Writer's Wednesday -- Judith Gentle
[On why Mary is a channel for grace for us...]
Just as there is an order of progression that exists in God with regards to the mystery of the Persons of the Blessed Trinity, there is an order of procession in the mystery of Redemption. In the Blessed Trinity, the Son proceeds from the Father, and the Holy Spirit proceeds from the Father and the Son, “as from one principle and through one spiration…[1]”
Correspondingly, in the work of Redemption, the Father has given the Son to the Blessed Virgin, such that the Incarnate Son now proceeds through the Blessed Virgin by the Power of the Holy Spirit. Thus, the entire work of Redemption, including the graces that flow from it, proceed through her by grace and from the Incarnate Son by nature “as through one spiration...”
This order was established by God the Father in the very act of choosing Mary as the one through whom His eternally begotten Son would be conceived for all eternity as incarnate, from the moment of her fiat, by the Power of the Holy Spirit. Precisely because the Incarnation of the Son proceeds through her by divine choice, all that comes to us as the consequence and fruit of His Incarnation must now proceed through her as well, by divine choice… the Father has made her the inseparable associate of the Holy Spirit. Consequently, the Father has given her the very same power and dominion over souls that belongs to the Incarnate Son by virtue of His divinity and infinite merits…
The primary reason we may refer to Mary as mediatrix, coredemptrix, or reparatrix, or any similar title speaking of her mediating role in Redemption is that the Father, Himself, made the choice to involve her in the entire work of Redemption, by choosing her to be the Mother through whom the divine Son became Incarnate. This was one and the same deliberate choice on the part of the Father. While Mary’s full consent and substantial self-oblation signaled by her fiat are certainly the necessary human contributions that enabled her to take her place in the mystery of Redemption… the most important contribution was God’s…
[Finally,] … the whole mystery of Redemption is necessarily …contained in the divine Fiat of the eternal Son when He condescends to be conceived as the Incarnate Redeemer, only, through, with and in the Virgin Mary.
-----Rev. Dr. Judith Gentle, Jesus Redeeming in Mary, 2003.
[1] Refer to CCC 246 for explanation of this quotation within this quotation.
Just as there is an order of progression that exists in God with regards to the mystery of the Persons of the Blessed Trinity, there is an order of procession in the mystery of Redemption. In the Blessed Trinity, the Son proceeds from the Father, and the Holy Spirit proceeds from the Father and the Son, “as from one principle and through one spiration…[1]”
Correspondingly, in the work of Redemption, the Father has given the Son to the Blessed Virgin, such that the Incarnate Son now proceeds through the Blessed Virgin by the Power of the Holy Spirit. Thus, the entire work of Redemption, including the graces that flow from it, proceed through her by grace and from the Incarnate Son by nature “as through one spiration...”
This order was established by God the Father in the very act of choosing Mary as the one through whom His eternally begotten Son would be conceived for all eternity as incarnate, from the moment of her fiat, by the Power of the Holy Spirit. Precisely because the Incarnation of the Son proceeds through her by divine choice, all that comes to us as the consequence and fruit of His Incarnation must now proceed through her as well, by divine choice… the Father has made her the inseparable associate of the Holy Spirit. Consequently, the Father has given her the very same power and dominion over souls that belongs to the Incarnate Son by virtue of His divinity and infinite merits…
The primary reason we may refer to Mary as mediatrix, coredemptrix, or reparatrix, or any similar title speaking of her mediating role in Redemption is that the Father, Himself, made the choice to involve her in the entire work of Redemption, by choosing her to be the Mother through whom the divine Son became Incarnate. This was one and the same deliberate choice on the part of the Father. While Mary’s full consent and substantial self-oblation signaled by her fiat are certainly the necessary human contributions that enabled her to take her place in the mystery of Redemption… the most important contribution was God’s…
[Finally,] … the whole mystery of Redemption is necessarily …contained in the divine Fiat of the eternal Son when He condescends to be conceived as the Incarnate Redeemer, only, through, with and in the Virgin Mary.
-----Rev. Dr. Judith Gentle, Jesus Redeeming in Mary, 2003.
[1] Refer to CCC 246 for explanation of this quotation within this quotation.
posted by Pat Gohn at
11/21/2007
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