Question Two of Chapter Ten of the Second Decade
Whether the Blessed Virgin was assumed above the choirs of angels
It is asked whether the Virgin Mary was assumed above the choirs of angels.
To this it seems at first that one must answer negatively.
The reason is that above the choirs and thrones of angels there is nothing except the throne of the Most Holy Trinity, which is the Deity itself, or God. But she was not placed upon that throne, because in this way she would have been equal in deity and glory to the three persons.
Certain persons say in response to this question that the Virgin Mary is said to have been exalted above the choirs of angels because she was placed in the first place of the last superior choir of the Seraphim, from which Lucifer fell.
But this does not hold, because, if it were so, she would not be said to have been exalted above the choirs of angels but to have been placed within their thrones.
Therefore, it must be said that she was assumed and placed above all the choirs.
This is proved by reasons, authorities, and figures.
The first reason is Saint Thomas’s, in Opuscule 8, who says: “The Virgin Mary exceeded all the angels in three things, namely in fullness of grace, in familiarity with God, and in purity.” Therefore, she ought also to exceed them in place.
Likewise Albert, upon Missus est, proves the same thing thus.
The Blessed Virgin is more distant from a Seraph in dignity and glory than a Seraph is from a Cherub. But on account of excellence of dignity a Seraph is ordered above a Cherub by one order. Therefore, the Blessed Virgin will be above a Seraph by at least one order.
Likewise a lady is more distant from a servant than one servant is from another servant. But a Seraph, a servant, is so related to a Cherub, a servant, that he surpasses him by one order. Therefore the queen and lady surpasses those servants and, consequently, all the choirs of angels.
Likewise John of Biblia of Bologna, in Quodlibet 19, proves the proposition thus.
Grace and glory are commensurate, for the measure of glory is according to the measure of grace. But Blessed Mary precedes every intellectual creature in grace. Therefore, she is preferred before all in glory, since it was said to her: “Hail, full of grace.”
Likewise merit and reward correspond to one another according to equality. But merit consists in charity, and she herself loved God more than any angel. Therefore, and so forth.
The same thing is contained in chapter Pronunciandum, On Consecration, distinction 3, and in the Archdeacon there.
The same is also proved by authorities, and first by the authority of the Church as she sings: “You have been exalted, holy Mother of God, above the choirs of angels unto the celestial kingdoms.”
Likewise the Psalm says: “The queen stood at your right hand in gilded clothing, surrounded with variety.”
The Gloss says: “She stood,” that is, she stood above the choirs of angels, nearer to him. “The queen at your right hand,” that is, near your Deity. “In gilded clothing,” that is, of wisdom for acting as advocate for human beings. “Surrounded with variety,” namely, of merits and virtues.
Likewise Augustine says: “But concerning you, O Virgin, what shall I, poor in talent, say, when whatever I shall say is less than your praise? If I call you heaven, you are greater,” and so forth.
And he concludes: “If I call you the Lady of angels, you are also approved in every respect.”
If, therefore, she is their lady, she is above them.
And Jerome says: “This is the illustrious day upon which she merited to be exalted above the choirs of angels and to arrive beyond what was permitted to the nature of our humanity. Here substance is not taken away, but greatness of glory is shown. Here Christ entered on our behalf as pontiff forever into the palace of heaven,” and so forth.
It is proved third by figures.
First, in 3 Kings, chapter 2, where it is set down that the throne of Bathsheba, Solomon’s mother, was placed beside the throne of the king, and the mother sat at the right hand of the son.
Likewise in 3 Kings, chapter 11, the Lord said through Ahijah the prophet to Jeroboam: “I shall take you; you shall reign over all things which your soul desires; and you shall be king over Israel.”
And thus the truth of this question is evident.
But to the argument to the contrary it must be said that the Virgin Mary is not said to have been exalted above the choirs of angels as if she had been made equal in deity to the three persons, but because, below the divine persons, no pure creature participates more than the Blessed Virgin in the Lord’s grace, glory, and divine essential reward.
Let us therefore cry out to her, groaning and weeping in this valley of tears and saying: “Draw us after you into the choirs of angels, and aid us so that we may run into the fragrance of your ointments, O Virgin, our advocate.”
Addition
The opinion of the Chaldeans was that human nature has no form and no determinate image, and that therefore it passed now into a beast, now into a devil, and now into an angel.
But Saint Paul has left it written better in 2 Corinthians, chapter 3, that human nature can pass into God: “For we are transformed into the same image, from glory unto glory.”
For this reason the Blessed Virgin ascended into that lot, so that she could deservedly climb above all the angels, from the gift of the grace with which she was filled above the others.
For if Christ her Son, even with respect to his humanity, obtained principality and kingship not only over human beings but also over angels and all creatures—as Paul says in Hebrews, chapter 1—what wonder is it if his mother also ascended?
Indeed, it must be believed that she ascended with her body, perhaps when it had put on incorruption and immortality and had been wholly changed into a spiritual condition.
Whence, just as Peter, speaking concerning Christ, says that God raised him up after loosing the pains of hell, because it was impossible for him to be held by it, since he was immaculate, so also we can and ought rightly to say concerning his pure and immaculate mother.
Nor must it be believed that what was granted to many was denied to the Virgin.
She was therefore assumed into heaven, established above the choirs of angels as advocate of all sinners, in concord with the Son who came to call and to save sinners, and procuring eternal life for all.