The Co-naturality of Chrstian Suffering and Glory Concludes to the Blessed Virgin Mary's Intense Heavenly Glory co-natural to Her Intense Suffering.

The Blessed Virgin Mary encountered the most human suffering in human history. Her suffering began when she was told by Simeon of the suffering of Her Son, and continued until the resurrection of Her Son on Easter Sunday. Mary's suffering is summarised in Her seven sorrows as indicated below.

The Prophecy of Simeon. (Luke 2:34–35).  The escape and Flight into Egypt. (Matthew 2:13).  The Loss of the Child Jesus in the Temple of Jerusalem. (Luke 2:43–45).  The Meeting of Mary and Jesus on the Via Dolorosa.  The Crucifixion of Jesus on Mount Calvary. (John 19:25).  The Piercing of the Side of Jesus with a spear, and His Descent from the Cross. (Matthew 27:57–59). The Burial of Jesus by Joseph of Arimathea. (John 19:40–42).

According to St Paul in Romans, Christians suffer to be glorified -

Romans 8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ)– if indeed we suffer with him so we may also be glorified with him. 

As the greatest causes of glory are ordered to the greatest glory, the greatest causes of glory involve the greatest suffering. And the suffering of Christ as a cause of glory is closely associated with the greatest causes of glory, which is Mary as the mother of the Redeemer. Mary, as a very important cause of redemption and glory, thereby had very intense suffering throughout Her life, which is in turn ordered towards the highest glory. 

Furthermore, as the greatest suffering of a mother is to see a most loved Son die a horrible death, Mary experienced the greatest suffering. For Mary's love for Her divine Son was perfect, as from the fulness of grace Christ granted to his mother and the corresponding charity in Mary's soul. As Mary's love for Her Son was perfect, the perfect love between mother and divine Son causes a perfect union of wills between the two persons. The union of wills thereby causes Mary to experience Her Sons suffering in a uniquely intense way. Such suffering is thereby ordered to a uniquely intense glory for Mary.

Conclusion - Mary's suffering was uniquely intense due to Her role as mother of the redeemer and Her perfect love of Her divine Son. Mary's uniquely intense glory in heaven is in proportion to Her suffering.

The Blessed Virgin Mary's Immaculate Conception and Perpetual Virginity as Fitting Ad Extra Works of the Trinity, Co-Natural to the Ad Intra Act of God the Father's Generation of God the Son.

All the works of the Trinity ad extra within the economy of salvation are co-natural with the ad intra life of the Trinity. From the ad intra nature of the Trinitarian generation of the Son by the Father, it is fitting that God act through the Blessed Virgin Mary as an ad extra work of the Trinity, for Mary to imitate the ad intra life of the Trinity.

The Original immaculate Person is God the Father, who acts immaculately to generate the Son of God (the Word of God). For God the Father is most holy and every act the Father does is without sin. The generation of God the Son is from God the Father as the immaculate Father for the immaculate Son. Analogously, when the Son of God became flesh through the Blessed Virgin Mary, the immaculate Son of God was generated as from a mother, who acted in a way like that of God the Father. 

As God the Father acts as an immaculate Father of the immaculate Son, then analogously, it is fitting that the Blessed Virgin Mary also be immaculate to generate the immaculate Son of God. The immaculate Mary is Mary from the immaculate conception as a grace God gave Her to be the fitting mother of God the Son as an imitation of God the Father.

Also, God the Father acts to generate God the Son as a virginal act of generation of a divine person without the need for a sexual union. The Father's generation of the Son is an ongoing, and thereby a perpetual act of virginity of God the Father within the Trinity. Analogously, as the Blessed Virgin Mary generates God the Son, She acts in imitation of God the Father as an ad extra work of the Trinity, for Mary to act virginally to generate God the Son. As God the Father's generation of God the Son is an act of perpetual virginity, so too Mary was also a perpetual virgin in imitation of God the Father.

