The Incarnation called for a virgin birth to highlight Jesus’ divine sonship, but birth in a true family favoured the normal development of the Child
The grace to live both the charism of virginity and the gift of marriage, which was given to Mary and Joseph, was the subject of the Holy Father's catechesis at the General Audience of Wednesday, 21 August. Although Joseph did not physically generate the Lord, his was a very real fatherhood, the Pope said. Here is a translation of his catechesis, which was the 30th in the series on the Blessed Virgin.
1. In presenting Mary as a "virgin", the Gospel of Luke adds that she was "betrothed to a man whose name was Joseph, of the house of David" 1:27). These two pieces of information at first sight seem contradictory.
It should be noted that the Greek word used in this passage does not indicate the situation of a woman who has contracted marriage and therefore lives in the marital state, but that of betrothal. Unlike what occurs in modem cultures, however, the ancient Jewish custom of betrothal provided for a contract and normally had definitive value: it actually introduced the betrothed to the marital state, even if the marriage was brought to full completion only when the young man took the girl to his home.
At the time of the Annunciation, Mary thus had the status of one betrothed. We can wonder why she would accept betrothal, since she had the intention of remaining a virgin forever. Luke is aware of this difficulty, but merely notes the situation without offering any explanation. The fact that the Evangelist, while stressing Mary's intention of virginity, also presents her as Joseph's spouse, is a sign of the historical reliability of the two pieces of information.
Joseph was called to co-operate in saving plan
2. It may be presumed that at the time of their betrothal there was an understanding between Joseph and Mary about the plan to live as a virgin. Moreover, the Holy Spirit, who had inspired Mary to choose virginity in view of the mystery of the Incarnation and who wanted the latter to come about in a family setting suited to the Child's growth, was quite able to instil in Joseph the ideal of virginity as well.
The angel of the Lord appeared in a dream and said to him: "Joseph, son of David, do not fear to take Mary your wife, for that which is conceived in her is of the Holy Spirit" (Mt 1:20). Thus he received confirmation that he was called to live his marriage in a completely special way. Through virginal communion with the woman chosen to give birth to Jesus, God calls him to co-operate in carrying out his plan of salvation.
The type of marriage to which the Holy Spirit led Mary and Joseph can only be understood in the context of the saving plan and of a lofty spirituality. The concrete realization of the mystery of the Incarnation called for a virgin birth which would highlight the divine sonship and, at the same time, for a family that could provide for the normal development of the Child's personality.
Precisely in view of their contribution to the mystery of the Incarnation of the Word, Joseph and Mary received the grace of living both the charism of virginity and the gift of marriage. Mary and Joseph's communion of virginal love, although a special case linked with the concrete realization of the mystery of the Incarnation, was nevertheless a true marriage (cf. Apostolic Exhortation Redemptoris custos, n. 7).
The difficulty of accepting the sublime mystery of their spousal communion has led some, since the second century, to think of Joseph as advanced in age and to consider him Mary's guardian more than her husband. It is instead a case of supposing that he was not an elderly man at the time, but that his interior perfection, the fruit of grace, led him to live his spousal relationship with Mary with virginal affection.
Leo XIII entrusted entire Church to Joseph's protection
3. Joseph's co-operation in the mystery of the Incarnation also includes exercising the role of Jesus' father. The angel acknowledged this function of his when he appeared in a dream and invited him to name the Child: "She will bear a son, and you shall call his name Jesus, for he will save his people from their sins" (Mt 1:21).
While excluding physical generation, Joseph's fatherhood was something real, not apparent. Distinguishing between father and the one who begets, an ancient monograph on Mary's virginity—the De Margarita (fourth century)—states that "the commitments assumed by the Virgin and by Joseph as husband and wife made it possible for him to be called by this name (father); a father, however, who did not beget". Joseph thus carried out the role of Jesus' father, exercising an authority to which the Redeemer was freely "obedient" (Lk 2:51), contributing to his upbringing and teaching him the carpenter's trade.
