mariologydogmati00pohl - Carmel Apologetics

MARY'S FULNESS OF GRACE 31
fourteenth century), is utterly untenable. Not even the
shred of -an argument can be produced in its favor. St.
Thomas expressly declares that Mary did not have the
use of free-will while in her mother's womb but that
this was the unique privilege of Christ. 23
Equally untenable is the more recent assertion of Jean-
jacquot 24 that the Blessed Virgin during her earthly life
knew personally -as she now knows in Heaven — all
those pious souls who in course of time would have
recourse to her as the " Help of Christians."
It is, however, perfectly consonant with her dignity as
Deipara to hold that Mary possessed a deep and exten-
sive supernatural knowledge in matters of faith,— so
wide and profound in fact, that she deserves to be called
" Seat of Wisdom." Note, however, that, as applied to
her in the liturgy, this epithet does not necessarily mean
anything more than that our Lady is the bearer and
mother of the increate Wisdom of the Logos, and that,
consequently, we are not justified, on the strength of
mere a-priori deductions, in ascribing to Mary in the way-
faring state an altogether singular knowledge of the divine
mysteries and an infused familiarity with the wisdom
of Sacred Scripture. The question she addressed to the
Archangel Gabriel proves that she was unaware of
the mystery of the Incarnation ; for, as " the handmaid
of the Lord " she makes an humble profession of faith.
That her earthly life was one of faith, is evidenced also
by the prophecy of Simeon 25 and by the reply she got
from her twelve-year-old Son in the Temple, and which
23 Summa Theol., 3a, qu. 27, art. defended by Gerson and Muratori.
3: " Non statim habuit usum li- 24 Simples Explications sur la Coberi
arbitrii adhuc in ventre matris operation de la S. Vierge a VOeuvre
existens; hoc enim est speciale pri- de la Redemption, Paris 1875.
vilegium Christi." This view was 25 Luke II, 29 sqq.