Conclusion - From the co-naturality of the ad intra life of the Trinity with the ad extra works of the Trinity, it is most fitting that the Blessed Virgin Mary received the grace of the immaculate conception and was a perpetual virgin for the sake of the Son of God.

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.

The Maternity of the Blessed Virgin Mary as Mother of God Caused through Christ's Meritorious Sacrifice of the Cross.

I have argued in other posts for Christ meriting the creation event as through the cross.

An Argument for Christ Meriting the Act of Creation of the Universe as through the Cross.

A Further Argument for the Cross as the Meritorious Cause of Christ Acting to Create the Universe from the Motif of the Glory of God.

Below I shall present four arguments for the divine maternity of the Blessed Virgin Mary as merited through the cross, based in part upon the above truth of the cross as the meritorious cause of Christ acting as the creator of the universe.

The Divine Maternity of the Blessed Virgin Mary Merited through the Cross.

Argument 1 - From Mary acting with the Divine Causes of the Glory of God.

Christ created and redeemed the universe for the glory of God. But contained within the notion of the glory of God are all the causes of the glory of God. And because the glory of God is caused by the cross, and the cross is caused by Mary as the mother of the saviour, Mary is a maternal cause of the glory of God. Because Mary is a cause of the glory of God, Mary must act within the causes provided by God to cause the glory of God. As the meritorious cause of the glory of God is the cross, Mary as mother of God must have acted from the merits of the cross. Therefore the cross is the meritorious cause of Mary's divine maternity as the cause provided by God for the glory of God.

Argument 2 - Mary's Divine Maternity caused by Christ's Cross within the Providential Plan of Creation.

Mary is the mother of Christ the saviour, who in turn is the meritorious cause of the glory of God. And Christ's act of creation was merited as from the cross. Thereby Christ's act of creation also merits God's providential plan which includes the plan to grant Mary the office of the divine maternity. The Mary causes the cross and thereby the cause of Christ's act of creation. Christ then merited Mary's maternal office as through the cross. For all acts within salvation history are merited from Christ's cross. 

Argument 3 - Mary's Divine Maternity caused by Christ's Cross as an Imitation of the First Creation Event.

The cross is the meritorious cause of Christ acting as the creator of the universe. Mary causes the creator of the universe analogous to the first creation of the universe. For the first creation and the birth of Christ are both as through the power of God. As the power of God always acts co-naturally for the same end, the power of God also acts from the same causes. Therefore the birth of Christ through Mary is analogous to the first creation. As the first creation is merited from the cross, then so too, Mary's maternity and Christ's birth are also merited from the cross.

Argument 4 - Mary's Divine Maternity caused by Christ's Cross as an Exemplar Cause of Christian grace.

Christ merited all Christian grace from the cross. As Mary's divine maternity is a great office as a gift given to her from Christ, Mary's office as mother of God is an exemplar cause. As all causes within salvation history are from the cross as the meritorious cause of all grace, Mary's divine maternity as exemplar cause is caused by the cross.

The Truth of the Bodily Assumption of the Blessed Virgin Mary Based Upon Her Office as Mother of Christians.

The Blessed Virgin Mary is the mother of Christ and thereby the mother of God. Christ is our brother and therefore the mother of God, is then the mother of our brother. As Mary is the mother of our common brother, Mary is then the mother of all Christians as the mother of the family of God. As the family of God is based upon the works of God, as known an loved through faith, hope and love, the family of God is tied to the head of the family through faith, hope and love. The head of the family is the Trinitarian God, and the Blessed Virgin Mary as the mother. The head of the family will then best provide the works of God as outstanding causes of faith, hope and love. 

As faith is to believe in the existence of Heaven and the general bodily resurrection, faith then includes the works of Christ and Mary as exemplar works of the general resurrection that are compatible with the resurrection of the bodies of Christians which are taken into heaven. Based upon the ordering of faith as from the outstanding actions of God, which occurred through the life of the Blessed Virgin Mary, it is most fitting that She have experienced the resurrection and bodily assumption into heaven as an exemplar of faith.

