PART
ONE
"God
sent his Son, who came from a Woman”1
It
is according to his humanity - and not only according to his divinity
- that the Son of God made man performed his function and all
the functions that faith attributes to him with regard to us.
It is according to his humanity that our Lord is King of the Universe
(Heb., 1,1-4), that he is our Redeemer, that he is Priest and
remains forever as Mediator between God and men (I Tim., II, 5).
Lastly, it is according to his humanity - to use a term which
is perhaps the most comprehensive and the most complete - that
he is our Head, the source of all graces for his body which is
the Church.
So
it is of the greatest interest for us, in order to enlighten and
invigorate the love which we bear him, as well as to provide guidance
for our supernatural life, to have an idea of this humanity of
our Lord that is as precise as possible. And since one can only
reach perfect and true science of things inasmuch as one we gets
to know their causes and explain them by its principles - Felix
qui potuit rerum cognoscere causas -, we are going to try
to study the humanity of Jesus in its causes, in its properties,
in its determining factors, and specify what each of these means.
*
* *
The
first property of this humanity is the mystery of the generation
of a human being, a generation in which the Holy Ghost and the
Blessed Virgin Mary took part. Instead of a human father and his
spouse - which is a common requirement for all human generation
-, two persons intervened, each one of them most extraordinary
in its own way. Consequently, one could expect the resulting human
being to be someone exceptional, with something "original"
in its constitution and a very particular character.
The
first of these persons is the Holy Ghost. But this is only a way
of speaking, with after all a good basis for it. It is not the
Holy Ghost as a Person, distinct from the other persons of the
Holy Trinity,2 who
has cooperated in producing the humanity of Jesus, since in all
the divine operations ad extra, the three Persons work
together, not as distinct Persons in the bosom of the Trinity,
but as constituting one, and only one, principle of action. When
God performs an action outside himself, it is the three Divine
Persons simultaneously, or to speak with greater precision, it
is God, it is that Divine Being considered prior to the distinction
of Persons, who acts. Each of these Persons do not intervene in
its actual capacity as a Person except in the bosom of the Trinitarian
life. Again, when God performs an action outside himself, he acts
as one formal principle; but we attribute to him, or better: we
recognize certain operations of God as proper to such or such
a Person when, in these works, we can see a reflection of the
perfection or perfections, of which, in a more particular manner,
that Person appropriates to itself the benefit and the glory.
The works in which the power of God shine forth more particularly
(the creation) are attributed to the Father, those works in which
the wisdom and the light (knowledge) of God gleam in a more special
way are attributed to the Verb, and the works of charity and sanctification
are attributed to he Holy Ghost.3
Every
time God, acting outside himself, produces a work where that divine
perfection which we call love shines out particularly - this is
a perfection strictly common to the three Persons, but which we
attribute to the Holy Ghost - we attribute the same work to
the Person of the Holy Ghost. Consequently, when we commonly
attribute the conception of Our Lord Jesus Christ to the Holy
Ghost, it is only an appropriation. This human being, formed in
Mary, before considering other intervening factors, is
not a Son of God, in the proper sense of the word. What constitutes
paternity, i.e. the communication of the paternal nature, is actually
lacking. The operation of the three divine Persons is not a generation
since God does not transmit his proper nature. The intervention
of the 'Spirit" ends only in a human nature and God in this
regard is in no manner the "Father" of Jesus.4
In fact, we are dealing with a work of God, acting according to
his divine nature, and not according to the distinction of Persons.
It is a work of the divine nature attributed to the Holy Ghost,
because it is a particular manner a work of love, and love makes
us think of an operation related to the Holy Ghost. But we must
not exclude from this work neither the Father nor the Word.5
Concerning
the other person, the Blessed Virgin Mary, we have here an equally
most extraordinary person since she had the unique privilege of
having been immaculate in her conception itself. Belonging
to a fallen race at enmity with God, she had this privilege of
being exempt from all participation in original sin and its consequences.
But this is only the negative aspect of her Immaculate Conception.
This privilege carried with it a positive good: sanctifying grace,
a fullness of sanctifying grace; and this has extremely
important consequences.
