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

Seventh Article: The Blessed Virgin Mary's Universal Mediation

The holy Mother of the Redeemer is often called by the Fathers "the new Eve" or the spiritual mother of all men.[2512] Afterward, more and more explicitly her universal mediation was affirmed in the liturgy and in the works of theologians. In the Middle Ages St. Bernard says: "Mary is the procurer of grace, the mediator of salvation, the restorer of the ages,"[2513] St. Albert the Great calls Mary "the coadjutor and associate of Christ,"[2514] Finally, in most recent times, the Supreme Pontiffs expressly affirm that she is the Mediatrix of all graces.

Leo XIII says: "It is God's will that nothing be bestowed on us except through Mary; so that, as nobody can reach the supreme Father except through the Son, so that almost nobody can approach Christ except through Mary."[2515] Leo XIII also says: "She is the one from whom Jesus was born, His true Mother, and for this reason the worthy and most accepted Mediatrix to the Mediator."[2516]

Pius X more explicitly declared: "But from the communion of griefs and purpose between Mary and Christ she merited, as Eadmer says, to become most worthily the reparatrix of a lost world, and therefore the dispenser of all the gifts which Jesus procured for us by His death and the shedding of His blood.... Since she excelled all others in sanctity and in her union with Christ and was summoned by Him in the human work of salvation, it was congruous, as they say, that she should merit for us what Christ condignly merited for us; and she is the principal minister in the dispensation of graces."[2517]

Benedict XV likewise says: "As she suffered with her Son in His passion and, so to speak, shared in His death, so she abdicated her maternal rights over her Son for the salvation of men and, as far as it was in her power, sacrificed her Son for the appeasement of divine justice, so that it can truly be said, that along with Christ she redeemed the human race."[2518]

Pius XI said in equivalent words: "The most sorrowful Mother participated in the work of redemption with Jesus Christ."[2519]

Finally, a decree of the Sacred Congregation of the Holy Office praises the custom of attaching the name of Jesus to that of Mary: "His Mother, our co-Redemptress, the blessed Mary."[2520] Therefore the title "Co-Redemptress of the human race" is approved.[2521]

Theological proof. It shows the genuineness of this title, for in the strict sense this title of co-Redemptress and universal Mediatrix befits the Mother of the Redeemer, if she is associated with Christ in the work of the redemption of the human race by way of merit and satisfaction. But she was truly so associated with Him by a perfect communion of will and suffering, inasmuch as she gave her consent to the mystery of the Incarnation. Thus she gave us the Redeemer, and afterward, especially on Calvary, along with Christ congruously merited and satisfied for all of us; now finally in heaven she intercedes with Christ for us and distributes all graces we receive. Therefore the aforesaid title strictly befits her.

But this association with Christ the Redeemer is properly understood when we exclude what it is not. Certainly the Blessed Virgin Mary was not the principal and perfective cause of our redemption, for she could not condignly redeem us in justice. For this, Christ's theandric act of infinite value, as the head of the human race, was necessary. The Mother of the Savior could not elicit a theandric act of reparation, nor was she constituted the head of the human race. But, subordinated to Christ, she is really the secondary and dispositive cause of our redemption.

It is said "subordinated to Christ" not only in this sense, that she is inferior to Him, but that she concurs in our salvation, by the grace which comes from Christ's merits. Thus she operated in Him and through Him. Hence Christ is the supreme mediator of all, and the Blessed Virgin Mary was redeemed by Him by a most perfect redemption, not by being freed from sin, but by being preserved from it.

She is also the dispositive cause of our redemption, inasmuch as she disposes us to receive Christ's influence who, as the author of salvation, perfects the work of our redemption.

Some have raised the objection, that the principle of merit does not come under merit. But the Blessed Virgin Mary was redeemed by the sacrifice of the cross. Therefore she could not even congruously merit the attainment of graces for us.

Reply. I concede the major and minor, but the conclusion does not follow. All that follows is that she could not even congruously merit the attainment of all these graces for herself, this I concede. But she could merit these for us.

Christ merited condignly all the effects of the Blessed Virgin Mary's predestination, except the divine motherhood, because in such a case He would have merited the Incarnation and therefore Himself. Hence Christ merited the first grace and final perseverance for the Blessed Virgin Mary. But the Blessed Virgin Mary did not even congruously merit for herself either the first grace or final perseverance, because the principle of merit does not come under merit. But the Blessed Virgin Mary merited for us congruously what Christ merited for us condignly, namely, all the graces we receive, even the first grace and final perseverance. In this there is no contradiction, but great harmony.