Similarly, in accordance with the virtues of hope and love, Mary should also have been bodily assumed into heaven. For Christian hope desires, the bodily assumption as a good promised and Christian love is attracted to the truth of being completely happy with a resurrected and glorified body in heaven. As Mary's bodily assumption into heaven is in accord with faith, hope and love, Mary was then bodily assumed into heaven after she died and was resurrected without corruption.

Conclusion - Mary's bodily assumption into heaven as an exemplar act of the work of God, is then an exemplar cause of Christian faith, hope and love. The existence of Christian faith, hope and love in the general resurrection and bodily assumption into heaven is strong evidence for the bodily assumption of Mary into heaven.

The Holy Spirit as a Manifestation of the Love of Mary, the Mother of Jesus Christ.

The following is a discussion of several aspects of the Marian motherhood of Christ, Christians and the consequent Marian aspect of the Holy Spirit as the Love of God which causes Christians to imitate Mary's life with Christ.

Mary as Mother of God and Christians.

Mary is the mother of Jesus Christ, who is God incarnate. As a mother is a mother of a person and Jesus was a divine person, therefore Mary is the mother of a divine person. As a divine person is God, and Mary as the mother of a divine person, then Mary is the mother of God. As Mary is the mother of God, which occurs within the divine work of salvation, Mary is intimately involved with the ad extra Trinitarian work of salvation. Mary's role towards Christ as His mother extends to her role as the mother of all Christians. For Mary became the mother of God, so men may become like God as having Christ as their brother (Rom 8:29). If Jesus is the brother of Christians, then Christians have a familial relationship with Christ which infers the mother of Christ is the mother of Christians.

Mary's Maternal Cause through the Sacraments.

Men enter into Christianity by being born again through baptism (Titus 3:5). Baptism is the sacrament of life in which the Holy Spirit is infused into the soul. Baptism is then the sacrament that imitates Mary as the maternal cause of Christ's birth. Baptism is then a Marian sacrament and correspondingly, the infusion of the Holy Spirit and the accompanying gifts of the Holy Spirit in baptism are also Marian. For a Christian who is born again through baptism is born as through Mary as the mother of all Christians.

As Mary is the mother of Christians and Christians are born again through the Holy Spirit, the Holy Spirit is maternally caused by Mary as from a mother who causes the new life of Christians. The Holy Spirit and the gifts of the Holy Spirit all have Mary as the maternal cause, along with Christ as the meritorious cause and the sacraments as the instrumental causes. As the Holy Spirit has a Marian cause, the Holy Spirit will act consistently with Mary's life to bring about the life, assumption and glorification analogous to that of Mary in the life of Christians. The work of the Holy Spirit is then a divine work that tends towards the glory of God, through the glory offered to Christ, from Mary. 

Marian Aspect of Pentecost as the Birth of the Church.

For Christ came from Mary, and the Holy Spirit came from Christ in imitation of Mary's virginal birth of Christ through the power of God. Consequently, the Pentecost event (Acts 2) is the entrance of the Holy Spirit into the Church is a Marian, birth event which brings about life to the church, just as Mary gave life to Christ. The birth of the Church through the Holy Spirit as an imitation of Mary infers the sacraments of baptism and the Eucharist, along with St Peter's preaching and the prayers of the Christians are also Marian actions (Acts 2). All actions of the Holy Spirit in the Church are in some manner an imitation and fruit of Mary's life, who herself had a life inspired by the Holy Spirit (Luke 1:26-38).

The Holy Spirit's work of Love as through Mary.

As one of the fruits of the Holy Spirit is love (Gal 5:22-23), and the Holy Spirit is caused by Mary, the love of the Holy Spirit is a manifestation of the love of Mary. It is fitting that the Marian aspect of the Holy Spirit be granted to Christians, for the Holy Spirit's action in the life of Mary is a manifestation of the love of God towards all men through Mary's consent to grant life to Christ and raise Christ as a child and thereby provide the sacrifice to save men from their sins.