There
is another thing we have to recall and consider in order to understand
well who the Blessed Virgin Mary is and in what state she found
herself in order to participate in the mystery of the birth of
our Lord. Not only was she preserved from all participation in
original sin - this could be thought of only with and through
the conferring of a fullness of sanctifying grace - but she also
enjoyed another prerogative related to her own conception in the
womb of her mother Saint Anne. Here we are no longer speaking
on the level of original sin and the obtaining of grace, but from
the moment of her conception, the Blessed Virgin Mary was surrounded
by God with an absolutely special providence. Her father and
mother were indeed born under the regime of original sin and like
us they were exposed to concupiscence, they were subject to ignorance,
to illness... The grace of God which sanctified them, just as
it sanctifies us, only sanctified them by way of a remedy that
was limited to the consequences of sin: In iniquitatibus conceptus
sum! In them, just as in us, the consequences of sin were
not completely repaired by grace.6
Descending from ancestors, righteous and sinful, they received
from them an inheritance which weighed on their bodies,
and consequently, in part, on their souls.
Now,
it was of sovereign importance that their child Mary, should not
only have been exempt from original sin and placed in a state
of righteousness, but that her body should also have been a
perfect body. Being born according to the condition common
to all, in order to be free from the consequences of sin (both
in her soul as well as in her body), it was necessary that her
body should have been conceived under the special governance
of God's Providence. The body of the Blessed Virgin Mary was perfect,
it had all the integrity connatural to a human body. "Here
in Mary was established once more that integrity of human nature,
that perfect rectitude and freedom of moral reason and will, submitted
to God, in the pursuit of the rational good, that uncontested
dominion of the superior faculties over the sensitive faculties,
and, to a certain extent, over the body itself, that psychological
order and equilibrium, that magnificent spiritual harmony which
made of her, both on the human level as well as on the level of
grace, the masterpiece of God."7
Not
only did the Blessed Virgin Mary never undermine this perfection,
but she lead and governed her physical life so well that when
the day and the hour of the conception of her own child Jesus
came, her integrity was complete. This also is of extreme importance:
it is not only that her soul might be holy that God granted
Mary the privilege of an Immaculate Conception, but also to give
her a most perfect body, precisely so that she should be the Mother
of his Son.8
Today,
the role of the mother is increasingly regarded as the most important
in the mystery of human generations. Science is emphasizing more
and more the influence of the maternal organism in the formation
of the embryo;9 and,
in the matter which concerns us, this influence has been greater
than in the common order, since the material elements which were
to form the body of Jesus have been exclusively provided by his
mother.10 Tradition
repeats it: "It is from the purest blood that the body of
Jesus was formed;11
On the other hand, on the paternal side, we have God, whose operation
cannot fail or err, whose office as impregnator and organizer
was fulfilled to perfection.
The
body of our Lord therefore has been conceived under marvellous
conditions, even corporally. It is the human body in all its integrity,
absolutely perfect.12
The formation of the Infant Jesus in the womb of his Mother did
not undergo the slow progress of normal organisms, it developed
more quickly and more harmoniously,13 but exactly according
the same laws.14 This point of view is hardly considered
today, but it is of capital importance: The Blessed Virgin
Mary had to be perfect in her body, became she had to provide
the whole matter from which the body of her child would be formed.
(to
be continued)
Footnotes
1.Gal.,
IV, 4. This is ordinarily and rightfully translated as "born
of a woman" as if the verb
(from
) were in the text, but the participle ,
from the verb ,
which expresses the future (Rom. 1,3; Phi., n, 7), has a theological
nuance here, and must be connected with the preceding main clause:
"God sent his Son". This does not only refer to the
birth of Jesus, but also to his conception, to the formation of
his human nature in the womb of a virgin and comes from the providential
order. The emphasis is on the mode of this Incarnation and it
could be translated as "made by a woman, made a subject of
the law" (cf. R. BRING, Christologie undGottesMonarchie.
Einige Gesichtspunkte zur neutestamentlichen Denkart, in Festschrift
A. Koöberle, Hamburg, 1958, pg. 205-206). Tertullian
had already made an observation: "This word made (factum
de muliere, Gal., IV, 4; cf. Rom.,
1,3) has greater force than the word born (in ea natum est,
Mt, 1,20; cf. Lk, 1,35)" (De carne Christi, 20;
P.I., II, 831). ALEXANDER OF HALES made asimilar observation (Summa
Theologica, III P., tract, II, q. 1, memb. 1, cap. 3. A comparison
could be made with Gal., IV, 19: "until Christ has been fully
formed in you": the verb
(biblical hapax) is intensive and it points out the full development
of the embryo which is taking place, maturing, moulding itself
in the maternal womb. Cf. R. HERMANN, (Über den Sinn des
, in Gal., IV, 19, in Theologische Literaturzeitung, 1955,
col. 713-726), who however unfortunately forgot to mention St.
