Whether, by Her Sanctification in the Womb, the Blessed Virgin
Received the Fulness of Grace?
Objection 1: It would seem that, by her sanctification in the womb,
the Blessed Virgin did not receive the fulness or perfection of
grace. For this seems to be Christ's privilege, according to John
1:14: "We saw Him [Vulg.: 'His glory'] as the Only-Begotten [Vulg.:
'as it were of the Only-Begotten'] full of grace and truth." But what
is proper to Christ ought not to be ascribed to some one else.
Therefore the Blessed Virgin did not receive the fulness of grace at
the time of her sanctification.
Obj. 2: Further, nothing remains to be added to that which is full
and perfect: for "the perfect is that which lacks nothing," as is
said _Phys._ iii. But the Blessed Virgin received additional grace
afterwards when she conceived Christ; for to her was it said (Luke
1:35): "The Holy Ghost shall come upon thee: and again, when she was
assumed into glory." Therefore it seems that she did not receive the
fulness of grace at the time of her first sanctification.
Obj. 3: Further, "God does nothing useless," as is said _De Coelo et
Mundo_ i. But it would have been useless for her to have certain
graces, for she would never have put them to use: since we do not
read that she taught which is the act of wisdom; or that she worked
miracles, which is the act of one of the gratuitous graces. Therefore
she had not the fulness of grace.
_On the contrary,_ The angel said to her: "Hail, full of grace" (Luke
1:28); which words Jerome expounds as follows, in a sermon on the
Assumption (cf. Ep. ad Paul. et Eustoch.): "Full indeed of grace: for
to others it is given in portions; whereas on Mary the fulness of
grace was showered all at once."
_I answer that,_ In every genus, the nearer a thing is to the
principle, the greater the part which it has in the effect of that
principle, whence Dionysius says (Coel. Hier. iv) that angels, being
nearer to God, have a greater share than men, in the effects of the
Divine goodness. Now Christ is the principle of grace,
authoritatively as to His Godhead, instrumentally as to His humanity:
whence (John 1:17) it is written: "Grace and truth came by Jesus
Christ." But the Blessed Virgin Mary was nearest to Christ in His
humanity: because He received His human nature from her. Therefore it
was due to her to receive a greater fulness of grace than others.
Reply Obj. 1: God gives to each one according to the purpose for
which He has chosen him. And since Christ as man was predestinated
and chosen to be "predestinated the Son of God in power . . . of
sanctification" (Rom. 1:4), it was proper to Him to have such a
fulness of grace that it overflowed from Him into all, according to
John 1:16: "Of His fulness we have all received." Whereas the Blessed
Virgin Mary received such a fulness of grace that she was nearest of
all to the Author of grace; so that she received within her Him Who
is full of all grace; and by bringing Him forth, she, in a manner,
dispensed grace to all.
Reply Obj. 2: In natural things at first there is perfection of
disposition, for instance when matter is perfectly disposed for the
form. Secondly, there is the perfection of the form; and this is the
more excellent, for the heat that proceeds from the form of fire is
more perfect than that which disposed to the form of fire. Thirdly,
there is the perfection of the end: for instance when fire has its
qualities in the most perfect degree, having mounted to its own place.
In like manner there was a threefold perfection of grace in the
Blessed Virgin. The first was a kind of disposition, by which she was
made worthy to be the mother of Christ: and this was the perfection
of her sanctification. The second perfection of grace in the Blessed
Virgin was through the presence of the Son of God Incarnate in her
womb. The third perfection of the end is that which she has in glory.
That the second perfection excels the first, and the third the
second, appears (1) from the point of view of deliverance from evil.
For at first in her sanctification she was delivered from original
sin: afterwards, in the conception of the Son of God, she was
entirely cleansed from the fomes: lastly, in her glorification she
was also delivered from all affliction whatever. It appears (2) from
the point of view of ordering to good. For at first in her
sanctification she received grace inclining her to good: in the
conception of the Son of God she received consummate grace confirming
her in good; and in her glorification her grace was further
consummated so as to perfect her in the enjoyment of all good.
Reply Obj. 3: There is no doubt that the Blessed Virgin received in a
high degree both the gift of wisdom and the grace of miracles and
even of prophecy, just as Christ had them. But she did not so receive
them, as to put them and such like graces to every use, as did
Christ: but accordingly as it befitted her condition of life. For she
had the use of wisdom in contemplation, according to Luke 2:19: "But
Mary kept all these words, pondering them in her heart." But she had
not the use of wisdom as to teaching: since this befitted not the
female sex, according to 1 Tim. 2:12: "But I suffer not a woman to
teach." The use of miracles did not become her while she lived:
because at that time the Teaching of Christ was to be confirmed by
miracles, and therefore it was befitting that Christ alone, and His
disciples who were the bearers of His doctrine, should work miracles.
Hence of John the Baptist it is written (John 10:41) that he "did no
sign"; that is, in order that all might fix their attention on
Christ. As to the use of prophecy, it is clear that she had it, from
the canticle spoken by her: "My soul doth magnify the Lord" (Luke
1:46, etc.).
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