Works › The Mariale: Questions on “Missus est”
Volume 37 · pp. 202–203
Question 143. Whether Mary is Virgin of virgins?
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QUAESTIO CXLIII. Utrum Maria sit virgo virginum?
Nunc restat videre de isto privilegio quod est esse Virgo virginum.
Contra quod sic objicitur:
1. In hujusmodi locutionibus notatur excellentia, ut flos florum. Quasi dicat: excellens omnes alios flores. Similiter et Rex regum, et Dominus dominantium. Cum ergo nihil excellat seipsum, nihil est Virgo virginum. Si dicatur, quod beatissima Virgo dicitur Virgo virginum: quia excellit omnes virgines alias a se. Contra: Ergo excellit Christum in virginitate, quod est falsum. Item secundo, si dicitur virgo virginum, non quia excellit seipsam, vel Christum, sed inferiores se: ergo et beata virgo Catharina posset dici virgo virginum: quia excellit omnes inferiores: et quaelibet virgo sic est virgo virginum. Quare igitur ibi assignatur hujusmodi habitudo? Si dicatur, quod habitudo originis, ut sit sensus, Virgo virginum, id est, mater vel origo omnium virginum, secundum hoc Heva debet dici virgo virginum: quia est origo et mater virginum et omnium viventium.
2. Item, Quod non excellat, videtur: quia dicit Philosophus, quod incontinens est qui patitur et deducitur, insensibilis est qui nec patitur nec deducitur, continens autem qui patitur et non deducitur: sed Virgo beatissima ab opposito virginitatis nec patiebatur, nec deducebatur: ergo fuit insensibilis: sed insensibilitas non est virtus: aliae autem continentes patiebantur et non abducebantur, quod est virtus castitatis: ergo beatissima Virgo non excellit alias virgines in castitate et continentia.
Contra:
1. Genitus a generari dicitur quasi a prima sui nominis ratione, a qua etiam nomen accepit, et nominat habitudinem gignentis ad genitum, vel e converso: sed beatissima Virgo est mater omnium virginitate, quia sine praecepto, consilio, exemplo, et sola prima omnium gloriosum munus virginitatis Deo obtulit, per quod et omnes virgines per imitationem in virginitate genuit: ergo ei soli convenit quod sit Virgo virginum, id est, mater omnium virginum.
QUESTION 143. Whether Mary is Virgin of virgins?
Now it remains to see about this privilege which is to be Virgin of virgins.
Against this one objects thus:
1. In expressions of this kind excellence is noted, as flower of flowers. As though one said: excelling all other flowers. Similarly also King of kings and Lord of lords. Therefore, since nothing excels itself, nothing is Virgin of virgins. If it is said that the most blessed Virgin is called Virgin of virgins because she excels all virgins other than herself, to the contrary: therefore she excels Christ in virginity, which is false. Likewise secondly, if she is called Virgin of virgins, not because she excels herself or Christ, but those lower than herself, then blessed virgin Catherine also could be called virgin of virgins, because she excels all lower ones; and thus any virgin is virgin of virgins. Why therefore is such a relation assigned there? If it is said that it is a relation of origin, so that the sense is, Virgin of virgins, that is, mother or origin of all virgins, according to this Eve ought to be called virgin of virgins, because she is origin and mother of virgins and of all living beings.
2. Likewise, that she does not excel seems so, because the Philosopher says that the incontinent person is one who suffers and is led away, the insensible person is one who neither suffers nor is led away, but the continent person is one who suffers and is not led away. But the most blessed Virgin neither suffered from the opposite of virginity nor was led away. Therefore she was insensible. But insensibility is not a virtue. Other continent women, however, suffered and were not led away, which is the virtue of chastity. Therefore the most blessed Virgin does not excel other virgins in chastity and continence.
To the contrary:
1. The begotten is named from being generated, as from the first account of its name, from which it also received the name, and it names the relation of the one begetting to the one begotten, or conversely. But the most blessed Virgin is mother of all by virginity, because without precept, counsel, or example, and alone first of all, she offered to God the glorious gift of virginity, through which she also generated all virgins in virginity by imitation. Therefore it belongs to her alone that she is Virgin of virgins, that is, mother of all virgins.
2. Item, Si notetur ibi excellentia, excellit omnes virgines in fomitis exstinctione et in summa puritate: ergo similiter convenit ipsi soli omnes citra Deum excellere virginitate.
3. Item, Victoria est delectatio potentiae super adversarium: sed magis declaratur potentia, quando tanta est potestas in adversarium, quod non potest movere bellum, nec inire conflictum, quam tunc cum post ictus et vulnera vincit inimicum. Ex hoc patet, quod major fuit virtus castitatis in beatissima Virgine quam in aliqua virgine pura homine.
4. Item, Quod in virginitate excellit Angelos, sic videtur: quia Angelorum castitas est a natura: haec autem a gratia: unde haec nobilior quam illa. Item, Angelorum castitas necessaria: haec autem voluntaria: unde haec gratior illa. Item, Angelorum castitas non meritoria: haec autem meritoria: unde haec utilior illa. Item, Angelorum castitas est in natura impassibili: haec autem fuit in carne fragili: unde haec est mirabilior quam illa. Item, Angelorum castitas est cum arbitrio libero inflexibili: haec cum libero arbitrio flexibili: ergo laudabilior haec quam illa. Et sic est nobilior, laudabilior et integralior: quia haec est in anima et corpore: ista autem in spiritu: ergo patet qualiter beatissima Virgo excellit omnes virgines in virginitate citra illum qui est Deus 1.
2. Likewise, if excellence is noted there, she excels all virgins in the extinction of the fomes and in the highest purity. Therefore similarly it belongs to her alone to excel all below God in virginity.
3. Likewise, victory is the delight of power over an adversary. But power is more declared when there is such power over the adversary that he cannot move war nor enter into conflict, than when after blows and wounds it conquers the enemy. From this it is clear that the virtue of chastity was greater in the most blessed Virgin than in any virgin who is a pure human being.
4. Likewise, that she excels the Angels in virginity appears thus: because the chastity of Angels is from nature, but this one is from grace; hence this is nobler than that. Likewise, the chastity of Angels is necessary, but this one is voluntary; hence this is more pleasing than that. Likewise, the chastity of Angels is not meritorious, but this one is meritorious; hence this is more useful than that. Likewise, the chastity of Angels is in an impassible nature, but this one was in fragile flesh; hence this is more wonderful than that. Likewise, the chastity of Angels is with inflexible free choice, but this one with flexible free choice; therefore this one is more praiseworthy than that. And thus it is nobler, more praiseworthy, and more integral, because this one is in soul and body, but that one in spirit. Therefore it is clear in what way the most blessed Virgin excels all virgins in virginity below him who is God 1.
Notes
- For the solution of the objections, see below at the end of the following Question. (Pro solutione objectorum, vide infra in fine Quaestionis sequentis.) ↩
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