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Objection 1: It would seem that by being sanctified in the womb the
Blessed Virgin was not preserved from all actual sin. For, as we
have already stated (Article 3), after her first sanctification the
fomes remained in the Virgin. Now the motion of the fomes, even if
it precede the act of the reason, is a venial sin, albeit extremely
slight, as Augustine says in his work De Trinitate [Sent. ii,
D, 24]. Therefore there was some venial sin in the Blessed
Virgin.
Objection 2: Further, Augustine (Qq. Nov. et Vet. Test.
lxxiii on Lk. 2:35: "Thy own soul a sword shall pierce") says
that the Blessed Virgin "was troubled with wondering doubt at the
death of our Lord." But doubt in matters of faith is a sin.
Therefore the Blessed Virgin was not preserved from all actual sin.
Objection 3: Further, Chrysostom (Hom. xlv in Matth.)
expounding the text: "Behold thy mother and thy brethren stand
without, seeking thee," says: "It is clear that they did this from
mere vain glory." Again, on Jn. 2:3: "They have no wine,"
the same Chrysostom says that "she wished to do them a favor, and
raise herself in their esteem, by means of her Son: and perchance she
succumbed to human frailty, just as did His brethren when they said:
'Manifest Thyself to the world.'" And a little further on he
says: "For as yet she did not believe in Him as she ought." Now
it is quite clear that all this was sinful. Therefore the Blessed
Virgin was not preserved from all sin.
On the contrary, Augustine says (De Nat. et Grat. xxxvi):
"In the matter of sin, it is my wish to exclude absolutely all
questions concerning the holy Virgin Mary, on account of the honor
due to Christ. For since she conceived and brought forth Him who
most certainly was guilty of no sin, we know that an abundance of grace
was given her that she might be in every way the conqueror of sin."
I answer that, God so prepares and endows those, whom He chooses
for some particular office, that they are rendered capable of
fulfilling it, according to 2 Cor. 3:6: "(Who) hath made us
fit ministers of the New Testament." Now the Blessed Virgin was
chosen by God to be His Mother. Therefore there can be no doubt
that God, by His grace, made her worthy of that office, according
to the words spoken to her by the angel (Lk. 1:30,31):
"Thou hast found grace with God: behold thou shalt conceive,"
etc. But she would not have been worthy to be the Mother of God, if
she had ever sinned. First, because the honor of the parents reflects
on the child, according to Prov. 17:6: "The glory of children
are their fathers": and consequently, on the other hand, the
Mother's shame would have reflected on her Son. Secondly, because
of the singular affinity between her and Christ, who took flesh from
her: and it is written (2 Cor. 6:15): "What concord hath
Christ with Belial?" Thirdly, because of the singular manner in
which the Son of God, who is the "Divine Wisdom" (1 Cor.
1:24) dwelt in her, not only in her soul but in her womb. And it
is written (Wis. 1:4): "Wisdom will not enter into a malicious
soul, nor dwell in a body subject to sins."
We must therefore confess simply that the Blessed Virgin committed no
actual sin, neither mortal nor venial; so that what is written (Cant
4:7) is fulfilled: "Thou art all fair, O my love, and there is
not a spot in thee," etc.
Reply to Objection 1: After her sanctification the fomes remained
in the Blessed Virgin, but fettered; lest she should be surprised by
some sudden inordinate act, antecedent to the act of reason. And
although the grace of her sanctification contributed to this effect,
yet it did not suffice; for otherwise the result of her sanctification
would have been to render impossible in her any sensual movement not
preceded by an act of reason, and thus she would. not have had the
fomes, which is contrary to what we have said above (Article 3).
We must therefore say that the above mentioned fettering (of the
fomes) was perfected by divine providence not permitting any inordinate
motion to result from the fomes.
Reply to Objection 2: Origen (Hom. xvii in Luc.) and certain
other doctors expound these words of Simeon as referring to the sorrow
which she suffered at the time of our Lord's Passion. Ambrose (in
Luc. 2:35) says that the sword signifies "Mary's prudence
which took note of the heavenly mystery. For the word of God is
living and effectual, and more piercing than any two-edged sword"
(Heb. 4:12).
Others again take the sword to signify doubt. But this is to be
understood of the doubt, not of unbelief, but of wonder and
discussion. Thus Basil says (Ep. ad Optim.) that "the Blessed
Virgin while standing by the cross, and observing every detail, after
the message of Gabriel, and the ineffable knowledge of the Divine
Conception, after that wondrous manifestation of miracles, was
troubled in mind": that is to say, on the one side seeing Him suffer
such humiliation, and on the other considering His marvelous works.
Reply to Objection 3: In those words Chrysostom goes too far.
They may, however, be explained as meaning that our Lord corrected
in her, not the inordinate motion of vain glory in regard to herself,
but that which might be in the thoughts of others.
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