Augustine: "Qui corde credit ad justitiam, concepit Christum;
qui ore confitetur ad salutem parit Christum" (Serm. CXCI,
4; P.L; XXXVIII, 1011).
2.
Lk, I, 35 should be translated: 'A holy spirit shall
come upon you and a power from the Most High shall cover
you with its shadow". Not only are the two clauses rigorously
parallel and synonymous with each other (the spirit is
a divine power); but there is no article, and the absence of the
article before "holy spirit" prevents us from identifying
it as a Person. The angel announces to the Virgin the communication
of a divine force (rouah, in Hebrew, is feminine) and being
a man of culture and having a sensitive nature, St. Luke, aware
of the repulsive union of gods with mortals, narrated in Greek
mythology, would never have been able to write down something
which could be taken equivocally. St. Justin was quite aware of
this: We find fault with the poets who tell the tale of Zeus approaching
certain women in order to satisfy his passion. "So that none
of you, misinterpreting the prophecy (from the Virgin who shall
conceive) may find fault with us for doing so, we are going to
try to explain what we have said... This spirit coming
upon the Virgin and covering her with its shadow made her a mother,
not through a carnal union, but by its power" (Apol.,
I, 33). No matter how bizarre is the argument of Lactantius,
which his contemporaries moreover acknowledged. Its formulation
is more authentically biblical than those of many modern scholars:
"Some animals conceive from the wind and from a breath, why
then be astonished at the statement that the Virgin conceived
by the breath (spiritus) of God (Div. Inst., IV,
12; P.L. VI, 478).
3.
Cf. as a final reference, F. BOURASSA, Appropriation ou propriete,
in Sciences ecclésiastiques, 1955, pg. 57- 85.
4.
Alexander of Hales based his assertion that Christ cannot be called
Son of the Holy Ghost on the principle formulated by St. John
Damascene: "Generare est similem de sua substantia producere"
(De fide orth., 1,8; P.G. XCIV, 811; Summa theologica,
III a P., tract. II, q.I, memb. 3, cap. 4) - There is an incredible
ignorance among some Christians and unconscious blasphemies among
some unbelievers regarding this point: God does not communicate
his nature to the infant whom he co-operates to form in the womb
of the Blessed Virgin. On the contrary, when God gives sanctifying
grace to our soul, he really becomes our Father because there
is a real generation, sanctifying grace being a participation
in the nature of God (II Peter 1,4). Jesus himself is not the
Son of God because the Holy Ghost intervened in his conception,
an act in which there is nothing paternal properly speaking. Considering
this point only, Jesus - an infant in the womb of his mother -
would not in any manner be the Son of God, but only a human being
begotten in an exceptional manner. In place of a second cause,
it is the first cause which makes an intervention. This is how
we must understand the words of the Credo: "I believe
in Jesus Christ conceived in the womb of the Blessed Virgin Mary,
by the operation of the Holy Ghost"; St. Augustine makes
the same observation as well (Enchirid., 40), and this
is how St. Thomas explains it IIIa P. Q. 32.3.
5.
Following Hugh of St. Victor and St. Albert the Great (III Sent.,
dist. 4, c. Cwt. 12), St. Bonaventure shall explain the personal
role of the Holy Ghost in the virginal maternity, in this sense:
"In the first place, it was divine love which prepared the
Virgin for the conception of the Son of God... Through a privilege
of love, the Blessed Virgin conceived God from God in a privileged
manner... She conceived of the Holy Ghost... because, entirely
under the love and operation of the Holy Ghost, the Virgin has
provided from her own flesh the divine infant with his (human)
substance. In fact, the love of the Holy Ghost inflamed her heart
with such ardour that he brought about this wonder in her flesh.
There is nothing in comparison to such a love, and this is why
there is no example of such a work accomplished in the flesh (III
Sent., dist. 4, a.l, q.l).
6.
Cf. J. H. Nicolas, L'innocence originelle de la nouvelle Eve,
in Bulletin de la société française
d'Etudes mariales, 1957, pg. 15-35.
7.
A. LEMMONYER, Notre Dame: Contemplations, Paris, 1926,
p. 6.
8.
"To those whom God has destined for a role, he grants
the preparation and the dispositions which makes them suitable
for their charge" (SAINT THOMAS, III a P., q. 27, a.4).
9.
If the parents conjointly give the nuclear substance of the cell
which engenders all the cells of the new organism, the mother
alone provides the protoplasm which surrounds the nucleus (cf.
