Thursday, July 26, 2012

Book of Esther: EWTN




http://www.ewtn.com/library/SCRIPTUR/ESTHERRS.HTM



Esther (RSV-CE)




The RSV-CE (Catholic Edition) preserves the enumeration of the Latin Vulgate but not the same chapter order. Scholars consider the following textual order closer to the original, and contemporary Catholic versions follow it. However some, such as the NAB, give it a unique enumeration (e.g. Vulgate chapter 11, now at the beginning of Esther in the RSV, is called "A" in the NAB).



RSV NAB RSV NAB RSV NAB RSV NAB

11 A 3 3 15 D 8 8

12 A 13 B 5 5 16 E

1 1 4 4 6 6 9 9

2 2 14 C 7 7 10 10,F







Chapter 11 [NAB A]



1 In the fourth year of the reign of Ptolemy and Cleopatra, Dositheus, who said that he was a priest and a Levite, and Ptolemy his son brought to Egypt the preceding Letter of Purim, which they said was genuine and had been translated by Lysimachus the son of Ptolemy, one of the residents of Jerusalem.

2 In the second year of the reign of Artaxerxes the Great, on the first day of Nisan, Mordecai the son of Jair, son of Shimei, son of Kish, of the tribe of Benjamin, had a dream.

3 He was a Jew, dwelling in the city of Susa, a great man, serving in the court of the king.

4 He was one of the captives whom Nebuchadnezzar king of Babylon had brought from Jerusalem with Jeconiah king of Judea. And this was his dream:

5 Behold, noise and confusion, thunders and earthquake, tumult upon the earth!

6 And behold, two great dragons came forward, both ready to fight, and they roared terribly.

7 And at their roaring every nation prepared for war, to fight against the nation of the righteous.

8 And behold, a day of darkness and gloom, tribulation and distress, affliction and great tumult upon the earth!

9 And the whole righteous nation was troubled; they feared the evils that threatened them, and were ready to perish.

10 Then they cried to God; and from their cry, as though from a tiny spring there came a great river, with abundant water;

11 light came, and the sun rose, and the lowly were exalted and consumed those held in honor.

12 Mordecai saw in his dream what God had determined to do, and after he awoke he had it on his mind and sought all day to understand it in every detail.





Chapter 12 [NAB A cont.]



1 Now Mordecai took his rest in the courtyard with Gabatha and Tharra, the two eunuchs of the king who kept watch in the courtyard.

2 He overheard their conversation their conversation and inquired into their purposes, and learned that they were preparing to lay hands upon Artaxerxes the king; and he informed the king concerning them.

3 Then the king examined the two eunuchs, and when they confessed they were led to execution,

4 The king made a permanent record of these things, and Mordecai wrote an account of them.

5 And the king ordered Mordecai to serve in the court and rewarded him for these things.

6 But Haman, the son of Hammedatha, a Bougaean, was in great honor with the king, and he sought to injure Mordecai and his people because of the two eunuchs of the king.





Chapter 1 [NAB 1]



1 In the days of Ahasuerus, the Ahasuerus who reigned from India to Ethiopia over one hundred and twenty-seven provinces,

2 in those days when King Ahasuerus sat on his royal throne in Susa the capital,

3 in the third year of his reign he gave a banquet for all his princes and servants, the army chiefs of Persia and Media and the nobles and governors of the provinces being before him,

4 while he showed the riches of his royal glory and the splendor and pomp of his majesty for many days, a hundred and eighty days.

5 And when these days were completed, the king gave for all the people present in Susa the capital, both great and small, a banquet lasting for seven days, in the court of the garden of the king's palace.

6 There were white cotton curtains and blue hangings caught up with cords of fine linen and purple to silver rings and marble pillars, and also couches of gold and silver on a mosaic pavement of porphyry, marble, mother-of-pearl and precious stones.

7 Drinks were served in golden goblets, goblets of different kinds, and the royal wine was lavished according to the bounty of the king.

8 And drinking was according to the law, no one was compelled; for the king had given orders to all the officials of his palace to do as every man desired.

9 Queen Vashti also gave a banquet for the women in the palace which belonged to King Ahasuerus.

10 On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Biztha, Harbona, Bigtha and Abagtha, Zethar and Carkas, the seven eunuchs who served King Ahasuerus as chamberlains,

11 to bring Queen Vashti before the king with her royal crown, in order to show the peoples and the princes her beauty; for she was fair to behold.

12 But Queen Vashti refused to come at the king's command conveyed by the eunuchs. At this the king was enraged, and his anger burned within him.

13 Then the king said to the wise men who knew the times-- for this was the king's procedure toward all who were versed in law and judgment,

14 the men next to him being Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, the seven princes of Persia and Media, who saw the king's face, and sat first in the kingdom--:

15 "According to the law, what is to be done to Queen Vashti, because she has not performed the command of King Ahasuerus conveyed by the eunuchs?"

16 Then Memucan said in presence of the king and the princes, "Not only to the king has Queen Vashti done wrong, but also to all the princes and all the peoples who are in all the provinces of King Ahasuerus.

17 For this deed of the queen will be made known to all women, causing them to look with contempt upon their husbands, since they will say, 'King Ahasuerus commanded Queen Vashti to be brought before him, and she did not come.'

18 This very day the ladies of Persia and Media who have heard of the queen's behavior will be telling it to all the king's princes, and there will be contempt and wrath in plenty.

19 If it please the king, let a royal order go forth from him, and let it be written among the laws of the Persians and the Medes so that it may not be altered, that Vashti is to come no more before King Ahasuerus; and let the king give her royal position to another who is better than she.

20 So when the decree made by the king is proclaimed throughout all his kingdom, vast as it is, all women will give honor to their husbands, high and low."

21 This advice pleased the king and the princes, and the king did as Memucan proposed;

22 he sent letters to all the royal provinces, to every province in its own script and to every people in its own language, that every man be lord in his own house and speak according to the language of his people.





Chapter 2 [NAB 2]



1 After these things, when the anger of King Ahasuerus had abated, he remembered Vashti and what she had done and what had been decreed against her.

2 Then the king's servants who attended him said, "Let beautiful young virgins be sought out for the king.

3 And let the king appoint officers in all the provinces of his kingdom to gather all the beautiful young virgins to the harem in Susa the capital, under custody of Hegai the king's eunuch who is in charge of the women; let their ointments be given them.

4 And let the maiden who pleases the king be queen instead of Vashti." This pleased the king, and he did so.

5 Now there was a Jew in Susa the capital whose name was Mordecai, the son of Jair, son of Shime-i, son of Kish, a Benjaminite,

6 who had been carried away from Jerusalem among the captives carried away with Jeconiah king of Judah, whom Nebuchadnezzar king of Babylon had carried away.

7 He had brought up Hadassah, that is Esther, the daughter of his uncle, for she had neither father nor mother; the maiden was beautiful and lovely, and when her father and her mother died, Mordecai adopted her as his own daughter.

8 So when the king's order and his edict were proclaimed, and when many maidens were gathered in Susa the capital in custody of Hegai, Esther also was taken into the king's palace and put in custody of Hegai who had charge of the women.

9 And the maiden pleased him and won his favor; and he quickly provided her with her ointments and her portion of food, and with seven chosen maids from the king's palace, and advanced her and her maids to the best place in the harem.

10 Esther had not made known her people or kindred, for Mordecai had charged her not to make it known.

11 And every day Mordecai walked in front of the court of the harem, to learn how Esther was and how she fared.

12 Now when the turn came for each maiden to go in to King Ahasuerus, after being twelve months under the regulations for the women, since this was the regular period of their beautifying, six months with oil of myrrh and six months with spices and ointments for women--

13 when the maiden went in to the king in this way she was given whatever she desired to take with her from the harem to the king's palace.

14 In the evening she went, and in the morning she came back to the second harem in custody of Sha-ashgaz the king's eunuch who was in charge of the concubines; she did not go in to the king again, unless the king delighted in her and she was summoned by name.

15 When the turn came for Esther the daughter of Abihail the uncle of Mordecai, who had adopted her as his own daughter, to go in to the king, she asked for nothing except what Hegai the king's eunuch, who had charge of the women, advised. Now Esther found favor in the eyes of all who saw her.

16 And when Esther was taken to King Ahasuerus into his royal palace in the tenth month, which is the month of Tebeth, in the seventh year of his reign,(Picture)

17 the king loved Esther more than all the women, and she found grace and favor in his sight more than all the virgins, so that he set the royal crown on her head and made her queen instead of Vashti.

18 Then the king gave a great banquet to all his princes and servants; it was Esther's banquet. He also granted a remission of taxes to the provinces, and gave gifts with royal liberality.

19 When the virgins were gathered together the second time, Mordecai was sitting at the king's gate.

20 Now Esther had not made known her kindred or her people, as Mordecai had charged her; for Esther obeyed Mordecai just as when she was brought up by him.

21 And in those days, as Mordecai was sitting at the king's gate, Bigthan and Teresh, two of the king's eunuchs, who guarded the threshold, became angry and sought to lay hands on King Ahasuerus.

22 And this came to the knowledge of Mordecai, and he told it to Queen Esther, and Esther told the king in the name of Mordecai.