Christians have always acknowledged Joseph as the one who lived in intimate communion with Mary and Jesus, concluding that also in death he enjoyed their affectionate, consoling presence. From this constant Christian tradition, in many places a special devotion has grown to the Holy Family and, in it, to St Joseph, Guardian of the Redeemer. As everyone knows, Pope Leo XIII entrusted the entire Church to his protection.
Sunday, January 29, 2012
Mariology - from Reality: A Synthesis of Thomistic Thought by Reginald Garrigou-Lagrange, OP - Article 2
Article Two: The Divine Maternity
Mary is truly and properly the Mother of God. This definition of the Church [838] is to be explained thus: The terminus of the act of conceiving is not, properly speaking, the nature of the child, but the person of the child. Now the person in whom Mary's act of conception terminates is the Word incarnate, a divine person.
The divine maternity, therefore, is a relation, of Mary to Christ and of Christ to Mary. Since Christ belongs to the hypostatic order, Mary's maternity is a relation to the hypostatic order. This relation is, in Mary, a real relation, like that of creature to Creator, whereas it is only a relation of reason in the unchangeable Word, like that of Creator to creature.
The sublimity of this divine maternity is thus expressed by St. Thomas: "The Blessed Virgin, by being Mother of God, has a certain infinite dignity, by this relation to that infinite good which is God. And nothing in this line can be conceived greater than this maternity, just as nothing can be conceived greater than God." [839] This conception underlies the saint's words on hyperdulia, a cult due to Mary alone. He says: [840] "Hyperdulia is the highest kind of dulia, [841] because the reverence due to any person grows with that person's affinity to God." Mary's maternity, then, since it terminates in God, has an infinite dignity.
By what is Mary sanctified? Is it by the divine maternity, independently of her plenitude of grace? Some theologians [842] say Yes, just as the hypostatic union gives to Christ a substantial sanctity independently of His fullness of sanctifying grace. But the generality of theologians [843] say No, because the divine maternity, in contrast to Christ's grace of union, is only a relation to the Word incarnate, and relation as such does not seem to be a sanctifying form.
Nevertheless this relation of divine maternity, though it does not sanctify formally and immediately, does sanctify radically and exigitively, because it connaturally postulates all the graces given to Mary to make her the worthy Mother of God. [844].
To understand this distinction, let us note that the divine maternity, considered materially, consists in the acts of conceiving, carrying, bearing, and nourishing the Word made flesh. Now, in themselves, these acts are less perfect than that of loving God and doing His will according to our Lord's word: "Yea, rather blessed are they who hear the word of God and keep it." [845] But we must consider the divine maternity also formally. To become Mother of God, Mary had to give her consent to the realization of the mystery. By this consent, as tradition says, she conceived her Son, not only in body, but also in spirit, in body, because He is flesh of her flesh, in spirit, because He awaited her consent. But her act of consent was given, says St. Thomas, [846] in the name of the human race. Further, in thus consenting, she consented likewise to that train of sufferings predicted by the Messianic prophecies. Considered thus, formally, the divine maternity demands those high graces which make her, in God's plan, the worthy Mother of the Redeemer, His most intimate associate in the work of redemption. [847].
Let us add that maternity, in a rational creature, presupposes the mother's consent, and that, in the present case, that consent must be supernatural, since it terminates in the mystery of the redemptive Incarnation. Thus while the divine maternity, taken formally, demands grace, the inverse is not true. Fullness of grace, in idea, does not demand the divine maternity. It may be said, of course, that, by God's absolute power, divine maternity could exist without grace. But thus considered, even the soul of Christ could be annihilated, since there is no intrinsic contradiction. But, it need hardly be said, we are dealing here with God's ordinary power, as guided by wisdom which suits all things to their purpose.
A last question. Divine maternity, taken in itself, without considering Mary's fullness of grace—is it higher than sanctifying grace and the beatific vision? Many theologians [848] answer No. Among Thomists, Contenson, Gotti, Hugon, [849] Merkelbach, [850] answer Yes, maintaining that the affirmative answer is more in conformity with traditional doctrine. They give three convincing reasons.
1. The divine maternity belongs, terminatively, to the hypostatic order, it reaches physically the person of the Word made flesh, to whom it gives His human nature. But the hypostatic order surpasses by far the orders of grace and glory. Hence the divine maternity has an infinite dignity. Besides, while grace can be lost, the divine maternity cannot be lost.