G. SIEWERTH, L'homme et son corps, Paris, 1957). St. Albert
the Great wrote: "Naturaliter corpus matris et filii ante
partum fuit quasi unum corpus" (Mariale, q.23; édit
Borgnet, p. 302; cf. q. 210, p. 299). It is probable that the
Mariale is not authentic: cf.A. FRIES, (Die unter dem Namen
des Albertus Magnus überlieferten mariologischen Schrftten)
(Beiträge zur Gesch. der Philos. und Theol. des Mittelalters,
XXXVII, 4), Munster 1954, IDEM (Messerklärung und
Kommunion traktat keine Werke Alberts des Grosse? in Freiburger
Zeitschrift für Philosophic und Theologie, 1955, pg.
28-67; B. KOROSAK, Mariologia S. Alberti Magni eiusque coaequalium,
Rome, 1954.
10.
« Qui nascitur de matre et non de patre, et tali operante qui
non potest impediri vel errare, ibi nescesse est filium similem
esse matri» (Mariale, q. XV, § 1,8 : édit. Borgnet,
XXXVII, p. 27). - «Inter Christum et Virginem decuit esse complexionem
simillimam » (DENYS THE CARTHUSIAN, (De Dignitate et laudibus
B.V. Mariae) I, 35, t. XXXVI, p. 27). - «It is from her corporal
substance that the Holy Ghost formed the body of the Son of God.
It is by borrowing from her corporal substance that the body of
the Son of God which she carried in her womb, developed and grew.
It is from her milk that the Infant Jesus was nourished after
his birth. Jesus originally received his flesh and blood from
Mary. The flesh and blood of Mary are the flesh and blood of Jesus
and reciprocally the flesh and blood of Jesus are the flesh and
blood of Mary. From this point of view, there is between the two
of them an original relationship, a permanent solidarity, a certain
corporal unity, the result of which is a consecration of a special
nature for the body of Mary (A. LEMMONYER, loc. cit, pg. 177).
11.
SAINT THOMAS, IIIaP., q 31, a. 5, ad lum; Mariale, q. 206
and 213. The fact that the concrete reality of the Incarnation
depends on the physiological maternal function of the Virgin Mary
has been excellently emphasized by H.M. MANTEAU BONNAMY Maternité
et Incarnation, Paris, 1949. Here, the whole mediaeval tradition
relies on SAINT JOHN DEMASCENE: "The Holy Ghost came upon
her, purifying her - -
(De fide orth., III, 2; P. G., XCIV, 985), and takes it
that the coming of the Spirit purifies the Virgin in her body
and in her soul (HUGH OF SAINT CHER, Post, in Luc; I, 35;
cf. GUILLAUME GUARRA, Quaestiones disputatae, Quaracchi,
1904, p. 1); in such a manner that the blood of Mary could not
transmit to her son any heritage of sin (SAINT ALBERT, In Joan.,
I, 13; VI, 64, t. XXIV. 47, 288. Cf. A. FRIES, Vom Denken
Alberts des Grossen ûber die Gottesmutter, in Freiburger
Zeitschrift fûr Philosophic und Theologie, 1958, pg.
131 sq): "Mundata fuit caro eius ut est principium ad carnem
aliam et hoc ut de ipsa carne virginis sumeretur caro sine peccato,
quae Verbo uniretur" (ALEXANDER OF HALES, Sum. Th, IIIa
P., tract. II, q. 2, memb.2, cap. 2). HlPPOLYTUS had already explained
that if Jesus drew his humanity from a pure virgin, it is in order
that his humanity might be without stain and incorruptible (De
Antechrist., 8).
12.
"A corpore beatissimae Virginis formatur corpus perfectissimum
secundum naturam, quia ex tali tale, et ex magnis tall magis tale"
(Mariale, q. XIV) 2, 5, édit. Borgnet XXXVII, p.
34; cf.q. XVI, § l; p.40).
13.
IIIa P., q. VI, a. 4 ad 2um. ALBERT LE GRAND, In Jo., II, 22;
édit. Borgnet, XXIV, p. 109; SAINT BONAVENTURE : «Generativa
potentia in Virgine supra naturam fuit supra posse suum elevata...
.dum data est ei potentia praeparandi materiam, secundum quod
tarn nobili et tarn perfectae conception! competebat (III Sent.
Dist. IV, art. 3, q. 2; cf. dist. III, P. II, a. 3, q 1 and 2).
14.
The liturgy sings: "Animatum corpus sumens de Virgine nasci
dignatus est"; cf. IIIa P., q. 2, a. 5. and the Sibylline
Oracles: "The Word became flesh in time, he took a living
body in the womb of his Mother, he received a human form and appeared
as a small infant through a virginal birth." (VIII, 456-479).