And Mary said: "My soul doth magnify the Lord."

1st Prelude. Mary saying the Magnificat.

2nd Prelude. Grace to catch something of the spirit in which she said it.

As soon as Elizabeth has finished "crying out with a loud voice" her praise of Mary and of Jesus, and of the benefits God has wrought for herself and her son, Mary speaks, and in the longest of her recorded "words" gives vent to the thoughts pent up in her breast. She at once closes the door against any praise given to herself: "My soul doth magnify the Lord"—He it is Whom we must praise and make much of—"and my spirit hath rejoiced in God my Saviour." Mary understands what it is that is making her so full of joy. It is the presence of Jesus her Saviour. She has Him within her, Who has saved her from the stain of original sin, and Who will save her each moment that she lives from actual sin. Well may her spirit rejoice!

She goes on to explain more fully the cause of her joy and exultation. It is because God has done such great things for her. He has regarded the humility of His handmaid. The word used means humiliation rather than humility. Mary is too humble to speak of her humility. She is referring rather to her humble circumstances, her low estate. The same word is translated in St James i. 9 as "low condition." He whose name is Holy has regarded me! And His mercy is not only for me, but for all that fear Him. It is because of the great things He has done to me that "all generations shall call me blessed." Mary passes on all the praise and honour to God. She speaks of herself only to recall her low estate—only to let her littleness magnify God's greatness in the eyes of others—only that in calling her blessed they may be lifted up to "the God and Father of our Lord Jesus Christ, Who is blessed for ever." (2 Cor. xi. 31.)

Gabriel stands at the head of "all generations." When he was delivering God's message he called her blessed. Elizabeth, inspired by the Holy Ghost, did the same. And yet there are those to-day (and their name is legion!) who think it would defile their lips to speak of the Blessed Virgin Mary! Can it be that they do not believe that God did great things for her? Can it be that they prefer to be among the proud whom He scatters in the conceit of their heart, among the mighty whom He puts down from their seat, among the rich whom He sends away empty? Can it be that they refuse to listen to the inspiration of the Holy Spirit Who tells them that Mary is blessed among women? And yet they sing the Magnificat, which tells them how ready God is to "exalt the humble" and to "fill the hungry with good things." O Blessed Virgin Mary, Mother of God, pray for all those who honour thee by singing thy Magnificat, that they may honour thee also by understanding it. Grant that they too may fulfil thy prophecy—"All generations shall call me blessed"—and get in return the blessings thou art so ready to bestow on thy children.

Before I go on, let me ask myself to what extent I am copying my Mother in at once passing on to God all praise that may come to me? He it is Who does all for me, and in me, and by me; and the more He gives, the more He ought to get. He knew it would be so with Mary, and therefore He could trust her with "great things." He knew that He would have all the glory. Let me see how much I take into account God's glory. Is it my first motive and object? If He gives me some little thing—for example, an "original" thought, a happy idea, a solution to a problem, some word to help another—is my first thought to thank Him and to praise Him because this will bring glory to Him? Is it not rather to go and tell it to someone else—to quote my words and deeds—not with the object of edifying others (Satan, to quiet my conscience, tells me that this is the reason), but of gaining glory and praise for myself out of something that is not mine at all? Thus do I rob God of His glory, deliberately taking for myself what belongs to Him! Oh, my Mother, teach thy child what real humility means, and that all praise belongs of right to God.

This is the name that St Bernardine gives to Mary's fourth word—"Flamma amoris jubilantis." Her love for God was so strong that it made her burst out into this joyful song of praise. She could no longer keep to herself all that God had done to her; she must tell others; she was so full of joy that she must sing God's praises. And all her love and joy found expression in the Magnificat—a song of thanksgiving for the Incarnation—a song which showed clearly that Mary's joy was caused by the glory that was given to God by the Incarnation.

All through those blessed three months during which Mary abode with Zachary and Elizabeth, she was singing Magnificat. All through her life she sang Magnificat, even though she was the Mother of Sorrows, for the thought of God's glory ever lifted her out of herself and made her praise Him for all He did. It was because Mary had said her Fiat that she could say her Magnificat.

What do I know of this flame of joyful love? If it is caused by the great things God has done, surely it ought to be burning in me. Surely He has done enough for me to make my love so great that it is a flame of joy within me. Is it so? Does the joy that is in my heart show itself in my countenance, in my manner, in my actions, and sometimes perhaps in my words? Does my happiness, even in the midst of trial, make others understand what great things God can do for those who love Him? If so, I am praising Him and obtaining praise and glory for Him.

Oh, my Mother, look upon thy child, so often discontented, sad, distrustful, murmuring, and obtain for me "the oil of joy for mourning, and a garment of praise for the spirit of grief." (Isaias lxi. 3.) Teach me to say my Fiat for everything, and out of it will spring a joyful Magnificat. Teach me to love God's will, and to praise Him for all He does.

Colloquy with Our Lady.

Resolution. To let others see my joy to-day.

Spiritual Bouquet. "Our Lady sings Magnificat in songs surpassing sweet."