Whether by Being Sanctified in the Womb the Blessed Virgin Was
Preserved from All Actual Sin?
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 (A. 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 [*Cf. Sent. ii, D,
24]. Therefore there was some venial sin in the Blessed Virgin.
Obj. 2: Further, Augustine (Qq. Nov. et Vet. Test. lxxiii on Luke
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.
Obj. 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 John 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 (Luke 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 Obj. 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 (A. 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 Obj. 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 Obj. 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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