23 When the affair was investigated and found to be so, the men were both hanged on the gallows. And it was recorded in the Book of the Chronicles in the presence of the king.





Chapter 3 [NAB 3]



1 After these things King Ahasuerus promoted Haman the Agagite, the son of Hammedatha, and advanced him and set his seat above all the princes who were with him.

2 And all the king's servants who were at the king's gate bowed down and did obeisance to Haman; for the king had so commanded concerning him. But Mordecai did not bow down or do obeisance.(Picture)

3 Then the king's servants who were at the king's gate said to Mordecai, "Why do you transgress the king's command?"

4 And when they spoke to him day after day and he would not listen to them, they told Haman, in order to see whether Mordecai's words would avail; for he had told them that he was a Jew.

5 And when Haman saw that Mordecai did not bow down or do obeisance to him, Haman was filled with fury.

6 But he disdained to lay hands on Mordecai alone. So, as they had made known to him the people of Mordecai, Haman sought to destroy all the Jews, the people of Mordecai, throughout the whole kingdom of Ahasuerus.

7 In the first month, which is the month of Nisan, in the twelfth year of King Ahasuerus, they cast Pur, that is the lot, before Haman day after day; and they cast it month after month till the twelfth month, which is the month of Adar.

8 Then Haman said to King Ahasuerus, "There is a certain people scattered abroad and dispersed among the peoples in all the provinces of your kingdom; their laws are different from those of every other people, and they do not keep the king's laws, so that it is not for the king's profit to tolerate them.

9 If it please the king, let it be decreed that they be destroyed, and I will pay ten thousand talents of silver into the hands of those who have charge of the king's business, that they may put it into the king's treasuries."

10 So the king took his signet ring from his hand and gave it to Haman the Agagite, the son of Hammedatha, the enemy of the Jews.

11 And the king said to Haman, "The money is given to you, the people also, to do with them as it seems good to you."

12 Then the king's secretaries were summoned on the thirteenth day of the first month, and an edict, according to all that Haman commanded, was written to the king's satraps and to the governors over all the provinces and to the princes of all the peoples, to every province in its own script and every people in its own language; it was written in the name of King Ahasuerus and sealed with the king's ring.

13 Letters were sent by couriers to all the king's provinces, to destroy, to slay, and to annihilate all Jews, young and old, women and children, in one day, the thirteenth day of the twelfth month, which is the month of Adar, and to plunder their goods.

14 A copy of the document was to be issued as a decree in every province by proclamation to all the peoples to be ready for that day.

15 The couriers went in haste by order of the king, and the decree was issued in Susa the capital. And the king and Haman sat down to drink; but the city of Susa was perplexed.





Chapter 13 [NAB B]



1 This is a copy of the letter: "The Great King, Artaxerxes, to the rulers of the hundred and twenty-seven provinces from India to Ethiopia and to the governors under them, writes thus:

2 "Having become ruler of many nations and master of the whole world, not elated with presumption of authority but always acting reasonably and with kindness, I have determined to settle the lives of my subjects in lasting tranquillity and, in order to make my kingdom peaceable and open to travel throughout all its extent, to re-establish the peace which all men desire.

3 "When I asked my counselors how this might be accomplished, Haman who excels among us in sound judgment, and is distinguished for his unchanging good will and steadfast fidelity, and has attained the second place in the kingdom,

4 pointed out to us that among all the nations in the world there is scattered a certain hostile people, who have laws contrary to those of every nation and continually disregard the ordinances of the kings, so that the unifying of the kingdom which we honorably intend cannot be brought about.

5 We understand that this people, and it alone, stands constantly in opposition to all men, perversely following a strange manner of life and laws, and is ill-disposed to our government, doing all the harm they can so that our kingdom may not attain stability.

6 "Therefore we have decreed that those indicated to you in the letters of Haman, who is in charge of affairs and is our second father, shall all, with their wives and children, be utterly destroyed by the sword of their enemies, without pity or mercy, on the fourteenth day of the twelfth month, Adar, of this present year,

7 so that those who have long been and are now hostile may in one day go down in violence to Hades, and leave our government completely secure and untroubled hereafter."

8 Then Mordecai prayed to the Lord, calling to remembrance all the works of the Lord. He said:

9 "O Lord, Lord, King who rulest over all things, for the universe is in thy power and there is no one who can oppose thee if it is thy will to save Israel.

10 For thou hast made heaven and earth and every wonderful thing under heaven,

11 and thou art Lord of all, and there is no one who can resist thee, who art the Lord.

12 Thou knowest all things; thou knowest, O Lord, that it was to in insolence or pride or for any love of glory that I did this, and refused to bow down to this proud Haman.

13 For I would have been willing to kiss the soles of his feet, to save Israel!

14 But I did this, that I might not set the glory of man above the glory of God, and I will not bow down to any one but to thee, who art my Lord; and I will not do these things in pride.

15 And now, O Lord God and King, God of Abraham, spare thy people; for the eyes of our foes are upon us to annihilate us, and they desire to destroy the inheritance that has been thine from the beginning.

16 Do not neglect thy portion, which thou didst redeem for thyself out of the land of Egypt.

17 Hear my prayer, and have mercy upon thy inheritance; turn our mourning into feasting, that we may live and sing praise to thy name, O Lord; do not destroy the mouth of those who praise thee."

18 And all Israel cried out mightily, for their death was before their eyes.





Chapter 4 [NAB 4]



1 When Mordecai learned all that had been done, Mordecai rent his clothes and put on sackcloth and ashes, and went out into the midst of the city, wailing with a loud and bitter cry;

2 he went up to the entrance of the king's gate, for no one might enter the king's gate clothed with sackcloth.

3 And in every province, wherever the king's command and his decree came, there was great mourning among the Jews, with fasting and weeping and lamenting, and most of them lay in sackcloth and ashes.

4 When Esther's maids and her eunuchs came and told her, the queen was deeply distressed; she sent garments to clothe Mordecai, so that he might take off his sackcloth, but he would not accept them.

5 Then Esther called for Hathach, one of the king's eunuchs, who had been appointed to attend her, and ordered him to go to Mordecai to learn what this was and why it was.

6 Hathach went out to Mordecai in the open square of the city in front of the king's gate,

7 and Mordecai told him all that had happened to him, and the exact sum of money that Haman had promised to pay into the king's treasuries for the destruction of the Jews.

8 Mordecai also gave him a copy of the written decree issued in Susa for their destruction, that he might show it to Esther and explain it to her and charge her to go to the king to make supplication to him and entreat him for her people. "Remembering the days of your lowliness, when you were cared for by me, because Haman, who is next to the king, spoke against us for our destruction. Beseech the Lord and speak to the king concerning us and deliver us from death."

9 And Hathach went and told Esther what Mordecai had said.

10 Then Esther spoke to Hathach and gave him a message for Mordecai, saying,

11 "All the king's servants and the people of the king's provinces know that if any man or woman goes to the king inside the inner court without being called, there is but one law; all alike are to be put to death, except the one to whom the king holds out the golden scepter that he may live. And I have not been called to come in to the king these thirty days."

12 And they told Mordecai what Esther had said.

13 Then Mordecai told them to return answer to Esther, "Think not that in the king's palace you will escape any more than all the other Jews.

14 For if you keep silence at such a time as this, relief and deliverance will rise for the Jews from another quarter, but you and your father's house will perish. And who knows whether you have not come to the kingdom for such a time as this?"

15 Then Esther told them to reply to Mordecai,

16 "Go, gather all the Jews to be found in Susa, and hold a fast on my behalf, and neither eat nor drink for three days, night or day. I and my maids will also fast as you do. Then I will go to the king, though it is against the law; and if I perish, I perish."

17 Mordecai then went away and did everything as Esther had ordered him.





Chapter 14 [NAB C]



1 And Esther the queen, seized with deathly anxiety, fled to the Lord;

2 she took off her splendid apparel and put on the garments of distress and mourning, and instead of costly perfumes she covered her head with ashes and dung, and she utterly humbled her body, and every part that she loved to adorn she covered with her tangled hair.

3 And she prayed to the Lord God of Israel, and said:

"O my Lord, thou only art our King; help me, who am alone and have no helper but thee,

4 for my danger is in my hand.

5 Ever since I was born I have heard in the tribe of my family that thou, O Lord, didst take Israel out of all the nations, and our fathers from among all their ancestors, for an everlasting inheritance, and that thou didst do for them all that thou didst promise.

6 And now we have sinned before thee, and thou hast given us into the hands of our enemies,

7 because we glorified their gods. Thou art righteous, O Lord!

8 And now they are not satisfied that we are in bitter slavery, but they have covenanted with their idols

9 to abolish what thy mouth has ordained and to destroy thy inheritance, to stop the mouths of those who praise thee and to quench thy altar and the glory of thy house,

10 to open the mouths of the nations for the praise of vain idols, and to magnify for ever a mortal king.

11 O Lord, do not surrender thy scepter to what has no being; and do not let them mock at our downfall; but turn their plan against themselves, and make an example of the man who began this against us.

12 Remember, O Lord; make thyself known in this time of our affliction, and give me courage, O King of the gods and Master of all dominion!

