The Supreme Glory of Mary in Heaven Derived from the Divine Works of Grace in Mary as the Spouse of the Holy Spirit and Mother of the Son of God.

The archangel Gabriel told Mary she would conceive Christ as through the Holy Spirit (Luke 1:26-38). The conception of Christ in Mary's womb by the power of the Holy Spirit is analogous to a marriage in which a child is conceived and then born. The Holy Spirit's action over Mary is the divine marriage of the Holy Spirit with Mary analogous to St Joseph's marriage to Mary. By the Holy Spirit acting to cause the conception of Christ in Mary, the Holy Spirit is Mary's divine groom. As Mary is married to the Holy Spirit, Mary has the sanctity fitting to have the Holy Spirit as her groom and the Word of God as her divine Son. As such an action by the Holy Spirit to conceive the Son of God in Mary is a singularly important event in human history, Mary's sanctity must be of corresponding supreme quality. Mary's greatness of sanctity is thereby indicated by the total self-giving of the Holy Spirit and the Son of God to act for the salvation of humanity as through Mary's free consent to marry the Holy Spirit.

The greatness of the sanctity of Mary is also highlighted by noting that the Son of God as both the creator of the universe and of Mary, and the Holy Spirit as the groom of Mary condescended to serve Mary and humanity through Mary. In turn, the divine service of God to Mary was met with the service of Mary towards the Trinitarian God for the sake of humanity. The divine condescension of the Son of God and the Holy Spirit to act with Mary for the salvation of humanity is an act of supreme humility motived by charity by God. The divine condescension to serve Mary correspondingly acts co-naturally with Mary's supreme humility and charity in service of the Lord (Luke 1:38) for the salvation of humanity. As God is most holy and acted with most humility and charity to serve humanity, Mary's response to serve God and humanity in accordance with the divine will is in proportion to her charity and her twin functions as the bride to the Holy Spirit and mother of God the Son.

Mary's consent to be the bride and mother of God is a lifelong mutual submission of Mary and God to serve each other in charity. And as there is no greater act a human can do than be both the bride of the Holy Spirit and the mother of God, there is no greater holiness than that of Mary associated with the greatest charitable works of God. And furthermore, God's works of grace in Mary's life are most fittingly brought to perfect fruition in Mary's supreme heavenly glory. For God chose Mary to be something no other human person can be, and God's choice is most fittingly completed in the perfect work of Mary's supreme glory as the fruit of the redemption and supreme exemplar cause of the holiness of Christians.

Conclusion - The supreme offices of Mary as the bride of the Holy Spirit and the mother of the Son of God correspond to God's completed work of the grace of Mary's supreme glory in heaven.