It is abhorrent to my soul to talk inhumanly about greatness, to let it loom darkly at a distance in an indefinite form, to make out that it is great without making the human character of it evident — wherewith it ceases to be great. For it is not what happens to me that makes me great, but it is what I do, and there is surely no one who thinks that a man became great because he won the great prize in the lottery. Even if a man were born in humble circumstances, I would require of him nevertheless that he should not be so inhuman toward himself as not to be able to think of the King’s castle except at a remote distance, dreaming vaguely of its greatness and wanting at the same time to exalt it and also to abolish it by the fact that he exalted it meanly. I require of him that he should be man enough to step forward confidently and worthily even in that place. He should not be unmanly enough to desire impudently to offend everybody by rushing straight from the street into the King’s hall. By that he loses more than the King. On the contrary, he should find joy in observing every rule of propriety with a glad and confident enthusiasm which will make him frank and fearless.

This is only a symbol, for the difference here remarked upon is only a very imperfect expression for spiritual distance. I require of every man that he should not think so inhumanly of himself as not to dare to enter those palaces where not merely the memory of the elect abides but where the elect themselves abide. He should not press forward impudently and impute to them kinship with himself; on the contrary, he should be blissful every time he bows before them, but he should be frank and confident and always be something more than a charwoman, for if he will not be more, he will never gain entrance. And what will help him is precisely the dread and distress by which the great are tried, for otherwise, if he has a bit of pith in him, they will merely arouse his justified envy. And what distance alone makes great, what people would make great by empty and hollow phrases, that they themselves reduce to naught.

Who was ever so great as that blessed woman, the Mother of God, the Virgin Mary? And yet how do we speak of her? We say that she was highly favored among women. And if it did not happen strangely that those who hear are able to think as inhumanly as those who talk, every young girl might well ask, “Why was not I too the highly favored?” And if I had nothing else to say, I would not dismiss such a question as stupid, for when it is a matter of favor, abstractly considered, everyone is equally entitled to it. What they leave out is the distress, the dread, the paradox. My thought is as pure as that of anyone, and the thought of the man who is able to think such things will surely become pure — and if this be not so, he may expect the dreadful; for he who once has evoked these images cannot be rid of them again, and if he sins against them, they avenge themselves with quiet wrath, more terrible than the vociferousness of ten ferocious reviewers. To be sure, Mary bore the child miraculously, but it came to pass with her after the manner of women, and that season is one of dread, distress and paradox. To be sure, the angel was a ministering spirit, but it was not a servile spirit which obliged her by saying to the other young maidens of Israel, “Despise not Mary. What befalls her is the extraordinary.” But the Angel came only to Mary, and no one could understand her. After all, what woman was so mortified as Mary? And is it not true in this instance also that one whom God blesses He curses in the same breath? This is the spirit’s interpretation of Mary, and she is not (as it shocks me to say, but shocks me still more to think that they have thoughtlessly and coquettishly interpreted her thus ) — she is not a fine lady who sits in state and plays with an infant god. Nevertheless, when she says, “Behold the handmaid of the Lord” — then she is great, and I think it will not be found difficult to explain why she became the Mother of God.