13 Put eloquent speech in my mouth before the lion, and turn his heart to hate the man who is fighting against us, so that there may be an end of him and those who agree with him.

14 But save us by thy hand, and help me, who am alone and have no helper but thee, O Lord.

15 Thou hast knowledge of all things; and thou knowest that I hate the splendor of the wicked and abhor the bed of the uncircumcised and of any alien.

16 Thou knowest my necessity that I abhor the sign of my proud position, which is upon my head on the days when I appear in public. I abhor it like a menstruous rag, and I do not wear it on the days when I am at leisure.

17 And thy servant has not eaten at Haman's table, and I have not honored the king's feast or drunk the wine of the libations.

18 Thy servant has had no joy since the day that I was brought here until now, except in thee, O Lord God of Abraham.

19 O God, whose might is over all, hear the voice of the despairing, and save us from the hands of evildoers. And save me from my fear!"





Chapter 15 [NAB D]



1 On the third day, when she ended her prayer, she took off the garments in which she had worshipped, and arrayed herself in splendid attire.

2 Then, majestically adorned, after invoking the aid of the all-seeing God and Savior, she took her two maids with her,

3 leaning daintily on one,

4 while the other followed carrying her train.

5 She was radiant with perfect beauty, and she looked happy, as if beloved, but her heart was frozen with fear.

6 When she had gone through all the doors, she stood before the king. He was seated on his royal throne, clothed in the full array of his majesty, all covered with gold and precious stones. And he was most terrifying.

7 Lifting his face, flushed with splendor, he looked at her in fierce anger. And the queen faltered, and turned pale and faint, and collapsed upon the head of the maid who went before her.

8 Then God changed the spirit of the king to gentleness, and in alarm he sprang from his throne and took her in his arms until she came to herself. And he comforted her with soothing words, and said to her,

9 "What is it, Esther? I am your brother. Take courage;

10 you shall not die, for our law applies only to the people. Come near."

11 Then he raised the golden scepter and touched it to her neck;

12 and he embraced her, and said, "Speak to me."

13 And she said to him, "I saw you, my lord, like an angel of God, and my heart was shaken with fear at your glory.

14 For you are wonderful, my lord, and your countenance is full of grace."

15 But as she was speaking, she fell fainting.

16 And the king was agitated, and all his servants sought to comfort her.





Chapter 5 [NAB 5]



1 On the third day Esther put on her royal robes and stood in the inner court of the king's palace, opposite the king's hall. The king was sitting on his royal throne inside the palace opposite the entrance to the palace;

2 and when the king saw Queen Esther standing in the court, she found favor in his sight and he held out to Esther the golden scepter that was in his hand. Then Esther approached and touched the top of the scepter. 3 And the king said to her, "What is it, Queen Esther? What is your request? It shall be given you, even to the half of my kingdom."

4 And Esther said, "If it please the king, let the king and Haman come this day to a dinner that I have prepared for the king."

5 Then said the king, "Bring Haman quickly, that we may do as Esther desires." So the king and Haman came to the dinner that Esther had prepared.

6 And as they were drinking wine, the king said to Esther, "What is your petition? It shall be granted you. And what is your request? Even to the half of my kingdom, it shall be fulfilled."

7 But Esther said, "My petition and my request is:

8 If I have found favor in the sight of the king, and if it please the king to grant my petition and fulfil my request, let the king and Haman come tomorrow to the dinner which I will prepare for them, and tomorrow I will do as the king has said."

9 And Haman went out that day joyful and glad of heart. But when Haman saw Mordecai in the king's gate, that he neither rose nor trembled before him, he was filled with wrath against Mordecai.

10 Nevertheless Haman restrained himself, and went home; and he sent and fetched his friends and his wife Zeresh.

11 And Haman recounted to them the splendor of his riches, the number of his sons, all the promotions with which the king had honored him, and how he had advanced him above the princes and the servants of the king.

12 And Haman added, "Even Queen Esther let no one come with the king to the banquet she prepared but myself. And tomorrow also I am invited by her together with the king.

13 Yet all this does me no good, so long as I see Mordecai the Jew sitting at the king's gate."

14 Then his wife Zeresh and all his friends said to him, "Let a gallows fifty cubits high be made, and in the morning tell the king to have Mordecai hanged upon it; then go merrily with the king to the dinner." This counsel pleased Haman, and he had the gallows made.





Chapter 6 [NAB 6]



1 On that night the king could not sleep; and he gave orders to bring the book of memorable deeds, the chronicles, and they were read before the king.(Picture)

2 And it was found written how Mordecai had told about Bigthana and Teresh, two of the king's eunuchs, who guarded the threshold, and who had sought to lay hands upon King Ahasuerus.

3 And the king said, "What honor or dignity has been bestowed on Mordecai for this?" The king's servants who attended him said, "Nothing has been done for him."

4 And the king said, "Who is in the court?" Now Haman had just entered the outer court of the king's palace to speak to the king about having Mordecai hanged on the gallows that he had prepared for him.

5 So the king's servants told him, "Haman is there, standing in the court." And the king said, "Let him come in."

6 So Haman came in, and the king said to him, "What shall be done to the man whom the king delights to honor?" And Haman said to himself, "Whom would the king delight to honor more than me?"

7 and Haman said to the king, "For the man whom the king delights to honor,

8 let royal robes be brought, which the king has worn, and the horse which the king has ridden, and on whose head a royal crown is set;

9 and let the robes and the horse be handed over to one of the king's most noble princes; let him array the man whom the king delights to honor, and let him conduct the man on horseback through the open square of the city, proclaiming before him: 'Thus shall it be done to the man whom the king delights to honor.'"

10 Then the king said to Haman, "Make haste, take the robes and the horse, as you have said, and do so to Mordecai the Jew who sits at the king's gate. Leave out nothing that you have mentioned."

11 So Haman took the robes and the horse, and he arrayed Mordecai and made him ride through the open square of the city, proclaiming, "Thus shall it be done to the man whom the king delights to honor." (Picture)

12 Then Mordecai returned to the king's gate. But Haman hurried to his house, mourning and with his head covered.

13 And Haman told his wife Zeresh and all his friends everything that had befallen him. Then his wise men and his wife Zeresh said to him, "If Mordecai, before whom you have begun to fall, is of the Jewish people, you will not prevail against him but will surely fall before him."

14 While they were yet talking with him, the king's eunuchs arrived and brought Haman in haste to the banquet that Esther had prepared.





Chapter 7 [NAB 7]



1 So the king and Haman went in to feast with Queen Esther. 2 And on the second day, as they were drinking wine, the king again said to Esther, "What is your petition, Queen Esther? It shall be granted you. And what is your request? Even to the half of my kingdom, it shall be fulfilled."

3 Then Queen Esther answered, "If I have found favor in your sight, O king, and if it please the king, let my life be given me at my petition, and my people at my request.

4 For we are sold, I and my people, to be destroyed, to be slain, and to be annihilated. If we had been sold merely as slaves, men and women, I would have held my peace; for our affliction is not to be compared with the loss to the king."

5 Then King Ahasuerus said to Queen Esther, "Who is he, and where is he, that would presume to do this?"

6 And Esther said, "A foe and enemy! This wicked Haman!" Then Haman was in terror before the king and the queen.

7 And the king rose from the feast in wrath and went into the palace garden; but Haman stayed to beg his life from Queen Esther, for he saw that evil was determined against him by the king.

8 And the king returned from the palace garden to the place where they were drinking wine, as Haman was falling on the couch where Esther was; and the king said, "Will he even assault the queen in my presence, in my own house?" As the words left the mouth of the king, they covered Haman's face.

9 Then said Harbona, one of the eunuchs in attendance on the king, "Moreover, the gallows which Haman has prepared for Mordecai, whose word saved the king, is standing in Haman's house, fifty cubits high."

10 And the king said, "Hang him on that." So they hanged Haman on the gallows which he had prepared for Mordecai. Then the anger of the king abated.





Chapter 8 [NAB 8]



1 On that day King Ahasuerus gave to Queen Esther the house of Haman, the enemy of the Jews. And Mordecai came before the king, for Esther had told what he was to her;

2 and the king took off his signet ring, which he had taken from Haman, and gave it to Mordecai. And Esther set Mordecai over the house of Haman.

3 Then Esther spoke again to the king; she fell at his feet and besought him with tears to avert the evil design of Haman the Agagite and the plot which he had devised against the Jews.

4 And the king held out the golden scepter to Esther,

5 and Esther rose and stood before the king. And she said, "If it please the king, and if I have found favor in his sight, and if the thing seem right before the king, and I be pleasing in his eyes, let an order be written to revoke the letters devised by Haman the Agagite, the son of Hammedatha, which he wrote to destroy the Jews who are in all the provinces of the king.

6 For how can I endure to see the calamity that is coming to my people? Or how can I endure to see the destruction of my kindred?"

7 Then King Ahasuerus said to Queen Esther and to Mordecai the Jew, "Behold, I have given Esther the house of Haman, and they have hanged him on the gallows, because he would lay hands on the Jews.

8 And you may write as you please with regard to the Jews, in the name of the king, and seal it with the king's ring; for an edict written in the name of the king and sealed with the king's ring cannot be revoked."

