman is true

32 Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim, 289. “Et utrumque recte dicitur; nam et haec sanctissima mulier caput serpentis contrivit, quae omnimodam maligini suggestioenm, tam de carnis illecebra quam de mentis superbia, deduxit ad nihilum; et Christus, qui mulieris huius semen dicitur et filius ancillae Domini…” 33 Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim, 289. “et Christus, qui mulieris huius semen dicitur et filius ancillae Domini, quoniam de virgine natus, non virile, sed Spiritus Sancti virtute conceptus et ex eius purissimis sanguinis virginalibus formatus est.” 34 Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim, 296. “Peperit ergo Virgo Maria filium, dolorem non sentiens, semper virgo manens ante partum, in partu, et post partum.” 35 Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim, 288. Warkulwiz, St. Lawrence of Brindisi on Creation and the Fall: A Verse by Verse Commentary on Genesis 1-3, 180. 15

for this new conflict because, in doing battle with Mary, she will crush the devil’s head together with her Son. Brindisi takes the Vulgate reading as “she will crush thy head”, together with the Hebrew reading as “he will crush thy head”, as two parts of the whole picture. It is not either the woman or her seed, but rather both of them who will overcome the devil.36 In Gen. 3:16 God speaks to the woman, telling her the punishments for her sin are that he will multiply her sorrows in conceiving and giving birth. Brindisi states that Mary is the only woman exempt from this decree “by an extraordinary and singular grace.” “For she always was a most pure virgin, a virgin in mind, a virgin by vow, a virgin in , a most holy virgin in mind and body.” She never experienced any interior temptations against purity, no one thought to violate her virginity, and never did she experience any movements of concupiscence. She was formed by God in a more pristine way than Eve. Her virginity was also fruitful in conceiving her Son by the power of the Holy Spirit.37 Mary did not give birth to her Son in pain, but she remained a virgin before, during, and after birth. Christ came forth from her womb, which he left sealed and without any sign of his passage. This follows the patristic understanding that Christ came forth from his Mother’s womb in the same way he came forth from his tomb at the . The tomb was sealed, and he went through the stone without opening it.38 Mary was not under the power of her husband, St. , as Eve was under Adam after the fall of mankind. Joseph did not have a part in the conception of Jesus, so Mary was not the helper in producing a child as Eve was for Adam. The manner of helping was reversed: Joseph became the helper of Mary and not Mary to Joseph. Mary was not made to be the helper of her husband as Eve

36 Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim, 288-89. Warkulwiz, St. Lawrence of Brindisi on Creation and the Fall: A Verse by Verse Commentary on Genesis 1-3, 181. 37 Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim, 291-97. Warkulwiz, St. Lawrence of Brindisi on Creation and the Fall: A Verse by Verse Commentary on Genesis 1-3, 188- 89. 38 Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim, 296. Warkulwiz, St. Lawrence of Brindisi on Creation and the Fall: A Verse by Verse Commentary on Genesis 1-3, 189. 16

was, but Joseph was made to be her helper in the way of .39 Eve was called the “mother of all the living” (Gen. 3:20) because after her, no one would be born without a woman. Adam was born without a woman and so was Eve, who was made from Adam’s rib. The rest of the human race would come about from a man and a woman. There was one exception to this law of nature: “Jesus Christ our Lord, who without a man was conceived by a woman alone by means for the divine power and operation of the Holy Ghost.” Eve was therefore called mother of all more than Adam could be called the father of all, because Christ did not have a human father whereas he had a human mother.40 It was through Mary that the motherhood of Eve finds its perfection, because it is in Christ that she was mother of all who came after her but also because she is the mother of the “author of life” (Acts 3:15) and Him who referred to himself as “life” (John 14:6). One of the reasons Adam and Eve were clothed in the skins of animals (Cf. Gen. 3:21) was to remind them of Christ and his redeeming death. The clothing of the skins was a type of clothing of the soul with grace through Christ’s death. In the sacrifices of animals Christ is signified as a victim by whose death reparation was made for sins.41 Adam and Eve were taught about this mystery so that they would see in the wearing of the skins a kind of sacramental that signified the future redeeming death of Christ. Hence, they could be said to be clothed with Christ by wearing these skins. This reference to being clothed with Christ is something that Brindisi wrote also in the Mariale, where Mary was clothed with the sun or with Christ.42

39 Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim, 296-97. Warkulwiz, St. Lawrence of Brindisi on Creation and the Fall: A Verse by Verse Commentary on Genesis 1-3, 189- 90. 40 Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim, 308-11. Warkulwiz, St. Lawrence of Brindisi on Creation and the Fall: A Verse by Verse Commentary on Genesis 1-3, 203. 41 Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim, 313-14. 42 Lawrence of Brindisi, The Mariale, trans. Vernon P. Wagner (Delhi: Media House, 2007), 42-43. Cf. Apoc. 12:1. 17

1.3.7 Mary in the Mariale The Mariology of St. Lawrence is most evident in the Mariale, which is a collection of his sermons on Mary.43 The first section focuses on the praises and invocation of Mary; this is important in contrast to the Protestant teaching of the time that generally opposed praising or invoking her. Brindisi makes abundant use of the Sacred Scriptures in his sermons, and he did so in such a way as to counteract the Protestant preaching. He uses some of the very same Scripture passages that the Protestants used to comment on the Bible, but he used them to support and defend the Church’s teaching on the Marian doctrines. It is evident that Brindisi was aware of the Protestant ideas and tried to engage them in his sermons. He gave sermons on many of the popular Marian texts then being used against Mary and instead used them to defend her honor and privileges. He began with the vision of St. John about the woman clothed with the sun (Apoc. 12:1-5) and identified this woman as the Blessed Virgin Mary and especially how she was predestined from before the creation of the world.44 He commented on the and especially the “Angelical Salutation” or “” which was something often commented on by the Protestants.45 Next, the Magnificat is explained; this was another favorite passage of Luther and Calvin.46 Another set of sermons was on the text of Luke 11:27-28, which was a popular passage used by Calvin to disparage the Mother of God. In this passage, a woman praised Jesus by saying “Blessed is the womb that bore you…”47 The last section of sermons is concerning Psalm 87, where the City of God is compared to Mary.48 Next, Brindisi begins to transition from scriptural themes to the prayers and feasts of the Church. He starts with the Salve

43 Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale. Lawrence of Brindisi, The Mariale. O’Carroll, : A Theological Encyclopedia of the Blessed Virgin Mary (Eugene, OR: Wipf and Stock Publisher, 2000), 216. 44 Lawrence of Brindisi, The Mariale, 31. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 20. 45 Hilda Graef and Thomas A. Thompson, Mary: A History of Doctrine and Devotion (Notre Dame, IN: Christian , Ave Maria Press, 2009), 285. 46 Graef, Mary: A History of Doctrine and Devotion, 283-86. 47 Lawrence of Brindisi, The Mariale, 518-21. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 561-64. 48 O’Carroll, Theotokos: A Theological Encyclopedia of the Blessed Virgin Mary, 216. 18

Regina and comments on the Queenship of Mary and her role of intercession and mediation. In the second section of the volume, he comments on certain feasts of Mary: Immaculate Conception, Purification, Visitation, Our Lady of the Snows, and the Assumption. He starts at the beginning of the liturgical year in December and works his way through until . There is no mention of the feast of the , so it could mean that either his work is incomplete or he felt it necessary to conclude with the after beginning with her conception. Mary was predestined to be immaculate; she was also predestined to glory in heaven with her body and soul. Thinking about the beginning and the end is something common in the Brindisi’s preaching.49 The methodology Brindisi uses in his Mariology is first of all apologetics, which is seen in his work about the Lutheran doctrines. The second method he uses is by writing scholarly commentaries on the Sacred Scriptures as seen in his commentary on Genesis. His most common method is through sermons, because he was sent on missions and spent more time with preaching. His method of preaching employed the use of Sacred Scripture in combating Protestant preaching, but he always explained it in the context of . He followed the fourfold way of interpreting Sacred Scripture known as the four senses, and he explained this in his work on Genesis.50 A common theme he uses in his Mariology is that of “nature, grace, and glory” and as a Franciscan, this was a doctrine he followed from Bl. John Duns Scotus51 as well as St. Bonaventure.52 God created the world and destined it for grace and glory in heaven. Pope Benedict XVI summed up the theology of Brindisi in an audience.53 “Lawrence’s success helps us to realize that today

49 Lawrence of Brindisi, The Mariale, 322. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 347-48. 50 Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim, 49. Julian Haas, The Theological Significance of Some Biblical Symbols in the Mariale of St. Lawrence of Brindisi (Rome: Nicole Domenici-Pecheux, 1994), 121-34. 51 O’Carroll, Theotokos: A Theological Encyclopedia of the Blessed Virgin Mary, 216. Lawrence of Brindisi, The Mariale, 81, 284. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 78, 304. 52 Cf. Bonaventure, Collations on the Hexameron, Conference 13. 53 Benedict XVI, General Audience, March 23, 2011, Vatican Website, http://w2.vatican.va/content/benedict-xvi//audiences/2011/documents/hf_ben- xvi_aud_20110323.html, Accessed 22 October 2018. 19

too, in pursuing ecumenical dialogue with such great hope, the reference to Sacred Scripture, interpreted in accordance with the Tradition of the Church, is an indispensable element of fundamental importance.”54 The Sacred Scriptures can be used to lead people to God, but must be in the context of Sacred Tradition. Brindisi also taught to love Sacred Scripture in order to “cultivate daily relations of friendship with the Lord in prayer, so that our every action, our every activity, may have its beginning and its fulfilment in him.”55 Brindisi’s relationship with Scripture and Tradition as he explains in his commentary on Genesis is something that requires further study. However, this study is not merely an academic approach; it should be seen as something that will help lead people toward their final end in heaven.

54 Benedict XVI, General Audience, March 23, 2011. 55 Benedict XVI, General Audience, March 23, 2011. 20

Chapter 2 – Mary in the Psalms Using the Spiritual Senses

This chapter will look at Mary in the psalms using the spiritual senses of scripture. First, the principles of interpretation (2.1) that Brindisi shows in Explanatio in Genesim will be explained, since these lay the foundation for how he interprets Scripture in the Mariale. Next, the spirituality of the psalms (2.2) will be examined as it relates to his Marian interpretation in the Mariale. Third, the ways of seeing Mary in the psalms (2.3) will be examined in order to show how these relate to Brindisi. Finally, a comparison will be shown of the psalms (2.4) used in the Collection of Masses of the Blessed Virgin Mary and those studied in the Mariale.

2.1 Principles of Interpretation in Explanatio in Genesim In his work Explanatio in Genesim, Brindisi explains his principles of biblical interpretation before going into a commentary on the Book of Genesis. It is necessary to discuss this volume because in it he gives his understanding of his method of interpreting the Old Testament. These principles are what underlie his interpretation of the psalms; it is therefore important to show what they are and the tradition of interpretation he was following. The Mariale makes use of these principles implicitly, but it is only in Explanatio where they are articulated. Brindisi begins his principles by following the teaching of ’s Etymologies and ’ Expositio in Psalterium.56 He explains the various literary forms used in the Sacred Scriptures and enumerates eleven different types.57 Then he explains various “figures of speech”58 and “sentence schemes.”59

56 J.P. Migne, editor, Patrologia Latina, vol. 82 (, 1850). Patrologia Latina, vol. 70 (Paris, 1865). 57 Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim, 8-19. “Metaphora, synecdoche, metonymia, antonomasia, onomatopoeia, catachresis, metalepsis…allegoria, periphrasis, hyperbaton et hyperbole.” 58 Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim, 20-29. Anaphora, Anadiplosis, Polyptoton, Synonymia, Climax, Asyndeton, Protozeugma, Hypozeuxis, Homoeoptoton, Homoeoteleuton, Isocolon, Antitheton, Antimetabole. 21

These literary forms could be a paradigm for modern exegetes to follow, but Brindisi does not go into all of these in his commentary on Genesis, and these forms are not mentioned at all when examining the Mariale. For the purposes of this thesis, the focus will be on the four senses of Sacred Scripture, which Brindisi used as a foundation for interpreting the psalms.60 The final two sections of the Prologue are explanations of the “Creation of the world in time”61 and “On the beginning of things.”62 He shows his philosophical knowledge in these two sections, especially on the writings of . In his historical context during the time after the Council of Trent, it is important to remember that while the Protestant theologians were promoting sola scriptura, Brindisi was imbuing his sermons with biblical texts, but he always interpreted Scripture in the light of Tradition. His sermons in the Mariale begin with scriptural quotations from both the Old and New Testaments, and then these texts are supported with the writings of the Fathers and Doctors of the Church.63 He begins his sermons with the literal sense of the Scriptures and then proceeds to the spiritual senses. In the Explanatio in Genesim, he explores the Hebrew texts to show forth the literal sense more clearly. In the Mariale, however, the explanation of the Hebrew texts appears only a few times. The purpose of his sermons was to stir up the souls of his listeners in order to help them develop spiritually and not to show forth an exegetical commentary.64 Brindisi quotes and explains that Sacred Scripture has both an exterior understanding and an interior understanding. This comes from the Book of the Apocalypse where St. John saw a book written both inside and out (Apoc. 5:1). “The exterior Scripture is understood of the literal but the interior

59 Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim, 30-38. Erotesis, Ethopoeia, Prosopopeia, Apostrophe, Hypotyposis, Aposiopesis, Emphasis, Epiphonema, Epanodos, Anacoenosis, Ecphonisis, Deisis, Catara, Syncrisis. 60 Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim, 38-52. 61 Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim, 53-78. 62 Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim, 78-109. 63 Julian Haas, The Theological Significance of Some Biblical Symbols in the Mariale of St. Lawrence of Brindisi, 118-20. 64 Cf. Salvatore Garafalo, “S. Lorenzo da Brindisi Esegeta,” in Clemente da S. Maria, editor, S. Lorenzo da Brindisi – Studi: Conferenze Commemorative dell’Edizione “Opera Omnia.” Miscellanea Laurentiana (Roma: Gregoriana Editrice in Padova, 1951), 215. 22

sense is hidden and mystical.” God is the author of Sacred Scripture, so he uses not only words but also things to teach.65 He divides the senses into both the exterior or literal sense and the interior or spiritual sense. He then further divides the literal sense into four parts: historical, etiological, analogical, and allegorical.66 The spiritual senses are divided into three parts: tropological, allegorical, and anagogical.67 The literal sense is the foundation of the spiritual senses and needs to be investigated before going deeper into the Scriptures.68 According to the literal sense, when something is “allegorical,” it is written using parables, metaphors, enigmas, or other modes of speech.69 This literal “allegorical” sense as a mode of speech is distinguished from “allegorical” as part of the spiritual sense, which is a sense that is “hidden, secret, and mystical.” This spiritual sense is not something written according to the literal or historical sense; it is instead intended by the Holy Spirit as something he wanted the faithful to understand.70 Though the Explanatio in Genesim focuses on the literal sense of the text more than the spiritual, Brindisi leaves open more interpretation in the spiritual senses. His audience for this volume is the Jewish people, which can be seen especially by his use of the Hebrew text and also by his frequent quotations of commentaries by Jewish rabbis. Brindisi never “limited his interpretive understanding to the literal sense, but he would also use other senses that were more spiritual or mystical, especially in his proclamation of God’s word.”71 The goal of Scripture studies was not merely an academic exercise. It was meant to bring about a transformation in the souls of the faithful. The method of his preaching, especially as found in the Mariale, is “pastoral and practical.” It is called a “mariology- for-piety,” and from a biblical perspective, it is meant to be a

65 Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim, 39. “Scriptura exterior intellectus est litterae; interior vero, sensus est arcanus et mysticus.” 66 Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim, 42. 67 Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim, 45. 68 Julian Haas, The Theological Significance of Some Biblical Symbols in the Mariale of St. Lawrence of Brindisi, 123-29. 69 Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim, 42-43. 70 Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim, 46-47. 71 Julian Haas, The Theological Significance of Some Biblical Symbols in the Mariale of St. Lawrence of Brindisi, 130. 23

“hermeneutic-of-the-heart” since the revelation of the Scriptures reveals especially the presence of “Christ and Mary in the minds and hearts of all faithful believers.”72 Theology is not meant to exist only in the mind of the person studying it; it should also bring a person into union with the objective presence of the persons of Jesus and Mary. The goal of theology is to bring about a union with God, and this requires the reception of sanctifying grace and union with Mary through her maternal intercession, which in turns leads to a deeper union with her Son, Jesus Christ. Hence, when speaking about the senses of Scripture, it is important to emphasize the spiritual senses, because they show and bring about that transformation in the souls of the faithful. The tropological sense reminds the believers what to do and how to act. The allegorical senses remind them about the presence of Jesus and Mary in reality. The anagogical sense guides them to their last end and helps them to live in accordance with the moral principles - with the examples of Jesus and Mary - so as to attain heavenly glory. The goal of heaven is like a light that guides in darkness, and the means to get there is taught by the moral sense. It is in the literal sense, upon which all the senses of Sacred Scripture are based,73 that what the sacred author intended is understood. The literal sense conveys the meaning of the words of Scripture and is discovered by , which follows the rule of sound interpretation.74 After the literal sense come the spiritual senses, which St. Bonaventure briefly explains in this way: “Allegory consists in this: that one thing signifies another thing which is in the realm of faith; moral teaching, or tropology, in this: that from something done, we learn another thing that we must do;

72 Julian Haas, The Theological Significance of Some Biblical Symbols in the Mariale of St. Lawrence of Brindisi, 135-36. 73 Anton Pegis, editor, Basic Writings of Saint (New York: Random House, 1945), 17. The translation for the Summa is taken from this book. Thomas Aquinas, Summa Theologiae, I, Q. 1, Art. 10, ad 1. Cf. Benedict XVI, Verbum Domini – Apostolic Exhortation (2010) Vatican Website, http://www.vatican.va/content/benedict-xvi/en/apost_exhortations/documents/hf_ben- xvi_exh_20100930_verbum-domini.html, Accessed 9 January 2021, 37. 74 Catechism of the Catholic Church, 116. 24

anagogy, or lifting up, in this: that we are given to know what to desire, that is, the eternal happiness of the elect.”75 The literal or historical sense is the meaning by which “words signify things,”76 as in the ordinary use of language when words are used to signify persons and things. In the spiritual senses, the words, things, and events signify other things or persons not directly in the text at hand. The spiritual senses can be correctly understood only after the literal sense has been comprehended. “A man who disregards the literal text of the Scriptures shall never rise to the understanding of their spiritual content.”77 The literal sense shows actual historical realities, such as the persons of and , as well as the city of Jerusalem in Judea. This sense also conveys events that occurred in time.78 The allegorical sense, sometimes called the “type,” is hidden in the text, while the literal sense is evident plainly from the words themselves.79 The allegorical sense announces the mysteries of Christ in a hidden manner in the Old Testament, while these are openly proclaimed in the .80 Some Old Testament persons were types because they also signified Christ. , for example, was offered in sacrifice by Abraham his father, just as God the Father offered His Only Begotten Son on the Cross. Jerusalem also, allegorically, would be the Church Militant.81 The tropological sense explains how the Sacred Scriptures apply to the moral life and tells “what we ought to do.”82 In this

75 Bonaventure, The Breviloquium, trans. Jose de Vinck (Paterson, NJ: St. Anthony Guild Press, 1963), Prologue 4:1. St. Bonaventure uses the word "allegory" here to mean the allegorical sense. 76 Aquinas, Summa Theologiae, I, Q. 1, Art. 10. “Illa ergo prima significatio, qua voces significant res, pertinet ad primum sensum, qui est sensus historicus, vel literalis.” 77 Bonaventure, The Breviloquium, Prologue 6:1. 78 Robert I. Bradley, The Roman Catechism in the Catechetical Tradition of the Church (Eugene, OR: Wipf and Stock Publishers, 1990), 60-64. 79 Cf. Bradley, The Roman Catechism, 61. The allegorical sense is to be distinguished from the literary device of "allegory" which would be classified as being under the literal sense. Cf. Aquinas, Summa Theologiae, I, Q. 1, Art. 9. St. Thomas also refers to the literary allegory as the parabolical sense in I, Q. 1, Art. 10, ad 3. 80 Benedict XVI, Verbum Domini, 41. 81 Cf. Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim, 49. “allegorice vero Ecclesiam exprimit militantem, ut: Vidi civitatem sanctam Iersusalem novam descendentem de coelo a Deo, paratam sicut sponsam ornatam viro suo.” The translation for this work is my own. Apoc. 21:2. 82 Aquinas, Summa Theologiae, I, Q. 1, Art. 10. “vel in iis, quae Christum significant, sunt signa eorum, quae nos agere debemus, est sensus moralis.” 25

sense, Jerusalem would be “the faithful soul”83 because the text would be speaking to the individual on how to act and be faithful. Another example is the story of Abraham freeing Lot from his captors, which tropologically signifies souls being freed by Christ from the appetites and passions that hold them in bondage.84 The anagogical sense signifies “what relates to eternal glory”85 and the end to which life is directed, which is the heavenly reality to which the faithful hope to come after this life.86 Anagogically, Jerusalem signifies the Church Triumphant and the heavenly home.87 Another example is the New Law being “a figure of future glory.”88 Brindisi calls the literal sense combined with the three spiritual senses of Scripture “these four senses of Scripture,” and this thesis will focus on these four (literal, tropological, allegorical, and anagogical) since these are the four named by the Catechism of the Catholic Church as well.89 This fourfold method of interpretation was followed by Christ and the Apostles and taught to future generations of Christians.90 Having read the introduction to Explanatio in Genesim, one would get the impression that the application of the four senses of Scripture would be evident. However, Brindisi focused mostly on the literal sense of Scripture by paying close attention to the Hebrew text and to versions in other languages in order to get the correct understanding of what the inspired text meant. He often

83 Bradley, The Roman Catechism, 64-65. Cf. Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim, 49. “juxta tropologiam vero animam fidelem significat, in qua per gratiam est visio pacis, idest aeternorum contemplatio, de qua dicitur: Lauda Ierusalem, Dominum, lauda Deum tuum, Sion.” Ps. 147:1. 84 Robert Louis Wilken, The Spirit of Early Christian Thought (New Haven: Yale University Press, 2003), 230. 85 Aquinas, Summa Theologiae, I, Q. 1, Art. 10. “prout vero significant ea, quae sunt in aeterna gloria, est sensus anagogicus.” 86 Bradley, The Roman Catechism, 69. 87 Cf. Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim, 49. “anagogico demum sensu, triumphantem Ecclesiam repraesentat, ut: Illa autem, quae sursum est, Ierusalem libera est, quae est mater nostra.” Gal. 4:26. 88 Aquinas, Summa Theologiae, I, Q. 1, Art. 10. “et ipsa nova lex, ut dicit Dion. in eccles. hier (cap. 5 part. 1.) est figura futurae gloriae.” 89 Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim, 48. Cf. Catechism of the Catholic Church, 115. 90 Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim, 50. “Haec quadruplicia expositionum genera secundum quadruplicem intelligentiam, a Christo et Apostolis observata nobisque demonstrata, Scriptura testante, cognovimus.” 26

quotes Jewish rabbis as an aid to help understand what the Hebrew expressions meant, and it appears he may also have been writing this work for a Jewish audience. Laying the foundation in the literal sense would help to establish the spiritual senses more clearly. A complete application of the principles he offers in this work will be shown more clearly in the Mariale, where Brindisi brings out the spiritual senses, especially as they relate to Mary in the psalms.