Hence the Blessed Virgin Mary was indeed redeemed by Christ through the sacrifice of the cross in the preservative sense, and so she was immaculate; but as a consequence of this, she merited congruously with Christ for us, not only the distribution or application of graces, but the attainment of graces that flow from the sacrifice of the cross; for in the strict sense together with Christ she offered this sacrifice. Thus she merited with Him redemption in the objective sense, namely, our liberation from sin and our reinstatement in grace.
But I insist. The Blessed Virgin Mary merited congruously for us what, for example, St. Monica congruously merited and obtained for St. Augustine, namely, the grace of conversion. Therefore there is only a difference of degree between her and other saints who intercede for us, and it must not be said that she is the Co-Redemptrix in the strict sense, but only in an improper sense, as the apostles are said to have labored for the salvation of souls.

Reply. The difference is that the Blessed Virgin Mary gave us the Redeemer, and with Him offered the sacrifice of the cross by meriting and satisfying. St. Monica and other saints, on the contrary, did not offer with Christ the sacrifice of the cross, and therefore did not merit congruously the attainment of graces that flow from this sacrifice but only the application of these, and therefore cannot be called co-redeemers. They can be said only to labor in the salvation of souls. They did not merit congruously our redemption in the objective sense.

Hence St. Albert the Great could say that the Blessed Virgin Mary is not assumed into the ministry of our Lord, but as a consort and help, in accordance with the saying: "Let us make him a help like unto himself, " (Gen. 2:18).[2522] In this the Blessed Virgin is above the apostles and she alone can be properly called the Mediatrix and co-redemptrix of the human race.

The Way The Blessed Virgin Mary Merited The Liberation And Restoration Of The Human Race

In these times, as is known, in divers theological periodicals, especially in Belgium, and also in Italy, France, Spain, and Germany, there was and still is a controversy concerning the exact meaning of this doctrine that is commonly accepted among theologians and is sanctioned by Pius XI, namely, that what Christ merited de condigno for us, the Blessed Virgin Mary merited de congruo for us as the Mediatrix of the human race.
What is the exact meaning of saying that the Blessed Virgin Mary merited de congruo for us? Many theologians say that, although she did not merit condignly, yet she still merited in the proper sense, or strictly congruously, the liberation and restoration of the human race. The Blessed Virgin Mary properly merited for us de congruo also the first grace and also the last grace, namely, that of final perseverance, but under Christ, through Him and in Him, inasmuch as she was most closely and indissolubly united with Him in offering up the sacrifice of the cross.

Among these theologians, some, a few indeed, hint and sometimes say that merit in the strict sense is condign merit. Therefore the Blessed Virgin Mary, if she strictly merited for us the first grace, merited it also condignly, which is admitted by very few theologians.

Against this last conclusion several wrote that this would detract from the primacy of Christ the Redeemer, by whom the Blessed Virgin Mary was redeemed by preservative redemption, and they appealed to the common teaching as formulated by St. Thomas, who says: "No one can merit condignly for another the first grace, except Christ alone... inasmuch as He is the head of the Church, and the Author of human salvation,"[2523] In fact, some, but a few, replied that merit in the strict sense is condign merit; but the common teaching is that the Blessed Virgin Mary did not merit condignly for us. Therefore she did not merit properly but only improperly for us the first and the ultimate grace.

Therefore these last theologians wish to reduce the Blessed Mary's merit for us to merit improperly so called or to the impetratory power of prayer, which can be in the sinner without merit, and which continues now in the blessed with merit. They interpret the following words of Pius X in this sense: "Since she excelled all others in sanctity and in her union with Christ, and was summoned by Him to the work of human salvation, it was congruous, as they say, that she should merit for us what Christ condignly merited for us."[2524] According to this interpretation Pius X, concerning the merit of the Blessed Virgin Mary for us, would have had in mind only merit improperly so called of intercession such as that which continues in heaven, which is not strictly merit, and which therefore does not refer to the attainment of graces, but only to their application, just as other saints intercede for us. This last opinion is admitted by very few.