9 The king's secretaries were summoned at that time, in the third month, which is the month of Sivan, on the twenty-third day; and an edict was written according to all that Mordecai commanded concerning the Jews to the satraps and the governors and the princes of the provinces from India to Ethiopia, a hundred and twenty-seven provinces, to every province in its own script and to every people in its own language, and also to the Jews in their script and their language.

10 The writing was in the name of King Ahasuerus and sealed with the king's ring, and letters were sent by mounted couriers riding on swift horses that were used in the king's service, bred from the royal stud.

11 By these the king allowed the Jews who were in every city to gather and defend their lives, to destroy, to slay, and to annihilate any armed force of any people or province that might attack them, with their children and women, and to plunder their goods,

12 upon one day throughout all the provinces of King Ahasuerus, on the thirteenth day of the twelfth month, which is the month of Adar.

13 A copy of what was written was to be issued as a decree in every province, and by proclamation to all peoples, and the Jews were to be ready on that day to avenge themselves upon their enemies.

14 So the couriers, mounted on their swift horses that were used in the king's service, rode out in haste, urged by the king's command; and the decree was issued in Susa the capital.

15 Then Mordecai went out from the presence of the king in royal robes of blue and white, with a great golden crown and a mantle of fine linen and purple, while the city of Susa shouted and rejoiced.

16 The Jews had light and gladness and joy and honor.

17 And in every province and in every city, wherever the king's command and his edict came, there was gladness and joy among the Jews, a feast and a holiday. And many from the peoples of the country declared themselves Jews, for the fear of the Jews had fallen upon them.





Chapter 16 [NAB E]



1 The following is a copy of this letter:

"The Great King, Artaxerxes, to the rulers of the provinces from India to Ethiopia, one hundred and twenty-seven satrapies, and to those who are loyal to our government, greeting.

2 "The more often they are honored by the too great kindness of their benefactors, the more proud do many men become.

3 They not only seek to injure our subjects, but in their inability to stand prosperity they even undertake to scheme against their own benefactors.

4 They not only take away thankfulness from among men, but, carried away by the boasts of those who know nothing of goodness they suppose that they will escape the evil-hating justice of God, who always sees everything.

5 And often many of those who are set in places of authority have been made in part responsible for the shedding of innocent blood, and have been involved in irremediable calamities, by the persuasion of friends who have been entrusted with the administration of public affairs,

6 when these men by the false trickery of their evil natures beguile the sincere good will of their sovereigns.

7 "What has been wickedly accomplished through the pestilent behavior of those who exercise authority unworthily, can be seen not so much from the more ancient records which we hand on as from investigation of matters close at hand.

8 For the future we will take care to render our kingdom quiet and peaceable for all men,

9 by changing our methods and always judging what comes before our eyes with more equitable consideration.

10 For Haman, the son of Hammedatha, a Macedonian (really an alien to the Persian blood, and quite devoid of our kindliness), having become our guest,

11 so far enjoyed the good will that we have for every nation that he was called our father and was continually bowed sown to by all as the person second to the royal throne.

12 But, unable to restrain his arrogance, he undertook to deprive us of our kingdom and our life,

13 and with intricate craft and deceit asked for destruction of Mordecai, our savior and perpetual benefactor, and of Esther, the blameless partner of our kingdom, together with their whole nation.

14 He thought that in this way he would find us undefended and would transfer the kingdom of the Persians to the Macedonians.

15 "But we find that the Jews, who were consigned to annihilation by this thrice accursed man, are not evildoers but are governed by most righteous laws

16 and are sons of the Most High, the most mighty living God, who has directed the kingdom both for us an for our fathers in the most excellent order.

17 "You will therefore do well not to put in execution the letters sent by Haman the son of Hammedatha,

18 because the man himself who did these things has been hanged at the gate of Susa, with all his household. For God, who rules over all things, has speedily inflicted on him the punishment he deserved.

19 'Therefore post a copy of this letter publicly in every place, and permit the Jews to live under their own laws.

20 And give them reinforcements, so that on the thirteenth day of the twelfth month, Adar, on that very day they may defend themselves against those who attach them at the time of their affliction.

21 For God, who rules over all things, has made this day to be a joy to his chosen people instead of a day of destruction for them.

22 'Therefore you shall observe this with all good cheer as a notable day among your commemorative festivals,

23 so that both now and hereafter it may mean salvation for us and the loyal Persians, but that for those who plot against us it may be a reminder of destruction.

24 "Every city and country, without exception, which does not act accordingly, shall be destroyed in wrath with spear and fire. It shall be made not only impassable for men, but also most hateful for all time to beasts and birds."





Chapter 9 [NAB 9]



1 Now in the twelfth month, which is the month of Adar, on the thirteenth day of the same, when the king's command and edict were about to be executed, on the very day when the enemies of the Jews hoped to get the mastery over them, but which had been changed to a day when the Jews should get the mastery over their foes,

2 the Jews gathered in their cities throughout all the provinces of King Ahasuerus to lay hands on such as sought their hurt. And no one could make a stand against them, for the fear of them had fallen upon all peoples.

3 All the princes of the provinces and the satraps and the governors and the royal officials also helped the Jews, for the fear of Mordecai had fallen upon them.

4 For Mordecai was great in the king's house, and his fame spread throughout all the provinces; for the man Mordecai grew more and more powerful.

5 So the Jews smote all their enemies with the sword, slaughtering, and destroying them, and did as they pleased to those who hated them.

6 In Susa the capital itself the Jews slew and destroyed five hundred men,

7 and also slew Par-shan-datha and Dalphon and Aspatha

8 and Poratha and Adalia and Aridatha

9 and Parmashta and Arisai and Aridai and Vaizatha,

10 the ten sons of Haman the son of Hammedatha, the enemy of the Jews; but they laid no hand on the plunder.

11 That very day the number of those slain in Susa the capital was reported to the king.

12 And the king said to Queen Esther, "In Susa the capital the Jews have slain five hundred men and also the ten sons of Haman. What then have they done in the rest of the king's provinces! Now what is your petition? It shall be granted you. And what further is your request? It shall be fulfilled."

13 And Esther said, "If it please the king, let the Jews who are in Susa be allowed tomorrow also to do according to this day's edict. And let the ten sons of Haman be hanged on the gallows."

14 So the king commanded this to be done; a decree was issued in Susa, and the ten sons of Haman were hanged.

15 The Jews who were in Susa gathered also on the fourteenth day of the month of Adar and they slew three hundred men in Susa; but they laid no hands on the plunder.

16 Now the other Jews who were in the king's provinces also gathered to defend their lives, and got relief from their enemies, and slew seventy-five thousand of those who hated them; but they laid no hands on the plunder.

17 This was on the thirteenth day of the month of Adar, and on the fourteenth day they rested and made that a day of feasting and gladness.

18 But the Jews who were in Susa gathered on the thirteenth day and on the fourteenth, and rested on the fifteenth day, making that a day of feasting and gladness.

19 Therefore the Jews of the villages, who live in the open towns, hold the fourteenth day of the month of Adar as a day for gladness and feasting and holiday-making, and a day on which they send choice portions to one another.

20 And Mordecai recorded these things, and sent letters to all the Jews who were in all the provinces of King Ahasuerus, both near and far,

21 enjoining them that they should keep the fourteenth day of the month Adar and also the fifteenth day of the same, year by year,

22 as the days on which the Jews got relief from their enemies, and as the month that had been turned for them from sorrow into gladness and from mourning into a holiday; that they should make them days of feasting and gladness, days for sending choice portions to one another and gifts to the poor.

23 So the Jews undertook to do as they had begun, and as Mordecai had written to them.

24 For Haman the Agagite, the son of Hammedatha, the enemy of all the Jews, had plotted against the Jews to destroy them, and had cast Pur, that is the lot, to crush and destroy them;

25 but when Esther came before the king, he gave orders in writing that his wicked plot which he had devised against the Jews should come upon his own head, and that he and his sons should be hanged on the gallows.

26 Therefore they called these days Purim, after the term Pur. And therefore, because of all that was written in this letter, and of what they had faced in this matter, and of what had befallen them,

27 the Jews ordained and took it upon themselves and their descendants and all who joined them, that without fail they would keep these two days according to what was written and at the time appointed every year,

28 that these days should be remembered and kept throughout every generation, in every family, province, and city, and that these days of Purim should never fall into disuse among the Jews, nor should the commemoration of these days cease among their descendants.

29 Then Queen Esther, the daughter of Abihail, and Mordecai the Jew gave full written authority, confirming this second letter about Purim.

30 Letters were sent to all the Jews, to the hundred and twenty-seven provinces of the kingdom of Ahasuerus, in words of peace and truth,

31 that these days of Purim should be observed at their appointed seasons, as Mordecai the Jew and Queen Esther enjoined upon the Jews, and as they had laid down for themselves and for their descendants, with regard to their fasts and their lamenting.

32 The command of Queen Esther fixed these practices of Purim, and it was recorded in writing.





Chapter 10 [NAB 10, F]



1 King Ahasuerus laid tribute on the land and on the coastlands of the sea.

2 And all the acts of his power and might, and the full account of the high honor of Mordecai, to which the king advanced him, are they not written in the Book of the Chronicles of the kings of Media and Persia?

