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August 15, 2005
Ch. XVI. Q. 100. The Blessed Virgin
CERTAIN doctrines concerning the Blessed Virgin are involved in her relation to the Incarnation: (a) her pre-sanctification: (b) her virginity; (c) her being the "Mother of God"; (d) The honour due to her.
2. It was fitting that the Blessed Virgin should be sanctified for her unique function of bearing the eternal Word; and the salutation of Gabriel implied thaf such sanctification had already taken place—before the Holy Spirit caused her to conceive.1 Christian piety has created the general opinion that she was sanctified from her mother's womb.2 The more radical opinion that her sanctification coincides with her conception—the doctrine of the immaculate conception—although affirmed by papal authority,3 is neither ancient nor so generally received today.4 It is supported by no evidence. Yet the opinion is not heretical, for its maintainers acknowledge that the Blessed Virgin's sanctification was in any case an effect—anticipatively realized—of Christ's redemptive work.5
3. That the Blessed Virgin had other children is an opinion which believers in the Incarnation have almost universally regarded as incongruous with her unique vocation. According to the most widespread view our Lord's "brethern"6 were the children of Joseph by previous marriage. Although the doctrine of the perpetual virginity of His mother does not admit of formal proof, and is not de fide, the feeling which explains its acceptance is not likely to permit its future abandonment by the faithful in general.7
4. In order to vindicate the doctrine that the child of Mary is no other Person than God the Word, the Third Ecumenical Council declared the Blessed Virgin to be Θεοτόκος, Bearer of God; and the argument which justifies such a title also justifies that of "Mother of God." But the fact that her Son is God makes her neither the Mother of Godhead nor a divine Mother. She bore the Word as touching His Manhood only, and her maternal relationship to Him was purely human. Therefore she acquired no greater prerogatives than such as pertain to human mothers, and these are limited in range and temporary in duration. Whatever power her prayers for us now possess is due to her holiness—not to any continuing prerogative.8
5. The Church has ever been glad to honor the Blessed Virgin, and this for several reasons: (a) because God has honoured her with so unique a privilege; (b) because the honour given her is not only suggested by, but redounds to, the honour due to her Son; (c) because she exhibits in peculiar degree that glory of redeemed womanhood which justifies the deference paid in Christian lands to her sex. Rightly does Bishop Pearson say, "We cannot bear too reverend a regard unto the Mother of our Lord, so long as we give her not that worship which is due unto the Lord Himself."9
1 St. Luke i. 28.
2 Cf. St. John Baptist; St. Luke i. 15.
3 By Pius IX, Bull Ineffabilis, Dec. 8, 1854.
4 D. Stone. Outlines of Christ. Dogma, pp. 57-61, 287-290.
5 On the immaculate conception, Incarnation, ch. iii, 11; St. Thomas, III, xxvii. 2; H.P. Liddon, Divinity of Our Lord, pp. 441-443; A.P. Forbes, Thirty-Nine Arts., pp. 227-229: E.B. Pusey, First Letter to Newman; A.T. Wirgman, The Blessed Virgin, ch. i. In behalf of the doctrine, J. de Turrecremata, Tract. de veritate Concep. B. Virginis; Abp. Ullathorne, The Immac. Concep. of the Mother of God.
6 St. Matt. xii. 46; xiii. 55-56; Acts i. 14; Gal. i. 19. Cf. St. John xix. 25-27; St. Matt. xxvii. 56; St. Mark xv. 40.
7 Incarnation, ch. iii. 10; J.B. Lightfoot, Dissertations on the Apostol. Age, I; St. Thomas, III. xxviii: xxix. 2; W. Bright, Sermons of St. Leo, note 9.
8 Incarnation, ch. ii. 7: vi, 4; W. Bright, note 3; D. Stone, pp. 75-76, 294-295; St. Thomas, III. xxxv. 3-4; A.T. Wirgman, pp. 97-101; Bp. Pearson, Creed, fol. pp. 177-178.
9 Incarnation, ch. iii. 12; Bp. Pearson, fol. p. 179; H.P. Liddon, Magnificat, pp. 30-40; A. T. Wirgman, Introd.
Posted by AKMA at August 15, 2005 01:34 PM