Theologians generally hold that the Blessed Virgin Mary merited for us strictly speaking, but only congruously, the first and last grace.[2525]

I do not now wish to enter into the particulars of this controversy, but I should like to make some preliminary observation, which has not been sufficiently noted, the necessity of which is clearly seen from the extremely opposite views on both sides. Both parties to the controversy hold that merit in the strict sense is condign merit; and one party to the controversy deduced therefore that the Blessed Virgin Mary merited condignly for us, which is contrary to the common teaching; the other party to the controversy deduces therefore that the Blessed Virgin Mary did not strictly merit for us, which is likewise against the common teaching, but in the opposite sense.

This controversy seems to result from an insufficient analysis of the notion of merit in general. On the one hand, the adversaries take a quasi-univocal view of merit, and therefore consider merit in the strict sense to be only condign merit. Wherefore either the Blessed Virgin Mary merited condignly for us, or did not strictly merit for us; and both parties depart from the common opinion.

But the first question to be asked is whether the notion of merit is univocal or analogical; and whether merit that has its foundation in an amicable right may be called analogically but still properly merit.

We often take univocally what must be understood analogically, and we do not sufficiently distinguish between what is said analogically and metaphorically, as when we say that God is angry, and what is said analogically and properly, as when we say that God is just.

Some, for example, seem to consider that cause in general is predicated univocally of the four causes, whereas it is predicated only analogically, or proportionately, but nevertheless it is still predicated properly of the final cause, the efficient cause, the formal cause, and the material cause. Others speak as if cognition would be predicated univocally of intellection and sensation, whereas it is predicated of them analogically, but still properly, for sensation is the lowest kind of cognition, but it is still cognition in the strict sense. Likewise love is predicated analogically of spiritual love and of sensitive love, but this second kind is strictly love. Also, life is predicated analogically of divine life, of our intellectual life, our sensitive life, even of vegetative life, which still is life properly so called, distinct from life in the metaphorical sense, as when we speak of living water. Also, being is not predicated univocally but analogically of God, created substance, and accident; although accident is being in another, it is still properly something real; the quantity of bread, the wisdom of the doctor, are strictly something real and entirely distinct from a logical being, which is not strictly being. In all these examples analogy of proper and not merely metaphorical proportionality is verified.

Finally, according to the teaching of St. Thomas, sin is not predicated univocally but analogically of mortal sin and venial sin; nevertheless, venial sin is still sin in the strict sense, and thus is distinct from imperfection, for example, from less generosity or promptness in following the divine counsel. But if sin or demerit is predicated analogically, but still properly, of venial sin, likewise merit is not predicated univocally but analogically of condign merit and congruous merit; and why could it not still be properly predicated of merit that has its foundation in an amicable right?

What St. Thomas says of sin or of demerit is equally applicable to merit. He writes: "The division of sin into venial and mortal is not a division of a genus into a species, which have an equal share of the generic nature, but it is the division of an analogous term into its parts, of which it is predicated, of the one first, and of the other afterward, consequently the perfect notion of sin, which Augustine gives, applies to mortal sin. On the other hand, venial sin is called a sin in relation to mortal sin, even as an accident is called a being, in relation to substance, in reference to the imperfect notion of being."[2526] Nevertheless, just as accident is still properly something real and not a logical being, so venial sin is still in the proper sense sin, but imperfectly so, just as vegetative life is very imperfect life, but it is still, however, properly called life.

Likewise merit, or the right to a reward analogically and not univocally is predicated of merit in the natural order, for example, in civil life or military life, and of supernatural merit. Likewise, in the supernatural order merit is predicated analogically: (1) of merit that has its foundation in strict justice in accordance with the absolute equality between the work performed and the reward, namely, Christ's theandric merit is of infinite value; (2) condign merit still has its foundation in justice, yet not so that the work performed is equal to the reward, but proportionately so and according to the divine ordination and promise; (3) congruous merit properly so called has its foundation in merit, or in an amicable right to a reward, presupposing the state of grace, and in the Blessed Virgin Mary fullness of grace. So far merit has been predicated analogically, indeed, but still in the proper sense, just as accident still is being, and just as vegetative life still is life properly so called; (4) merit is predicated improperly or metaphorically of congruous merit in the broad sense which has its foundation in God's liberality or mercy; then there is no more a right, not even an amicable right to a reward, because this last improperly called right does not suppose the state of grace, but a certain disposition for grace or prayer that the sinner offers, which has not a meritorious but an impetratory power.

