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The Council of Trent declares the belief of tradition in the
following words: "If anyone shall say that a man once justified...
is able, during his whole life, to avoid all sins, even those that
are venial, except by a special privilege from God, as the Church
holds concerning the Blessed Virgin, let him be
anathema."[2483]
St. Hippolytus, St. Irenaeus, St. Justin, Tertullian, and
St. Ambrose are quoted as witnesses of tradition, who place
opposition between Eve and Mary, and St. Augustine says: "About
the holy Virgin Mary, on account of the Lord's honor, concerning
sins, I will that no questions at all be raised."[2484]
St. Thomas gives the theological proof in the following words:
"God so prepares and endows those whom He chooses for some particular
office, that they are rendered capable of fulfilling it, for St.
Paul says: "Who hath made us fit ministers of the New
Testament."[2485] But she would not have been worthy to be the
Mother of God if she had ever sinned.... So that what is written
is fulfilled: "Thou are all fair, O my love, and there is not a
spot in thee. ' "[2486]
Mary was not only sinless but incapable of sinning, yet not absolutely
so and in her own right as Christ was, but in virtue of the
confirmation of grace that was granted her from the beginning and
because of the special assistance of divine providence. This special
assistance was the effect of the Blessed Virgin Mary's
predestination, and under this particular help she retained her
complete freedom in the performance of good, without deviating from the
right path. This is a participation in the immortality and
impeccability of God's supreme liberty.
It is the common teaching of theologians that the Blessed Virgin was
also preserved from every imperfection, either directly or indirectly
willed, which means that she was never less prompt in following the
inspirations of grace given by way of counsel, and her acts of charity
did not vary in intensity.
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