2. The divine maternity is the original reason for Mary's fullness of grace, and the converse is not true. Hence her maternity, being the measure and purpose of that fullness, stands simply higher than its effects.
3. Why do we owe Mary the cult of hyperdulia? Answer: because of her divine maternity. This cult cannot be given to the saints, however high in grace and glory. Hyperdulia is due to Mary, not because she is the greatest of saints, but because she is the Mother of God. Hence, speaking simply, her divine maternity, considered purely in itself, [851] is superior to her sanctifying grace and her glory. Thus we return to our thesis: Mary was predestined, first to the divine maternity, secondly and consequently to a surpassing degree of glory, thirdly and again consequently to her fullness of sanctifying grace.
Since Mary by her divine maternity belongs to the hypostatic order, she is higher than all angels, and higher than all priests, who have a priesthood participated from Christ. This maternity divine is the foundation, the root, the fountainhead, of all her other graces and privileges, which either precede her maternity as dispositions, or accompany it, or follow it as consequences.
838 Second and Third Councils of Constantinople
839 Ia, q. 25, a. 6, ad 4: Beata Virgo, ex hoc quod est mater Dei habet quamdam dignitatem ex bono infinito quod est Deus; et ex hac parte non potest aliquid fieri melius sicut Lon potest aliquid esse melius Deo
840 IIa IIae, q. 103, a. 4, ad 2.
841 Dulia: the cult due to any saint842 Ripalda and Vega
843 With the Salmanticenses and Contenson
844 See Contenson, loc. cit.: IIa praerogativa; also Hugon and Merkelbach, loc. cit
845 Luke 11: 28
846 IIIa q. 30, a. 1
847 Cf. Hugon, loc. cit.: p. 734; M. J. Nicolas, "Le concept integral de la maternite divine" in Rev. thom.: 1937; Merkelbach, op. cit.: pp. 74-92, 297 ff
848 Suarez, Vasquez, the Salmanticenses, Gonet, Mannens, Pesch, Van Noort, Terrien
849 p. cit.: pp. 736 ff
850 Op. Cit.: pp. 64 ff.
851 Nude spectata
Mary is truly and properly the Mother of God. This definition of the Church [838] is to be explained thus: The terminus of the act of conceiving is not, properly speaking, the nature of the child, but the person of the child. Now the person in whom Mary's act of conception terminates is the Word incarnate, a divine person.
The divine maternity, therefore, is a relation, of Mary to Christ and of Christ to Mary. Since Christ belongs to the hypostatic order, Mary's maternity is a relation to the hypostatic order. This relation is, in Mary, a real relation, like that of creature to Creator, whereas it is only a relation of reason in the unchangeable Word, like that of Creator to creature.
The sublimity of this divine maternity is thus expressed by St. Thomas: "The Blessed Virgin, by being Mother of God, has a certain infinite dignity, by this relation to that infinite good which is God. And nothing in this line can be conceived greater than this maternity, just as nothing can be conceived greater than God." [839] This conception underlies the saint's words on hyperdulia, a cult due to Mary alone. He says: [840] "Hyperdulia is the highest kind of dulia, [841] because the reverence due to any person grows with that person's affinity to God." Mary's maternity, then, since it terminates in God, has an infinite dignity.
By what is Mary sanctified? Is it by the divine maternity, independently of her plenitude of grace? Some theologians [842] say Yes, just as the hypostatic union gives to Christ a substantial sanctity independently of His fullness of sanctifying grace. But the generality of theologians [843] say No, because the divine maternity, in contrast to Christ's grace of union, is only a relation to the Word incarnate, and relation as such does not seem to be a sanctifying form.
Nevertheless this relation of divine maternity, though it does not sanctify formally and immediately, does sanctify radically and exigitively, because it connaturally postulates all the graces given to Mary to make her the worthy Mother of God. [844].