St. Thomas, inquiring whether a man can merit the first grace for another, says: "No one can merit condignly for another his first grace; since each one of us is moved by God to reach life everlasting through the gift of grace; hence condign merit does not reach beyond this motion, but Christ's soul is moved by God through grace, not only so as to reach the glory of life everlasting, but so as to lead others to it, inasmuch as He is the head of the Church, and the author of human salvation.... But one may merit the first grace for another congruously; because a man in grace fulfills God's will, and it is congruous and in harmony with friendship that God should fulfill man's desire for the salvation of another."[2527] Thus it is commonly held that St. Monica not only obtained by her prayers, but also merited fittingly, though not condignly, the conversion of St. Augustine; a fortiori, the Blessed Virgin Mary, full of grace, the Mother of God and the spiritual mother of all men, merited for us in a strictly congruous sense the first grace, in fact, all the graces we receive and for the elect the ultimate grace of final perseverance, which they cannot strictly merit for themselves, because thus the principle of merit or the state of grace lasting until the moment of death would come under merit.

This congruous merit has its foundation not only in God's liberality and mercy, like the impetratory power of a sinner's prayer, but has its foundation in an amicable right or in the rights of friendship, and presupposing the state of grace, and in the Blessed Virgin Mary fullness of grace, is still merit properly so called.

Nevertheless the idea of merit is not absolutely the same in condign merit and in strictly congruous merit; this notion is simply different, but in a qualified manner the same, that is, in accordance with a proper proportionality and is not merely metaphorical.

Thus the notion of life is not simply the same in the divine life and in the vegetative life, they are only proportionately the same; nevertheless the vegetative life is still life properly so called, and is not so metaphorically as when we speak of "living water." Thus it remains true that the Blessed Virgin Mary properly merited for us the first grace and others, yet not condignly, but in a strictly congruous sense. Thus the Blessed Virgin Mary with Christ, through Him, and in Him congruously merited objective redemption, that is, the liberation and restoration of the human race, or the attainment of graces, which afterward are applied to individuals.

Thus the solution of the objections against the title "co-Redemptress" presents no difficulty.

Objection. Only Christ is the Redeemer.

Reply. That Christ alone is the Redeemer essentially, condignly, perfectively, this I concede; the Blessed Virgin Mary is co-Redemptress through Christ, congruously and imperfectly.

But I insist. The principle of merit does not come under merit. But Mary was redeemed by Christ. Therefore she cannot be the co-Redemptress.

Reply. That she cannot be her own co-Redemptress, this I concede; of others, I deny. Thus she could not even congruously merit for herself either the first grace or the immaculate conception, or the grace of final perseverance; for in such cases the principle of merit would fall under merit. But she could merit in a strictly congruous sense for us the first and last graces which Christ merited for us condignly. First of all the Blessed Virgin Mary was preserved from sin, and she was afterward the co-Redemptress.

Still I insist. Redemption is one and indivisible. Therefore, if the Blessed Virgin Mary is redeemed and hence is not her own co-Redemptress, she is also not the co-Redemptress of others.

Reply. Father Merkelbach distinguishes the antecedent as follows: That redemption is one and undivided according to the principal and perfective cause, and thus is a theandric act of Christ, this I concede; that redemption is one and undivided in its effects as a secondary and subordinated cause, this I deny. This presupposes the preservative redemption of the Virgin in her action as Mediatrix and co-Redemptress for others. Thus the soul, which vivifies the head, through the mediation of the head moves the members. Thus Christ was predestined first of all before us.[2528]

Thus Christ's primacy is absolutely maintained, for the Blessed Virgin Mary is Mediatrix only, subordinately and in dependence on Christ. Only in virtue of her suffering and grace in union with Christ has she merited and satisfied congruously for us. It is only by Christ's grace that the Blessed Virgin gave her consent on the day of the Annunciation, and on Calvary said: "May the Father's will be done."

Final objection. The Blessed Virgin Mary could not immediately cooperate with the act of redemption, or offer the sacrifice of the cross, because she was not a priest.

