Works › The Mariale: Questions on “Missus est”
Volume 37 · pp. 200–202
Question 142. In what way that privilege which is mother and virgin is placed among the privileges of grace?
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QUAESTIO CXLII. Qualiter illud privilegium quod est mater et virgo, ponatur inter privilegia gratiae, cum non videatur esse gratuitum?
Sequitur videre de illo privilegio quod est mater et virgo, de quo quaeritur primo, qualiter ponatur inter privilegia gratiae, cum non videatur esse gratuitum?
Quod sic probatur:
1. Utrumque potest esse cum peccato, scilicet esse virginem et esse matrem: ergo neutrum potest esse gratuitum.
2. Item, Quaelibet pars compatitur secundum se peccatum mortale: ergo et totum.
3. Item, Ex duobus indifferentibus non fit unum gratuitum. Ex his videtur, quod illa particula non debeat poni pro privilegio.
4. Item, Quod non conveniat ipsi soli, videtur: quia Philosophus dicit, quod sexus est in plantis, et est planta mascula et planta foemina: et una planta generat aliam plantam sine corruptione, sine commixtione: ergo ibi simul est mater et virgo.
5. Item, Ecclesia est simul mater et virgo: ergo non solum beata Virgo. Si dicatur, quod Ecclesia dicitur mater et virgo spiritualiter, et beata Virgo corporaliter. Inde sic: Nobilior et verior et perfectior est maternitas et virginitas spiritualis quam corporalis: ergo Ecclesia verius et nobilius et perfectius dicitur mater virgo quam beata Virgo.
6. Item, Virgo nubens in charitate, nullam perdit virtutem: ergo si prius habuit virtuosam virginitatem, adhuc habet: et fit mater: ergo habet et maternitatem et virginitatem simul: ergo est mater virgo.
7. Item, Quidquid est in inferioribus pertinens ad dignitatem, est in superioribus: sed Angelus non generat Angelum: ergo hoc non pertinet ad dignitatem: ergo etiam hoc non debuit esse privilegium.
Contra:
1. Homo est dignissima creaturarum: ergo generatio hominis est nobilissimus effectus naturalis: ergo generatio nobilissimi cujusdam hominis est effectus nobilissimus: sed effectus nobilissimus non est nisi nobilissimae substantiae, juxta illud Lucae, VI, 44: Unaquaeque arbor de fructu suo cognoscitur: ergo generatio nobilissimi hominis erit nobilissimus effectus generantis hominis: sed unus solus est homo nobilissimus: ergo uni soli convenit esse matrem illius: ergo ejus maternitas est privilegium unius solius.
QUESTION 142. In what way that privilege which is mother and virgin is placed among the privileges of grace, since it does not seem to be gratuitous?
It follows to see about that privilege which is mother and virgin. Concerning this, first it is asked how it is placed among the privileges of grace, since it does not seem to be gratuitous.
This is proved thus:
1. Each can exist with sin, namely to be a virgin and to be a mother. Therefore neither can be gratuitous.
2. Likewise, each part by itself is compatible with mortal sin. Therefore so also the whole.
3. Likewise, from two indifferent things one gratuitous thing is not made. From these things it seems that that part ought not to be posited as a privilege.
4. Likewise, that it does not belong to her alone seems so, because the Philosopher says that sex is in plants, and there is a male plant and a female plant; and one plant generates another plant without corruption, without commixture. Therefore there at the same time there is mother and virgin.
5. Likewise, the Church is at the same time mother and virgin. Therefore not only the blessed Virgin is so. If it is said that the Church is called mother and virgin spiritually, and the blessed Virgin bodily, then thus: spiritual maternity and virginity is nobler and truer and more perfect than bodily maternity and virginity. Therefore the Church is more truly and nobly and perfectly called mother-virgin than the blessed Virgin.
6. Likewise, a virgin marrying in charity loses no virtue. Therefore if she previously had virtuous virginity, she still has it; and she becomes a mother. Therefore she has maternity and virginity together. Therefore she is mother-virgin.
7. Likewise, whatever is in lower things pertaining to dignity is in higher things. But an Angel does not generate an Angel. Therefore this does not pertain to dignity. Therefore this also ought not to be a privilege.
To the contrary:
1. Man is the worthiest of creatures. Therefore the generation of man is the noblest natural effect. Therefore the generation of a certain noblest man is the noblest effect. But the noblest effect exists only from the noblest substance, according to Luke 6:44: Each tree is known from its fruit. Therefore the generation of the noblest man will be the noblest effect of a generating human being. But there is only one noblest man. Therefore it belongs to one alone to be his mother. Therefore his maternity is the privilege of one alone.
2. Item, Effectus hujusmodi generationis fuit perfectus in summo: sed perfectior generatio est ubi unus de uno, quam ubi unus de duobus: ergo in ista generatione debuit esse unus de una: ergo illa fuit mater virgo.
3. Item, Ad perfectam generationem sequitur secundum naturam perfectissima maternitas: sed perfectior et nobilior est maternitas cum incorruptione quam cum corruptione: sed ista fuit perfectissima: ergo debuit esse cum virginitate: ergo debuit esse mater virgo.
4. Item, Quidquid est in arte exemplari divina, totum debet esse exemplatum et declaratum in exemplo creato: ergo generatio divina debet aliquod habere exemplum in natura: sed ibi unus est de uno sine corruptione, divisione, vel mixtione: ergo et hic unus de una sine corruptione: ergo erit mater virgo.
