Christ Our Savior by Reginald Garrigou-Lagrange, O. P., Chapter XL: COMPENDIUM OF MARIOLOGY, SECOND ARTICLE

Second Article: The Immaculate Conception Of The Blessed Virgin Mary


The plenitude of grace in Mary was first made manifest through the privilege of the Immaculate Conception, which was more and more explicitly admitted in the Church, and was finally solemnly defined by Pope Pius IX on December 8, 1854.[2460] Pius IX says in this definition: "We define the doctrine that holds the Blessed Virgin Mary in the first instant of her conception was by a singular grace and privilege of almighty God, in view of the merits of Jesus Christ the Savior of the human race, preserved exempt from all stain of original sin, and that this is a doctrine revealed by God and therefore must be believed firmly and constantly by all the faithful."[2461]

This privilege, according to the bull of definition, is implicitly affirmed by the archangel Gabriel to Mary on the day of the Annunciation, who said: "Hail, full of grace, the Lord is with thee, blessed art thou among women";[2462] and St. Elizabeth uttered similar words.[2463] The Blessed Virgin Mary would not have received this fullness of grace if her soul at any moment had been in a state of spiritual death because of original sin, that is, if at any moment she had been without sanctifying grace and charity, and therefore turned away from God the ultimate end, a daughter of wrath, whom the devil could have claimed as having once been his slave.

This is especially evident from tradition, as this same bull declares, for it quotes the testimonies of St. Justin, St. Irenaeus, Tertullian, St. Ephrem, St. Ambrose, and St. Augustine.[2464] The feast of the Conception of the Blessed Virgin Mary has been celebrated especially in the Greek Church since the seventh century, and almost in the whole of Europe since the twelfth century.

The theological proof for this privilege completes by the notion of preservative redemption what St. Thomas had said for the sanctification of the Blessed Virgin Mary in the womb before her birth. He had said: "For it is reasonable to believe that she who brought forth the only-begotten of the Father, full of grace and truth, received greater privileges of grace than all others."[2465]

Now it must be said to be fitting that the most excellent Redeemer most perfectly redeemed the person who was most closely connected with Him as Mother and associated with Him in the redemption of the human race. But most perfect redemption liberates not only from sin, but also preserves from sin. Therefore it was far more fitting that the most excellent Redeemer, by His merits, that were of infinite value, preserve His mother from original sin and also from actual sin, as tradition affirms.

This argument was proposed by Eadmer in the twelfth century, and was afterward more clearly explained by Scotus,[2466] and is valid even regardless of the special opinion held by Scotus concerning the motive of the Incarnation.

The bull of definition declares that it is not fitting for the most perfect Redeemer to have had a Mother conceived in sin.

The consequences of the particular privilege of the Immaculate Conception are that the Blessed Virgin Mary never had concupiscence, and never had any absolutely first deordinate movements arising in her sensitive nature, but that there was always perfect subordination of her sensitive nature to the intellect and will, which were fully in subjection to the divine good pleasure, as in the state of innocence. Thus the Blessed Virgin is inviolate and undefiled.

Her intellect was never exposed to either error or illusion, so that she was always correct in her judgments, and if she was not at any time enlightened about anything, then she suspended her judgment, avoiding all precipitation. Thus she is called Seat of Wisdom, Queen of Doctors, Virgin most Prudent, Mother of Good Counsel.

In what way was she subjected to pain and death? She submitted to it as Christ did, inasmuch as pain and death were in her not the result of original sin, but of human nature or of the body conceived in passible flesh. For human nature of itself, just like all animal nature, is subjected to pain and death, and man is by nature mortal. The human body in the state of innocence was endowed with the preternatural gift of immortality, but when this was taken away, then the laws of nature at once came into operation. But Jesus, that He might be our Redeemer by His passion and death, was conceived in passible flesh, and thus willingly accepted pain and death for our salvation. The Blessed Virgin Mary also accepted pain and death, so that she might be united with her Son in the sacrifice of redemption.

The privilege of the Immaculate Conception and the beginning of the fullness of grace very much increased in Mary her capacity of grieving for the greatest of all evils, which is sin. It is precisely because she was most pure, and loved God and her Son in the very highest degree, that she grieved to the utmost for our sins, whereby God is offended and for which Christ was crucified.

The Teaching Of St. Thomas On The Immaculate Conception

It seems that we must distinguish between three periods in the life of St. Thomas as to his teaching on this subject.

In the first period, which was from 1253 to 1254, he affirmed the privilege, for he wrote: "Such was the purity of the Blessed Virgin Mary, who was exempt from both original and actual sin."[2467]

In the second period, St. Thomas sees more clearly the difficulties of the problem, and, because some theologians said that Mary had no need of redemption, the holy Doctor affirms that, according to revelation,[2468] Christ is the Redeemer of the human race, and that nobody is saved without him. But giving no thought to preservative redemption, St. Thomas seems to deny the privilege of the Immaculate Conception, saying: "It remains, therefore, that the Blessed Virgin was sanctified after animation,"[2469] St. Thomas fails to distinguish, as he often does in other questions, between posteriority of nature, which is compatible with the privilege, and posteriority of time, which is incompatible with it. He says: "The Blessed Virgin did indeed, contract original sin,"[2470] not sufficiently distinguishing between the debt of incurring original sin and the fact of incurring it.

Concerning the question as to the precise moment when the Blessed Virgin was sanctified in the womb, St. Thomas does not come to any conclusion. He only says: "This sanctification took place immediately after her animation,"[2471] and "it is not known when she was sanctified."[2472]

It must be observed with Fathers del Prado, O. P.,[2473] Mandonnet, O. P.,[2474] and Hugon, O. P.,[2475] that the principles invoked by St. Thomas do not contradict the privilege and remain intact if preservative redemption be admitted. But St. Thomas, at least in this second period of his life as teacher, does not seem to have thought of this most perfect mode of redemption. Moreover, it must be noticed that the feast of the Conception of the Blessed Virgin was not as yet celebrated in Rome;[2476] but what is not done in Rome, does not appear to be in conformity with tradition.

In the last period of his life, however, from 1272 until 1273, St. Thomas wrote a work that is certainly authentic.[2477] In a recent critical edition of this small work made by J. F. Rossi, c. M., we read: "For she [the Blessed Virgin] was most pure because she incurred the stain neither of original sin nor of mortal sin nor of venial sin."[2478] If it be so, then St. Thomas at the end of his life, after mature reflection, and in accordance with his devotion toward the Blessed Virgin, again affirmed what he had said in the first period of his life.[2479]

We must note other passages indicative of this happy return to his first opinion.[2480]

A similar change of opinion is often enough to be found in great theologians concerning very difficult questions that belong to Mariology. First something of the privilege is affirmed in accordance with tradition and devotion; afterward difficulties become more apparent which give rise to doubts, and finally upon more mature reflection, enlightened by the gifts of the Holy Ghost, the theologian returns to his first opinion, considering that God's gifts are more fruitful than we think and there must be good reasons for restricting their scope. But the principles of St. Thomas, as we have observed, do not decide against the privilege, they even lead to it, at the same time as the mind is acquiring an explicit notion of preservative redemption.

Thus St. Thomas probably at the end of life reaffirmed the privilege of the Immaculate Conception. Father Mandonnet[2481] and Father J. M. Voste[2482] thought so.