3 For Mordecai the Jew was next in rank to King Ahasuerus, and he was great among the Jews and popular with the multitude of his brethren, for he sought the welfare of his people and spoke peace to all his people. (Picture)

4 And Mordecai said, "These things have come from God.

5 For I remember the dream that I had concerning these matters, and none of them has failed to be fulfilled.

6 The tiny spring which became a river, and there was light and the sun and abundant water the river is Esther, whom the king married and made queen.

7 The two dragons are Haman and myself.

8 The nations are those that gathered to destroy the name of the Jews.

9 And my nation, this is Israel, who cried out to God and were saved. The Lord has saved his people; the Lord has delivered us from all these evils; God has done great signs and wonders, which have not occurred among the nations.

10 For this purpose he made two lots, one for the people of God and one for all the nations.

11 And these two lots came to the hour and moment and day of decision before God and among all the nations.

12 And God remembered his people and vindicated his inheritance.

13 So they will observe these days in the month of Adar, on the fourteenth and fifteenth of that month, with an assembly and joy and gladness before God, from generation to generation for ever among his people Israel."



National Council of the Churches of Christ (USA) © 1966











Sunday, July 22, 2012

St. Maximilian Kolbe and the Immaculate Conception



by Dwight P. Campbell


....

In the wake of the 150th anniversary of the proclamation of the Dogma of the Immaculate Conception, it is good to reflect upon Mary not only as a passive recipient of a singular grace from God that preserved her from all stain of sin from the moment of her conception, but also to consider the effects of this singular grace as an active, militant force in Mary — something revealed in the Protoevangelium, the first announcement of the Good News "I will put enmities between thee and the woman, and thy seed and her seed: she will crush thy head, and thou shalt lie in wait for her heel" (Gen. 3:15).1 Certainly St. Maximilian Kolbe saw this revelation of Mary's Immaculate Conception in this light; in fact, it was what inspired him to found an association which reflects this notion in its very name: the Militia Immaculatae.

In order to better understand the specific Marian charism of the MI, we will begin with a look at the life of St. Maximilian, his reasons for founding the MI, and his Marian spirituality. We will then reflect on the meaning of Gen. 3:15 in reference to Mary and Satan in God's salvific plan.


St. Maximilian Kolbe: His early life

Maximilian Kolbe was born in Poland on January 8, 1894 and was baptized on his birth date with the name Raymond. Maximilian (the name he would take in religious life) was a highly intelligent boy, and boisterous, but rather obstinate and self-willed. At about the age of nine, shortly after having made his First Holy Communion, an incident took place that would forever change him. One day in church while he was praying before a statue of Our Lady, Mary appeared to him holding two crowns: a white crown for purity, and a red crown for martyrdom. She asked him if he wanted them and Maximilian responded, "Yes" — he wanted both crowns. After this apparition his mother, Maria, noticed a sudden and profound change in her son: he was meditative, solemn, and often found praying before a statue of Our Lady in their home.2

As a teenager Maximilian was a highly gifted student and excelled in science and math. At sixteen he seriously considered entering the military but instead, with encouragement by his mother, he chose to enter religious life, the Conventual Franciscan Friars (OFM Conv.). His superiors recognized his intellectual gifts and in 1912 sent him to Rome for studies, where he lived until 1919. He earned doctorates in both philosophy and theology.

The founding of the Militia

In 1917, while still in the seminary and a year before his priesthood ordination, Maximilian founded the MI. The original charter for the MI was written on one page, and reads as follows:

"She will crush your head" (Gen. 3:15)."You alone have destroyed all heresies in the whole world" [from the Office of the Blessed Virgin Mary in the Liturgy of the Hours in use until 1975].

I. The Purpose:

Pursue the conversion of every person living in sin, heresy, schism and especially Freemasonry, and growth in holiness of all persons, under the sponsorship and through the mediation of the B.V.M. Immaculate.

II. Conditions:

1. [Make a] total oblation of oneself to the B.V.M. Immaculate as an instrument in her immaculate hands
2. Carry or wear the Miraculous Medal
III. Means:

1. Offer the following earnest prayer to the Immaculata once a day if possible: "O Mary, conceived without sin, pray for us who have recourse to you and for all who do not have recourse to you, especially for all the Freemasons."
2. [Use] all the legitimate means that one's particular state in life, conditions and varying opportunities make possible, [the choice of] which is left to the zeal and prudence of each member, but especially, [propagate] the Miraculous Medal.

V. Allow me (us) to praise you, most Holy Virgin.

R. Give me (us) the strength against your enemies.3

The MI, as its name indicates, is a "militia;" an army or fighting force of Marian "knights." Kolbe had read St. Louis de Montfort's True Devotion to Mary, and like de Montfort he urged members of his militia to totally consecrate their lives to Mary by means of the following prayer which he penned:

Immaculata, Queen of Heaven and earth, refuge of sinners and our most loving Mother, God has willed to entrust the entire order of mercy to you."I, N____, a repentant sinner, cast myself at your feet humbly imploring you to take me with all that I am and have wholly to yourself as your possession and property.

Please make of me, of all my powers of soul and body, of my whole life, death, and eternity, whatever most pleases you. If it pleases you, use all that I am and have without reserve . . .

Let me be a fit instrument in your immaculate and merciful hands for introducing and increasing your glory to the maximum in all the many strayed and indifferent souls and thus help extend as far as possible the blessed kingdom of the most Sacred Heart of Jesus. For whatever you enter you obtain the grace of conversion and growth in holiness, since it is through your hands that all graces come to us from the most Sacred Heart of Jesus."4

The Polish friar believed firmly in utilizing all modern methods of communication to spread the message of the Gospel, under the auspices of the Immaculata, and said these means should include "the printed word, radio broadcasts, even television [then a new medium], and the cinema."5 After leaving Rome he returned to Poland and launched a monthly periodical, The Knight of the Immaculata. In 1927 Kolbe founded Niepokalanov, the "City of the Immaculata," which served as a center for his publishing efforts. By 1937 the monthly Knighthad a circulation of 780,000, and in 1939 Niepokalanov was the largest monastery in the world, with 619 religious and 120 seminarians.


Kolbe's Marian spirituality

In addition to the apparition of Our Lady in his youth, a number of factors contributed to St. Maximilian's Marian spirituality. Fr. Luigi Faccenda says these include the great Franciscan tradition of honoring Our Lady under her title, the Immaculate Conception; and the apparitions of Our Lady in the previous century: in 1830 to St. Catherine Laboure (the Miraculous Medal), and in 1858 to St. Bernadette at Lourdes.6

In 1830, twenty-four years before Pope (now Blessed) Pius IX defined that Mary by a singular grace was conceived without the stain of Original Sin, Our Lady appeared to a French nun, Catherine Laboure, at the Chapel on the Rue de Bac in Paris. St. Catherine saw Our Lady as the Immaculate Conception, standing atop a globe with her foot over the head of the serpent, Satan, in fulfillment of Gen. 3:15. In the same apparition Mary appeared as our Mother in the Order of Grace:7St. Catherine saw Mary with rays emanating from her outstretched hands, representing the grace of Christ which she mediates for us as our Mother and Queen in Heaven.

Mary instructed St. Catherine to have a medal fashioned as she (Mary) appeared, with the words, "O Mary conceived without sin, pray for us who have recourse to thee," around the outer edge of the medal. On the back of the medal appears a cross with a large "M" beneath it, symbolizing Mary's unique cooperation in the redeeming work of Christ; for it was while she stood at the foot of the Cross that Jesus announced to her that she is now our Mother as well as his: "Woman, behold, your son . . . ;" and to John, the disciple: "Behold your mother" (John 19:26-27).

Beneath the "M" surmounted by the Cross appears on the left the Sacred Heart of Jesus, surrounded by thorns; and on the right the Immaculate Heart of Mary, pierced by a sword. Here we see revealed the mystical union of the Hearts of Jesus and Mary; a union which began at the Incarnation when the Heart of the Redeemer began to beat beneath the Heart of Mary, and which was consummated on Calvary when, fulfilling Simeon's prophecy (Luke 2:35), Mary's Heart was pierced with a sword of sorrow, and the "living waters" of Christ's grace (John 7:38) flowed from the pierced Heart of the Lamb into Mary's Immaculate Heart, in order to be dispensed by the Holy Spirit into our hearts.

One of the reasons why Kolbe envisioned the Miraculous Medal to play such a prominent part in the apostolic mission of the MI is due to its influence in converting Alphonse Ratisbonne. Ratisbonne, an agnostic Jew, was wearing a Miraculous Medal when Our Lady appeared to him at the church of Sant' Andrea delle Fratte in Rome in 1842. he was instantly converted, having walked out a Catholic, saying that he now "understood all." Learning of Ratisbonne's conversion through this medal was one of the events that inspired Kolbe to found the MI. As Fr. Alberto Arzilli, OFM Conv., a fellow friar with Kolbe, related the story on April 26, 1942:

"Fr. Maximilian . . . was convinced of what he had to do [regarding the founding of the MI] on the [75th] anniversary day of the apparition of Our Lady to Alphonse Ratisbonne, January 20, 1917. The inspiration came to him during the morning meditation conducted by the . . . Father Rector Ignudi. In the meditation Father Ignudi told the story of Ratisbonne's miraculous conversion and commented on it."With a face beaming and bubbling with joy at the power of Our Lady shown in the conversion of Ratisbonne, Friar Max spoke to me of his inspiration. Smiling, he told me we had to crush the Devil and all heresies, and especially the error of Masonry.8

Later that same year, on October 16, 1917, the MI was established when Kolbe and seven others met for the first time with the permission of the Father Rector. The following year, in 1918, after his priesthood ordination, Fr. Kolbe offered his first Mass at Sant' Andrea delle Fratte, in the chapel where Ratisbonne's vision occurred. Today the busts of both Kolbe and Ratisbonne stand in the church.