2.2 The Spirituality of the Psalms in Brindisi The spirituality of the psalms and the four senses will be developed in this thesis, especially as it relates to Mary. The purpose of the study of the spiritual senses is to lead the faithful to live a life of holiness and to strive toward the goal of heaven. This understanding was taught by Denis the Carthusian when he states that the psalms “teach the eradication of all vices, the adoption of all virtues, and the fullness of all perfection; they illumine faith, they strengthen hope, they inflame charity, they instruct in humility, they especially commend meekness, and instruct patience and the other virtues, they powerfully delight the mind of the devoted reciter of Psalms, they take away all vices and sorrows of a lifetime. And rejoicing in the continual chanting of the Psalms leads the wretched in this age into the heavenly and angelic life.”91 Mary herself prayed the psalms and learned from them a deep spirituality. She learned this spirituality from using them daily and through constant on their words. She also teaches the faithful the way of virtues as Denis described, and she helps to effect that by means of her role as spiritual mother of mankind. The faithful can pray the psalms and find in them a Marian sense in addition to a Marian spirituality. Brindisi followed the teaching of Denis and saw the psalms as a way of spirituality. He also followed the teaching of St. Bonaventure, who saw an analysis of the senses of Scripture as a way of prayer. St. Bonaventure sought “to reform the soul in order

91 Denis the Carthusian, Commentary on the Davidic Psalms, vol. 1, trans. Andrew M. Greenwell (Waterloo, ON: Arouca Press, 2020), 22. 27

to enter into the heavenly Jerusalem.”92 This reformation of the soul corresponds to the moral sense of the Scriptures; entering into the heavenly Jerusalem corresponds to the anagogical sense. The goal of the spiritual life is to become interiorly transformed so as to be prepared for heavenly glory. Brindisi used these senses when interpreting the psalms in the Mariale and sought to use this method to bring the hearers of those sermons to a more perfect spiritual life through Mary. In another volume of his Lenten sermons, Brindisi mentioned the seven steps of virtues: faith, hope, temperance, fortitude, prudence, justice, and charity.93 These seven virtues are clearly the three theological virtues combined with the four cardinal virtues, all of which form a foundation for the virtuous life. This way of virtue was what interested Brindisi, since he wanted to help the faithful live a holy life. The tropological sense of Scripture explains what one ought to do, and this doing includes the virtues of the Christian life. During the time of Brindisi, it was popular to write about developing the virtues in the spiritual life. This can be seen in the writings of one of his contemporaries, St. .94 Brindisi relates these spiritual senses to Mary in the Mariale by saying she has a threefold blessedness. First, she has the “blessedness of grace, which consists in virtue.” Second, she has the “blessedness of glory in heaven” because she has been exalted like her Son. Finally, she became the Mother of God at the Incarnation, and in her womb “the whole blessedness of God was placed” since her Son is God who possesses the “uncreated and infinite blessedness of God.”95 Mary is a model of the spiritual life because she had the perfection of nature, grace, and glory in her own person. Most of all, she possessed God incarnate in her womb, who is the most perfect example of a virtuous person. It can be seen that the goal

92 Julian Haas, The Theological Significance of Some Biblical Symbols in the Mariale of St. Lawrence of Brindisi, 139. 93 Laurentius a Brundusio, Opera Omnia, vol. 10, pars 1, Quadragesimale Quartum (Patavii: Ex Officina typograhica Seminarii, 1954), 3-4. 94 Alphonsus Rodriguez, Practice of Christian and Religious Perfection, 3 vols (New York: P.J. Kenedy, Excelsior Catholic Publishing, 1882). 95 Lawrence of Brindisi, The Mariale, 307. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 329. 28

of the spiritual life is to live a virtuous life in this world so as to attain the glory of heaven. Mary gives us the example of this through her own life, but shows an even more perfect union with God than one can have since she was united to God in the Incarnation as His Mother.

2.3 Ways of Seeing Mary in the Psalms The fourfold tradition was developed in the patristic era and was also evident in the Franciscan tradition. St. Bonaventure based his understanding of the four senses on the writings of St. Gregory the Great and Hugh of St. Victor. He wrote about each of the spiritual senses being subdivided into four parts and gave examples that these senses bring forth from the Scriptures.96 According to St. Bonaventure, the anagogical sense signifies such things as the eternal of God, exemplary wisdom, angelic sublimity, and the Church triumphant. The allegorical sense signifies such things as the assumed humanity of Christ in both his birth and passion, Mary as Mother of God, Church militant, or Mother Church. The tropological sense shows forth spiritual grace and virtue, spiritual life as active or contemplative, spiritual teacher, and spiritual battle against demons, the world, and the flesh.97 Brindisi himself is firmly established in the patristic, medieval, and Franciscan traditions. It can be seen that the Blessed Virgin Mary falls mostly into the allegorical sense, but she also has a part in the anagogical sense as assumed into heaven. In addition, she has a part in the tropological sense as Mother and , and by means of her virtues whereby she is both an example and a communicator of holiness to the faithful. When studying the Old Testament texts explained in the Mariale, these senses in relation to Mary will come out more clearly. The spiritual senses of Scripture are used to interpret the psalms in the Mariale, but Brindisi does not use this method in a systematic way. His sermons appear to use this method only in part, so it is important to look to earlier writers in order to give a complete understanding of how it is used in the psalms. When

96 Bonaventure, Collations on the Hexameron, Conference 13, 241-48. 97 Bonaventure, Collations on the Hexameron, Conference 13, 241-48. 29

looking at the writings of Denis the Carthusian (1402-1471), it is evident that the method of applying the four senses to the psalms was already fully developed in the century before Bridinsi. However, Brindisi appears to be completely unaware of the writings of Denis, especially his Commentary on the Psalms.98 Denis used the same four senses that Brindisi mentions in Explanatio in Genesim, but systematically applied them to all of the psalms. Denis’ method gives a hermeneutic to understanding the method Brindisi used in interpreting the psalms. While Denis focused less on Mary and more on Christ, Brindisi brought out more of the Marian sense of the psalms. Denis the Carthusian said that the psalms are “written in Hebrew meter, which was difficult to translate,” which even led St. Jerome to translate the psalms three different times. For Denis, there are different ways to interpret the psalms; sometimes in reference to Christ or the Church or the faithful soul. There were soliloquies between David and the Holy Spirit, psalms addressing Christ himself, or the devoted soul speaking to God. When the psalms referred to Christ, they fell into the following categories: about Christ the Head or about his Body that is the Church, sometimes about Christ in both senses as Head and Body, Christ according to his divinity, Christ according to his humanity, or Christ in the voice of his members. “The true intention of the Book of Psalms is to unfold the mystery of Christ, and thus to raise up, reform, and bless in the new man Christ, the fallen Adam and deformed human race in the old Adam.”99 Denis did not mention the spiritual senses in reference to Mary in the psalms, except that he saw her as the valiant woman on juxtaposition with Christ who was considered to be the perfect man. He began his commentary by interpreting where it states: “Blessed is the man who hath not walked in the counsel of the ungodly…But his will is in the law of the Lord, and on his law he shall meditate day and night” (Psalm 1:1-2). He uses the four senses to interpret the psalms and gives the literal, allegorical, tropological, and anagogical interpretation. He understands this first psalm to refer to “any virtuous man” in the literal sense.

98 Denis the Carthusian, Commentary on the Davidic Psalms, vol. 1. 99 Denis the Carthusian, Commentary on the Davidic Psalms, vol. 1, 17-21. 30

However, he does not limit himself to only man; instead, he says this meaning extends also to the valiant woman who can also live a virtuous life. Then he extends this understanding to Mary and applies the of “valiant woman” to her because she is the one who crushed the head of the serpent (Cf. Gen. 3:15).100 Speaking of the allegorical sense, he says that Mary had in her womb “a man of perfection” since “Christ, who in the first instant of his conception in the Virgin Mother was a perfect and blessed man, perfect not by reason of his age, but on account of the plenitude of grace, and the eminent virtue, and perfection of wisdom; in all of these things, the soul of Christ is perfectly created.” He also possessed the from his conception, and throughout his life “he was never deficient in any way in true fortitude, but in all things he conducted himself virtuously.”101 Then, the tropological sense is given for this psalm by showing that in this case the literal sense is the same as the tropological sense. The just man is represented as a model for the faithful, and by living virtuously “he might thereby edify others by word and example.”102 Finally, the anagogical sense shows that blessed man refers to those who are spiritually just, such as the angels who remained faithful to the Lord. They were thus rewarded with heavenly glory. Besides the angels, the human race is called to be just in the same manner and share in “blessedness of the elect in heaven.”103 According to Denis, since the perfect man is Christ, he would have fulfilled both the state of virtue and glory in his person. Though he does not explicitly say it, Mary as the valiant woman would have done the same. Even though Brindisi seems to be unfamiliar with the writings of Denis, he applied many of the same principles to the psalms throughout the Mariale. He even goes further by expounding on the Marian sense, so that the method of Brindisi can be seen as a continuation and complement to that of Denis.

100 Denis the Carthusian, Commentary on the Davidic Psalms, vol. 1, 27-29. 101 Denis the Carthusian, Commentary on the Davidic Psalms, vol. 1, 36-43. 102 Denis the Carthusian, Commentary on the Davidic Psalms, vol. 1, 44-47. 103 Denis the Carthusian, Commentary on the Davidic Psalms, vol. 1, 47-50. 31

These two writers together help to give a more complete picture of how to understand Mary in the psalms. Other writers have tried to show in the psalms those places that refer to Mary using the spiritual senses of Scripture. The patristic understanding of Mary in the psalms is outlined in Nuovo Dizionario Di Mariologia. The psalms were seen as the voice of Christ, but the Fathers saw Mary’s place in them especially as related to her Divine Maternity. The following psalms were shown to be Marian psalms in Patristic times: :6 – Mary is the tabernacle for Christ (, ); Psalm 22:7 – The virginal conception of Christ (); Psalm 22:10-11 – Mary is the mother of the just one in his passion (Tertullian); :6 – Mary is the virgin earth that brings forth her fruit (Tertullian); Psalm 72:6 – Christ became incarnate like the dew (Tertullian); Psalm 85:12 – Jesus is the truth sprung from the earth [Mary] (Pistis Sophia); Psalm 87:5 – Christ who is both God and man was born in Mary (Tertullian); Psalm 110:3 – Christ was born eternally from the Father and as man from Mary (St. , Tertullian); Psalm 132:11 – The virginal conception of Christ (St. , Tertullian).104 After the time of Brindisi, St. also gave a summary of the places where Mary appeared in the psalms. His method differed: he was more interested in how Mary related to the spiritual life of the faithful directly so that they could participate in the mysteries of Christ. This kind of interpretation relates most commonly to the tropological sense, which is meant to teach the faithful how to live a holy life. Montfort saw Mary under the following images in the psalms: Psalm 87:5 – Mary is a spiritual Mother since all the just are born in her womb; Psalm 131:1 – Abandonment and trust in God and Mary; Psalm 45:13 – Mary’s interior glory is great; Psalm 132:8 – Mary is the dwelling place of Jesus especially in Holy Communion; Psalm 84:3-4 – How happy to dwell in the house of Mary where Christ first dwelt; Psalm 59:13-15 – Mary is the city of God where the hungry will seek food; Psalm 87:3 – Mary is the city of God where God

104 Stefano de Fiores and Salvatore Meo, editors, Nuovo Dizionario Di Mariologia (Milano: Edizioni Paoline, 1986), 773-75. 32

dwells; Psalm 46:5 – God dwells in that city; Psalm 68:14 – Mary is the mountain of God; Psalm 18:32 – Mary is the way to God.105 Finally, Mary can be seen in the psalms by how they are used in the liturgy for her feast days. Dalmazio Colombo explains the Marian sense of these liturgical psalms in Piccolo Psalterio per Nostra Signora.106 The following psalms are the ones examined in this book: Psalm 113, Psalm 147, Psalm 24, Psalm 46, Psalm 87, Psalm 122, Psalm 127, Psalm 45, and Psalm 99. Most of these appear in the Mariale as well. However, when speaking of the liturgy, it is also important to look at the psalms used in the Collection of Masses of the Blessed Virgin Mary. The final section of this chapter will examine the relationship of the psalms of that collection to the Mariale, but before this comparison is done, the spirituality of the psalms as found in Brindisi will be discussed.

2.4 Comparison to the Collection of Masses of the Blessed Virgin Mary This section will compare the psalms used by Brindisi in the Mariale to those in the Collection of Masses of the Blessed Virgin Mary. Each of the different Masses are numbered in the collection, and these individual numbers will be provided along with the name of the Mass. 29 different psalms are referenced in the lectionary of this collection, and 25 of these are also referenced in the Mariale. Some of the Masses use the same Marian sense for the psalms as is found in the writings of Brindisi. This comparison will help to confirm that how Brindisi interpreted the psalms can also be found in the liturgy. The Collection uses Psalm 22 in the Mass of “Holy Mary, Mother of God” (CM, 39), and in so doing it shows praises of the Incarnation of Christ in Mary’s womb by quoting the verse “From my mother’s womb, O Lord, you are my God” (Psalm 22:11). Brindisi quotes this same psalm in reference to the humility of Mary but does not mention the same verses as this Mass. He only

105 Patrick Gaffney et al., Jesus Living in Mary: Handbook of the Spirituality of St. Louis Marie de Montfort (Bayshore, NY: Montfort Publications, 1994), 1018-20. 106 Dalmazio Colombo, Piccolo Salterio Per Nostra Signora (Collana: Centro Mariano Chaminade, 1983). 33

quotes verse 7 of the psalm, while the collection quotes other verses (4-6, 10-11, 23-24), but not this verse. 107 Psalm 27 is used in the Mass of “The Blessed Virgin Mary, Pillar of Faith” (CM, 35) in order to praise the faith of Mary, who believed the word of God and had God as her light and her helper. The psalm shows Mary to be “a woman of outstanding faith” and a supporter of the faith of her spiritual children.108 The same psalm is used by Brindisi to show that Mary had the light of faith which comes from the Lord.109 The theme of light is shown in the Mass of “Holy Mary, Fountain of Light and Life” (CM, 16), but Psalm 34 is used with the following : “Look to the Lord and be filled with light.” Mary is called the “mother of light” because she brought forth her Son as the light of the world. She is also called “the model of the Church” because the Church brings forth her members through in a virginal way.110 The theme agrees with the psalm above, which Brindisi used in reference to the light Mary had since she always sought the light from the Lord. However, the psalm used for this Mass is not used in the same sense by Brindisi. He shows that Mary is like Christ, in that she hears our petitions and cares for us, she magnifies the Lord, and she praised God’s goodness.111 Psalm 45 is used in the Mass of “The Blessed Virgin Mary, Queen of All Creation” (CM, 29), where the queen is described as being the daughter of the king who enters with “her raiment threaded in gold” (Psalm 45:14), among other attributes described in this psalm. However, this responsorial psalm does not quote the verse where the title “queen” is referenced (Psalm 45:10). Mary is seen as both “queen and mother,” “the queen who intercedes,” and “the sign of the Church in its future glory.”112

107 Collection of Masses of the Blessed Virgin Mary, vol. 2 (New Jersey: Catholic Book Publishing Co, 2012), 30. Lawrence of Brindisi, The Mariale, 270. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 288. 108 Collection of Masses of the Blessed Virgin Mary, vol. 1, 258. 109 Collection of Masses of the Blessed Virgin Mary, vol. 2, 130. Lawrence of Brindisi, The Mariale, 201. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 213. 110 Collection of Masses of the Blessed Virgin Mary, vol. 2, 68, vol. 1, 80. 111 Lawrence of Brindisi, The Mariale, 237, 248, 251. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 252, 264, 268. 112 Collection of Masses of the Blessed Virgin Mary, vol. 2, 110, vol. 1, 239. 34

In comparison, Brindisi uses this psalm to apply not only to Mary as queen of all creation, but to her as queen in different senses. He calls her queen with virtues and graces, shows how she is raised above the angels and saints in heaven, how she is the mother of mercy, a heavenly prophetess, and a pure virgin. In addition, he uses this psalm in reference to God the Father as having a throne of mercy and to Christ as the mercy of God. His interpretation agrees with the sense given by this Mass, because she is above the choirs of angels and a heavenly intercessor.113 The Mass of “Our Lady of Nazareth” (CM, 8) uses Psalm 84 in reference to Mary. This psalm states: “Blessed are they who dwell in your house, O Lord” (Psalm 84:5); under the title “Our Lady of Nazareth,” this shows that Mary was blessed because she literally lived with the Lord, Jesus Christ, at their home in Nazareth. The text of this Mass goes further and shows that the house of the Lord is also the soul of the just, since the alleluia verse states: “May the peace of Christ rule in your hearts and the fullness of his message live within you.” Christ dwelt physically with Mary in Nazareth, but he also dwelt spiritually in her soul through grace and virtue (Cf. Col. 3:12-17).114 Brindisi interprets this psalm in a similar manner because he says that God gave grace to the souls of the just (Psalm 84:12). However, he goes further by saying the saints and Mary dwell in the house of the Lord in heaven as the Church triumphant (Psalm 84:5).115 The Mass in the Collection focused more on living a life with Christ in the and the virtues they practiced. Psalm 84 is also referenced in the Mass of “The Blessed Virgin Mary, Temple of the Lord” (CM, 23), and Mary is said to be the place where “God lives among his people.”116 This relates to what Brindisi says about Mary, because she is the house of God through the Incarnation, and this psalm is used in that sense. In Brindisi’s understanding, God dwells in four ways: through

113 Lawrence of Brindisi, The Mariale, 19, 29, 60, 128, 135, 155, 187, 216, 285, 298, 311, 312, 323, 355, 357, 368. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 7, 18, 53, 132, 140, 164, 199, 230, 305, 320, 335, 336, 348, 385, 389, 401. 114 Collection of Masses of the Blessed Virgin Mary, vol. 2, 42-43, vol. 1, 51. 115 Lawrence of Brindisi, The Mariale, 44, 106, 181, 193, 211, 241, 257, 258, 293, 297. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 33, 106, 193, 205, 224, 257, 273, 274, 314, 318. 116 Collection of Masses of the Blessed Virgin Mary, vol. 2, 92. 35

creation in nature, through grace in the souls of the just, through glory in the elect in heaven, and as man through the Incarnation. All these can be found in Mary.117 The Mass of “The Blessed Virgin Mary, Queen of Peace” (CM, 45) uses Psalm 85 for Mary, because in this psalm it states that “justice and peace will kiss” (Psalm 85:11) and that “the Lord speaks of peace to his people” (Cf. Psalm 85:9). How this relates to Mary is that the peace of God came through the Incarnation since the gospel reading for this Mass is from the gospel of the Annunciation. Brindisi has the same imagery in the Mariale because he connects Psalm 85 with the Annunciation and how the angel brought greetings of peace and joy to Mary. However, he also extends this peace to going beyond the Incarnation and says that Mary also has the spirit of joy and peace in her soul which comes from living a virtuous life.118 Psalm 87 appears in three Masses in the lectionary of the Collection: 1. Our Lady of the Cenacle; 2. The Blessed Virgin Mary, Queen of Apostles; and 3. The Blessed Virgin Mary, Image and II. This psalm is frequently referenced in the liturgy in a Marian context, especially in the Divine Office. The Mass of “Our Lady of the Cenacle” (CM, 17) shows Mary preserving in prayer with the other disciples for the coming of the Holy Spirit (Cf. Acts 1:6-14). Psalm 87 is used as the responsorial psalm, and the city of God is identified as Mary. She is shown to be a “model for the Church” especially of the Church at prayer. 119 By comparison, Brindisi also identified this city with Mary, but instead of showing her as a model of prayer, he showed her as a model of grace and virtue, especially under the image of the Immaculate Conception.120 The next Mass of “The Blessed Virgin Mary, Queen of Apostles” (CM, 18) continues the same theme of Mary at ; however, instead of showing her at prayer, it shows her

