Mary is the mother of Jesus Christ.
And Jesus Christ is the second person of the Trinity.
Jesus did not sin.
As the Son is divine, and the divine power is omniscient, then it is fitting that Mary participate in the Son’s omniscient power as a manifestation of the honour given to Mary by her Son.
Some Comments on The Notion of The Supernatural Order Of The Trinity.
A discussion is given about the most difficult part of the above argument is the notion of the supernatural order of the Trinity.
An order of being is defined as a disposition according to before and after relative to some principle. For example, a plant has a vegetative soul as the principle of life. And the powers within the plant to grow, nourish and generate are the various dispositions within the plant. All the activities of the dispositions are governed by the plant soul as the principle of life.
Analogously from plant life to divine life in God, the supernatural order is the order of being had in God as God is deity. The supernatural order has the divine essence as the principle of all acts of God, including the acts of the father generating the Son, and the Father and Son spirating the Holy Spirit. Consequently, anything that is located within the supernatural order of God, must then participate in the same principle of activity, which is the divine essence acting in accord with the nature of the divine essence as supernatural. As Mary is located within the supernatural order of God, as the mother of God, Mary is likewise subject to the divine essences as the principle of her own activity.
Mary is not subject to the divine essence in the same way as the Father, Son and Holy Spirit. For the Father, Son and Holy Spirit are properly God, and Mary is properly a creature. Yet so, the common principle of the divine essence as the principle of all activity within the supernatural order dictates that Mary participate in the infinite power of the divine essence, and yet remain a creature.
A Summary Comment about Mary’s Likeness to Jesus in Power.
Mary’s participation in the supernatural order is like that of Christ’s perfect humanity, which remains human, but is filled with the supernatural life due to the union between the Word and Jesus’ united human nature. As Mary is united to her Son, where Mary is the sole human cause of the Son’s humanity, Mary is similarly filled with the supernatural life, like that of her Son. Such perfection of Mary demands that she participate in the divine power of her Son as a power proportionate to her dignity as mother of God.
JM
Mary is the mother of Jesus Christ.
And Jesus Christ is the second person of the Trinity.
As a mother is a mother of a person, Mary is the mother of the second person of the Trinity.
As the second person of the Trinity is God, then Mary is the mother of God.
As mother of God, Mary was predestined by God to grant Mary a privilege not given to any other member of the human race.
The divine privilege of divine maternity implies God placed Mary into the Trinitarian life of God.
As Mary is within the Trinitarian life of God, she has the closest union with God attainable apart from God’s union of the three divine persons.
Jesus did not sin.
Hence Jesus kept the commandments perfectly.
By keeping the commandments perfectly, Jesus gave perfect honour to Mary during his life.
As the Church correctly proclaims Mary is now in heaven, Christ continues to keep the commandments perfectly and thereby grant Mary perfect honour as His mother.
Christ as Son of Mary is then always subject to His mother according to honour required of a Son towards a mother.
As the Son is divine, and the divine power is omniscient, then it is fitting that Mary participate in the Son’s omniscient power as a manifestation of the honour given to Mary by her Son.
For the Son’s honour of Mary is a divine act proportionate to His infinite wisdom.
But wisdom is in accord with the laws of causation which dictates an effect is most like the cause when the effect is closest to the cause.
But the union of the Son to the Mother in heaven is the closest possible.
For Mary is within the supernatural order of the Trinity as the mother of the divine Son.
Hence the Son’s honour of His mother is within the supernatural order of the Trinity (SNoTr).
Every act within the SNoTr is either naturally or connaturally infinite.
For the Father’s generation of the Son, and the Father’s and Son’s spiration of the Holy Spirit are both infinite acts within the SNoTr.
Then the divine acts of generation and spiration are infinite in accord with the nature of the SNoTr.
Then any other act of God within the SNoTr must also act in accord with the nature of the SNoTr.
But for God to act in accord with the nature of the SNoTr, is to act connaturally as an infinite act.
Then in accord with the connaturality of divine acts within the SNoTr, the Son’s honour of the mother is also infinite.
Infinite honour implies infinite power in the one who receives the honour.
For honour implies greatness over others, which corresponds to a proportionate power over others.
Hence, Jesus’ honour given to Mary as mother of God is infinite.
Therefore, Mary, as the mother of the divine Son has an omniscient power given to her by her Son.
Therefore, Mary is omniscient.
Some Comments on The Notion of The Supernatural Order Of The Trinity.
A discussion is given about the most difficult part of the above argument is the notion of the supernatural order of the Trinity.
An order of being is defined as a disposition according to before and after relative to some principle. For example, a plant has a vegetative soul as the principle of life. And the powers within the plant to grow, nourish and generate are the various dispositions within the plant. All the activities of the dispositions are governed by the plant soul as the principle of life.
Analogously from plant life to divine life in God, the supernatural order is the order of being had in God as God is deity. The supernatural order has the divine essence as the principle of all acts of God, including the acts of the father generating the Son, and the Father and Son spirating the Holy Spirit. Consequently, anything that is located within the supernatural order of God, must then participate in the same principle of activity, which is the divine essence acting in accord with the nature of the divine essence as supernatural. As Mary is located within the supernatural order of God, as the mother of God, Mary is likewise subject to the divine essences as the principle of her own activity.
Mary is not subject to the divine essence in the same way as the Father, Son and Holy Spirit. For the Father, Son and Holy Spirit are properly God, and Mary is properly a creature. Yet so, the common principle of the divine essence as the principle of all activity within the supernatural order dictates that Mary participate in the infinite power of the divine essence, and yet remain a creature.
A Summary Comment about Mary’s Likeness to Jesus in Power.
Mary’s participation in the supernatural order is like that of Christ’s perfect humanity, which remains human, but is filled with the supernatural life due to the union between the Word and Jesus’ united human nature. As Mary is united to her Son, where Mary is the sole human cause of the Son’s humanity, Mary is similarly filled with the supernatural life, like that of her Son. Such perfection of Mary demands that she participate in the divine power of her Son as a power proportionate to her dignity as mother of God.
JM
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