5. Item, Prima dignitas in divinis quae est communicabilis creaturis, est a quo alius per generationem: ergo et haec prima et summa dignitas naturalis: ergo et in hoc potest esse dignitas et privilegium gloriosae Virginis super omnia.
6. Item, Homo est minor mundus: creare autem mundum majorem est privilegium Dei: ergo generare mundum minorem privilegium potest esse hominis.
7. Item, Deus melior mundo est: ergo plus est Deum generare, quam creare mundum.
8. Item, Virginitas prout fuit in beatissima Virgine, fuit recessus ab omni malo: maternitas fuit ei collatio omnis boni: ergo omne eligendum et appetendum intelligitur in hoc privilegio.
2. Likewise, the effect of generation of this kind was perfect in the highest degree. But generation is more perfect where one is from one than where one is from two. Therefore in that generation there ought to be one from one. Therefore she was mother-virgin.
3. Likewise, perfect generation according to nature is followed by most perfect maternity. But maternity with incorruption is more perfect and nobler than maternity with corruption. But this maternity was most perfect. Therefore it ought to be with virginity. Therefore she ought to be mother-virgin.
4. Likewise, whatever is in the divine exemplary art ought wholly to be exemplified and declared in a created example. Therefore divine generation ought to have some example in nature. But there one is from one without corruption, division, or mixture. Therefore also here one is from one without corruption. Therefore she will be mother-virgin.
5. Likewise, the first dignity in divine things which is communicable to creatures is that from which another is through generation. Therefore this too is the first and highest natural dignity. Therefore in this too there can be the dignity and privilege of the glorious Virgin above all things.
6. Likewise, man is the lesser world. But to create the greater world is the privilege of God. Therefore to generate the lesser world can be a privilege of man.
7. Likewise, God is better than the world. Therefore to generate God is more than to create the world.
8. Likewise, virginity, as it was in the most blessed Virgin, was withdrawal from every evil; maternity was for her the conferral of every good. Therefore everything to be chosen and desired is understood in this privilege.
9. Item, Quod hoc soli conveniat beatissimae Virgini, probatur hoc modo: Isa. LXVI, 7: Antequam parturiret, peperit: antequam veniret partus ejus, peperit masculum. Et infra, v. 8: Quis audivit umquam tale? etc. Item, Ecclesia cantat: « Nec primam similem habere visa est, nec habere sequentem. » Item, Dionysius dicit, quod hoc erat omnium novorum novissimum.
Solutio. Ad hoc dicimus, quod privilegium beatissimae Virginis est, quod sit mater Virgo, et quod nec sua virginitas nec sua maternitas fuit indifferens, sed utrumque meritorium. Ejus enim virginitas fuit perfectissima corporis integritas et cordis, ex radice summae charitatis. Ejus quoque maternitas sibi fuit in meritum: quia ipsa cum congruo merito fidei, spei, et charitatis et suae excellentissimae humilitatis meruit fieri mater Dei.
Item, Ex his patet solutio ad objecta de Ecclesia et de planta. Ecclesia enim non habet in omnibus membris integritatem carnis et mentis, et in nullo habet integritatem cordis et carnis cum summa foecunditate spiritus et corporis, excepta perfectissima virginitate beatae Virginis et foecunditate. Sed et illam spiritualem virginitatem et foecunditatem quam habet Ecclesia in aliis membris, habet beata Virgo in se excellentissime cum aliis communem, et insuper istam privilegiatam singularitatem. Sed nec etiam planta suo modo habet virginitatem et foecunditatem. Et quidem suo modo virginitas et maternitas dici posset, si simul virorem floritionis cum partu fructificationis reservaret, ut dicere posset: Flores mei fructus honoris et honestatis 1. Sicut amygdalus illa quae virginis matris fuit figura, et eam quodammodo sub umbra et aenigmate quodam futurae ostensionis conamine repraesentavit.
9. Likewise, that this belongs to the most blessed Virgin alone is proved in this way: Isaiah 66:7: Before she travailed, she brought forth; before her birth-pang came, she brought forth a male child. And below, verse 8: Who has ever heard such a thing? etc. Likewise, the Church sings: “She was seen to have neither a first like herself, nor to have one following.” Likewise, Dionysius says that this was the newest of all new things.
Solution. To this we say that the privilege of the most blessed Virgin is that she is mother-Virgin, and that neither her virginity nor her maternity was indifferent, but each was meritorious. For her virginity was the most perfect integrity of body and heart, from the root of the highest charity. Her maternity also was for her unto merit, because she, with the fitting merit of faith, hope, and charity and of her most excellent humility, merited to become Mother of God.
Likewise, from these things the solution to the objections about the Church and about the plant is clear. For the Church does not have integrity of flesh and mind in all members, and in none does she have integrity of heart and flesh with the highest fecundity of spirit and body, except the most perfect virginity and fecundity of the blessed Virgin. But also that spiritual virginity and fecundity which the Church has in other members, the blessed Virgin has in herself most excellently in common with others, and in addition this privileged singularity. But neither does a plant in its own way have virginity and fecundity. And indeed in its own way virginity and maternity could be spoken of, if it preserved at once the freshness of flowering with the birth of fruiting, so that it could say: My flowers are fruits of honor and uprightness 1. So too that almond tree which was the figure of the virgin mother represented her in a certain way under a shadow and in a certain riddle by a certain effort of future showing.
Notes
- Ecclesiasticus 24:23. (Eccli. XXIV, 23.) ↩
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