117 Lawrence of Brindisi, The Mariale, 277-78. 118 Collection of Masses of the Blessed Virgin Mary, vol. 2, 164-65. Lawrence of Brindisi, The Mariale, 117, 118, 159, 161, 222, 349. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 120, 169, 171, 236, 379. 119 Collection of Masses of the Blessed Virgin Mary, vol. 2, 70-71, vol. 1, 83. 120 Lawrence of Brindisi, The Mariale, 34, 117, 119, 124, 203, 320, 329, 335, 337, 342, 344, 349, 351. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 22, 119, 122, 127, 128, 215, 335, 345, 355, 356, 362, 364, 370, 372, 378, 379. 36

as having been filled with the Holy Spirit together with the Apostles. The gospel shows Mary at the foot of the cross becoming the spiritual mother of the beloved and through him all believers (Cf. John 19:25-27). Psalm 87 identifies Mary as the city of God, but the emphasis appears to be on her spiritual motherhood as can be seen in verse 5, where it states: “This man and that man is born in her” (Psalm 87:5).121 The sense of the psalm agrees with what Brindisi says about Mary for this psalm, because he saw her as both the Mother of God at the Incarnation and spiritual mother at the foot of the cross. Therefore, he says that “this man” refers to Christ in Mary’s womb, while “that man” refers to the believer born spiritually in her.122 The Mass of “The Blessed Virgin Mary, Image and Mother of the Church II” (CM, 26) presents Mary as a “model of every virtue,” especially faith, hope, humility, prayer, and worship. Psalm 87 shows Mary as the city of God of whom glorious things are said because of her virtues. Mary is called “mother of the Church” especially because in her the Church has already reached its perfection in holiness.123 Brindisi interprets this psalm in the same sense, because he saw it as showing Mary as having virtues that made her pleasing to God. She was also founded in holiness, and her soul was filled with spiritual joy in this life by living a holy and virtuous life. He does not name specific virtues in reference to this psalm, but shows Mary to be the “compendium” of the Church because she possessed all the perfections the Church has. Hence, glorious things can be said of her in every way.124 is found in three Masses of the Lectionary: 1. The Blessed Virgin Mary, Mother of Reconciliation; 2. Holy Mary, Queen and Mother of Mercy; and 3. The Blessed Virgin Mary, Health of the Sick. This psalm also appears in the appendix of the lectionary to be used among other optional readings. This psalm is

121 Collection of Masses of the Blessed Virgin Mary, vol. 2, 72-73, vol. 1, 86. 122 Cf. Lawrence of Brindisi, The Mariale, 343-44. “The Blessed Mother is Mother both of Christ and of all Christians, who are the true faithful of Christ, the elect, the true members of Christ.” 123 Collection of Masses of the Blessed Virgin Mary, vol. 2, 100-1, vol. 1, 230. 124 Lawrence of Brindisi, The Mariale, 34, 117, 119, 124, 203, 320, 329, 335, 337, 342, 344, 349, 351. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 22, 119, 122, 127, 128, 215, 335, 345, 355, 356, 362, 364, 370, 372, 378, 379. 37

used more than others in the lectionary, and the mercy of God is praised in it. The Mass of “The Blessed Virgin Mary, Mother of Reconciliation” (CM, 14) shows forth the reconciliation that Christ wrought through his passion, but it also brings Mary into this ministry. Mary is presented as the mother of the faithful, and she has a maternal role of mercy since she “became associated with God in the very work of reconciliation through her divine maternity.” This psalm praises the mercy of God, so it is fitting to apply it also to Mary since she is associated with the work of reconciliation of mankind.125 Brindisi follows this same understanding because he sees mercy as coming from God the Father and appearing in person through Jesus Christ. He also sees Mary as participating in this compassion of God as the Mother of Mercy.126 The theme of Mary as Mother of Mercy can be seen in the Mass of “Holy Mary, Queen and Mother of Mercy” (CM, 39). Psalm 103 is again brought forth in this Mass to show the mercy of God and relate it to Mary. She is called the “queen of mercy” and herself praises the mercy of God in the Magnificat (Cf. Luke 1:50). Mary is both queen and mother and is merciful as God is merciful (Cf. Luke 6:36).127 Brindisi shows Mary as both queen and Mother of Mercy in interpreting this psalm, because she also has compassion on her children like God the Father. Mary has a heart of mercy for her children, because she is similar to God and to her Son who appeared as mercy in person through the Incarnation.128 Psalm 103 is also found in the Mass of “The Blessed Virgin Mary, Health of the Sick” (CM, 44), where Mary is praised for being the “patroness” of the sick and “the model of perfect acceptance of (God’s) will and of wholehearted conformity with Christ.” The psalm puts emphasis on verse 3, where it states: “My

125 Collection of Masses of the Blessed Virgin Mary, vol. 2, 61-62, vol. 1, 71. 126 Cf. Lawrence of Brindisi, The Mariale, 278-79, 371. “So the Virgin Mary generously pours out whatever she has received from God for the common good and benefit of the whole world. Since she is divinely set over all creatures and most powerful, she is also most merciful. Since she is richest of all, she is also most generous and will not refuse the poor and the small, her kind of people.” 127 Collection of Masses of the Blessed Virgin Mary, vol. 2, 146-47, vol. 1, 271-73. 128 Lawrence of Brindisi, The Mariale, 202, 251, 276, 362. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 214, 267, 294, 39. 38

soul, bless the Lord, who heals all your ills.” The gospel shows Mary going in haste to help Elizabeth with her pregnancy in her old age (Cf. Luke 1:39-56).129 Brindisi interprets this psalm with Mary having a spiritual role in the work of mercy rather than as patroness of the sick, which would be among the corporal . However, he does attribute to God’s goodness, compassion, and mercy “all gifts, whether corporeal or spiritual, temporal or eternal.” He even divides the works of God’s mercy into “three rivers”: first of “natural blessings,” second of “divine holiness,” and third of “the gifts of glory.” Mary partakes of these three rivers, and so “she generously pours out whatever she has received from God for the common good and benefit of the whole world.”130 In the Mass of “The Blessed Virgin Mary, Gate of Heaven” (CM, 46), Mary is praised as the eschatological sign of the Church. She is the where the “future state of the Church has already been realized,” and she opened the gates of paradise that had been closed by Eve. She also brought forth Christ to the world and now intercedes for the Church by obtaining gifts of grace for the faithful. Psalm 122 is used as the responsorial psalm in order to show that there is joy in the heavenly Jerusalem, and Mary is a type of this house of the Lord.131 Brindisi also uses Psalm 122 to show that Church is gathered into the new Jerusalem by the Incarnation and where God dwells there is peace.132 This collection shows that the interpretation of the psalms was received from tradition and used in the liturgy. It also contains the use of the spiritual senses that Brindisi used, and the Marian sense of the psalms often overlaps with his writings. The Church has not abandoned this kind of interpretation but still maintains it in the liturgy currently in use as found in the Collection.

129 Collection of Masses of the Blessed Virgin Mary, vol. 2, 162, vol. 1, 286. 130 Lawrence of Brindisi, The Mariale, 276-79. 131 Collection of Masses of the Blessed Virgin Mary, vol. 2, 167, vol. 1, 292. 132 Lawrence of Brindisi, The Mariale, 112-13. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 115-16. 39

Chapter 3 – Mary in the Psalms According to the Mariale (Part 1)

Having examined the principles of interpretation given in Explanatio in Genesim, it is now possible to study the Mariale and explore the application of some of these principles as they relate to Mary in the psalms. Brindisi scatters his use of the psalms throughout his sermons in the Mariale, and he does not write about specific psalms in detail except for Psalm 87. He dedicates an entire section of sermons to Mary as the City of God (though this section is incomplete).133 However, he quotes 74 different psalms in the Mariale as they relate to Mary (see chart 4.2.3). This thesis is unable to examine all of these psalms, but a selection has been chosen as they relate to or theology of Mary which reoccur throughout this work. A more comprehensive study of all these psalms would need to be done in a later work. This chapter will examine Brindisi’s use of the psalms in order to explain Mary as the City of God (3.1) and her title as Mother of Mercy (3.2), and the following chapter will examine the virtues of Mary (4.1) and methodology in this thesis (4.2). Each of these sections will examine particular psalms and give the Marian sense used, which often is one of the three spiritual senses: allegorical, tropological, or anagogical. From this it can be seen how the Mariale relates to Explanatio in Genesim, especially as to the principles of interpretation being applied in these sermons. The hope is that, after examining these sermons, a clear picture of Mary will emerge from the psalms and how they relate to the spiritual life. Finally, the chart showing the application of the psalms to Mary in the Mariale can be found in the next chapter (4.2.3). A more in-depth study is needed to examine Mary as she appears in the spiritual senses of the psalms. The goal of this thesis is to examine a selection of these psalms and show how they relate to the spiritual life of the faithful. This spiritual life begins with

133 Lawrence of Brindisi, The Mariale, 310-51. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 335-380. 40

Mary as a model and shows how to live a virtuous life and ultimately achieve the goal of a reward in heaven.

3.1 Mary as the City of God Psalms 11, 46, 65, 68, 76, 84, 87, 110, 132, 139 The faithful soul, the Church, Mary in her divine maternity, and heaven.

3.1.1 Psalm 87 The most commented on psalm by Brindisi in relation to Mary is Psalm 87, where Mary is presented as the “City of God.” He dedicates six sermons to this topic but focuses mainly on the spiritual senses of what this psalm means. Unfortunately, the manuscript of these sermons is incomplete, so the full extent of his thought on this psalm is not there.134 He does not comment much on the literal sense of the text, but goes right into the use of the spiritual senses. The of his sermons seems to be following the example of St. , who wrote numerous sermons throughout the liturgical year in which he drew out the spiritual senses of the Scriptures with little attention to the literal sense.135 Brindisi would be following closely on this medieval and Franciscan tradition of using the spiritual senses. In the Mariale, it is as if he is not following all the principles of interpretation that he himself laid out in Explanatio in Genesim. The difference between this work and his commentary on Genesis is that these sermons are directed toward the faithful in order to help them advance spiritually. In Explanatio, he took a more scholarly approach and attempted to lay a foundation in the literal sense. The Mariale is a spiritual work while Explanatio is an exegetical work. This kind of style was followed by his contemporaries and is mentioned by St. Alphonsus Rodiguez (1526-1616) in his writings: “It is after this manner we ought to hear sermons, with a wholesome and profitable confusion of our faults; comparing our lives with the doctrine we hear preached; examining the difference there is between what we are, and what

134 Lawrence of Brindisi, The Mariale, 351. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 380. 135 Anthony of Padua, Sermons for Sundays and Festivals, 4 vols, trans. Paul Spilsbury (Padova: Edizioni Messaggero Padova, 2007). 41

we ought to be; considering, in fine, how far we are from the perfection proposed us to practice.”136 Psalm 87 is used to explain the Immaculate Conception and the holiness of Mary by Brindisi, but this thesis will look at it under three aspects: virtues, dwelling place of God, and heaven. Mary is seen under the image of the “City of God,” and this psalm is often applied to her in the liturgy on her feast days: “Glorious things are said of you, O city of God” (Psalm 87:3).137 Brindisi says that the psalmist is speaking of Mary “under the metaphor of the city of Jerusalem.”138 Following the outline of the four senses, a clear picture can be seen as to how he interprets this city. There is the literal city, the allegorical city which is Mary, the moral city or the soul where virtues are practiced, and finally, the heavenly city. The virtues of Mary can be seen in this psalm because Mary was founded in holiness or as the psalm says, “the foundations thereof are in the holy mountains” (Psalm 87:1). She had a of stars representing “divine graces and virtues.”139 Mary was without sin and “filled with grace as the sun is filled with light.”140 These virtues made her pleasing to God, and he loved her “more than all other women” because of her virtuous life (Psalm 87:2).141 The city here is the soul of Mary which is founded in holiness and adorned with numerous virtues. In this psalm, Mary also appears as the dwelling place of God because Brindisi applies the words “The Lord loves the gates of Zion more than all the dwellings of ” (Psalm 87:2) to the place God has chosen “as his home.”142 Just as God chose the Promised Land and the city of Jerusalem as the place of his

136 Alphonsus Rodriguez, Practice of Christian and Religious Perfection, vol. 1, 139. 137 Collection of Masses of the Blessed Virgin Mary, vol. 2, 70, 72, 100. Breviarium Iuxta Ritum Ordinis Praedicatorum, vol. 1 (Rome, 1962), 98, 820, [26]. 138 Lawrence of Brindisi, The Mariale, 314. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 338. 139 Lawrence of Brindisi, The Mariale, 34. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 22. 140 Lawrence of Brindisi, The Mariale, 203. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 215. 141 Lawrence of Brindisi, The Mariale, 117. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 119. 142 Lawrence of Brindisi, The Mariale, 117. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 119. 42

dwelling, so too he chose Mary as his dwelling in the Incarnation of Christ. Mary became Christ’s dwelling place when He was conceived in her womb. The mystery of the Incarnation becomes more evident in the next few verses of this psalm, especially where it states “Will not someone say to Zion: A man is born in her and he is the Most High who established her?” (Psalm 87:5).143 The name Zion also refers to one of the mountains where the city of Jerusalem was built, and these names are often interchangeable. Brindisi applies this verse to the coming of Christ as man in Mary who is called Zion or City of God. For this verse he goes back to the Hebrew text of the psalm and reads it in that light. Here he is becoming the exegete that was seen in Explanatio in Genesim by going directly to the Hebrew. It is his understanding that the one being born in Zion is both God and man and “that is the meaning of the Hebrew” which proclaims the “miraculous birth of Christ to the world.”144 Then he quotes the Hebrew text of Psalm 87:6-7 by saying that “vescarim cheholelim” meaning “and the singers as well as the pipers”145 refers to the “princes” who are really the angels “singing in festive dance, as is evident at the birth of Christ.”146 The Latin edition of the Mariale does not capture the Hebrew script, but it is transliterated into the Latin alphabet. In another sermon he confirms the use of application of the title “City of God” to Mary by relating it to the Incarnation: “In this city the Creator became a creature, God became man, a father is born to a daughter, and the architect is born in a home that he himself built from its foundations.”147 God himself perfected Mary in her Immaculate Conception and prepared her to be his own Mother.

143 Lawrence of Brindisi, The Mariale, 119. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 122. Cf. Stefano de Fiores, Nuovo Dizionario Di Mariologia, 774. 144 Lawrence of Brindisi, The Mariale, 119. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 122. 145 The Interlinear Hebrew and English (Grand Rapids, MI: Zondervan Publishing House, 1977), 139. 146 Lawrence of Brindisi, The Mariale, 119. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 122. 147 Lawrence of Brindisi, The Mariale, 338. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 365. 43

This psalm next shows a type of heaven that Brindisi uses in the anagogical sense in Psalm 87:7. “The princes of this city will always be filled with gladness and joy. They will rejoice as if they were always celebrating a wedding; such is the peace and harmony and contentment of this city. Where God is, there is peace.”148 Calling the place where God dwells a place of “peace” is a clear reference to the Hebrew meaning of the name Jerusalem, which means “vision of peace.” The second half of the name is “Salem,” which is Hebrew for “peace,” and this is the same city where Abraham went when he met who was the king of Salem (Gen. 14:18-20). The literal city was called by this name, but it is a type of the heavenly reality which is truly a place of peace. In it the souls of the just are filled with joy and peace, and so too is Mary who was assumed into heaven. Brindisi goes further when he says that Jerusalem as a place of peace signifies the soul of Mary during her earthly life because she “always lived in peace of spirit, filled with every spiritual joy, for she lived in holiness every day.”149 The peace of soul that comes through sanctifying grace is a preparation for the life of glory in heaven. In Brindisi’s theology, there is threefold perfection in the soul: first on the natural level, then in the life of grace, and finally as glory in heaven. Mary, then, was perfected on the natural level with the preternatural gifts, she was perfected on the supernatural level in the life of grace, and now she is sharing in the perfection of glory in the heavenly Jerusalem.

3.1.2 Spiritual Senses of the “City of God” In addition to Psalm 87, there are other psalms that present the “City of God” under different aspects. Brindisi shows these under four aspects: 1. The faithful soul, 2. The Church, 3. Mary as Mother of God, and 4. Heavenly Jerusalem. In the patristic tradition, the image of the City of God was applied in the spiritual senses to some of these. However, the Fathers of the Church did not apply this title to Mary directly, as would be later developed.

148 Lawrence of Brindisi, The Mariale, 349. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 379. 149 Lawrence of Brindisi, The Mariale, 349-50. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 379. 44

Brindisi’s interpretation of the psalms built upon the previous tradition of the Fathers, and he brought out more about how the “City of God” also represents Mary. For example, St. Jerome compared this city to God Himself, to the Church, and by extension to the souls of the faithful. He then wrote about the gates of this city being the virtues which in turn bring forth Christ in the souls of the faithful. The souls of the faithful have the power “to conceive and bring forth the Savior” since Christ is born through a virtuous life. Though he does not mention Mary in reference to the psalms, he explains how Christ was born in this spiritual Jerusalem as a man, which implies the divine maternity of Mary. Finally, he sees this city as heaven because there is “no lasting joy in this world.”150

3.1.3 The Faithful Soul The City of God is mentioned in other psalms along with the “tabernacle” of the Lord, which in the literal sense referred to the temple in Jerusalem. “The stream of the river makes the city of God joyful: the most High has sanctified his own tabernacle. God is in the midst thereof, it shall not be moved: God will help it in the morning early” (Psalm 46:5-6). For Brindisi, this tabernacle referred spiritually to Mary. He uses this psalm to show that God sanctified Mary from the beginning, and she “was never with sin but always with grace.” In addition to her being sanctified from the beginning of her life, she also was filled with graces and virtues throughout her life. God “was with her in the middle of her life, constantly enriching her with immense treasures of heavenly graces and merits of virtues.”151 Mary thus becomes an example for the faithful of how to live a holy life because she cultivated these graces in order to become more sanctified. Brindisi applies the psalms not only to Mary’s soul but also to that of the faithful. “The Lord will give grace and glory” (Psalm 84:12). “Most often…grace means that gift of God which adorns the soul through the inpouring of the

150 Jerome, The Homilies of St. Jerome, vol. 1, trans. Marie Liguori Ewald (Washington, DC: CUA Press, 1964), 135-143. 151 Lawrence of Brindisi, The Mariale, 203. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 215. 45

Holy Spirit, as the sun’s rays light up the moon.”152 Mary had this light of grace, and the faithful are able to have it as well. Brindisi then applies in order to show that God dwells in the souls of the just and especially “in the Church through grace, faith, hope, and love.”153 The faithful are called to a life of grace through a virtuous life, which will lead them to the highest perfection of body and soul in heavenly glory.

3.1.4 The Church Brindisi also applies certain psalms to the Church. “Blessed is he whom you have chosen and taken to you: he shall dwell in your courts” (Psalm 65:5). In this psalm he is identifying the courts of the Lord with the Church. In another psalm he is doing the same with the house of the Lord (Psalm 84:5-6). The temple in Jerusalem had outer courts and an interior building, and in the mind of the psalmist, it was blessed to be so close to the presence of the Lord in them. For Brindisi, these courts and house were a type of the Church on earth. In the temple or in the Church is where the faithful communicated with God. “Having communication with God makes one blessed,” and those who do so are members of the Church through grace. They live a life of prayer and have a communication with God. The communication makes them blessed just as Mary was.154 According to Brindisi, in heaven God is praised or “blessed…by the faithful in the Church and by the saints and angels and blessed spirits in heaven: Happy are those who dwell in your house! They never cease to bless you, i.e. praise you.”155 The angels and saints dwell in the Church triumphant and they are

152 Lawrence of Brindisi, The Mariale, 181. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 193. 153 Lawrence of Brindisi, The Mariale, 144. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 149. “If I ascend into heaven, you are there: if I descend into hell, you are present” (Psalm 139:8). 154 Lawrence of Brindisi, The Mariale, 296-97. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 318. Cf. Cornelius a Lapide, The Great Commentary of Cornelius a Lapide: The Holy Gospel According to Saint John, trans. Thomas W. Mossman, ed. Michael J. Miller (Fitzwilliam, NH: Loreto Publications, 2008), 467. Cornelius a Lapide commenting on John 11:54 how Jesus went to the city of Ephrem says that Jesus went to “the Church of the whole earth, which is called a fruitful city, and there He abides with His disciples even until now.” He also gives the tropological sense of this city by saying it “is the symbol of the holy soul devoted to solitude and prayer... ‘fruitful’ in good works: wherefore Jesus abides in it by his abundant grace.” 155 Lawrence of Brindisi, The Mariale, 211, 241. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 224, 257. 46

blessed with the light of glory. However, their praises of God do not please God more than the praises of his own Mother who dwells in eternal light: “One song of praise from Mary’s lips delights God more than the perpetual praises of all in heaven.”156 St. John describes the City of God in the Apocalypse: “And I John saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband…Behold the tabernacle of God with men, and he will dwell with them” (Apoc. 21:2-3). God at the end of time will dwell directly with the human race and shall meet them with his glory. The image of a city is used, and this city signifies the Church but could just as easily be applied to Mary. This is exactly what Brindisi does in those places where the psalms mention a dwelling place for God. Mary too is the place where God has made his home, not only through the indwelling of grace and glory but especially in the Incarnation of Christ.