The apparition of Mary at Lourdes

In 1858, four years after Bl. Pius IX defined the Dogma of the Immaculate Conception, the Blessed Virgin Mary appeared to little fourteen-year-old Bernadette Soubirous a total of eighteen times at Lourdes, France. For St. Maximilian, the words Our Lady spoke to St. Bernadette, "Que soy era immaculada councepciou" ("I am the Immaculate Conception"), contain an unfathomable mystery that haunted him, as it were, for his entire adult life. Writing in 1933, he said:

Who and what is the Immaculata? Who can understand her perfectly? . . . We all understand what "mother" means; but "mother of God" is something that our reason and our limited intellect cannot really grasp. So too, only God really understands what "immaculate" means. "Conceived without sin" we can fathom up to a point; but "Immaculate Conception" is an expression that abounds in the most consoling of mysteries.9

In his writings on the "Immaculata" (the name he used for Mary under the title, Immaculate Conception), he would often ask, "Who are you?" For Our Lady did not say "I was immaculately conceived," but rather identified herself, her very being ("I am") with the "Immaculate Conception." Kolbe says these words of Mary "point up not only the fact that she was conceived without sin, but also the manner in which this privilege belongs to her. It is not something accidental; it is something that belongs to her very nature. For she is Immaculate Conception in person."10

The above words are taken from the Polish Martyr's last writing, a few hours before his final arrest by the Nazis on February 17, 1941, when he would be taken to Auschwitz and eventually be killed by lethal injection after offering his life in place of a fellow prisoner. In this same "Final Sketch" Kolbe arrived at a profound insight, an "answer" it seems (at least in part) to his persistent question, "Who are you, Immaculata?": he calls Mary the created Immaculate Conception, created sinless and from conception uniquely filled with an abundance of grace, in order to be made superabundantly fruitful when she would become the Mother of God through the work of the Holy Spirit. As Kolbe says: "He [the Holy Spirit] makes her fruitful, from the very first instant of her existence, all during her life, and for all eternity."11 Additionally, he calls the Holy Spirit the Uncreated, EternalImmaculate Conception, who is "conceived" from the love that flows eternally between the Father and the Son; a love so perfect that it is personified. Kolbe explains:

Everything that exists, outside of God himself, since it is from God and depends upon him in every way, bears within itself some semblance to its Creator . . . because every created thing is an effect of the Primal Cause.It is true that the words we use to speak of created realities express the divine perfections only in a halting, limited and analogical manner. They are only a more or less distant echo — as are created realities that they signify — of the properties of God himself.

Would not "conception" be an exception to this rule? No, there is never any exception . . .

And who is the Holy Spirit? The flowering of the love of the Father and the Son. If the fruit of created love is a created conception, then the fruit of divine Love, that prototype of all created love, is necessarily a divine "conception." The Holy Spirit is, therefore, the "uncreated, eternal conception," the prototype of all the conceptions that multiply life throughout the whole universe.12

In other writings the Polish friar attempts to describe Mary's deep, intimate union with the Third Person of the Trinity from her conception, by calling Mary the "quasi-incarnation" of the Holy Spirit.13 He is careful to stress that this union "is not of the same order as the hypostatic union linking the human and divine natures in Christ";14 for he repeated often that the Holy Spirit does not dwell in Mary in the same way in which the Eternal Word is present in the sacred humanity of Jesus.15 The notion of the Holy Spirit becoming "in some manner" (quasi) incarnate in Mary may at first seem to be an extreme idea. However, it is somewhat analogous to the statement by St. Louis de Montfort, that "God the Son wishes to form himself, and in a manner of speaking, become incarnate every day in his members through his dear Mother."16Along the same lines, St. Paul says: "It is no longer I who live, but Christ who lives in me" (Gal. 2:20).

With the term "quasi-incarnation" Kolbe means that Mary is so much like (quasi) the Holy Spirit, in that she reflects the Third Person of the Trinity especially in two qualities or attributes: receptivity and fruitfulness. The Holy Spirit is the Fruit of the Father and the Son. He was "eternally conceived," if you will, as the Fruit of the all-pure love which has forever flowed between the Father and the Son. He receives the mutual love of the Father and the Son and eternally fructifies it within the inner life of the Trinity.17 Mary's sinlessness from conception is the fruit of God's love. At Mary's conception the Holy Spirit conformed her to himself. The Blessed Virgin, by reason of the singular grace of her Immaculate Conception, is totally receptive to the love of God. At the Annunciation she receives God's love and in cooperation with the Holy Spirit makes that love fruitful — infinitely so — in conceiving the Incarnate Word.18

Mary's receptivity and fruitfulness did not end with the Conception and Birth of Christ. Now in Heaven, Mary remains the living, human conduit for the graces that the Holy Spirit distributes to us. As Kolbe says:

[T]he Holy Spirit manifests his share in the word of Redemption through the Immaculate Virgin who, although she is a person entirely distinct from him, is so intimately associated with him that our minds cannot understand it. So, while their union is not of the same order as the hypostatic union linking the human and divine natures in Christ, it remains true to say that Mary's action is the very action of the Holy Spirit.19

St. Maximilian sees Mary's ineffable union with the Holy Spirit from the very first instant of her conception as giving her a privileged place in God's saving plan. In keeping with what God has revealed in Scripture and Tradition regarding Mary's intercessory role in the order of grace, he says:

When we reflect on these two truths: that all graces come from the Father by the Son and the Holy Spirit; and that our Holy Mother Mary is, so to speak, one with the Holy Spirit, we are driven to the conclusion that this Most Holy Mother is indeed the intermediary by whom all graces come to us.20

All of God's grace comes to us through Mary's intercession. This is the "descending" order of grace. For Kolbe, there is a corresponding "ascending" order, for Mary is our means for going to God: "Have no doubt that her will is entirely united to God's will. It is a matter, then, of uniting our will to hers, and thus we will be united to God through her."21The Polish Saint sees uniting oneself to Mary as the means of conquering the world for Christ:

"The Knights of the Immaculata [members of the MI movement] seek to become ever more truly the property of the Immaculata; to belong to her in an ever more perfect way and under every aspect without any exception. They wish to develop their understanding of what it means to belong to her so that they may enlighten, reinvigorate, and set on fire the souls living in their own environment, and make them similar to themselves. They desire to conquer these souls for the Immaculata, so that in their turn they may belong without reserve and may in this manner win an ever greater number of souls to her — may win the entire world, in fact, and do so in the shortest possible time."22

Perhaps what most attracted St. Maximilian to Mary is her beauty: the beauty of the deep and unfathomable mystery of her Immaculate Conception, and the beauty of her spotless purity throughout the entirety of her earthly life, which now radiates forth in heaven. St. Bernadette gives witness to this when, describing the apparitions at Lourdes, she says of Our Lady: "She is so beautiful, that one would be willing to die to see her again."

The evil of Freemasonry

Another reason that motivated Kolbe to found the MI, as reflected in his original charter quoted earlier, and alluded to in the testimony of Fr. Arzilli, quoted above, is the "error of Masonry." By 1917 Italian Masonry was boldly rearing its ugly head in opposition to the Church. Writing in 1935 about the founding of the MI back in 1917, St. Maximilian said:

[T]he Freemasons in Rome began to demonstrate openly and belligerently against the Church. They placed the black standard of the "Giordano Brunisti" under the window of the Vatican. [Giordano Bruno was a Dominican turned Calvinist turned pantheist who was burned as a heretic on Feb. 17, 1600. This Masonic demonstration most likely occurred on Feb. 17 to commemorate his death]. On this standard the archangel St. Michael was depicted lying under the feet of the triumphant Lucifer. At the same time, countless pamphlets were distributed to the people in which the Holy Father was attacked shamefully. "Right then I conceived the idea of organizing an active society to counteract Freemasonry and other slaves of Lucifer . . .23

In 1939, writing in the Latin magazine for priests which he began publishing a year earlier, Miles Immaculatae, Kolbe said this about the Masonic demonstrations against the Church and Masonry's evil designs:

[During the marches around the Vatican on Brunisti's anniversary], some enraged hands dared to write such slogans as, 'Satan will rule on Vatican Hill, and the Pope will serve as his lackey,' and other such insults. Now these unreasoning acts of hatred toward the Church of Christ and his temporal Vicar were not the inept rantings of a few individual psychopaths, but the manner, way and plan of action deduced from the Masonic rule: Destroy all teaching about God, especially the Catholic teaching.Centers of this secret society have been established in every region. Nevertheless in various ways they more or less openly promote the same thing. In their plan they use many and various kinds of societies, which under their leadership promote neglect of Divine things and the breakdown of morality. This is because the Freemasons follow this principle above all: "Catholicism can be overcome not by logical arguments but by corrupted morals." And so they overwhelm the souls of men with the kind of literature and arts that will most easily destroy a sense of chaste morals, and foster sordid lifestyles in all phases of human life . . . To bring help to so many unhappy persons, to stabilize innocent hearts so that all can more easily go to the Immaculate Virgin through whom so many graces come down to us, the Militia Immaculatae was established in Rome in 1917.24

We can imagine what this Polish Knight of Our Lady would say today regarding the widespread promotion of immorality in television, movies, music and the arts; and we can ponder to what extent Freemasonry — which is truly an arm of Satan — has contributed and continues to contribute to the current state of affairs.

