Page 2, 6th November 1953

6th November 1953
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Page 2, 6th November 1953 — CATHOLIC EVIDENCE REPLIES TO YOU
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CATHOLIC EVIDENCE REPLIES TO YOU

Our Lady, Mediatrix of All Graces

What is Implied in the title of our Lady as "Mediatrix of All Graces"?

THIS is just what we cannot know 1 unless and until the doctrine stated in this title is given dogmatic definition.

The title is already sanctioned by the Church's general approval and liturgical use. What precisely it implies is what we should learn from a dogmatic definition. if one is ever given.

To the present writer it suggests simply a more precise statement of the familiar truth that Mary is the mother of every one of us in the supernatural order-not just that she has the tender feelings of a mother towards us but that she stands in a real life-bearing relationship to all in the order of grace.

As the Apocalypse says (ch. xii), all those "who keep the command-. ments of God and have the testimony of Jesus Christ" are "the rest of the seed" of the woman who "brought forth a man child who was to rule all nations."

If she is truly our mother in the order of grace, then all grace comes to us as her children.

This is expressed in another way in the conception of Mary as the Second Eve. the oldest (second century) formulation in Christian tradition of the place God gave her, by grace, in the scheme of Redemption. Eve is the Mother of all the Living in the natural order, but not, because of Original Sin, in the supernatural order.

Mary, the Second Eve, is the Mother of all the Living in the supernatural order, through the grace of her Son, the Second Adam.

Is the Fifteenth Nlysteri of the Rosary of any great theological significance so that it might be defined as an article of faith?

THE"Crowning of our Lady as HE of Heaven" would seem, rather, to be symbolic statement of those acts of God's grace in Mary (which are already articles of ,faith) which make it right for us to speak of her as Queen of Heaven-her Immaculate Conception and Divine Motherhood. But this does not mean that there is no sense in which such a "Crowning" was, as our Rosary presents it, a definite event following on the Assumption.

Our Lady was indeed Queen of Heaven in the stable at Bethlehem, but she was not glorified with all the glory which God, by grace, gave her until He took her to Himself, body and soul, at the end of her earthly life. So too, with Our Lord Himself, it was at His Ascension that He was raised to the Father's right hand and glorified as Lord of all.




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