3.1.5 Mary as Mother of God Brindisi uses the following psalms to support the doctrine of the divine maternity. “The Lord is in his holy temple, the Lord’s throne is in heaven” (Psalm 11:4). “And his place is in peace: and his abode in Sion” (Psalm 76:3). Again, this refers back to the image of the “City of God,” which in the literal sense is the city of Jerusalem where the temple of the Lord was. He compares the dwelling of God in the temple and in Jerusalem to dwelling with Mary: “In a special way through the mystery of the incarnation God dwelt in and was in Mary.” He bases this on the words of the angel who said “the Lord is with you”; he then proceeds to compare them to the words of the psalm where it says the Lord is present in heaven or “in his holy place on his throne in heaven.” God is in heaven, but he is also on earth in a special way in the dwelling that made before ’s temple was built: “on Salem is God’s tent, a shelter on Zion.”157

156 Lawrence of Brindisi, The Mariale, 258-59. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 275. 157 Lawrence of Brindisi, The Mariale, 195. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 207. Psalm 11:4, 76:3. 47

Salem was the city of Jerusalem and Zion was a mountain upon which the city was built. This is where the temple was, and it was a special dwelling for God’s presence. This presence was shown when Solomon had the temple dedicated and a cloud filled the building. “And it came to pass, when the were come out of the sanctuary, that a cloud filled the house of the Lord…for the glory of the Lord had filled the house of the Lord” (1 Kings 8:10-11). Psalm 46:5 mentions how God sanctified his tabernacle which in the allegorical sense is the Blessed Virgin Mary. “Mary is that tabernacle of which the Psalmist sings: The Most High has made holy his tabernacle.”158 “The Most Holy Virgin is the tabernacle and the temple of the Lord.”159 Brindisi says this tabernacle specifically means the bodily incarnation of Christ in the womb of Mary: “God came down into his home in Mary to visit us.”160 Brindisi quotes Psalm 68 after bringing forth the image of Mary as the mountain where God has chosen to dwell. “The mountain of God is a fat mountain, a curdled mountain…a mountain in which God is well pleased to dwell: for there the Lord shall dwell unto the end” (Psalm 68:16-17). This mountain where God has chosen to dwell is Mary and Christ is hewn from her in the Incarnation, just as the vision Daniel saw (cf. Dan. 2:34-45).161 The mountain referred to in the psalm in the literal sense is referring to the place of the temple on Mount Zion where God has chosen to dwell. This is a type of Mary who “because of the fullness and sublimity of her grace…is also pictured in Scripture as a great and lofty mountain.”162 The mountain described by Daniel has a stone hewed out from it “without hands” (Dan. 2:34), which

158 Lawrence of Brindisi, The Mariale, 49. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 40. 159 Lawrence of Brindisi, The Mariale, 107. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 109. 160 Lawrence of Brindisi, The Mariale, 146. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 152. 161 Lawrence of Brindisi, The Mariale, 190. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 202. Cf. Rodriguez, Practice of Christian and Religious Perfection, vol. 1, 251. “For this expression of the mountain of God, in scripture, means nothing else than the aggregate of all sorts of excellency and perfection.” 162 Lawrence of Brindisi, The Mariale, 190. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 202. 48

can be understood as an illusion to the virginal conception of Christ without man. Psalm 110:3 is quoted in the original Hebrew by Brindisi, which he then uses to describe the virginal conception of Christ from Mary. According to the Hebrew text, this verse reads “From the womb of the dawn is the dew of your generation or your birth.”163 The womb in this psalm refers to the eternal generation of the Son by the Father. However, Brindisi applies it to Mary because she had a virginal conception that is analogous to the way the Father generates the Son. The Son comes from the Father in a virginal manner in his divinity, and so too he comes from his Mother in a similar way in his humanity. “The Virgin’s womb is compared to the dawn, which is moist with dew and cool, and brings refreshing and beneficial dew for the earth…Dew, so to say, has the dawn as its mother; it has no father.”164 The virginal conception is proof of the nature of the one being born. The divinity of Christ is shown by this manner of conception, because if Christ was conceived by natural generation, there would be both a human person created and a divine person assuming. Christ was an already existing hypostasis and in human nature there can only exist one hypostasis, which causes that nature to exist, not two. Therefore, it would be impossible for Christ to be conceived by natural generation because the end of natural generation is the creation of a new person.165 It would be necessary, then, because of the preexisting Person of the Word and the nature to be assumed, that Christ become incarnate only by divine power in the womb of the Blessed Virgin Mary without the help of man. Though God is present everywhere by virtue of his divinity, he is present in Mary in a unique manner. “If I ascend into heaven, you are there: if I descend into hell, you are present” (Psalm 139:8). “But here he is present through the and the fullest communication of the divinity.” And thus, by virtue of the Incarnation, Mary becomes “the house of God and the gate of

163 Lawrence of Brindisi, The Mariale, 292. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 313. Cf. Stefano de Fiores, Nuovo Dizionario Di Mariologia, 774. 164 Lawrence of Brindisi, The Mariale, 292. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 313. 165 Matthias Sheeben, Mariology, vol. 1 (St. Louis: B. Herder, 1948), 82. 49

heaven” (Cf. Gen. 28:16-17).166 This psalm shows the presence of God in all creation, but Brindisi starts from nature and argues toward a higher level of presence through grace and glory and especially through the Incarnation in Mary’s womb. Because Mary is the dwelling place of God, she is to be honored. This is what Brindisi taught in opposition to Protestant theologians, especially Calvin, whom he mentioned by name. “Mary is honored because of God’s presence in her.”167 In order to show this point, he quotes another verse of this psalm: “But to me your friends, O God, are made exceedingly honorable: their principality is exceedingly strengthened” (Psalm 139:17). Then he seeks out the literal sense of the text more clearly by quoting this psalm paraphrased in Chaldean “The just who love you are honored by me.”168 This shows that the friends of the God who are just by grace are honored by him and how much more could it be argued that Mary, the Mother of God, should be honored as well. Brindisi was seeking to understand the literal text upon which he based his spiritual interpretation. This is why he often returned to the Semitic versions of the texts in Hebrew and Chaldean. This same idea is reinforced by Psalm 132:7-8, which he quotes to show that Mary is given honor because she is the ark of God. The “Psalmist commands two things simultaneously; honor God and honor the ark…in Hebrew the text is: Let us worship his footstool. Arise, Lord, come to your resting place, you and your ark of power or holiness.”169 Once again he investigates the Hebrew text in order to get the best literal sense which supports his spiritual interpretation. The Hebrew text does not say “at” his footstool but was referring to reverencing the footstool itself. Hence, the ark deserved honor and reverence because God’s presence was there. This psalm is also used in the liturgy for the feast of the Assumption identifying Mary as the ark. St. Anthony of Padua most likely quoting the liturgy refers this psalm to Mary,

166 Lawrence of Brindisi, The Mariale, 144, 194. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 148-49, 206. 167 Lawrence of Brindisi, The Mariale, 304. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 326. 168 Lawrence of Brindisi, The Mariale, 301. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 322. 169 Lawrence of Brindisi, The Mariale, 303. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 324. 50

and Brindisi followed the tradition of this Franciscan Doctor of the Church in his own sermons.170

3.1.6 Heavenly Jerusalem The final aspect of the City of God is how it signifies the Heavenly Jerusalem or the place of eternal glory where the blessed souls enjoy the Beatific Vision. Brindisi sees the dwelling place of God as this heavenly reality. Not only was Mary the place where God dwelt on earth but in Heaven God also dwells in the souls of the just through the light of glory. Thus, completing Brindisi’s threefold view of the relationship with God (nature, grace, and glory), Mary is shown to be in this heavenly city, and it is through the psalms that this can be seen. Psalm 46 mentions this city: “the stream of the river makes the city of God joyful” (Psalm 46:5), and God is said to be in the midst of her in the following verse. Brindisi applies the idea of God being in the midst of the city and helping her from the beginning (Psalm 46:6) to Mary, who had no sin from the beginning of her life all the way to the end of her life: God was with Mary in such a way that the devil never had a place in her. Being without sin, she always possessed grace so that the psalm could be applied to her where it says: “God is in her midst; she shall not be shaken; God will help her at the break of day [Psalm 46:6]…He was with her at the end of her life, freeing her from the bonds of death and corruption, and taking her into heaven, and crowning her with everlasting glory, and exalting her above all the choirs of angels.”171 Mary was helped by God not only in this life; He also raised her to heavenly glory to that city where He is the reward of the just. This image of the city of God is further explained by St. John in the Apocalypse:

170 Anthony of Padua, Sermons for Sundays and Festivals, vol. 3, 430. “The Lord arose when he ascended to the right hand of the Father. The ark of his sanctification arose too, when on this day, the Virgin Mother was taken up to the heavenly bride-chamber.” Cf. Pius XII, – (1950) Vatican Website, http://w2.vatican.va/content/pius- xii/en/apost_constitutions/documents/hf_p-xii_apc_19501101_munificentissimus-deus.html, Accessed 30 December 2020, 26. 171 Lawrence of Brindisi, The Mariale, 203. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 215-16. 51

“And he showed me a river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb. In the midst of the street thereof, and on both sides of the river, was the tree of life, bearing twelve fruits, yielding its fruits every month, and the leaves of the tree were for the healing of the nations. And there shall be no curse anymore; but the throne of God and of the Lamb shall be in it, and his servants shall serve him. And they shall see his face.” (Apoc. 22:1-4)

Mary was given to eat of this fruit in heaven and to see his face since she was sanctified by the blood of the Lamb in her Immaculate Conception in view of the future merits of her Son.172 “Blessed are they that wash their robes in the blood of the Lamb: that they may have a right to the tree of life, and may enter in by the gates into the city” (Apoc. 22:14). Mary had the right to enter this city and eat the fruit of the tree of life, especially since she had no sin. Eating of the tree of life gave her immortality in body and soul. Just as the fruit of this tree was meant to be given to Adam and Eve had they not sinned, so now it is given to Mary in her Assumption. The psalms Brindisi uses to explain this heavenly city are Psalm 84 and Psalm 139. In Psalm 84, he quotes the following verse: “Blessed are they that dwell in your house, O Lord: they shall praise you for ever and ever” (Psalm 84:5). Mary is called “the true house of God” because she has been filled with abundant blessing from the Lord. However, he argues that the whole world is “God’s home,” and the Church and Heaven are the house of God as well.173 In the mind of Brindisi, God dwells in the world, in the Church, in Mary, and in Heaven. Each of these can be called the “house of God,” but under different aspects. God dwells in the world by virtue of his divinity and creative power. He dwells in

172 Catechism of the Catholic Church, 491. 173 Lawrence of Brindisi, The Mariale, 293. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 314. 52

the Church through the Holy Spirit and the life of grace. He dwells in Mary bodily in the Incarnation. He dwells in heaven both as ascended into heaven and in the souls of the just through eternal glory. The nature of this heavenly reality is further explained when commenting on Psalm 139:8, which shows the presence of God in all creation. God “is in heaven through glory, face to face vision, beatific joy, and eternal possession.”174 The greatest work of God for Brindisi is not the creation of the world or the recreation thereof through sanctifying grace or even the glorification of the saints in heaven. The greatest work of God is Mary, who is in her person the perfection of all these three states. Also, the mystery of the Incarnation having been accomplished in her is the highest blessing that the created world has received. “God has worked more wonders in her than in the world, the Church, and heaven.”175

3.2 Mother of Mercy Psalms 33, 45, 65, 85, 89, 91, 103, 111, 136 The mercy of God the Father, Jesus as mercy, Mary was made our Mother and Advocate.

Another title given to Mary by Brindisi in the psalms is “Mother of Mercy.” He begins by explaining the mercy of God the Father and Jesus Christ as mercy. Since one of the principles of his Mariology is that of “Similarity to Christ,” then it follows that Mary is merciful because Christ is merciful. However, their roles are different since Christ is merciful as God, whereas Mary is merciful as Mother and Advocate. This idea of Mary as Mother of Mercy originated with St. and was continued in the writings of St. Bonaventure who wrote: “there appeared to us first the Father of mercies, then the Mother of mercies, and then the Son, light of mercies.”176

174 Lawrence of Brindisi, The Mariale, 144. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 149. Psalm 139:8 “If I ascend into heaven, you are there: if I descend into hell, you are present.” 175 Lawrence of Brindisi, The Mariale, 293. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 314. 176 Luigi Gambero, Mary in the , trans. Thomas Buffer (San Francisco: Ignatius Press, 2005), 211. Cf. Collection of Masses of the Blessed Virgin Mary, vol. 1, 271. “The title ‘mother of mercy’ is thought to have been first given to the Blessed Virgin by St. Odo (d. 942), of Cluny.” 53

Pope St. John Paul II wrote about Mary as the Mother of Mercy in his , Dives in Misericordia, and some of the same ideas that he presented are evident in the writings of Brindisi. The title of Mary as Mother of Mercy is also present in the Salve Regina; this is where Brindisi explains the title since in the Mariale he dedicated six sermons to explaining this prayer.177 When commenting on the Salve Regina, he used the theology of the psalms to support the given to her in this prayer. Brindisi had the theology of Mary at the foot of the Cross as being the basis for her being called “Mother of Mercy.” This theology is explained by Pope St. John Paul II, who says that Mary shared in the mystery of the cross of her Son, and this was also a sharing in the “revelation of mercy.” In reference to this mystery, John Paul quotes Psalm 85 and says that “No one has experienced, to the same degree as the Mother of the crucified One, the mystery of the cross, the overwhelming encounter of the divine transcendent justice with love: that ‘kiss’ given by mercy to justice” (Psalm 85:11). Mary shared in this mystery of the cross more than others, and hence she shared most of all in the revelation of mercy. Since she was most familiar with God’s mercy, she is called “Mother of Mercy.”178

3.2.1 The Mercy of God the Father In the context of the Salve Regina where Mary is called “Mother of Mercy,” Brindisi explains the concept of mercy by beginning first at the source of mercy, which is God Himself. Commenting on Psalm 45, he speaks about God’s throne: “Your throne, O God, is for ever and ever: the scepter of your kingdom is a scepter of uprightness. You have loved justice, and hated iniquity: therefore God, your God, has anointed you with the oil of gladness above your fellows” (Psalm 45:7-8). Using the principle that the Sacred Scripture is a unity, he looks to other passages in order to understand the mystery of this throne. “Both Ezechiel and John saw a rainbow surrounding God’s throne, a heavenly halo, the

177 Lawrence of Brindisi, The Mariale, 352-371. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 383-404. 178 John Paul II, Dives in Misericordia – Encyclical (1980) Vatican Website, http://www.vatican.va/content/john-paul-ii/en//documents/hf_jp-ii_enc_30111980_dives- in-misericordia.html, Accessed 2 December 2020, 8. 54

sign of mercy and grace, to signify that, although God is a king, he is a most merciful and loving king.”179 God is a merciful king who rules over the whole world. The reason a rainbow was seen is because it was meant to remind mankind that when God preserved a part of the human race from the flood in his mercy, he promised not to destroy the world with a flood again (Cf. Gen. 9:9-17). The first sign of his mercy is the creation of the world, and Brindisi quotes Psalm 89 in order to show how this is the case. “The mercies of the Lord I will sing forever…For you have said: Mercy shall be built up for ever in the : your truth shall be prepared in them” (Psalm 89:2-3). He then goes to the original Hebrew of this text in order to better understand its meaning: “the world will be built by mercy in the very heavens; you have established your truth or your fidelity.” Based on the Hebrew text, he was able to conclude that “The world, therefore, was built by mercy.”180 According to the Hebrew text, it was by mercy that the heavens were created, and the word hesed is used, which St. John Paul II said means “The father's fidelity to himself…is at the same time expressed in a manner particularly charged with affection.”181 The mercy of God in creating the world is something frequently sung in the psalms, and Brindisi brings forth some of these verses in his sermons. “He skillfully made the heavens, for his mercy endures forever. He spread the earth upon the waters, for his mercy endures forever. He made the great lights, for his mercy endures forever” (:5-7). God’s mercy did not extend to merely setting the world in motion; it was instead something that is ongoing in his creation. “God’s mercy, goodness, care, and love for the world and for us, endures until the end of time.”182 The preservation of the world through Divine Providence is something often forgotten in the world today, but it is a necessary component to understanding the goodness of God. God’s mercy created and still preserves the world.

179 Lawrence of Brindisi, The Mariale, 357. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 388-89. 180 Lawrence of Brindisi, The Mariale, 118. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 120-21. 181 John Paul II, Dives in Misericordia, 6. 182 Lawrence of Brindisi, The Mariale, 118. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 121. 55

The mercy of God begins with the creation of the world. Brindisi goes further and says that the mercy of God was also the motivation of the redemption of the world. “He says, therefore, because the world will be built by mercy, it will be restored from ruin.”183 At the fall of mankind, God manifested his justice by punishing Adam and Eve, but at the same time he promised to restore them to grace through the coming of the . This was shown by Brindisi in Explanatio in Genesim in which he showed a merciful God coming to Adam and Eve to lead them to repentance and redemption. God came to them in his mercy to “snatch them from the darkness of sin” and fill them with light and grace. The form that God appeared in was probably “in the shape in which he would later come, merciful and most clement, to redeem and save mankind.” That is to say that he appeared in a visible form to them, symbolizing his future Incarnation as man.184 At the Protoevangelium, the promise of redemption and the Incarnation were announced (Cf. Gen. 3:15). Then in a sermon on the Annunciation, he quotes Psalm 85:2-4 in order to show how the Incarnation is a manifestation of the mercy of God. At the fall of man, “God’s anger against man was inflamed,” but at the Incarnation “it is appeased.” This psalm tells of bringing the people out of sin and the forgiveness of sins. It can be especially applied to the Incarnation and redemption, where God “forgave the guilt of your people and pardoned all their sins.” The beginning of the salvation began with the Incarnation: “Today divine mercy and justice are reconciled.”185 At the fall of man, the justice of God was manifested but the Incarnation brings a time of mercy. For Brindisi, the mercy of God was evident throughout the Old Testament, but at the Annunciation this mercy appeared in person in Jesus Christ the Savior. Psalm 85 was also used historically to identify Jesus as the truth who came from the earth, which is identified as Mary, and St. Jerome followed this

183 Lawrence of Brindisi, The Mariale, 118. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 121. 184 Laurentius a Brundusio, Opera Omnia, vol. 3, Explanatio in Genesim, 276. Warkulwiz, St. Lawrence of Brindisi on Creation and the Fall: A Verse by Verse Commentary on Genesis 1-3, 167. 185 Lawrence of Brindisi, The Mariale, 117. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 120. Cf. Catechism of the Catholic Church, 457. 56

interpretation as well.186 In the next section, it will be shown how Jesus is himself the mercy of God. In his sermons on the Magnificat, Brindisi explains how Mary herself praised the mercy of God. Here he quotes two psalms to show the similarity between Mary’s praises of this mercy and those of the Old Testament. First, “gracious and merciful is the Lord” (Psalm 111:4). Second, “As a father has compassion on his children, so the Lord has compassion on the faithful…the Lord’s kindness is forever, toward the faithful from age to age” (Psalm 103:13, 17). God is shown in the Old Testament as a merciful God, beginning with the work of creation and leading up to the salvation wrought in the New Testament in justification and glorification.187 God’s mercy was manifested in creation, the giving of grace, in the glorification of mankind, and most of the all in the Incarnation of Christ.

3.2.2 Jesus Christ as Mercy Having begun with the source of mercy in the creation and providence of God, it is now possible to see how this mercy was manifested in the person of Jesus Christ for the salvation of the world. Brindisi quotes three different psalms in order to show the meaning of Jesus Christ as mercy. The first psalm he quotes showing this mystery is Psalm 45. Jesus is called the “Anointed,” which in Hebrew would be the Messiah or Christ: “God your God has anointed you with the oil of gladness [Ps. 45:8], because oil is the symbol of mercy. Christ our King’s face also shone like the sun which, though lord of the skies, is not only a powerful but also a generous king.”188 The Fathers of the Church understood the “oil of gladness” to be the Holy Spirit, as is also said in the Acts 10:38: “Jesus of

186 Psalm 85:12 “Truth is sprung out of the earth: and justice hath looked down from heaven.” Stefano de Fiores, Nuovo Dizionario Di Mariologia, 774. “Gesù è la verità (cf GV 14, 6), germogliata dalla terra, Maria.” Cf. Jerome, The Homilies of St. Jerome, vol. 1, 133-34. “Behold Truth, the Savior, is born of earth, that is, of Mary…We have stressed the mercy of the Lord because His whole purpose in coming was to redeem mankind.” 187 Lawrence of Brindisi, The Mariale, 276-77. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 294-95. 188 Lawrence of Brindisi, The Mariale, 357. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 389. 57

Nazareth: how God anointed him with the Holy Ghost…”189 This is understood primarily as an internal action within the Holy Trinity, which in the eastern Christian understanding would be called “theology” since it shows the truths about God Himself. However, this anointing was also extended to the Jesus being anointed by the Holy Spirit at the Incarnation as a manifestation of the “” which shows God’s actions in time for the salvation of mankind.190 The angel Gabriel even explained this manifestation of the Holy Spirit to Mary at the Annunciation as the way the Incarnation was brought about. “And the angel answering, said to her: The Holy Ghost shall come upon you, and the power of the most High shall overshadow you. And therefore also the Holy which shall be born of you shall be called the Son of God” (Luke 1:35). Brindisi subsequently uses Psalm 85 in order to repeat the patristic teaching that God should become man in order to satisfy both justice and mercy. The mercy of God came down to man to redeem him because only God could do it. However, justice demanded that only man make reparation for his sin, so the one redeeming had to be both God and man. This psalm mentions that “mercy and truth have met each other: justice and peace have kissed” (Psalm 85:11) because “mercy, like a gentle mother, begged for man’s salvation” and “a decree…went out from divine wisdom that God should become a man who would satisfy both divine justice for sin and divine mercy for man’s salvation.”191 That mercy of God was manifested through Jesus Christ who brought the mercy of God in his own person by his divinity and satisfied the justice of God by his sacred humanity. It was through the Incarnation that Christ brought about this reconciliation of justice and mercy, as St. Jerome interpreted verse 13 of this psalm by showing that Mary (earth) brought forth her fruit (Jesus Christ).192

189 J. M. Neale, A Commentary on the Psalms, vol. 1, 92-93. 190 Cf. Catechism of the Catholic Church, 236. 191 Lawrence of Brindisi, The Mariale, 117-18. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 120. 192 Jerome, The Homilies of St. Jerome, vol. 1, 133-34. Psalm 85:13: “For the Lord will give goodness: and our earth shall yield her fruit.” 58

Psalm 89 is then quoted in order to show forth how God fulfilled his promise of mercy in the coming of Christ at the Annunciation. “You have established your truth in the heavens, and you will keep your promises: I have made a covenant with my chosen one; I have sworn to David my servant—here are the promises—I will establish your seed forever [Psalm 89:4]: Christ, the seed, the son of Abraham and David; and for all time I will establish your seat; i.e. your royal throne.” 193 This psalm is quoted in the context of a sermon on the Annunciation in order to show its similarity to the conversation the angel Gabriel had with Mary. Nevertheless, the themes in this psalm are also echoed in Mary’s Magnificat: “And his mercy is from generation unto generations, to them that fear him” (Luke 1:50). Mercy has come through Mary to fulfill the promises made to David.