Gen. 3:15: The humble Woman who crushes Satan's proud head

St. Maximilian, the gentle Friar who lived the white crown of purity and received the red crown of martyrdom, clearly saw Gen. 3:15 as having both salvific and eschatological dimensions. This was one of his main reasons for founding the MI as a young seminarian in Rome in 1917. In God's almighty providence, it is no mere coincidence that Kolbe founded the MI in the same year that Our Lady appeared to the three little children, Lucia, Jacinta and Francisco, at Fatima, Portugal and revealed to them God's plan for world peace. "She will crush your head" should be read alongside Mary's own words at Fatima: "In the end, my Immaculate Heart will triumph"; for the ultimate triumph of Mary's Immaculate Heart involves the victory of the Immaculata — the All-Pure and Spotless Virgin whom the Evil One could never touch — over Satan and his minions.

In our Catholic Tradition, beginning with SS. Justin Martyr (+ 165), Irenaeus (+ 200), Epiphanius (+ 403) and Jerome (+ 420), Mary has been contrasted with Eve by phrases such as: "The knot of Eve's disobedience was untied by Mary's obedience"; and "Death through Eve, life through Mary,"25 Truly, Mary is the "New Eve."26 However, in light of the revelation in Gen. 3:15, can we not also say that in addition to viewing Eve in opposition to Mary, as her anti-type, that in God's salvific plan the Prince of Darkness should also be seen in opposition to Mary, even as another anti-type of Our Lady?27 Consider: Satan and Mary are both creatures. Both were endowed at their creation with abundant gifts: Lucifer was the most beautiful and intelligent of all the angels before his fall; Mary from the first moment of her Conception was Immaculate and Full of Grace. Satan was "a murderer from the beginning" (John 8:44); Mary is the "Mother of All the Living."28 Satan, the Tempter, deprived the human race of grace; Mary is the Mother in the Order of Grace. Satan is the "Father of Lies" (John 8:44); Mary is the "Destroyer of All Heresies."29 In the end, Satan's proud rebellion, "Non serviam" ("I will not serve"),30 will be overcome by Mary's humble obedience: "Behold, I am the handmaid of the Lord. May it be done to me according to your word" (Luke 1:38).31

The Church teaches that all the angels were created naturally good, and that prior to being admitted into the presence of God they were given a test of obedience.32 They failed that test by "radically and irrevocably" rejecting God and his reign,33 and as a result they are separated from God eternally.34 A tradition among Saints and theologians holds that in this test of obedience, the Incarnation was revealed to the angels, and that Satan along with a number of other angels rebelled, refusing to submit to the notion of having to worship him who would be both God and man, and as a result "fell like lightning from heaven" (Luke 10:18). Because his will is forever fixed in his rebellion,35he still refuses to believe that Jesus Christ is the Eternal Word made flesh and therefore must be worshipped and adored.

The opening scene in Mel Gibson's The Passion of the Christ takes place in the Garden of Gethsemane. Satan tries to tempt Christ by ridiculing the notion that he can redeem all men by his death. Then, under his breath, the Evil One contemptuously murmurs the following words: "Who is your father? . . . Who are you?" These words are significant, for they implicitly reveal the root of Satan's rebellion: a proud refusal to believe that Jesus is the Incarnate Word. We see analogous statements, revealing the same mentality, in the Gospels, when Satan tries to tempt Jesus: "If you are the Son of God, command that these stones become loaves of bread . . . Ifyou are the Son of God, throw yourself down [from the parapet of the Temple]" (Mt. 4:3, 6). Then Satan, after taking Jesus up atop a high mountain, shows Him "all the kingdoms in the world in their magnificence," and says: "All these I shall give to you, if you will prostrate yourself and worship me" (Matt. 4:8-9). The fact that Satan demands that Jesus worship him clearly reveals his refusal to believe that Jesus is both God and man.

Why did Satan refuse to submit to the revelation of the Eternal Word taking flesh? Perhaps it was because he, the most beautiful and intelligent of all the angels,36 thought it inconceivable that God should become man and take a nature even lower than his own. Satan would not serve because Satan refused to believe. We might say that the "Prince of this World" was the first rationalist: in pride, he refused to submit in mind and will to what his great (though finite) angelic intellect could not fully fathom: the deep mystery of the Incarnation; a union of two natures in one Divine Person. While Satan and the fallen angels who joined him believe in God — St. James tells us that "Even the demons believe . . . and tremble" (Jas. 2:19) — they refuse to believe that Jesus Christ is the Incarnate Word.

By contrast, Mary is the woman of faith. Her humble "Fiat" is an expression of her great faith, to which Elizabeth gives witness: "Blessed are you who believed that what was spoken to you by the Lord would be fulfilled" (Luke 1:45). What was that message which Mary believed? It was this: that she would "conceive in [her] womb and bear a son" who "will be called the Son of the Most High" and "will be called holy, the Son of God" (Luke 1:31-32, 35). Mary's faith in the great mystery of the Incarnation, and in God's ability to effect this incomprehensible event within her, was in part due to her great humility. As Mary herself says in the Magnificat, the Lord "hath regarded the humility of his handmaid" (Luke 1:47).37In God's salvific plan Mary, in her humility and her obedience in faith, is set in direct opposition to Satan's proud refusal to believe what God had revealed about His Son becoming man, and of his ongoing rebellion before God. In this sense the Evil Serpent is truly the anti-type of the spotless Virgin.

As a consequence of her great faith and her humble obedience to God's will, Mary became the Mother of God. And because of her perseverance in faith unto Calvary, she became the Mother of all the redeemed in the Order of Grace and now shares in her Son's victory on the Cross;38a victory which will culminate in the final defeat of the Prince of Darkness: "She will crush thy head" (Gen. 3:15).

Scripture reveals that "crushing the heads" of all evildoers is part of the definitive victory of Christ over his enemies. Psalm 74 [73] speaks of God, the "king from of old": "You smashed the heads of the dragons on the waters. You crushed the heads of Leviathan" (Ps. 74 [73]: 12-14). Psalm 110 [109] says that the Christ, both King in the line of David and High Priest in the order of Melchizedek, "crushes kings on the day of wrath"; He who is "robed in splendor, judges nations" and "crushes heads across the wide earth" (Ps. 110 [109]: 5-6).39 St. Paul promises that all who remain faithful and obedient to God will share in this activity; he says that if we are "wise to what is good and simple to what is evil, then the God of peace will quickly crush Satan under your feet" (Rom. 16:19-20).40 However, Mary, who is the Mother of Christ, and both Mother and "Eschatological Icon" of the Church,41 will be given a privileged place among Christ's faithful in this glorious triumph of Christ over the Father of Lies and all who follow him. This is the meaning of the "woman" in Gen. 3:15, of which the valiant woman, Jael, is a type, who crushed the head of the evil general Sisera, when he attacked God's Chosen People. In Deborah's canticle she praises Jael, saying "Blessed among women be Jael"; and then continues: "With her left hand she reached for the peg, with her right, for the workman's mallet. She hammered Sisera, crushed his head; she smashed, stove in his temple. At her feet he sank down, fell, lay still; down at her feet he sank and fell" (Judges 5:24, 26-27).42

Bl. Pius IX, in his Apostolic Constitution defining the Dogma of the Immaculate Conception, Ineffabilis Deus, gives us an authoritative interpretation of Gen. 3:15 when, after quoting this verse, he says: "the most holy Virgin, united with [her divine Son] by a most intimate and indissoluble bond, was, with him and through him, eternally at enmity with the evil serpent, and most completely triumphed over him, and thus crushed his head with her immaculate foot." Pope John Paul II echoes and expands on these words, saying:

the Immaculate Conception does not mean only an exaltation of Mary, as if she had been transported outside of all those who have received the inheritance of the sin of our first parents.On the contrary, it means her insertion into the very center of the spiritual combat, of this "enmity" that in the course of human history places the "Prince of Darkness" and the "Father of Lies" in opposition to the Woman and her seed.