To understand this distinction, let us note that the divine maternity, considered materially, consists in the acts of conceiving, carrying, bearing, and nourishing the Word made flesh. Now, in themselves, these acts are less perfect than that of loving God and doing His will according to our Lord's word: "Yea, rather blessed are they who hear the word of God and keep it." [845] But we must consider the divine maternity also formally. To become Mother of God, Mary had to give her consent to the realization of the mystery. By this consent, as tradition says, she conceived her Son, not only in body, but also in spirit, in body, because He is flesh of her flesh, in spirit, because He awaited her consent. But her act of consent was given, says St. Thomas, [846] in the name of the human race. Further, in thus consenting, she consented likewise to that train of sufferings predicted by the Messianic prophecies. Considered thus, formally, the divine maternity demands those high graces which make her, in God's plan, the worthy Mother of the Redeemer, His most intimate associate in the work of redemption. [847].
Let us add that maternity, in a rational creature, presupposes the mother's consent, and that, in the present case, that consent must be supernatural, since it terminates in the mystery of the redemptive Incarnation. Thus while the divine maternity, taken formally, demands grace, the inverse is not true. Fullness of grace, in idea, does not demand the divine maternity. It may be said, of course, that, by God's absolute power, divine maternity could exist without grace. But thus considered, even the soul of Christ could be annihilated, since there is no intrinsic contradiction. But, it need hardly be said, we are dealing here with God's ordinary power, as guided by wisdom which suits all things to their purpose.
A last question. Divine maternity, taken in itself, without considering Mary's fullness of grace—is it higher than sanctifying grace and the beatific vision? Many theologians [848] answer No. Among Thomists, Contenson, Gotti, Hugon, [849] Merkelbach, [850] answer Yes, maintaining that the affirmative answer is more in conformity with traditional doctrine. They give three convincing reasons.
1. The divine maternity belongs, terminatively, to the hypostatic order, it reaches physically the person of the Word made flesh, to whom it gives His human nature. But the hypostatic order surpasses by far the orders of grace and glory. Hence the divine maternity has an infinite dignity. Besides, while grace can be lost, the divine maternity cannot be lost.
2. The divine maternity is the original reason for Mary's fullness of grace, and the converse is not true. Hence her maternity, being the measure and purpose of that fullness, stands simply higher than its effects.
3. Why do we owe Mary the cult of hyperdulia? Answer: because of her divine maternity. This cult cannot be given to the saints, however high in grace and glory. Hyperdulia is due to Mary, not because she is the greatest of saints, but because she is the Mother of God. Hence, speaking simply, her divine maternity, considered purely in itself, [851] is superior to her sanctifying grace and her glory. Thus we return to our thesis: Mary was predestined, first to the divine maternity, secondly and consequently to a surpassing degree of glory, thirdly and again consequently to her fullness of sanctifying grace.
Since Mary by her divine maternity belongs to the hypostatic order, she is higher than all angels, and higher than all priests, who have a priesthood participated from Christ. This maternity divine is the foundation, the root, the fountainhead, of all her other graces and privileges, which either precede her maternity as dispositions, or accompany it, or follow it as consequences.
838 Second and Third Councils of Constantinople
839 Ia, q. 25, a. 6, ad 4: Beata Virgo, ex hoc quod est mater Dei habet quamdam dignitatem ex bono infinito quod est Deus; et ex hac parte non potest aliquid fieri melius sicut Lon potest aliquid esse melius Deo
840 IIa IIae, q. 103, a. 4, ad 2.
841 Dulia: the cult due to any saint842 Ripalda and Vega
843 With the Salmanticenses and Contenson
844 See Contenson, loc. cit.: IIa praerogativa; also Hugon and Merkelbach, loc. cit
845 Luke 11: 28
846 IIIa q. 30, a. 1
847 Cf. Hugon, loc. cit.: p. 734; M. J. Nicolas, "Le concept integral de la maternite divine" in Rev. thom.: 1937; Merkelbach, op. cit.: pp. 74-92, 297 ff
848 Suarez, Vasquez, the Salmanticenses, Gonet, Mannens, Pesch, Van Noort, Terrien
849 p. cit.: pp. 736 ff
850 Op. Cit.: pp. 64 ff.
851 Nude spectata
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