3.2.3 Mary, Mother and Advocate Brindisi showed that mercy came from God in creation and in the Incarnation, but in the following psalms he shows how Mary is the “Mother of Mercy.” She fulfilled this role as Mother beginning from the cross of her Son where she was made to be the mother of mankind (Cf. John 19:26-27). She had been his mother, but now he also made her mother in a spiritual way. “The same one who said to Mary: Woman behold your son, is the one who spoke and it came to be, commanded and it took place [Ps. 33:9]. By these words, he created in Mary such a maternal love for John that she loved him as if she had borne him in her own womb.”194 Mary was made to be Mother of Mercy by her Son. In the same way that God created the world by speaking, so he spoke and made Mary to be the Mother of Mercy at the foot of the Cross. In Psalm 45:10, she is called “Queen,” but this title has a motherly quality to it. Brindisi once again goes to the literal sense of the text in Hebrew in order to understand its meaning more clearly. “She is praised, finally, for her fruitfulness…in Hebrew:

193 Lawrence of Brindisi, The Mariale, 118-19. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 121. 194 Lawrence of Brindisi, The Mariale, 233. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 247. 59

You will have sons; and you will make them princes through the land [Psalm 45:17].”195 Jesus was the only son of Mary, but she had spiritual children later when she was made the mother of St. John at the foot of the Cross. Brindisi says that she was the mother not only to him but to all the apostles who were princes: “All the apostles were like beloved sons of Christ’s Mother for, turning to John, Christ said to Mary from the cross: Behold your son. The apostles replaced their ancestral as princes of the universal Church, which today is spread far and wide throughout the land.”196 Mary was made the mother of the apostles in the person of St. John at the foot of the Cross and by extension of all the bishops of the Church. Jesus himself implied that the apostles would be princes when he spoke about them sitting on thrones: “judging the twelve tribes of ” (Matt. 22:30). They are seated on thrones on the kingdom of heaven, and Mary is their Mother and Queen. However, Mary’s motherly care does not extend to only the apostles since she is the Mother of all mankind who is able to assist by her intercession. Mary is both merciful and powerful just like her Son (Cf. Psalm 45:8). “To designate these same two qualities in Mary, she is here called Queen and Mother of Mercy…She can help us as our Queen most powerful; she will help us because she is our Mother most merciful, both the Queen of Heaven and the Mother of Mercy.”197 Her intercession can obtain all that she asks, and her participation in the mystery of the Cross makes her able to be merciful toward all the needs of mankind. Mary is called the Mother of Mercy because she is similar to the God the Father, and her Son who brought mercy to the world. Brindisi quotes the following psalm, which represents the mercy of God: “As a father has compassion on his children, so has the Lord compassion on them that fear him” (Psalm 103:13). From this he concludes that God is the Father of Mercy: “In Scripture

195 Lawrence of Brindisi, The Mariale, 355. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 386. 196 Lawrence of Brindisi, The Mariale, 355. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 386. 197 Lawrence of Brindisi, The Mariale, 357-58. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 388-89. 60

God is frequently called the Father of Mercy.” Jesus Christ manifested this same mercy in his miracles and by doing so, he “showed a heart of compassionate mercy on earth.” Mary is said to have a “heart of mercy” by her care for others, as evidenced at .198 So in the mind of Brindisi where the psalm says a “father” has compassion on his children, he could replace it with “mother” and apply it to Mary. In addition to being Mother of Mercy, he applies the same principle to Psalm 65 in order to show how Mary is the hope and “Advocate” of the faithful. “Hear us, O God our savior, who are the hope of all the ends of the earth, and in the afar off” (Psalm 65:6). This same idea is repeated in another psalm: “Because you, O Lord, are my hope: you have made the most High your refuge” (:9). God is hope, Christ is hope, and from this it follows that Mary is hope. “So, too, Mary is our hope, because as our dearest Mother and Mediatrix and Advocate for us with Christ her Son, there is nothing she cannot obtain through her intercession.”199 Mary’s role in the Church is not a passive one in that, as she now dwells in heaven, she has the role of Mediatrix and Advocate. Through her intercession she is called the “hope” of the Church, and Brindisi uses Psalm 65 in order to show this truth. God is called “the hope of all the ends of the earth” (Psalm 65:6) and so Mary is hope after her Son. “Mary is our hope because as our dearest Mother and Mediatrix, and Advocate for us with Christ her Son, there is nothing she cannot obtain through her intercession.”200 Mary derives this attribute of hope from God because all that she has comes from him. Brindisi uses the principle of similarity to Christ in order to conclude this. The uses this same principle of similarity to Christ in describing the mediation of Mary. She participates in the one mediation of Christ and derives from him her power of mediation. “The maternal duty of Mary toward men in no wise obscures or diminishes this unique mediation of Christ,

198 Lawrence of Brindisi, The Mariale, 362-63. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 394-95. 199 Lawrence of Brindisi, The Mariale, 239. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 254. 200 Lawrence of Brindisi, The Mariale, 239. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 254. 61

but rather shows His power.” God willed to make Mary share in the mediation of her Son since it was not something she had by nature. “It flows forth from the superabundance of the merits of Christ, rests on His mediation, depends entirely on it and draws all its power from it.” Her mediation does not conflict with that of Christ, but brings the faithful in closer union with him.201 Christ spoke to St. John in a vision in the Apocalypse and told him how those who overcame evil and persevered to the end would be rewarded. “To him that shall overcome, I will give to sit with me in my throne: as I also have overcome, and am set down with my Father in his throne” (Apoc. 3:21). It seems to be an odd saying that the victor would sit with Christ on his throne, but these words mean there is a share in the heavenly glory which Christ has. In the same way, there is a share in his mediation to different degrees since it is from his throne that he makes intercession in heaven. “Christ Jesus that died and is risen again; who is at the right hand of God, who also makes intercession for us” (Rom. 8:34). This attribute of the similarity to Christ is also evident in St. Paul’s letter to the Ephesians, where he describes the faithful as being citizens in a heavenly city. Jesus himself is the cornerstone of the heavenly city, and through him all are built “into a habitation of God in the Spirit.” Together with him, the apostles and prophets also form part of that foundation, and all the faithful have become “fellow citizens” that are built upon this same foundation (Eph. 2:19-22). Christ is the foundation of hope according to St. Paul, but Brindisi extends this attribute to Mary as well. Whatever Mary has, she has received it from Christ, and Christ has made her similar to himself more than any of the angels or saints.

201 Second Vatican Council, Lumen Gentium, 60, 62. 62

Chapter 4 – Mary in the Psalms According to the Mariale (Part 2)

This chapter will examine how Brindisi uses the psalms to show forth the virtues of Mary (4.1). The next parts of this chapter will provide the methodology (4.2) and the chart (4.2.3) of all the psalms that Brindisi quotes in the Mariale, as well as their Marian sense. For the purposes of this thesis, only a selection of the psalms in this chart were chosen, but a further study can be made of the others listed there.

4.1 The Virtues of Mary Psalms 22, 27, 39, 43, 45, 71, 85, 89, 103, 119, 131, 146 Mary’s humility, she had the light of faith, she is the Queen of virtues, she conformed her heart to a virtuous life, joy accompanied her virtues, she had divine wisdom, trust, and hope in the Lord.

Brindisi was interested in bringing forth the virtues of Mary in sermons, especially to show forth her greatness but also to give her as an example for the faithful to follow. This section will address her virtues under six aspects: Mary’s humility (4.1.1), Mary had the light of faith (4.1.2), She is Queen of Virtues (4.1.3), She conformed her heart to a virtuous life (4.1.4), Joy accompanied her virtues (4.1.5), and She had divine wisdom, trust, and hope in the Lord (4.1.6). Other virtues are mentioned in the Mariale, but this section will be limited to the six headers provided above.202

4.1.1 Mary’s Humility Mary’s humility appears in the context of a sermon on the Magnificat where it says: “Because he has regarded the humility of his handmaid” (Luke 1:48). Brindisi shows that Mary’s humility mirrored that of Christ, and he called the humility of Jesus and Mary “two great lights in the sky” like the sun and moon. Mary is like Christ in that she reflects him as the moon reflects the sun. Hence, he quotes Psalm 22:7 in order to show the humility of

202 For a further study of the virtues of Mary see Luigi Lanzoni, The Virtues of Mary (New Bedford, MA: Academy of the Immaculate, 2012). 63

Christ first. Christ was “made lowest of men; scorned by everyone, despised by the people…I am more worm than man.” This psalm is applied to the person of Christ in the liturgy especially as it relates to the sufferings of his Passion.203 “He humbled himself, becoming obedient unto death, even to the death of the cross” (Phil. 2:8). He also applies :6 with the same meaning in mind: “my substance is as nothing before you.”204 The Passion of Christ was a humiliation through which his deep humility was revealed. Suffering by itself is a humiliation, but suffering wrongfully or for another takes a higher humility. That is why Christ’s humility is linked to the Cross. Following the principle of similarity to Christ, Brindisi then praises the humility of Mary: “After the greatness and sublimity of Christ, the next greatest is that of Mary…The smaller one is in his own eyes, the greater he is in the eyes of God.”205 Christ was exalted because of the greatness of his humility. Mary was great because of the greatness of her humility. Because God saw the humility of Mary, he did great things in her (Luke 1:49), and the greatest thing God did for her was the Incarnation of Christ in her womb. She did not doubt the angel’s word; she believed and submitted her intellect to his explanation by saying: “Behold the handmaid of the Lord; be it done to me according to your word” (Luke 1:38).206 Brindisi says there was “a beautiful battle going on between God and Mary” regarding the exaltation of Mary and her humbling herself before him. God always wants to exalt her while she tries to humble herself more.207 Hence, it can be argued that God honored her with the Incarnation in her womb, assumed her into heaven, and gave her the role as heavenly intercessor for the

203 Cf. J. M. Neale, A Commentary on the Psalms, vol. 1, 287. of Solesmes, editor, The Liber Usualis with Introduction and Rubrics in English, (Tournai, Belgium: Desclee & Co, 1938), 666-68. Stefano de Fiores, Nuovo Dizionario Di Mariologia, 773-74. 204 Lawrence of Brindisi, The Mariale, 270-71. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 288. 205 Lawrence of Brindisi, The Mariale, 270-71. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 288. 206 Cf. Aquinas, Summa Theologiae, II-IIae, Q. 161, Art. 6. “Now the inward disposition of humility leads to certain outward signs in words, deeds, and gestures, which manifest that which is hidden within, as happens also with the other virtues.” 207 Lawrence of Brindisi, The Mariale, 271. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 288. 64

whole Church on account of her humility. “The prayer of him that humbles himself, shall pierce the clouds” (Eccl. 35:21). Because she is humble, her prayer is more powerful. She was glorified in heaven because of her humility as Our Lord said: “he that shall humble himself shall be exalted” (Matt. 23:12, Cf. Luke 18:14). In the same sermon on the Magnificat quoted above, Brindisi quotes Psalm 131 in praising the humility of Mary. This psalm is one of the gradual psalms that was sung while going up the 15 steps of the temple.208 It was sung by the pilgrims to Jerusalem on the 12th step of 15. It is a song of humility and could have easily been sung by Mary herself as she visited the temple during her lifetime. “Lord, my heart is not exalted: nor are my eyes lofty. Neither have I walked in great matters, nor in wonderful things above me” (Psalm 131:1). He says the humility of Mary was a miracle greater than the burning bush of Moses since it is rare to find “humility in high places.”209 Brindisi’s commentary includes the entire contents of this psalm, which is only three verses long. After commenting on the humility of Mary, he then shows how Mary also had trust in God. He quotes the third verse in order to show how Mary trusted in God completely, like a child on its mother’s lap. “Towards God she was like a weaned child on its mother’s lap [Psalm 131:3], that puts no trust in itself but depends entirely on its mother.”210 Mary’s heart was conformed to a virtuous life both in humility and trust since trust is something that requires humility.

4.1.2 Mary Had the Light of Faith Following the same principle of similarity to Christ, the next virtue applied to Mary by Brindisi is faith. Christ is said to have been without faith because He possessed the Beatific Vision while on earth.211 Brindisi bases his argument of similarity in this case not on the possessing of the virtue and being similar to the source of the light of faith itself. Mary is said to have the light of

208 Cf. J. M. Neale, A Commentary on the Psalms, vol. 4, 162-64. 209 Lawrence of Brindisi, The Mariale, 268-69. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 286. 210 Lawrence of Brindisi, The Mariale, 269. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 286. 211 Cf. Aquinas, Summa Theologiae, III, Q. 7, Art. 3. Lawrence of Brindisi, The Mariale, 203. 65

faith, but this virtue originates from the light given by God himself who is light. He quotes Psalm 27 where the Lord God is called the light: “The Lord is my light and my salvation, whom shall I fear?” (Psalm 27:1). In other places in Scripture, God is called light (Cf. 1 John 1:5) and even Jesus referred to himself as “the light of the world” (John 8:12). God is even a fire that gives light to the world.212 This light brought by Christ was not a natural light but a spiritual one, as St. Bonaventure explains.213 Brindisi associates this light and fire with Mary by saying that she “is like the furnace of this divine fire, the storehouse and forge of this heavenly and perpetual light.”214 Her own soul was filled with the light of grace and this light filled her with the virtue of charity. In addition to this charity, she had the light of faith, among the many other virtues, since God himself was with her. Quoting the words that the angel Gabriel spoke to Mary, “the Lord is with you” (Luke 1:28), Brindisi says that Mary had God himself with her and with Him all the virtues. He mentions especially the intellectual virtues that he brought her: “What faith, what prudence, what intelligence and wisdom and knowledge of divine mysteries in her intellect!”215 Because she possessed God as light, she was filled with faith. Anyone filled with such an abundance of virtues cannot be hidden but shines forth in the world. Mary had been filled with this light much like the faithful are called to be lights to the world. “You are the light of the world. A city seated on a mountain cannot be hid” (Matt. 5:14). Here again is seen the image of a city on a mountain as before Mary was called the “City of God” (Cf. Psalm 87:3) as the Mother of God, but now she can be called the same due to the virtues she possesses. Faith is not only for one’s self but is meant to enlighten others and show them the way. “So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven” (Matt. 5:16).

212 Lawrence of Brindisi, The Mariale, 201. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 213. 213 Cf. Bonaventure, Collations on the Hexameron, Conference 4-7, 129-182. 214 Lawrence of Brindisi, The Mariale, 201. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 213. 215 Lawrence of Brindisi, The Mariale, 202. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 214. 66

Having the virtue of faith filled her with light in such a way that she could be said to be “clothed with the sun” (Apoc. 12:1). In this sense Psalm 43:3 is referenced by Brindisi as being a prayer that Mary prayed in order to increase in the virtue of faith, because it was by faith that she would be led to the heavenly Jerusalem. “Mary always sought after that supernatural and divine light of faith”216 by saying with the psalmist: “Send forth your light and your truth: they have conducted me, and brought me unto your holy hill, and into your tabernacles” (Psalm 43:3). In the spiritual life, advancing in virtue shows that a soul is making progress towards the goal, because he who does not increase in virtue is actually going away from the heavenly goal.217 It is the light of faith that guides to heaven.218 In Psalm 89, the throne of David is said to last forever as much as the sun and the moon endure in the heavens. “And his throne as the sun before me: and as the moon perfect for ever, and a faithful witness in heaven” (Psalm 89:37). This throne can also refer to the throne of Christ who was to rule over the house of David forever, as the angel Gabriel explained to Mary (Cf. Luke 1:32). Christ himself was the light of the world, but here his throne is compared to the sun because of the light that it brings to the world by his kingdom. Mary too shines with the sun following the principle of similarity to Christ. Not only did she share in the light he provided as the “Sun of Justice,” but through the Incarnation she became as it were a vessel that contained the sun itself as the liturgy sings: “Glorious things are spoken of you, O Mary, for from you arose the sun of justice, Christ our God.”219 Brindisi says that Mary shares in this light because she is the “Spouse of God” as well as the Mother of God through the Incarnation of Christ. “Mary is said to be clothed with the sun because she possesses God perfectly as her beloved spouse…How would it not be possible for Mary not to shine with sunlike splendor when she carried Christ, the Sun of infinite light, in her virginal womb? If God enclosed

216 Lawrence of Brindisi, The Mariale, 55. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 46-47. 217 Rodriguez, Practice of Christian and Religious Perfection, vol. 1, 65. 218 Cf. Catechism of the Catholic Church, 163-65. 219 Daily Roman Missal (Woodbridge, IL: Midwest Theological Forum, 2011), 2016. 67

the sun in an immense crystal vase, would not that vase seem to be clothed with the sun itself?”220 Because she possessed the source of all light, God himself, as the Mother of Christ, it would be impossible for her not to be filled with an abundance of light herself. Hence, she had the virtue of faith but more than others, and her faith came to fruition in the Beatific Vision where she now surpasses all the saints “by almost infinite degrees” of glory.221 The light of faith has its goal as seeing the reality in heaven as St. Paul wrote: “We see now through a glass in a dark manner; but then face to face” (1 Cor. 13:12).

4.1.3 She is Queen of Virtues Brindisi quotes Psalm 45 as referring to Mary as the Queen: “The queen stood on your right hand, in gilded clothing; surrounded with variety” (Psalm 45:10). However, in this context he makes her into the “Queen of Virtues” because she is praised in a sermon on the Annunciation as being full of grace, and this psalm is quoted as meaning that being “robed in gold, dressed in embroidered garments” means “the various ornaments of virtues and graces…furnished and fortified with all virtues…adorned with all the most perfect virtues.”222 This image is similar to Mary being clothed with the sun and participating in the graces of her Son. In a sermon on Psalm 87, Mary is also praised as being a Queen and City of God because of her virtues. Brindisi quotes another verse of Psalm 45 where it says: “And the king shall greatly desire your beauty; for he is the Lord your God, and him they shall adore” (Psalm 45:12). Mary is said to be a “compendium” of the entire Church in that she possesses in her person every perfection that can be found among all the saints in heaven and on earth. He says that Psalm 87 has seven verses that parallel “the seven virtues and seven gifts of the Holy Spirit.”223

220 Lawrence of Brindisi, The Mariale, 44-45. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 34. 221 Lawrence of Brindisi, The Mariale, 45-46. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 35. 222 Lawrence of Brindisi, The Mariale, 187-88. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 199-200. 223 Lawrence of Brindisi, The Mariale, 312. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 336-37. “Sed Maria divinum quoddam compendium est totius Ecclesiae, sicut homo microcosmos 68

These seven virtues are given in the volume of his Lenten sermons: faith, hope, temperance, fortitude, prudence, justice, and charity.224 Here he is following the Scholastic division of the virtues into the theological and cardinal virtues, since it is from these seven that all the other virtues are founded.225 In one of his sermons on Mary as the woman clothed with the sun, Brindisi comments on her crown of twelve stars (Cf. Apoc. 12:1). His understanding of this crown is that Mary is the Queen of Heaven, and it is the only place in Scripture where someone has a crown with twelve stars. He explains this crown in various ways, but in one part he quotes what St. says about these twelve stars. “In these twelve stars the saintly Bernard sees the singular privileges of the Virgin Mary and enumerates and divides them into three classes.”226 One of the three divisions of the twelve stars that St. Bernard uses is “the privileges of the heart,” which are some of the virtues of Mary. Among these he mentions “the modesty of her virginal purity, her love of humility, the fullness of her faith, and the spiritual martyrdom of her heart.”227 Brindisi does not go further into explaining the crown; instead he refers the reader back to the writings of St. Bernard himself. Part of Mary’s crown as Queen of Heaven are particular virtues she had, and she can be called the Queen of Virtues as well. This is because the way she practiced virtues in her life became part of her heavenly crown since virtues do not end in this life; they continue and are perfected in the next life. This quotation of St. Bernard by Brindisi appears to follow the writings of St. Anthony of Padua, who in his own Marian sermons, used it to show the privileges of Mary. St. Anthony calls the four privileges of Mary’s heart “devout humility, modest

est, compendium totius magni mundi...Fundamenta eius montibus sanctis, qui septem versiculis continenter pro mysterio septem virtutum septemque donorum Spiritus Sancti in Virgine” 224 Laurentius a Brundusio, Opera Omnia, vol. 10, pars 1, Quadragesimale Quartum, 3-4. Cf. Bonaventure, Collations on the Hexameron, Conference 7, 179. 225 Cf. Aquinas, Summa Theologiae, II-IIae. 226 Lawrence of Brindisi, The Mariale, 58, 61. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 50-51, 53-54. 227 Lawrence of Brindisi, The Mariale, 61. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 53-54. “tandem praerogativas dicit virgineae mansuetudinis pudorem, humilitatis devotionem, credulitatis magnitudinem, et cordis spiritale martyrium.” 69

meekness, unfaltering faith, martyrdom of the heart (whereby a sword pierced her soul).”228 The original quotation from St. Bernard comes from one of his sermons on the Sunday within the of the feast of the Assumption where he comments on the .229 Brindisi differs from St. Bernard in his explanation of the meaning of this crown, but he agrees that it means also “a crown of holiness because of Mary’s perfect observance of both divine precepts—I mean the ten commandments and the two Gospel precepts of love.”230 Being crowned with holiness by keeping the commandments and gospel precepts requires a virtuous life. That is certainly part of Mary’s reward in heavenly glory and serves as an example for the faithful to imitate so that they too can be the children of Mary “who keep the commandments of God, and have the testimony of Jesus Christ” (Cf. Apoc. 12:17), since it is the keeping of the commandments that is essential to obtaining that glory. Mary had the “perfect observance of all God’s precepts, i.e., a treasury of goodness and every created virtue under God that can be found in the world, the Church, or in heaven.” Because of this, she had “the greatest quantity of virtue and power…crowned with stars as Queen of Heaven.” Those who keep the commandments of God are called the children of Mary because they are likened to her who had the “perfect observance of all God’s precepts.”231 The idea of “queen of the virtues” is something already present in the patristic tradition though it was not applied to Mary. St. in his book, The Ladder of Divine Ascent, speaks about the 28th step on the ladder, which is prayer. He calls prayer a “mother” and “a source of virtues” and then tells his

228 Anthony of Padua, Sermons for Sundays and Festivals, vol. 3, 396. 229 Bernard of Clairvaux, St. Bernard’s Sermons on the Blessed Virgin Mary, trans. A priest of Mount Melleray (Devon, England: Augustine Publishing Company, 1987), 214-15. “we behold shining with dazzling splendor her modest meekness, her devout humility, her magnanimous faith, her interior martyrdom.” 230 Lawrence of Brindisi, The Mariale, 61. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 54. “Corona igitur haec multiplicem designat specialem gloriam; non tantum coronam justitiae propter utriusque legis divinae, Decalogi, inquam, et duorum evangelicae caritatis praeceptorum perfectissimam observantiam.” 231 Lawrence of Brindisi, The Mariale, 313. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 337. 70

readers to listen to the words of the “queen of the virtues.” Then he proceeds to quote the words of Jesus Christ where he told his followers to come to him and find rest (Matt. 11:28-30). It is not clear from the context whether prayer or the holy Gospel itself is the queen. However, he calls prayer “the court, the judgment hall and the tribunal of the Lord before judgment to come” which implies it is something that accompanies the king who is the Lord, so he may be referring to prayer as the queen as well.232 If the holy Gospel is queen of the virtues, then more so Mary who herself lived and meditated on the virtues taught therein. If prayer is the queen, then more so Mary who developed the virtues through her prayer life. She is also more of a queen than prayer because she stands in God’s presence to intercede for the faithful. She not only came to Jesus and found rest; she also lived with Him for 30 years and learned from Him the virtues which He Himself practiced. When one lives in close proximity to someone, they begin to speak and act in a similar manner. So Jesus and Mary would have resembled each other both in speech and in virtues.