Reply. That she could not immediately cooperate in the redemptive act, by eliciting a theandric act, or by exercising a truly sacerdotal and sacrificial action, this I concede: that she could not by suffering with Him, this I deny. It is in this sense that Benedict XV says: "As she suffered with her Son in His passion and, so to speak, shared in His death, so she abdicated her maternal rights over her Son for the salvation of men and, as far as it was in her power, sacrificed her Son... so that it can truly be said, that along with Christ she redeemed the human race."[2529]

In this sense the Blessed Virgin Mary congruously merited in the strict sense the attainment of graces that flow to us from Christ's passion, whereas other saints can only congruously merit for us not the attainment but the application of graces that flow from the passion. And just as Christ condignly merited all the graces we receive, so the Blessed Virgin Mary merited them congruously; and just as Christ merited for the elect all the effects of predestination, namely, calling, justification, and glorification, so the Blessed Virgin Mary congruously merited these effects for the elect. Thus she is to us the Mediatrix of all graces, and can and must be called the co-Redemptress as subordinated to Christ in the work of our salvation. This nowise detracts from Christ's primacy, but better affirms it, for just as God gave to creatures the dignity of causality, so Christ gave to His mother the dignity of causality, as regards meriting and satisfying for us.

Thus the unity of Mariology is preserved intact. There are not two quasi-equal principles, namely, Mary is the Mother of God, and Mary is the Mediatrix of all. The supreme principle in Mariology is: Mary is the Mother of God the Redeemer, and hence she is intimately associated with Him in the work of redemption.

The mediation of the Blessed Virgin Mary as subordinated to Christ's mediation, is not necessary, but most useful and efficacious and is granted to us by God because of His mercy and our weakness. Truly the Blessed Virgin Mary congruously merited for us in the strict sense what Christ condignly merited. She also congruously satisfied for us, whereas Christ condignly satisfied for us.

Now in heaven the Mother of the Savior exercises her universal mediation by means of her all-powerful intercession, and by the distribution of all graces, congruously, since she already merited what she asks for. In this distribution, she is more probably, like Christ, not only the moral cause, but also the physical and instrumental cause of grace. Thus the parallelism with the Savior is preserved, as regards these four: namely, merit, satisfaction, intercession, distribution. There is no reason to deny this causality, which is found also in the priest absolving a penitent and in the wonderworker when he performs miracles. This causality is suggested in the liturgy when it chants: "Make my heart burn with the love of God.... Make me bear in my body the death of Christ.... Grant that I may be wounded with His wounds.... Grant that I may be inebriated with the teaching of the Cross."[2530]

On account of the aforesaid reasons the Blessed Virgin Mary's Universal mediation seems to be proximately definable.

The Blessed Virgin Mary especially shows herself as Mother of mercy toward men, inasmuch as she is the health of the sick, the refuge of sinners, comforter of the afflicted, help of Christians, mother of holy joy.
Similarly, as Mother of the Savior, she is queen of all, queen of angels, of patriarchs, of apostles, of prophets, of martyrs, of confessors, of virgins. As Mother of God, she is entitled to the cult of hyperdulia.[2531]

The Excellence Of St. Joseph Over All Other Saints

Finally, something must be said of St. Joseph's predestination and of his eminent sanctity. The doctrine according to which St. Joseph among the saints in heaven is the highest after the Blessed Virgin Mary, is the quasi-commonly accepted teaching in the Church, especially from the sixteenth century.[2532] It was approved by Leo XIII in proclaiming St. Joseph patron of the universal Church, who wrote: "Certainly the dignity of Mary as the Mother of God in heaven is so great that nothing greater can be attributed to her. But, because there intervened between St. Joseph and the most Blessed Virgin Mary a marital bond, there is no doubt that to the most distinguished dignity whereby the Mother of God very far surpasses all creatures, it came about that nobody is greater than St. Joseph. Marriage is a partnership and a necessity that is the greatest of all, which by its nature has added to it the mutual communication of goods. Wherefore, if God gave Joseph as spouse to the Virgin, He assuredly gave him not only as companion in life, as witness of her virginity, guardian of her virtue, but also as sharer by this conjugal bond in her high dignity."[2533]
The Church invokes St. Joseph immediately after the Blessed Virgin Mary and before the apostles in the oration of the Mass.[2534] She also addresses him with the following titles: "St. Joseph, light of patriarchs, spouse of the Mother of God, chaste guardian of the Virgin, foster father of the Son of God, diligent protector of Christ, head of the holy family..., glory of home life, guardian of virgins, pillar of families, solace of the wretched, hope of the sick, patron of the dying, terror of demons, protector of the holy Church, pray for us."[2535]

No one is greater among the saints after the Mother of the Savior.

