Thomas Aquinas - Summa Theologica, Part III (Tertia Pars)

Reply Obj. 1: Death and such like penalties do not of themselves incline us to sin. Wherefore though Christ assumed them, He did not assume the fomes. Consequently in order that the Blessed Virgin might be conformed to her Son, from "whose fulness" her grace was derived, the fomes was at first fettered and afterwards taken away: while she was not freed from death and other such penalties.

Reply Obj. 2: The "infirmity" of the flesh, that pertains to the fomes, is indeed to holy men an occasional cause of perfect virtue: but not the "sine qua non" of perfection: and it is quite enough to ascribe to the Blessed Virgin perfect virtue and abundant grace: nor is there any need to attribute to her every occasional cause of perfection.

Reply Obj. 3: The Holy Ghost effected a twofold purification in the Blessed Virgin. The first was, as it were, preparatory to Christ's conception: which did not cleanse her from the stain of sin or fomes, but rather gave her mind a unity of purpose and disengaged it from a multiplicity of things (Cf. Dionysius, Div. Nom. iv), since even the angels are said to be purified, in whom there is no stain, as Dionysius says (Eccl. Hier. vi). The second purification effected in her by the Holy Ghost was by means of the conception of Christ which was the operation of the Holy Ghost. And in respect of this, it may be said that He purified her entirely from the fomes. _______________________

FOURTH ARTICLE [III, Q. 27, Art. 4]

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. _______________________

FIFTH ARTICLE [III, Q. 27, Art. 5]

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.