4.1.4 She Conformed Her Heart to a Virtuous Life Mary’s life of virtue was not only one of example for the faithful, but she was interiorly conformed to the will of God through her virtues. Brindisi quotes Psalm 103:19 in order to show that her soul was the throne of God. “The Lord’s throne is established in heaven…What great and wonderful miracles and heavenly mysteries he has worked in Mary! What holiness, what grace, what perfection of all virtues, what fullness of the Holy Spirit in her soul!” Here he is giving a sermon on the phrase “the Lord is with you” from the Annunciation. He says that God dwells in a special way where he works in a special way. Hence, he worked wonders in Mary and so he dwells in her as his throne.233

232 John Climacus, The Ladder of Divine Ascent (Boston: Holy Transfiguration Monastery, 1978), 212. “Let us rise and listen to what that holy queen of the virtues cries with a loud voice and says to us: Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and ye shall find rest for your souls and healing for your wounds. For my yoke is easy and is a sovereign remedy for great sins.” J.P. Migne, editor, Patrologia Graeca, vol. 88 (Paris, 1864), 1129. The Greek word he used is βασιλίσσης meaning queen. 233 Lawrence of Brindisi, The Mariale, 202. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 214. 71

Brindisi references numerous virtues that Mary had, beginning with the intellectual virtues and the virtues that perfect the will. Specifically he mentions that Mary had understanding, wisdom, knowledge, and piety, which are gifts of the Holy Spirit.234 He then continues his list of virtues, but when at a certain point he realizes her virtues are too many to enumerate, he makes an exclamation to God: “What holy thoughts and pure affection, what holy desires and burning love and fervor of the Holy Spirit in her heart! What a heart of mercy and goodness and purity! O God!”235 By means of these virtues and gifts, God dwells in her soul and works the wonders of sanctification. Next Brindisi, following the tradition of the Fathers of the Church, quotes Psalm 71:22 where the soul is compared to a well- tuned instrument.236 In the Mariale, he identified this instrument with the heart of Mary. “I will praise you on the lyre…Mary, on the other hand, always had the strings of her heart perfectly adjusted. There was always in her a harmony of soul and spirit, intellect and will, before God.”237 The soul of Mary was a perfectly tuned instrument. Whenever she was called upon to exercise any virtue (whether under trial or throughout the day), her interior faculties responded as praise to God, like an instrument plucked when it is properly tuned. This shows evidence that she had the preternatural gift of integrity which would give her the power to have control over her lower faculties. This gift was something that was lost by Adam and Eve in the garden for themselves and for their children. Mary did not have , and she possessed some of the gifts lost by her first parents. Therefore, having her heart attuned to the virtues was something that would have come easier for her.

234 Lawrence of Brindisi, The Mariale, 202. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 214. “qualem scientiam, sapientiam, intelligentiam divinorum mysteriorum!... qualem pietatem!” 235 Lawrence of Brindisi, The Mariale, 202. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 214. 236 Cf. J. M. Neale, A Commentary on the Psalms, vol. 2, 389-90. 237 Lawrence of Brindisi, The Mariale, 257-58. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 274. 72

4.1.5 Joy Accompanied Her Virtues Brindisi shows what accompanied this virtuous life of Mary. In the souls of the just, there is a spirit of joy that goes along with virtue. This spirit of joy also brings peace, which is why he quotes Psalm 85 which shows “justice and peace have kissed” (Psalm 85:11). Justice is the living of a virtuous life and peace the accompanying fruit of such living. “It is also the reason why there is no peace for the wicked (Isa. 48:22), i.e. no true joy, and why justice and peace will kiss, because a true spirit of joy accompanies and follows after virtue.” Mary would have been filled with joy at the greeting of the angel, as is said in Zechariah 9:9, where Daughter Zion is exhorted to rejoice at the coming of the savior.238 It was holiness that filled her with joy “for she lived in holiness every day.”239 Brindisi examines the literal sense of the greeting of the angel to Mary at the Annunciation, especially as it would have been interpreted in Hebrew culture. “Now when the say salve or ave in greeting, the Greeks say chaire, and the Hebrews say shalom, i.e. peace or happiness. The angel would have actually greeted this Hebrew woman, Mary, today with the customary Hebrew greeting: Shalom! or Peace!”240 In order to understand the mystery of this greeting, the Greek and Hebrew are consulted in order to bring to light what may have been lost in translation. When looking at just the English or Latin version, there is not the same sense that the other two languages provide. Mary had both peace and joy in her soul when the angel came to her. From this it is clear that Brindisi was already following the principle of Pope Pius XII by going back to the original languages

238 Lawrence of Brindisi, The Mariale, 159. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 169. “Quare Virginem hoc modo salutans, indicavit quod summon gaudio et exulatione perfundi deberet; sicut divinus vates Zacharias ad Ecclesiam ait: Exulta satis valde, filia Sion, iubila, filia Ierusalem; ecce rex tuus venit tibi.” 239 Lawrence of Brindisi, The Mariale, 349-50. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 379. “Virgo Beatissima semper summa in pace spiritus vixit, omni spirituali laetitia plena, quoniam semper summa cum sanctitate vixit.” 240 Lawrence of Brindisi, The Mariale, 158. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, ֺ, dicuntׁשלום Nam quod Latini dicunt, salutantes, salve aut ave, Graeci autem χαιρε, Hebreaei“ .168 quod est pax sive felicitas.” 73

as mentioned in Divino Afflante Spiritu hundreds of years before it was written.241 The angel Gabriel “does not simply wish Mary peace, but proclaims it, confirms its presence.” For the Hebrews, peace was a state of soul which implied “total beatitude.” In Mary’s soul, the justice of a virtuous life was united with the peaceful perfection of soul that included “integrity, perfection, total happiness.” It is in heaven that this peace of soul is perfected, for which reason heaven is sometimes called “Jerusalem” or “vision of peace.” Nevertheless, Mary was filled with this peace and joy during her earthly life since peace “includes this joy and gladness.” But now that she is glorified in heaven, she has found her total perfection in justice, peace, and joy.242 Although Brindisi does not quote Psalm 97:11, it could be used in this same context: “Light is risen to the just, and joy to the right of heart.”243

4.1.6 She Had Divine Wisdom, Trust and Hope in the Lord Brindisi calls Mary “the treasury of divine wisdom” because she is described as being clothed with the sun. The light of the sun is a “symbol of wisdom,” but he also says Christ is a treasury of wisdom quoting St. Paul (Col. 2:3). In another place, St. Paul even calls Christ the “wisdom of God” (1 Cor. 1:24). Following the principle of similarity to Christ, Mary possessed this wisdom as well. Then Brindisi quotes Psalm 119:105 where it says “Your word is a lamp for my feet, a light for my path” in order to show how this wisdom is related to light.244 This psalm could be applied to Christ as well as Mary since they both followed

241 Pius XII, Divino Afflante Spiritu. – Encyclical (1943) Vatican Website, http://www.vatican.va/content/pius-xii/en/encyclicals/documents/hf_p-xii_enc_30091943_divino- afflante-spiritu.html, Accessed 19 December 2020, 16. “In like manner therefore ought we to explain the original text which, having been written by the inspired author himself, has more authority and greater weight than any even the very best translation, whether ancient or modern; this can be done all the more easily and fruitfully, if to the knowledge of languages be joined a real skill in literary criticism of the same text.” 242 Lawrence of Brindisi, The Mariale, 158-59. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 168-69. “Quoniam vero non est felicitas sine voluptate, sine laetitia et gaudio; hinc pax etiam gaudium laetitiamque significat.” 243 See also Prov. 13:9 “The light of the just gives joy: but the lamp of the wicked shall be put out.” 244 See also Isa. 2:5 “O house of Jacob, come and let us walk in the light of the Lord,” Wis. 6:23 “Love the light of wisdom.” 74

the law of God, and it was a light for their actions. “Mary, the treasury of the heavenly lights, is also the treasury of all the wisdom and knowledge of God.”245 In another psalm, it is sung that the words of God are kept in the heart of the believer: “Your words have I hidden in my heart that I may not sin against you” (Psalm 119:11). Brindisi says that Mary too kept the words of the angel, which were also the words of God in her heart and “thought with herself what manner of salutation this should be” (Luke 1:29). She did the same after the visit of the shepherds and after the finding of the child Jesus in the temple (Cf. Luke 2:19, 2:51). The words of God were enlightening for her, and she kept them in mind in order to enter deeper into the mystery. Not only did she do this herself, but Brindisi says she is an example to be followed in her possessing wisdom as a treasure and seeking a deeper understanding of the mysteries at hand: “Mary kept them in her heart as a priceless treasure. Let us do the same.”246 In the of the liturgy, the book of the is processed around the church after which the raises it into the air while proclaiming “Wisdom.”247 This aspect of the liturgy teaches that in the holy Gospel itself there is wisdom. The words of Christ teach wisdom, but also the life of Christ and his actions show wisdom since he is the wisdom of God. It is this wisdom found in the gospels that Mary kept and treasured in her heart; she even passed it on to the Apostles, and so she is called “Teacher of the Apostles” and “.”248 In another sermon on the Gospel of St. Luke where Mary is praised because of her conformity to the will of God (Cf. Luke 11:27-28), Brindisi quotes :5-6 in order to praise Mary’s hope in the Lord: “Blessed is he whose help is Jacob’s God,

245 Lawrence of Brindisi, The Mariale, 39. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 29. “Maria igitur, coelestium luminum thesaurus, quid est nisi thesaurus sapientiae et omnium scientiarum Dei.” 246 Lawrence of Brindisi, The Mariale, 163. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 173. “Maria conferebat conservabatque in corde suo verba divinitus audita, sicut Regius Vates agebat: In corde meo abscondi eloquia tua, utique tanquam inaestimabilem thesaurum; faciamus et nos.” 247 The Liturgy of the Orthodox Church, trans. Athenagora Kokkinakis (Oxford: Mowbrays, 1979), 94-95. 248 Cf. Collection of Masses of the Blessed Virgin Mary, vol. 1. Lawrence of Brindisi, The Mariale, 63-64. 75

whose hope is in the Lord, his God, the maker of heaven and earth.”249 Mary had the virtue of hope in her heart because she “possessed God and still possesses him as a loving Father, a loving Spouse, and a loving Son.”250 Her hope derived from this presence of God in her soul since the Persons of the Holy Trinity “were and are always present to her. She always has them with her.”251 Mary interiorly possessed the Holy Trinity in her soul, and that is why the angel Gabriel said that the Lord was with her. This constant presence of the Divine Persons allowed her to conform herself to a virtuous life and thus become sanctified.

4.2 Methodology in this Thesis

4.2.1 Explanation of the Methodology The Methodology used to determine which psalms were chosen for this study is the following. First, an analysis of the Mariale was done in order to find all pages with footnotes that Brindisi used for the psalms. The analysis was limited to the first seven sections of the Mariale and excluded the sermons in the five sections for the feasts of the Blessed Virgin Mary. The reason for this exclusion is that Brindisi often repeated the same content in those sermons he had already spoken about in the earlier sermons. It could be that he had footnotes in his original manuscript, but at least in the Latin and English versions they are present. Whenever a footnote showed a psalm reference, this was noted in the chart in Section 4.2.3. The Marian sense that Brindisi used for the psalm was also noted in order to lay the foundation for a theology of Mary in the psalms. Once the data and references were gathered, it could be seen that some psalms were referenced multiple times, and some themes of the Marian sense appeared to

249 Lawrence of Brindisi, The Mariale, 296-97. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 318. 250 Lawrence of Brindisi, The Mariale, 296. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 318. “Virgo Sanctissima… possedit et possedet tanquam amantissimum patrem, amantissimum sponsum et amantissimum filium.” 251 Lawrence of Brindisi, The Mariale, 297. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 319. “sed semper praesentem, semperque eius beatissima praesentia fruitur, adeo ei coniuncta, ut non possit.” 76

be repeated throughout. Because of the number of these references, it was impossible to study them all, so a selection of the Marian images was chosen for this thesis. The first image that appeared frequently was Mary as the “City of God,” which appeared in Psalm 87; this psalm was the most referenced psalm in the Mariale along with Psalm 45. The image of the City of God appeared in other psalms as well, so the choice of this image to be studied was important. Not only was this image understood as a city but also as a place or tabernacle where God dwelt. Jerusalem is primarily understood as the City of God because it was the place of the temple where God’s presence dwelt. The psalms sing this presence of God, and Brindisi brought out the spiritual meaning of it. The second image that emerged was Mary as the “Mother of Mercy,” which appears in Psalm 45 and is the most referenced psalm in the Mariale, along with Psalm 87, based on the analysis of references. Brindisi praised Mary as the Mother of Mercy in his sermons on the Salve Regina and the “woman clothed with the sun” using this psalm. However, he also used other psalms where the mercy of God is praised, and upon this he built the foundation of his theology of mercy. Next, he found in the psalms praise for Jesus as mercy, especially as found in messianic psalms (see Section 3.2.2). Mary is also Mother and Advocate, and she derived her merciful compassion from God the Father and from her Son. The third image that appears in the Mariale is the soul of Mary, especially as was shown by her virtues. The psalms often praise the soul of the just man for holiness and virtues, but Brindisi applied these psalms by extension to the Church and to the soul of Mary. Hence, the virtues of Mary are brought forth both to praise her and also serve as a model for the faithful to imitate. Brindisi used these three Marian images in his sermons especially by referencing the psalms, and for the purposes of this thesis, a selection of psalms was chosen to investigate. Not all the psalms could be studied here, but this thesis will serve as a beginning towards the explanation of Mary in the psalms. 77

The following are the steps used for the methodology to identify which psalms and Marian images were to be studied in this thesis: 1. Look for all the places in the Mariale where psalms are quoted. 2. Note what sense St. Lawrence of Brindisi applies to the psalm. 3. Note the Marian sense for that psalm. 4. Find common themes that are repeated multiple times with the same Marian sense. 5. Choose a selection of these themes and psalms to explore: a. Mary as the City of God Psalms 11, 46, 65, 68, 76, 84, 87, 110, 132, 139 The faithful soul The Church Mary in her divine maternity The Heavenly Jerusalem

b. Mother of Mercy Psalms 33, 45, 65, 85, 89, 91, 103, 111, 136 The mercy of God the Father Jesus as mercy Mary was made our Mother and Advocate

c. The Virtues of Mary Psalms 22, 27, 39, 43, 45, 71, 85, 89, 103, 119, 131, 146 Mary’s humility She had the light of faith She is the Queen of virtues She conformed her heart to a virtuous life Joy accompanied her virtues She had divine wisdom, trust, and hope in the Lord

4.2.2 Data Analysis of the Psalms in the Mariale An analysis of the psalm references in the Mariale by number of occurrences based on the Latin edition of the Mariale helps to understand which ones were applied to Mary most. The chart listed below (Chart 4.1) shows the psalms that were 78

referenced three or more times by Brindisi. From this data it can be seen that a few psalms appear more prominent than others. Psalms 87, 45, 8, 84, and 85 appear with the most occurrences, with all others having been referenced fewer than seven times. Psalms 45 and 87 can be classified as traditional Marian psalms because they are often used in the liturgy as being applied to Mary.252 The use of these traditional psalms is to be expected, since Brindisi’s writings were imbued with tradition and the liturgy itself.

Chart 4.1

Brindisi devoted an entire set of sermons to Psalm 87, and this was the only one among the psalms to have such a commentary. Therefore, it would be expected that this psalm would have had the greatest number of references. Though Psalm 45 has the most references along with Psalm 87, it is really the latter that should be considered the most referenced. This is due to the fact that the quotations used do not always have a corresponding footnote. If a further study is done on all the references with or without footnotes, then Psalm 87 would likely be the most referenced. This discrepancy in the data could be because the editor of the Latin edition added footnotes that were

252 Daily Roman Missal, 1904, 1910, 2016. Collection of Masses of the Blessed Virgin Mary, vol. 1, 70, 72, 100. Breviarium Iuxta Ritum Ordinis Praedicatorum, vol. 1, [21]-[30]. Cf. Jean-Claude Nesmy, I Padri commentano il Salterio della Tradizione (Torino: P. Gribaudi, 1983), 196-204, 447- 454. 79

not in the original manuscript. Nevertheless, the methodology used in this thesis for this data is based on the footnotes themselves. A second chart (Chart 4.2) is shown below which classifies the psalms studied in this thesis under the Marian sense investigated. The psalms were sorted in each column in numerical order to determine if some of the psalms had multiples senses based on this study. Once this was done, the results seem to indicate that the highlighted psalms in the chart had multiple senses. What stands out for Mary as the “City of God” is that Psalm 46 and 84 both have multiple senses applied by Brindisi. Psalm 87 also has multiple senses applied, but because of the many senses offered by these psalms, the different senses were not added to this chart. Psalm 45, which is the most referenced psalm together with Psalm 87, shows multiple senses for the title of Mary as “Mother of Mercy” as well as “Queen of Virtues.” Psalms 85, 89, and 103 appear with multiple senses for Mary as “Mother of Mercy,” along with the “Mercy of God,” and “Jesus as Mercy.” Finally, Psalm 87 is referenced again concerning Mary’s virtue of faith and her title as “Queen of Virtues.”

Chart 4.2 Mary as the City of God Mother of Mercy The Virtues of Mary Mother of God 11 Mother and Advocate 33 Humility 22 Mother of God 46 Mercy of God 45 Faith 27 Heavenly Jerusalem 46 Jesus as Mercy 45 Humility 39 Faithful Soul 46 Mother and Advocate 45 Faith 43 Church 65 Mother and Advocate 65 Queen of Virtues 45 Mother of God 68 Mercy of God 85 Conformed to Virtuous Life 71 Mother of God 76 Jesus as Mercy 85 Joy accompanying virtue 85 Heavenly Jerusalem 84 Mercy of God 89 Faith 87 Faithful Soul 84 Jesus as Mercy 89 Queen of Virtues 87 Church 84 Mother and Advocate 91 Faith 89 City of God 87 Mercy of God 103 Conformed to Virtuous Life 103 Mother of God 110 Mother and Advocate 103 Divine Wisdom 119 Mother of God 132 Mercy of God 111 Humility 131 Mother of God 139 Mercy of God 136 Divine Wisdom 146

These senses tend to correspond to the spiritual senses of Scripture as Brindisi wrote in Explanatio in Genesim. What seems 80

to be absent from most of his sermons is an explanation of the literal sense for the Marian sense. However, this is important because Mary herself is not a person of the Old Testament; she only appears in the New Testament. It would therefore be impossible for her to appear in the Old Testament except by means of prophecy and types. Mary is found most often in the Old Testament by means of the spiritual senses of Scripture. It is these senses that Brindisi draws out in his writings in order to explain the psalms with a Marian sense. He does not have an exclusive commentary on the spiritual senses as can be found in the sermons of St. Anthony of Padua,253 but he is interested in the literal sense to some degree. For Brindisi, he focused mostly on the spiritual senses in the Mariale but always had the principles of the literal sense in mind, which can be seen by his frequent use of the Hebrew text. Though the Latin edition of this work does not retain many Hebrew characters,254 it could be supposed that Brindisi himself spoke those parts of the sermons in Hebrew itself. His command of Hebrew is clear from Explanatio in Genesim, so he would have had no trouble doing so, especially with his infused knowledge of the language. A further study of the original manuscript of the Mariale would be able to show whether the Hebrew references were originally written by him using Hebrew script.

4.2.3 Chart of the Psalms Used in the Mariale The chart below (Chart 4.3) gives a complete outline of the psalms found in the first seven sections of the English and Latin editions of the Mariale. It can serve as a reference for a further study of Mary in the psalms since this thesis only studied a selection of the psalms in this chart. The Latin page numbers are also given in order to assist with finding the original references. Though the Latin edition uses the psalm numbering according to the Vulgate edition of the Bible, the numbering used in this chart follows the English format. A few of the psalms highlighted were referenced in the Latin edition but do not have corresponding references in the English edition.