Through the words of the Book of Genesis, we see Mary Immaculate in all the realism of her election. We see her at the culminating moment of this "enmity": at the foot of the Cross of Christ on Calvary. There "she will crush your head and you will strike her heel."43

In his own devotion to Mary and in founding the MI, St. Maximilian clearly saw Mary as actively engaged in the ongoing spiritual combat that is waged "not against flesh and blood, but against principalities and powers, against the rulers of the world of the is darkness, against the spirits of wickedness in the high places" (Eph. 6:12).44 The Martyr of Auschwitz also saw that in the end, this lowly Handmaid of the Lord, she who "cometh forth as the morning rising, fair as the moon, bright as the sun, terrible as an army set in battle array" (Song 6:9),45will be victorious and, through the power and grace of Christ, render a most humiliating defeat upon the Evil Serpent: she will crush his proud head, which will usher in the definitive Reign of Christ as our King, and Mary as our Queen, along with the triumph of her Immaculate Heart.


End Notes

1. Douay-Rheims trans. All other Scripture quotations will be taken from the New American Bible, unless otherwise noted.















2. Andre Frossard, Forget Not Love: The Passion of Maximilian Kolbe, trans. Cendrine Fontan (San Francisco: Ignatius Press, 1991), 23.















3. Scritti di Massimiliano Kolbe, Vol. I, no. 21, 36; in The MI in the Words of Its Founder, Vol. I: Selections from the Writings of St. Maximilian Maria Kolbe on the Militia Immaculatae, the Blessed Virgin Mary, and the General Topic of How One Lives the Life of an MI(unpublished work, undated, obtained from the Conventual Franciscan Friars of Marytown, Libertyville, Il.), 10; originally compiled by Fr. Bernard M. Geiger, OFM Conv.; additional editing by the Staff of the MI National Center (Libertyville, Il., USA).















4. Frossard, 68. In the above words we can see similarities between Kolbe's Marian consecration and that of de Montfort's, in light of the latter's notion of consecrating and entrusting everything to Mary; see, e.g., True Devotionnos. 121-25, 173.















5. Ibid., 109.















6. Fr. Luigi Faccenda, O.F.M. Conv., One More Gift: Total Consecration to the Immaculata According to the Spirituality of Saint Maximilian Kolbe(West Covina, California: Immaculata Press, 1990), 47.















7. God has revealed, through Scripture and Tradition, that Mary is our Mother in the Order of Grace; see CCC, nos. 967-970; quoting Lumen Gentiumnos. 61 & 62.















8. "Ratisbonne's Conversion — The MI's Inspiration," Immaculata(Jan./Feb. 1999), 17.















9. H. M. Manteau-Bonamy, O.P., Immaculatae Conception and the Holy Spirit, trans. Richard Arnandez, F.S.C. (Kenosha, Wisc.: Prow Books/Franciscan Marytown Press, 1977), 6, quoting from a Letter to Fr. Anthony Vivodaby Kolbe, April 4, 1933.















10. Ibid., 57; quoting from Final Sketchby St. Maximilian Kolbe, Feb. 17, 1941. Bonamy's book has been republished and is available from Ignatius Press.















11. Ibid., 4, quoting from Final Sketch.















12. Ibid., 2-3, quoting from Final Sketch. St. Thomas says the word "conceives" can be used in two ways in regard to the divine processions; first, as an act of the intellect where one "conceives" an idea, and this is the manner in which he describes the Eternal Word proceeding from the Father (Summa TheologicaI, Q. 27, a. 1 and a. 3); and second, as an act of the will, which he describes as "an impulse and movement toward an object" (S.T. I, Q. 27, a. 4). Thomas says "the procession of the will [of the Person of Love in the Trinity] is . . . by way of impulse and movement toward an object" (S.T., ibid.). Thomas does not give a proper name to this procession in the Trinity; Kolbe in essence does by calling the Holy Spirit the Uncreated, Eternal Immaculate Conception.















13. Ibid., 63.















14. Ibid., 91 quoting from Miles Immaculata, I, 1938, by Kolbe.















15. Ibid., 62.















16. True Devotion, no. 31.















17. Cf. Jn. 16:13-15: "When he, the Spirit of truth is come, he will teach you to all truth: for he shall not speak of himself, but what things soever he shall hear, he shall speak . . . He shall glorify me: because he shall receive of mine, and will declare it to you. All things whatsoever the Father hath are mine. Therefore I said, that he shall receive of mine and will declare it to you." Douay-Rheimstrans.















18. Cf. Catechism of the Catholic Church, 723: "Through the Holy Spirit, the Virgin conceives and gives birth to the Son of God. By the Holy Spirit's power and her faith, her virginity became uniquely fruitful."















19. Ibid., 91, quoting from Miles Immaculatae, I, by Kolbe, 1938 (emphasis added). Cf. CCC 968-70, 722-26.















20. St. Maximilian Kolbe, Conference given Sept. 25, 1937; in Manteau-Bonamy, 102.















21. St. Maximilian Kolbe, Address given Sept. 8, 1936, in Faccenda, 62.















22. Faccenda, 51-52; citing St. Maximilian Kolbe, Sketch, Dec. 1937, Gli Scritti di Massimiliano Kolbe, Eroe di Oswiecim e Beato della Chiesea, trans. Immaculata Press from materials compiled and trans. by Cristoforo Zambelli, 3 vols. (Florence: Critta di Vita, 1976-78), 3:776.















23. St. Maximilian Kolbe, "How the Militia of the Immaculata Began," Immaculata (Jan./Feb., 1999), 16: originally published in the Nov. 1935 issue of the Mugenzai no Seibo no Kishi, the Japanese Immaculatamagazine, commemorating the eighteenth anniversary of the MI.















24. Geiger, 8-9; originally published in Miles Immaculatae (July-Sept., 1939, No. 3 (7), 66-72, trans. Fr. Bernard M. Geiger, OFM Conv. Miles Immaculataewas the Latin magazine for priests which Kolbe began publishing in 1938, and the July-Sept. issue was the last issue published by Kolbe.















25. CCC 494.















26. CCC 726.















27. A "type" is "a biblical person, thing, action, or event that foreshadows new truths, new actions, or new events"; and "a likeness must exist between the type and the archetype, but the latter is always greater." Fr. John A. Hardon, S.J., Modern Catholic Dictionary(Garden City, N.Y.: Doubleday & Co., Inc., 1980), s.v., "Types, Scriptural."















28. CCC 494.















29. Bl. Pius IX, Ineffabilis Deus (The Immaculate Conception) (Dec. 8, 1854); Pope St. Pius X, Pascendi Dominici Gregis (Against the Modernists)(Sept. 8, 1907), no. 57.















30. Cf. Jer. 2:20: "I will not serve." In this verse Israel's refusal to serve the Lord is likened to Satan's proud rebellion.















31. Rev. 12 also reveals the opposition between Mary, "the Woman," and Satan, the "huge red dragon."















32. Cf. CCC 391-92.















33. CCC 392.















34. CCC 393.















35. Cf. CCC 392-93.















36. Cf. Is. 14:12-15: "How art thou fallen from heaven, O Lucifer, who didst rise in the morning: how art thou fallen to the earth, that didst wound the nations? And thou sadist in thy heart: I will ascend into heaven, I will exalt my throne above the stars of God . . . I will ascend above the height of the clouds, I will be like the Most High. But yet thou shalt be brought down to hell, into the depth of the pit." This is the Douay-Rheimstrans., which is based on St. Jerome's Latin Vulgate, which uses "Lucifer." The NAB substitutes "morning star" for Lucifer. The text here refers to Nebuchodnezzar, King of Babylon, though the Fathers apply the reference to Lucifer to Satan, the Prince of Devils, who was created beautiful but fell by pride, desiring to be "like the Most High" in his rebellion, as did Nebuchodnezzar.















37. Douay-Rheimstrans.















38. CCC 969-70.















39. Ps. 110:6, which speaks of Christ "crushing heads," may be unfamiliar to some — even priests and religious who read the Liturgy of the Hours, in which Ps. 110 is prayed every Sunday evening at Vespers. Unfortunately, those who revised the Hours after Vatican II chose to exclude this verse from the Psalm, which now appears as Ps. 110 [109]:1-5, 7. The exclusion of v. 6 partly empties Psalm 110 [109] of its eschatological content.















40. Pope St. Gregory the Great says: "We crush the serpent's head, when we extirpate from our heart the beginnings of temptation," Moralia in Iob, Liber I, 36; Corpus Christianorum Latina143, 55.















41. CCC 963; 972.















42. New American Bible trans. The Revised Standard Version is similar ". . . she struck Sis'era a blow, she crushed his head. . ." (v. 26). The Douay-Rheimshas a different rendering of v. 26, but with essentially the same meaning: ". . . she struck Sisera, seeking in his head a place for the wound, and strongly piercing his temples."















43. "The Synod projects the Council toward the third millennium," Homily of Pope John Paul II at the close of the Extraordinary Synod of Bishops, Dec. 8, 1985, in L'Osservatore Romano, Weekly Engl. Lang. Ed. (Dec. 16, 1985), 1-2.















44. Douay-Rheimstrans.















45. Douay-Rheimstrans.















Reverend Dwight P. Campbell is an S.T.D. Candidate at the International Marian Research Institute, University of Dayton, Ohio. A Chicago native, he earned his Juris Doctor from Loyola University of Chicago in 1981 and practiced law for four years as an Assistant State's Attorney in downstate Illinois before entering the seminary in 1986. Since his ordination in 1991 he has served in a number of parishes, and worked for two years as a high school chaplain. His last article in HPRappeared in October 2004.















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