But what is the principle of this doctrine about the excellence of St. Joseph, admitted for the last five centuries? It is that proportionate sanctity is required for an exceptional divine mission, as in the case of Christ, His holy Mother, the apostles, founders of orders, and others who are immediately chosen by God.
But Joseph was predestined for an exceptional mission, one that is unique in the world and throughout all time, namely, that he should be the spouse of the Blessed Virgin Mary, the foster father of the Son of God, and that he should have in the guardianship of the Word incarnate the heart of a father, full of benevolence and love. There is nothing more exalted after the dignity of divine motherhood. Therefore St. Joseph received sanctity in proportion to this mission, and this sanctity increased until the end of his life. In fact, St. Joseph was probably predestined to his exceptional mission before he was predestined to glory, for there is no distinction between his predestination and the decree of the Incarnation, which is directed to the Incarnation not in a general way but as to something individualized, namely, as concerning the incarnation of the Word by the Virgin Mary "espoused to a man whose name was Joseph, of the house of David,"[2536] This decree includes both Christ's predestination to be the natural Son of God, predestination of Mary to be the Mother of God, predestination of Joseph to the protection of the Son incarnate and His Mother. Hence it can be said that just as Christ was predestined to be the natural Son of God before He was predestined to glory, and the Blessed Virgin to divine motherhood before glory, so it seems that St. Joseph was first predestined to his exceptional mission, on account of which he was afterward predestined to a very high degree of glory and grace. The reason for this conclusion is that Christ's predestination as man to be the natural Son of God, precedes the predestination of any of the elect, because Christ is the first of all the predestined.[2537] But Christ's predestination to be the natural Son of God is nothing but the decree of the Incarnation thus fulfilled here and now. But this decree implies Mary's predestination to divine motherhood and Joseph's predestination to the protection of the Son of God incarnate and of His Mother.

Monsignor G. Sinibaldi says: "The mystery of St. Joseph is in close relation with the order of the hypostatic union as so constituted.... The cooperation of St. Joseph is not equal to Mary's cooperation. Whereas Mary's cooperation is intrinsic, physical, immediate, St. Joseph's is extrinsic, moral, through Mary's mediation; but it is a true cooperation."[2538]

It has recently been asked exactly in what sense St. Joseph is called father of Jesus, for example, when the Evangelist says: "The child Jesus remained in Jerusalem, and His parents knew it not.... And His mother said to Him: Son, why hast thou done so to us? Behold Thy father and I have sought Thee sorrowing."[2539]
Reply. St. Joseph is not called father in the strict sense. Three things are required to be father in the strict sense, namely, that he produce of his own substance, one like himself in species, and principally, as St. Thomas shows in many places,[2540] that the father gives to his son three things, namely, being, nourishment, and education. If he gives being, he is already father in the strict sense, even though his son be illegitimate; but to be father in the full sense he must give not only being, but nourishment, good education, and instruction. Father in the strict sense is attributed analogically to the eternal Father because of the eternal generation of His only-begotten Son, and to the earthly father because of his temporal generation.

But many times the term "father, " is not attributed in the strict sense as in the cases of adoptive father, spiritual father, foster father intellectual father. Among these paternities not taken in the strict sense the most exalted is the paternity of St. Joseph toward Jesus. It is a paternity absolutely of its own kind, which transcends common adoptive paternity and foster paternity. St. Thomas says: "The child is not called the good of marriage only inasmuch as it is the result of marriage, but inasmuch as it is received and educated in marriage. And so the good of the Blessed Virgin Mary's marriage was that child, not taken in the first sense; neither a child born in adultery nor an adopted son who is educated in matrimony is the good of marriage, because matrimony is not ordered to the education of those, as this marriage between Mary and Joseph was ordered especially to this, that the child be both received and educated in marriage."[2541] Thus St. Joseph's paternity was absolutely of its own kind and therefore Joseph received from God, as Bossuet says, a paternal heart, so that with the greatest of affection, he might take care of the Word incarnate, the Son of God, who was truly and properly the Son of his consort, the Blessed Virgin Mary.[2542]