253 Cf. Anthony of Padua, Sermons for Sundays and Festivals. 254 Cf. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 44, 168, 178-79, 502. 81

Chart 4.3 English Latin Page Psalm Section Page Marian Sense Number Number Mariale, Part I, p. 294, p. 315, 343, Mary is blessed as a tree by water, Christ 1 5-3:1, 6-1:9, 7- 319, 361 393 and Mary are fruitful trees 3:1 Mariale, Part I, 3 p. 171 p. 181 Mary is extolled above all creatures 3-3:4 Mariale, Part I, 4 p. 24 p. 12 Christ is called a miracle 1-1:6 Mariale, Part I, p. 27, 51, p. 15, 42, All creatures and the Church under 1-1:9, 1-4:2, 1- 52, 58, 43, 50, 53, Mary’s feet, God came down into his 8 4:3, 1-5:1, 2- 146, 277, 152, 295, home in Mary to visit us, God crowned 14:7, 4-10:1, 6- 321, 338, 347, 366, Mary with gifts of grace, Mary has all 2:2, 6-4:2, 7-2:2 358 389 things under her feet like Christ Mariale, Part I, 11 p. 195 p. 207 The Lord is in his holy place 3-7:1 Mariale, Part I, No Mary does not pray for her Son who is 16 p. 403 7-5:4 Reference God and does not need help Mariale, Part I, 17 p. 40 p. 29 Under the shadow of the Most High 1-3:4

Mary was filled with grace like the sun Mariale, Part I, p. 27, 39, p. 15, 29, and favored in the eyes of God, Christ 19 1-1:8, 1-3:3, 2- 105, 113, 106, 115, went forth from the Father into the world, 6:2, 2-8:6,7-1:4 356 386 Treasure of Divine Wisdom, Mary is clothed with the sun, Queen of nature

Mariale, Part I, 21 p. 58 p. 50 Christ has a crown of precious stones 1-5:1

Mariale, Part I, 22 p. 270 p. 288 The humility of Christ and Mary 4-8:4

Mariale, Part I, 24 p. 25, 325 p. 12, 351 The angels marvel at Christ 1-1:6, 6-2:8

Mariale, Part I, Mary like a furnace of divine fire and 27 p. 201 p. 213 3-7:4 storehouse of heavenly light

Mariale, Part I, Mary looked for the light and joy of the 30 p. 76 p. 71 1-7:1 resurrection of her Son

Mariale, Part I, God looked on the lowliness of His 31 p. 266 p. 283 4-7:5 handmaid 82

English Latin Page Psalm Section Page Marian Sense Number Number

Angel assures Mary of God’s power, Mariale, Part I, p. 111, p. 113, 247, Christ gave the faithful to Mary and 33 2-8:3, 3-10:5, 233, 296 318 created in her a maternal love, Mary is 5-3:4 blessed by belonging to God’s kingdom

Mary is like Christ in that she hears our Mariale, Part I, p. 237, p. 252, 264, petitions and cares for us, Mary 34 3-10:7, 4-2:4, 248, 251 268 magnifies the Lord, Mary praised God’s 4-3:3 goodness

Mariale, Part I, 35 p. 256 p. 272 Mary rejoices and exults in the Lord 4-4:5

Mariale, Part I, 36 p. 362 p. 394 Christ is our life and so is Mary 7-3:2

The humility of Christ and Mary, Mariale, Part I, p. 270, 39 p. 288, 343 meditating on the mysteries of faith cause 4-8:4 319 an increase of charity

Christ is the first predestined creature, at Mariale, Part I, 40 p. 82, 99 p. 80, 99 Christ’s conception he entered to offer 2-1:3, 2-4:5 sacrifice as priest

Mary sought after the light of faith, Mariale, Part I, 43 p. 55 p. 47, 402 prayer to God is like a musical 1-4:6, 7-5:3 instrument Mariale, Part I, p. 247, Mary praises the Lord as her king and 44 p. 263, 269 4-2:3, 4-3:4 252 God

Glorification, Queen, Divine Maternity, Mariale, Part I, Virginity, Mary is most beautiful like p. 19, 29, p. 7, 18, 53, 1-1:2, 1-2:1, 1- Christ is most handsome, Solomon 60, 128, 132, 140, 5:2, 2-11:4, 2- foretells that Mary will be totally 135, 155, 164, 199, 13:3, 3-1:1, 3- beautiful and immaculate, Queen with 187, 216, 230, 305, 45 5:5, 3-8:7, 5- virtues and graces, Mary is raised above 285, 298, 320, 335, 1:3, 5-3:4, 6- the angels and saints in heaven, Mary has 311, 312, 336, 348, 1:1, 6-1:1, 6- a threefold blessedness from the Lord, 323, 355, 385, 389, 2:3, 7-1:3, 7- Mary was foretold as blessed, Mary is 357, 368 401 2:1, 7-5:2 mother of mercy, Mary is a heavenly prophetess and pure virgin 83

English Latin Page Psalm Section Page Marian Sense Number Number

Tabernacle of the Lord, Mary is the Mariale, Part I, p. 41, 109, temple and tabernacle of the Lord p. 49, 107, 1-4:1, 2-7:2, 3- 172, 215, overshadowed by the Holy Spirit, Mary 46 162, 203, 1:3, 3-7:6, 6- 338, 356, is the divine dwelling, God was with her 314, 330 1:3, 6-3:1, 7-5:4 403 at the beginning, middle, and end of her life

Mariale, Part I, Mary’s anguish and labor at the p. 61, 130, 1-6:1, 2-11:1, p. 68, 126, sufferings of her Son, God sends His 48 179, 291, 3-3:3, 4-9:3, 6- 274 angel to reveal secrets, God is great and 355, 361 3:1, 6-3:5 He made Mary like Himself

Mariale, Part I, p. 200, God deified Mary, Mary thanks God with 50 p. 213, 271 3-7:4, 4-4:4 255 mind, spirit, and lips Mariale, Part I, 51 p. 257 p. 273 Mary praises God her saving God 4-5:1 Mariale, Part I, No 62 p. 8 Silence is praise to God 1-1:4 Reference Mariale, Part I, p. 21, 24, 1-1:4, 1-1:6, 1- p. 11, 33, Mary is Mediatrix, Mary is blessed by 65 44, 239, 3:5, 3-10:7, 5- 254, 318 dwelling with the Lord 296 3:4

Mariale, Part I, Mary is that fertile field blessed by the 67 p. 222 p. 236 3-9:3 Lord

Mariale, Part I, She is the mountain where God dwells, p. 202, 216, 68 3-5:5, 3-7:6, 6- p. 190 she is the surrounded 356 3:1 by angels Mary praises God on the carefully tuned Mariale, Part I, 71 p. 257 p. 273, 402 strings of her heart, prayer to God is like 4-5:1, 7-5:3 a musical instrument Mariale, Part I, The Church is under Mary’s feet, Mary is p. 51, 316, p. 43, 341, 72 1-4:3, 6-1:7, 6- filled with peace, she is filled with purity 349 379 6:2 and sanctity Mariale, Part I, Detached from the world, God is her p. 52, 247, p. 44, 263, 73 1-4:4, 4-2:3, 4- portion forever, God is her every desire, 248, 251 265, 267 2:4, 4-3:2 Mary praised God with her whole soul Mariale, Part I, p. 195, 76 p. 207, 362 God’s tent 3-7:1, 6-3:7 335 84

English Latin Page Psalm Section Page Marian Sense Number Number

Mary’s name means light and she is the Mariale, Part I, 78 p. 172 p. 182 light of the world and has brought us the 3-3:5 light of God

Mariale, Part I, New moon, new creation, new faith, new 81 p. 53 p. 44 1-4:5 Church

Mariale, Part I, p. 200, God deified Mary, Honor Mary but not 82 p. 213, 322 3-7:4, 5-4:1 300 as God

Clothed with light like the sun (with God), Mary’s grace was God’s gift, Mary Mariale, Part I, p. 44, 106, p. 33, 106, is filled with the gift of God in her soul, 1-3:5, 2-6:3, 3- 181, 193, 193, 205, the Lord bestowed grace on Mary so she 5:2, 3-6:2, 3- 84 211, 241, 224, 257, is full of grace, Mary is blessed among 8:6, 4-1:2, 4- 257, 258, 273, 274, all women, Mary never ceases to praise 5:1, 4-5:2, 5- 293, 297 314, 318 God and her praise delights God the 3:1, 5-3:4 most, her heart and flesh cry out to the living God, Mary is the house of God

Divine Mercy and Justice reconciled at the Incarnation, Mary is the earth p. 117, Mariale, Part I, p. 120, 169, bringing forth Christ, Mary was filled 118, 159, 85 2-9:5, 3-1:3, 3- 171, 236, with joy at the Annunciation and the true 161, 222, 1:5, 3-9:3, 6-6:2 379 spirit of joy accompanies virtue, Mary 349 gives us peace, Mary is that fertile field blessed by the Lord

Mariale, Part I, p. 22, 119, 1-2:5, 2-9:4, 2- p. 34, 117, Plenitude of Grace, Queen of Heaven, 122, 127, 9:5, 2-10:4, 2- 119, 124, God loves Mary above all women by 128, 215, 10:4, 3-7:6, 6- 203, 320, filling her with graces, virtues, and 335, 345, 87 1:1, 6-2:1, 6- 329, 335, heavenly gifts, Divine Maternity, God 355, 356, 3:1, 6-3:1, 6- 337, 342, loves Mary more than us, Immaculate 362, 364, 3:7, 6-4:1, 6- 344, 349, Conception, Mary never sinned and was 370, 372, 4:4, 6-5:1, 6- 351 filled with grace as light from the sun 378, 379 6:1, 6-6:3 85

English Latin Page Psalm Section Page Marian Sense Number Number

Mariale, Part I, Mary is sun, moon, and stars to illumine p. 12, 18, 1-1:6, 1-2:1, 1- p. 24, 30, us, clothed with light like the sun (with 33, 43, 118, 89 3:5, 1-4:3, 2- 44, 116, God), Christ is the Most High and Lord 120, 121, 9:2, 2-9:5, 2- 118, 137 of all, Mercy has come through Mary to 142 13:4 fulfill the promises made to David

Mariale, Part I, 91 p. 239 p. 254 Mary is our hope but not like Christ is 3-10:7

Mariale, Part I, 93 p. 314 p. 338 Mary is the house of the Lord 6-1:3

Mary’s consolation at Christ’s Mariale, Part I, Resurrection, Mary is blessed by being 94 p. 76, 296 p. 71, 318 1-7:1, 5-3:4 taught by the Lord

Mariale, Part I, 96 p. 200 p. 213 God deified Mary 3-7:4

Mariale, Part I, Christ is the Most High and Lord of all, p. 116, p. 118, 125, 97 2-9:2, 2-9:5, 6- Most High over the whole universe, 120, 339 366 4:2 Divine Maternity

Mariale, Part I, Honor God and honor Mary as his 99 p. 303 p. 324 5-4:4 footstool (ark)

The heavens belong to the Lord but he Mariale, Part I, p. 202, p. 214, 267, dwells in Mary in a special way, Mary’s 103 3-7:5, 4-3:2, 4- 251, 276, 294, 394 soul blesses the Lord, Mary praises the 10:1, 7-3:2 362 mercy of God, Mary is mother of mercy

Clothed with light like the sun (with Mariale, Part I, p. 197, God), God provides for every living 104 p. 210 3-7:3 198 thing, God is with Mary more marvelously

Mary’s name means light and she is the Mariale, Part I, 105 p. 42, 172 p. 32, 182 light of the world and has brought us the 1-3:4, 3-3:5 light of God 86

English Latin Page Psalm Section Page Marian Sense Number Number The works done by God in are Mariale, Part I, No 106 p. 316 called magnalia in Greek or ghedaloth in 5-3:2 Reference Hebrew Mary is clothed with the sun which is a Mariale, Part I, 109 p. 44 p. 33 Hebrew idiom saying that she possessed 1-3:5 completely the light of the sun Mariale, Part I, p. 186, Mary is the staff of Moses, Mary’s womb 110 p. 198, 313 3-5:4, 5-2:3 292 is compared to the dawn Mariale, Part I, 111 p. 276 p. 294 Mary praises the mercy of God 4-10:1 Mariale, Part I, 112 p. 294 p. 315 Mary is blessed by possessing God 5-3:2 Mariale, Part I, Christ is blessed and praised in Mary’s 113 p. 226 p. 241 3-9:6 womb Mariale, Part I, The Lord loves Mary in special way and 114 p. 325 p. 351 6-2:8 she belongs to him

The heavens belong to the Lord but he Mariale, Part I, p. 202, dwells in Mary in a special way, Mary is 115 p. 214, 252 3-7:5, 3-10:7 237 not absent but can hear our prayers and petitions in the Beatific Vision

Mary’s consolation at Christ’s Mariale, Part I, Resurrection, the day of the Lord when p. 77, 130, p. 71, 134, 118 1-7:2, 2-12:1, Mary received the tree of Life unlike the 259 276 4-5:4 day Eve sinned, Mary refers everything to God

Mariale, Part I, Treasure of Divine Wisdom, Mary gives p. 39, 161, p. 29, 171, 119 1-3:3, 3-1:5, 3- us peace, she kept the words of God in 163, 349 173, 379 1:6 her heart

The Church is the new Jerusalem Mariale, Part I, p. 113, 122 p. 116, 378 gathered by Christ, where God is there is 2-8:6, 6-6:2 349 peace

Mariale, Part I, Mary trusts entirely in God like a weaned 131 p. 269 p. 286 4-8:2 child 87

English Latin Page Psalm Section Page Marian Sense Number Number

Mariale, Part I, 132 p. 303 p. 33 Honor God and honor Mary as the ark 5-4:4

Mariale, Part I, 133 p. 349 p. 378 In the city of God people dwell in unity 6-6:2

Mariale, Part I, 135 p. 110 p. 113 Nothing is impossible with God 2-8:3 Mariale, Part I, p. 118, p. 121, 321, Mercy has come through Mary to fulfill 136 2-9:5, 5-4:1, 6- 300, 321 346 the promises made to David 2:2

Mariale, Part I, God dwells everywhere but Mary is the p. 144, p. 149, 206, 139 2-14:2, 3-7:1, house of God, God dwells with Mary, the 194, 301 322 5-4:1 friends of God are honorable

Mariale, Part I, The prayer of Mary is pleasing like 141 p. 368 p. 402 7-5:3 incense

Mariale, Part I, p. 285, p. 305, 315, Mary has a threefold blessedness from 144 5-1:3, 5-3:2, 6- 294, 321 347 the Lord, Mary is more blessed 2:2

Mariale, Part I, p. 106, p. 107, 210, 145 2-6:4, 3-7:3, 6- God provides for every living thing 197, 343 370 4:5

Mariale, Part I, 146 p. 296 p. 318 Mary’s hope is in the Lord 5-3:4

Mariale, Part I, 147 p. 344 p. 372 knows Mary's excellence 6-5:1 Mariale, Part I, God is praised for His mighty deeds and 150 p. 274 p. 291 4-9:3 how He made Mary.

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Chapter 5 – Conclusion

The conclusion of this thesis will review some of the main themes that were discussed and point to where a further study of Mary in the psalms may lead. This chapter will begin with a review of Brindisi’s use of the Hebrew text (5.1) and explore his interest in the clearest possible meaning for the literal sense. The next part will review Mary in the psalms (5.2) as was explained by Brindisi. The third part will attempt to develop a spirituality of the psalms (5.3), because in studying theology and the writings of the saints, it should move beyond a mere academic interest. The final part will point to the goal of this study of the psalms and spirituality, which is the heavenly Jerusalem (5.4).

5.1 Use of the Hebrew Text It is important to emphasize that Brindisi was not interested only in expounding the spiritual senses of Scripture. He had in hand the Hebrew text and often consulted it in his writing, as is evident in Explanatio in Genesim. However, his sermons also show frequent references to the Hebrew text, though there are only a few places in the Mariale where Hebrew script is used in the Latin edition.255 None of the Hebrew script has made it into the English edition. His interest in the original language shows the need to obtain the clearest possible meaning, especially if the biblical translations in use are obscure. This section will review a few of those places in the Mariale referenced in this thesis where Brindisi makes use of the Hebrew text. A review of the Latin edition of Mariale only finds five pages where Hebrew script is used, and this seems few for Brindisi, especially since in Explanatio in Genesim the entire volume has much Hebrew written in it. Looking then to a few of his other volumes which include sermons, it was found in his sermons on that Hebrew script is referenced on eleven different pages.256 A review of some other volumes show there is

255 Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 44, 168, 178-79, 502. 256 Laurentius a Brundusio, Opera Omnia, vol. 7, Adventus (Patavii: Ex Officina typograhica Seminarii, 1942), 8, 16, 49, 144, 360-61, 377, 385, 480, 484, 489. 89

only one reference in the fourth part of his sermons for ,257 while there are thirteen references in the first part of his sermons for Lent.258 Other volumes may have Hebrew references, but this study did not look into all of the volumes. One would expect the Mariale to include more Hebrew script since there is a more common occurrence in some of his other volumes. However, whether using mostly Latin characters was done by Brindisi himself, a scribe, or editor needs to be researched more. There are six psalms studied in this thesis that referenced the original text. Brindisi had an interest in finding the best meaning of the literal sense and not just about spiritualizing the text he was reading without foundation. Psalms referenced in the Mariale that quote the original Hebrew text are the following: Psalm 110, which emphasizes the virginal generation of . Psalm 132, which is referenced to support the Assumption of Mary. Psalm 89, which shows that the mercy of God built the world. Psalm 45, which shows that Mary also has spiritual sons whom Brindisi calls the apostles. He then quotes the Hebrew of Psalm 85 in order to relate it to the greeting of the angel Gabriel at the Annunciation.259 Finally, there is Psalm 87, which again is one of the two most referenced psalms in the Mariale. Brindisi quotes the Hebrew phrase of verse 7 of this psalm where it says “vescarim cheholelim” meaning “and the singers as well as the pipers”260 refers to the “princes” who are really the angels “singing in festive dance, as is evident at the birth of Christ.”261 However, the Latin edition262 of the Mariale captures another Hebrew phrase from verse five that did not make it into the English edition. Brindisi translates the Hebrew version into Latin and gives an important

257 Laurentius a Brundusio, Opera Omnia, vol. 10, pars 1, Quadragesimale Quartum, 34. 258 Laurentius a Brundusio, Opera Omnia, vol. 4, Quadragesimale Primum (Patavii: Ex Officina typograhica Seminarii, 1936), 43, 47, 89, 149, 179, 276, 336, 443, 450, 481, 494-95. 259 Lawrence of Brindisi, The Mariale, 292, 303, 118, 355, 158. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 313, 324, 120, 386, 168-69. 260 The Interlinear Hebrew and English Psalter, 139. 261 Lawrence of Brindisi, The Mariale, 119. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 122. “Vescarim cheholelim, principes quasi choros ducentes, ut patuit in Christi nativitate.” 262 Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 122. 90

Hebrew phrase. His Latin version translates as: “He will note, I repeat, that this one who is God and man has been born there.”263 The Hebrew phrase “Zeh iulad scam” is present the Latin version but not in the English translation. It means “this man was born there” (Psalm 87:5) which for Brindisi is a prophecy of the Incarnation of Christ, who was born as a man from Mary, but the one born was also God himself.264 This is what the meaning of the Hebrew text of verse 5 means: “A man is born in her and he is the Most High who established her.”265 Without going to the original Hebrew, the meaning of this verse would remain obscure. The of the Bible has lost the meaning of this verse and rendered it generic without reference to God or man: “This one and that one were born in her.”266 Another interesting Hebrew reference that he uses related to Psalm 87 is where he shows that the psalmist had an apparent grammatical error in Hebrew. He implies that this grammar means that the greatness of Mary is beyond what has been said and calls it a “mystery.” “However, the Hebrew actually should be translated as: Gloriosa dictum est de te civitas Dei.” Then he is amazed the psalmist would use such grammar. “Doesn’t the Holy Spirit speaking through the Psalmist know the rules of grammatical agreement? It is certainly a mystery!” This grammar shows the plural noun nicbadoth (glorious things) with the singular verb medubar (is said), which in most languages is ungrammatical due to lack of agreement in number. Again these Hebrew phrases are present in the Latin version of the Mariale but not the English.267

263 Lawrence of Brindisi, The Mariale, 119. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 122. “Narrabit, inquam, quod hic Deus et homo natus est ibi. Sic enim est in hebr.: Zeh iulad scam.” It is to be noted that the Latin transliteration of the Hebrew follows the Latin pronunciation so where there is “sc” this would be the “sh” sound in English. 264 The Interlinear Hebrew and English Psalter, 139. 265 Lawrence of Brindisi, The Mariale, 119. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 122. “Homo natus est in ea, ipse, qui fundavit eam Altissimus.” 266 , Explanation of the Psalms and Canticles of the Divine Office, trans. T. Livius (London: Burns and Oates, 1887), 327-28. “This verse is more obscure than the others…Hence the verse is explained thus: What! Is there, then, no one there to say to Sion, that is, to Jerusalem, that in the midst of her will be born a Man the most excelling, Who will be the Most High, at once God and man at the same time, becoming man in the city founded by Himself!” 267 Lawrence of Brindisi, The Mariale, 331. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 357. “Gloriosa dicta sunt de te, civitas Dei; hebr. est: Nicbadoth medubar bach hir Haelohim. , hoc est: Gloriosa dictum est de te, civitas Dei. Quisnam hic barbarismus, aut soloecismus, error grammatices? Nesciebat loqui sua lingua Regius Vates? Imo Spiritus Sanctus, qui per eum 91

This kind of supposed grammatical error calls to mind another biblical commentary by one of his contemporaries, Cornelius a Lapide (1567-1637). Lapide referenced the Hebrew text of Genesis 3:15 that had a feminine pronoun with a masculine verb and called it “a mystery.”268 It seems that Brindisi is implying a similar kind of mystery evident in Psalm 87, which he compares to the Queen of Sheba, who marveled at the greatness of Solomon being beyond what had been reported to her. He seems to imply that the greatness of Mary is also beyond what has been reported, and this is the sense of the use of this Hebrew idiom: “Gloriosa dictum est de te civitas Dei.”269 This thesis cannot go into a linguistic study of all these Hebrew quotations, but it can merely point out that Brindisi’s interest in having the best literal sense of the text supported his exegesis in the spiritual senses. A further study of these Hebrew references could be done in order to show with how much scholarly expertise he sought to interpret the Sacred Scriptures. The Mariale was not meant to be a scholarly work, but it certainly shows signs of Hebrew scholarship that was already evident in Explanatio in Genesim.

5.2 Mary in the Psalms It is important to look back to the beginning of this thesis where the principles of interpretation in Explanatio in Genesim were examined. This is because in them is seen the foundation of the manner of interpreting the psalms. Brindisi’s primary objective in the Mariale was to comment on certain passages that referred to Mary in the New Testament, but he always looked back to the Old

loquebatur, ignorabat regulas grammaticalium concordantiarum? Nicbadoth medubar, gloriosa dictum est. Sed mysterium est.” 268 Cornelius a Lapide, Commentaria in Sacram Scripturam, vol. 1 (Paris: Ludovicus Vivès, 1861), 106. “Ideoque videtur Moses hic in Hebraeo verbum masculinum cum pronomine feminine hi iascuph, ipsa conteret, ut significaret tam mulierem quam semen חיא ישוף ,permiscuisse, dicens ejus, adeoque mulierem per semen suum, puta per Christum, contrituram caput serpentis.” My translation: “And therefore it seems that Moses here in Hebrew had permitted the masculine verb with the feminine pronoun, saying, hi iascuph, she shall crush, that it might signify the woman as much as her seed, and even the woman through her seed, for example through Christ, will crush the head of the serpent.” 269 Lawrence of Brindisi, The Mariale, 331. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 357. Cf. The Interlinear Hebrew and English Psalter, 139. The Hebrew text of this verse is the נִ֭כְבָּדוׄתמְ דֻבָּ ָּ֣רבָּ ְָּ֑ך ע ׅ֖יר הָָּֽאֱֹלהָּ֣ ים קֶלָּה :following 92

Testament in order to support his theology. He saw in the Bible a unity of both testaments,270 and he followed the principle that “the New Testament lies hidden in the Old and the Old Testament is unveiled in the New.”271 Where he found Christ in the Old Testament, he often found Mary as well since Jesus and Mary go together. For interpreting Mary in the psalms, it is necessary to look at the psalms through the lens of the four senses of Scripture. First, there is always the literal sense, and Brindisi sought always to find in the original Hebrew text the clearest meaning. Second, there is the allegorical sense, which found both Christ and Mary hidden by means of types in the text of the Old Testament. Third, he applied the psalms to the soul of the just and by extension to the soul of Mary, and this is the tropological sense. Finally, he found the ultimate goal of a study of theology which is how the heavenly realities are represented in the anagogical sense. This thesis was unable to examine all his interpretations of Mary in the psalms, but the focus was especially on some of the spiritual senses he provided. The literal sense of the Hebrew text he explained needs to be further examined. The allegorical sense was explored to a degree under Mary as the “City of God” and the “Mother of Mercy.” The tropological sense was mostly explored in “The Virtues of Mary.” However, a further study of the anagogical sense and “Mary’s Heavenly Intercession” is something that needs to be added to the outline provided in this thesis. This final piece of the paradigm was intended to be studied for this thesis, but it could not be completed due to time constraints. Hopefully, what has been written about Mary in the psalms inspires the reader to search out this heavenly reality and to “seek the things that are above where Christ is sitting at the right hand of God” (Col. 3:1). Besides the psalms studied in this thesis, the liturgy of the Church points to more instances of where Mary can be found in the psalms. The Divine Office uses some psalms during the Octave of that bring out a Marian sense. In the first nocturn of the Octave, three of these psalms give a Marian sense. More are used

270 Cf. Catechism of the Catholic Church, 113. 271 Catechism of the Catholic Church, 129. 93

for the feast as well, but these three may help to inspire scholars to study them. The first psalm used there is , which identifies Christ as the Son who was given the nations as his inheritance.272 Then there is Psalm 19, which states that Christ placed his tabernacle in the sun, that is to say Mary clothed with the sun, and he comes forth like a spouse from his bridal chamber.273 This same psalm verse is applied to Mary on the feast of the Immaculate Conception in one of the .274 Finally, there is Psalm 45 and an antiphon of the feast of the Immaculate Conception that applies verse 3 to Mary.275 The liturgy itself is a good place to start for a further study about Mary and the psalms. Studying these liturgical texts would help to develop what was done in this thesis.

5.3 The Spirituality of the Psalms The psalms themselves already provide a spirituality of prayer, and the Church has adopted them as her daily prayer in the liturgy of the Divine Office. The also practiced the singing and praying of the psalms (Cf. 1 Kings 10:12, Acts 3:1, Eph. 5:19) because in them is found a prayer for all types of emotions and situations in which the reader could find himself. In the literal sense of the text, there exists a spirituality to refresh souls and lead them higher toward God. However, in the Christian understanding of the Old Testament, these same psalms can have a spiritual meaning, and it is here that a deeper spirituality can be developed. For Brindisi, Mary was an example of how to develop this spirituality. Her soul was the most perfect among God’s creation since she was immaculate from her conception, and she was filled with an abundance of graces. God prepared her to be his Mother and sanctified her to be the spiritual mother of mankind. Her greatness was not merely what God did in her as she sang in the Magnificat: “he that is mighty has done great things to me” (Luke 1:49). Mary

272 Breviarium Iuxta Ritum Ordinis Praedicatorum, vol. 1, 61. “Dominus dixit ad me: Filius meus es tu, ego hodie genui te. Postula a me, a dabo tibi gentes hereditatem tuam, et possessionem tuam terminus terrae.” Cf. Apoc. 12:5. 273 Breviarium Iuxta Ritum Ordinis Praedicatorum, vol. 1, 62. “In sole posuit tabernaculum suum: et ipse tamquam sponsus procedens de thalamo suo.” 274 Breviarium Iuxta Ritum Ordinis Praedicatorum, vol. 1, 818. 275 Breviarium Iuxta Ritum Ordinis Praedicatorum, vol. 1, 62, 819. “Diffusa est gratia in Conceptione eius, et speciose apparuit inter filias hominum.” 94

developed in her soul the Christian virtues and increased in holiness throughout her life so that she was rightly compared to the sun with a brightness than cannot be taken away. The goal of the spiritual life is to become more and more like God (Cf. 1 John 1:5), and this is something Mary did. What the psalms explained in the Mariale teach about the spiritual life is this: God must lay the foundation for the spiritual life in the souls of the just, as he did with Mary when he sanctified her to be the City of God. All the faithful are called to be cities that bring the light of Christ to the world, as Our Lord said: “You are the light of the world. A city seated on a mountain cannot be hid” (Matt. 5:14). Each soul is, as it were, a city where God dwells or, as St. Teresa of Avila calls it, a “castle,”276 and this dwelling is meant to be extended into the next life so that it becomes a permanent home “whose builder and maker is God” (Heb. 11:10). Mary is not absent from the faithful now that she is glorified in heaven, but she is present as the Mother of Mercy and was established as such by her Son from the Cross. Her merciful care for the faithful is an extension of the mercy of God the Father and of the saving work of Jesus Christ on the Cross. God willed that Mary provide motherly care for all mankind in order to manifest to a greater degree the mercy He has for the world. Human reason looks to the figure of a mother as an example of care and compassion for her children, and so too it is with Mary, who manifests in another way the mercy that God has already provided. Since His mercy is infinite, the ways in which it can be shown to the world cannot be exhausted. The image of Mary as Mother of Mercy allows the faithful to approach God through her. The psalms as explained in the Mariale help to bring out some of the virtues of Mary in order to help understand the mystery of the spiritual life. The virtues she had are a model for all souls to follow and give an outline of what the spiritual life should be like. Besides the virtues of humility, faith, and wisdom, there are many other virtues, and Mary teaches that the whole heart needs to be conformed to God. This was taught to the Israelites:

276 Teresa of Avila, The Interior Castle, trans. The Benedictines of Stanbrook (Rockford, IL: TAN Books, 1997), 38. “I thought of the soul as resembling a castle, formed of a single diamond or a very transparent crystal, and containing many rooms, just as in heaven there are many mansions.” 95

“You shall love the Lord your God with your whole heart, and with your whole soul, and with your whole strength” (Deut. 6:5). A heart conformed completely to God is one that is ready to be united to him in heaven. It is not enough to live a Christian life only for this world, but the perfection of human nature is not completed at the time of death. Many souls will not have completed this conformity of their hearts to God during this life, so they will require further development in the spiritual life in purgatory (Cf. Matt. 12:32). In addition, the separation of body and soul, which causes the disintegration of the unity of human nature, is something that will be restored at the end of the time at the resurrection of the dead (1 Thess. 4:15). However, Mary in her person had her heart completely conformed to God so that at the end of the life she was ready not only for the Beatific Vision but also by a special privilege for her body and soul to be glorified before the final day.277 Mary is not only to be an example to be imitated by the faithful; she is to be honored with hyperdulia.278 In honoring her, it is not as a past personage or someone distant that cannot help in the present, but rather “present to God in whom she sees all things, she sees our prayers and petitions as well.” Mary’s virtues are what merited for herself eternal glory, and now in heaven she intercedes for the whole Church since “she did not throw away her motherly heart or discard her love.”279 Mary as the Mother of Mercy continues her mission in heaven where she “sees and looks down upon us constantly with watchful eyes and has compassion on our afflictions with a mother’s care, even as she suffered with her Son on the cross.”280 Hence, this thesis concludes this study by looking toward Mary’s role in heaven where she hears the petitions of the faithful, she is the Mediatrix, she is the hope of the Church, and she works to

277 Lawrence of Brindisi, The Mariale, 63. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 56. Cf. Pius XII, Munificentissimus Deus, 5. 278 Second Vatican Council, Lumen Gentium, 66. 279 Lawrence of Brindisi, The Mariale, 236-37. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 251-52. 280 Lawrence of Brindisi, The Mariale, 238. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 253. “ita Virgo Deipara…videt, piisque oculis nos semper aspicit, nostrisque afflictionibus materno affectu compatitur, sicut Filio suo compatiebatur in cruce.” 96

bring all to the peace of that Heavenly Jerusalem.281 A further study of the psalms will show Mary’s role in heaven since this is another aspect that can be found in the Mariale.

5.4 The Heavenly Jerusalem The final part of the paradigm of Mary in the psalms is Mary’s role in heaven. This thesis was unable to study all the psalms that refer to this idea, but Psalm 122 will be reviewed briefly as part of the conclusion. This section will look at Psalm 122 as it relates to Mary in heaven and what Brindisi teaches about it. Also, the last part will explore the meaning of the peace of Jerusalem. Psalm 122 is another one of the gradual psalms that was sung going up the steps towards the temple in Jerusalem. Brindisi quotes verse three of this psalm in the context of a sermon on the Annunciation, where he is speaking about the “divine marriage” that took place in Nazareth at the Incarnation. God came down from heaven to bring about the salvation of the world and to “turn men back to God.” Jesus came to gather the lost into the Church which is called “the true Jerusalem which is built as a city, one united whole [Ps. 122:3], a society, a gathering of citizens united in peace and fraternal love.”282 In another sermon on Psalm 87, he again speaks of this city in Psalm 122:3 and says that “the inhabitants are peace loving: there is unity among its citizens, a most desirable trait in any city.”283 Where before he had compared this city with the Church, he now says this city is Mary who “always lived in peace of spirit, filled with every spiritual joy, for she lived in holiness every day.”284 The Church is meant to be a peaceful city where all the faithful have the unity of faith and charity. Mary was a peaceful city because of the virtues and holiness she possessed. However, the greatest peace that she received was not in this life but in the

281 Lawrence of Brindisi, The Mariale, 239. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 254. 282 Lawrence of Brindisi, The Mariale, 112-13. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 115-16. 283 Lawrence of Brindisi, The Mariale, 349. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 378. “cuius societas unita est, habitatores quidem vere pacifici sunt, vere civium unitas.” 284 Lawrence of Brindisi, The Mariale, 349-50. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 378-79. 97

peace of the heavenly Jerusalem. This psalm is applied to her by the liturgy on feast days for Mary but can be understood in various senses.285 The first verse of this psalm can be understood as referring to four different houses of the Lord: “I rejoiced at the things that were said to me: We shall go into the house of the Lord” (Psalm 122:1). Into each of these houses “the faithful soul must needs go.” First, there is the “Church Militant” on earth. Second, there is the “outer House of Scripture.” Third, there is the “inner house of conscience and secret .” Finally, there is the “Church Triumphant” in heaven. It is the heavenly city that is a lasting city since it is “being built of living stones” of the souls of the just.286 The most important image of this city is the heavenly city of Jerusalem, which is a place of peace; it is there that Mary as Queen of Peace dwells. This thesis has shown the image of Jerusalem can be understood in various ways according to the paradigm of the four senses of Scripture. For Brindisi, there are two aspects of this spiritual Jerusalem that are most important: the souls of the just and the Heavenly Jerusalem. It is in heaven that the work of this life finds its fulfillment, and it is where there is the true peace of the Beatific Vision. Mary is the example of both the virtuous life and its fulfillment in heavenly glory. Brindisi points to the twofold meaning of this city for the spiritual life in another one of his sermons for the Second Sunday of Lent. He gives a sermon on the Transfiguration (Matt. 17:1-9), and in the course of this sermon he mentions the “reward of virtue.” However, he says that this reward is a “double reward” mentioned in Sacred Scripture that is happiness and blessedness. According to the Hebrew he quotes, it is the “vision of double peace” from the Hebrew word for the city of Jerusalem which is written as “Ierusalaim.”287

285 Breviarium Iuxta Ritum Ordinis Praedicatorum, vol. 1, [34]. 286 J. M. Neale, A Commentary on the Psalms, vol. 4, 180-81. 287 Laurentius a Brundusio, Opera Omnia, vol. 4, Quadragesimale Primum, 148-49. “Saepe Divinae Litterae loquuntur de praemio virtutis, et duplex ei assignant, duplicem felicitatem et beatitidinem ei promittunt (Cf. Gen. 15:1). Hinc hebraice dicitur duplicis pacis; nam servi Dei vere etiam in hoc mundo felices et beati sunt, non carne, sed spiritu.” 98

This word in Hebrew is linguistically significant because it is written in the dual number, which means two in number. In English there are only two numbers on nouns, singular and plural, whereas in some other languages, like Hebrew, there is an additional dual number which means only two total. Brindisi bases his reasoning on the Hebrew text, which translated literally into English as “vision of double peace,” meaning that the vision has peace two times. The two kinds of peace that the souls of the just receive are peace of soul in this life and eternal peace in heaven. Brindisi brings out numerous scriptural references, including psalms, to support his theology, and then he says: “Thus St. Paul in his epistles often joins peace with grace, because truly in the grace of God true peace and tranquility of spirit consist.”288 Brindisi teaches that the first peace to be sought is the peace of soul which comes from living a virtuous life, since “beatitude is always joined with virtue.”289 He then quotes several psalms to show that one is blessed who follows the ways of God by keeping the commandments and living a holy life.290 The Blessed Virgin Mary herself had this peace of soul by living a virtuous life and fulfilled in her person the perfection that all in the Church are called to.291 In another volume, Brindisi mentions that this reward is a “double happiness” which is given “both in the present world and in the future one.”292 The second peace to be sought is the fruition of the first that was lived in this life. Peace will be attained in the life to come if the life of grace was received and cultivated during this earthly pilgrimage. Brindisi explains that if Jacob could not obtain the beauty of Rachel without serving seven years, then more must be done to reach the “eternal glory of heaven.” He says that “it is certain that without virtue no one can obtain it.” Once again, he

288 Laurentius a Brundusio, Opera Omnia, vol. 4, Quadragesimale Primum, 149-50. “Sic Paulus in suis epistolis saepe coiungit pacem cum gratia, quoniam vere in gratia Dei pax vera et tranquillitas animi consistit.” 289 Laurentius a Brundusio, Opera Omnia, vol. 4, Quadragesimale Primum, 150. “Saepe in Sacris Litteris beatitudinem legimus sed semper cum virtute coniunctam.” 290 Laurentius a Brundusio, Opera Omnia, vol. 4, Quadragesimale Primum, 150. Cf. Psalm 1:1, 2:12, 32:1-2, 33:12, 34:9, 128:1, 119:1, 144:15, 112:1. 291 Lawrence of Brindisi, The Mariale, 349-50. Laurentius a Brundusio, Opera Omnia, vol. 1, Mariale, 379. 292 Laurentius a Brundusio, Opera Omnia, vol. 10, pars 1, Quadragesimale Quartum, 3-4. “tum in praesenti saeculo tum in futuro.” 99

references a psalm to support his thinking: “Lord, who shall dwell in your tabernacle or who shall rest in your holy hill? He that walks without blemish, and works justice.”293 This is the same thing that St. Alphonsus Rodriguez says about “a true ” who sees all the labors of this life as short, and the pain and labor thereof “as sweet and easy.” He gives himself to God’s service forever beginning in this life and serves him “for ever, like the recompense to be received for it” which is eternal in heaven.294 The will is moved towards the goal in heaven, and the souls of the just work to make firm their desire for heaven even in this life. The reward of eternal peace in heaven is the direct result of living a virtuous life, and this is what Brindisi explains: “However, what excuse shall we have if we will have neglected not only being crowned with eternal rewards in heaven but also the many goods gathered in the present world?”295 Not living a virtuous life will deprive the faithful of the rewards of heaven, but since there is a twofold reward for living in such a manner, many other goods in this life will be lost as well. Mary had abundant blessings during her earthly life, but these things were a taste of the where she would be filled with all good, which is God himself. In another psalm, the blessings of this life can be seen as a taste of what God has in store for the just: “O taste, and see that the Lord is sweet: blessed is the man that hopes in him” (Psalm 34:9). In the spiritual life, God often gives goods in order to help souls advance on the path but later he gives the higher goods of the spirit along with the cross.296 These goods serve as a means of hope, but the highest hope comes

293 Laurentius a Brundusio, Opera Omnia, vol. 4, Quadragesimale Primum, 152. “…quid pars est ut possit apud nos aeterna coeli gloria?…Certum est autem quod sine virtute nemo consequi eam potest: Domine, quis habitabit in tabernaculo tuo, aut quis requiescat in monte sancto tuo? Qui ingreditur sine macula et operator iustitiam.” Psalm 15:1-2. 294 Rodriguez, Practice of Christian and Religious Perfection, vol. 1, 172. 295 Laurentius a Brundusio, Opera Omnia, vol. 4, Quadragesimale Primum, 153. “Sed quam excusationem habebimus si virtutem neglexerimus, non solum in coelo aeternis praemiis coronandam, verum etiam in praesenti saeculo multis bonis cumulatam?” 296 , The Collected Works of St. John of the Cross, trans. Kiernan Kavanaugh and Otilio Rodriguez (Washington, DC: ICS Publications, 1991), 613-14. “Suffering is the means of her penetrating further, deep into the thicket of the delectable wisdom of God. The purest suffering brings with it the purest and most intimate knowing, and consequently the purest and highest joy, because it is a knowing from further within.” 100

from the supernatural virtue which fills the soul for a longing for the eternal peace. “The Lord will bless his people with peace” (Psalm 29:10). Mary had the hope of eternal life, and she took the means to achieve it by her virtues and the conformity to His will in all things.

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Appendix – Responsorial Psalms in the Lectionary and in the Collection of Masses of the Blessed Virgin Mary This appendix shows the Responsorial Psalms used in the Votive Masses of the Collection of Masses of the Blessed Virgin Mary (CM), Marian Feasts of the liturgical calendar, and in the Appendix of the Collection (CM Appendix). The Appendix is divided into three parts but only the first two parts reference psalms. The first appendix contains the Old Testament readings with corresponding psalms and the second appendix has New Testament readings with psalms. The numbers of the Votive Masses and readings from the Appendix are shown in order to allow for an easy reference to the text in the Collection.

Psalm Marian Feasts Lectionary of the Collection of Masses of the Blessed Virgin Mary Votive Masses in CM

2 Appendix I - Old Testament Readings with Responsorial Psalms CM Appendix I, 7 8 Appendix II - New Testament Readings with Responsorial Psalms CM Appendix II, 10 13 Sept. 8 - Nativity of Mary N/A 15 The Blessed Virgin Mary, Mother and Teacher in the Spirit CM, 32 Appendix I - Old Testament Readings with Responsorial Psalms; II - New Testament Readings 16 CM Appendix I, 1; II, 12 with Responsorial Psalms 18 The Blessed Virgin Mary at the Foot of the Cross I; The Commending of the Blessed Virgin Mary CM, 11; 13 19 Holy Mary, Disciple of the Lord CM, 10 22 Holy Mary, Mother of God CM, 4 Feb. 2 - Presentation of the The Blessed Virgin Mary and the Presentation of the Lord; Appendix I - Old Testament Readings 24 Lord with Responsorial Psalms CM, 7; CM Appendix I, 2 27 The Blessed Virgin Mary, Pillar of Faith CM, 35 Sept. 15 - Our Lady of 31 Appendix II - New Testament Readings with Responsorial Psalms CM Appendix II, 16 Sorrows Mar. 25 - Annunciation of the The Blessed Virgin Mary and the Annunciation of the Lord; Appendix II - New Testament 40 Lord Readings with Responsorial Psalms CM, 2; CM Appendix II, 13 Aug. 15 - Assumption; May 13 - 45 The Blessed Virgin Mary, Queen of All Creation Our Lady of Fatima CM, 29 67 The Blessed Virgin Mary, Mother and Mediatrix of Grace CM, 30 The Blessed Virgin Mary and the of the Lord; Appendix I - Old Testament Readings 72 with Responsorial Psalms CM, 6; CM Appendix I, 4, 6, 8 84 Our Lady of Nazareth; The Blessed Virgin Mary, Temple of the Lord CM 8; 23 85 The Blessed Virgin Mary, Queen of Peace CM 45 Our Lady of the Cenacle; The Blessed Virgin Mary, Queen of Apostles; The Blessed Virgin 87 Tues of 4th week of Mary, Image and Mother of the Church II CM, 17; 18; 26 96 Jan. 1 - Holy Mother of God The Blessed Virgin Mary, Mother of the Savior CM, 5 Dec. 8 - Immaculate 98 Conception N/A The Blessed Virgin Mary, Mother of Reconciliation; Holy Mary, Queen and Mother of Mercy; 103 The Blessed Virgin Mary, Health of the Sick; Appendix I - Old Testament Readings with Responsorial Psalms CM, 14; 39; 44; CM Appendix I, 3 113 Aug. 22 - Queenship of Mary The Blessed Virgin Mary, Chosen Daughter of Israel CM 1 116 Appendix II - New Testament Readings with Responsorial Psalms CM Appendix II, 15 118 Appendix II - New Testament Readings with Responsorial Psalms CM Appendix II, 13 119 Our Lady of Cana CM, 9 122 The Blessed Virgin Mary, Gate of Heaven CM, 46 Our Lady of Nazareth; The Blessed Virgin Mary, Mother of Divine Providence; Appendix II - 131 New Testament Readings with Responsorial Psalms CM 8; 40; CM Appendix II, 11 132 Aug. 15 - Assumption Holy Mary, Mother of the Lord CM, 19 145 The Blessed Virgin Mary at the Foot of the Cross II CM, 12 147 The Blessed Virgin Mary, Seat of Wisdom CM, 24 102

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