Conclusion - Because Mary is the mother of God and Christians are brothers of Christ, Mary is the mother of Christians. And consequently, the Holy Spirit's action within the Church will imitate the life of Mary, including the love Mary had for her Son and for humanity. The Holy Spirit and the gifts of the Holy Spirit tend to make Christians imitate Mary whereby Mary acts as a maternal cause to give birth and raise up Christian children unto spiritual adulthood. The Holy Spirit given at Pentecost is a manifestation of the love of Mary for Christ and humanity.

An Argument for all Actions of all Men having Mary as a Maternal Cause within God's Providential Plan of Salvation.

The universe was created by the Word of God (John 1:3) for the glory of God the Father. The Father's glory is to glorify the Son through the passion, death, resurrection and ascension into heaven, united to the human nature of Jesus Christ. The universe is then created for the sake of the Incarnation of the Word of God. But the Incarnation involves the Predestined plan that in God's providential plan, Mary would become the mother of the Word of God.

The universe is then made by the Word of God as part of a providential plan to glorify God the Father and God the Son through Mary as mother of Jesus, as the Word of God made flesh. In other words, the creation of the universe is analogous to a family action of God the Father, God the Son and Mary as mother of God the Son. For the Father wills that the Son create the universe within the divine plan, whereby Mary becomes the mother of God the Son. Through Mary becoming the mother of the God the Son, Christ is then able to complete His mission to redeem men and glorify the Father.

The Father and Son own the universe as the divine cause of the creation of the universe. The Father and Son also own Mary as the creator of Mary. But Mary has maternal authority over the Son of God and thereby has a maternal right to all that God the Son owns. As God the Son owns the universe, then so too, Mary as the mother of the owner of the universe also participates in the ownership of the universe. As Mary then owns the universe with God the Father and God the Son, Mary has a proportionate power over the universe as the mother of the creator.

Furthermore, as Mary owns the universe, she has an authority over all men and thereby has a genuine role in God's providential plan for all men. All men are then born, live and die under the authority of Mary as the maternal head of the human race. The power of God exercised to create each human soul and direct all human action is directed from the Trinitarian God, through Mary as from God the creator and preserver acting with power through Mary as the mother of all men. For just as God created the universe to cause Mary to become the mother of the universe and maternal head of all men, so too, God also acts with the mother of all men to move men to act in accordance with God's providential plan. 

For when God caused Mary to become the mother of God, God then acts with Mary as mother of God, to convey the power of God, for God never acts in an inefficacious manner. So when God acted to cause Mary's divine maternity, He did so because God included Mary within the divine plan for all men. Consequently, Mary is not only the mother of Christ 2000 years ago, she is the human person as mother of God and all men, around which the divine plan of creation, redemption, sanctification and glorification is determined.

And, because God's providential plan is a plan that exercises God's prudence, and prudence is the practical act to order everything for an end, God's providence always acts to have Mary participate in the glory of God as the mother of the divine saviour and creator. All actions of all men are then within the divine providential plan to give glory to God through the glory granted to Mary, as mother of God, and mother of all men. Also, because Mary is the maternal cause of God's providential power, Mary is also the maternal cause of all miracles, and all sacramental grace. Therefore any healing and any sanctifying grace obtained by any man is through the mediation of Mary. All actions of all men are then in some manner Marian actions of men moved by divine power as through the mediation of Mary.

To deny that Mary has a causal role over the lives of all men is to conclude that God has acted to cause Mary to become the mother of God, but then to exclude Mary in the divine plan for all men. The contradictory inclusion of Mary within the divine plan for all men through Christ, and then exclusion of Mary in the divine plan for all men is not in accord with God the creator, who always creates creatures to act in accord with the office granted by God. As Mary's motherhood of God was perfect, and Christ is the divine head of the human race, then Mary is the mother of the human race. 

As mother of the human race, she always acts with divine providence to have the divine power applied to move men in accord with the divine plan. Whenever a man uses his free will to make a moral act, he does so because Mary has acted with the power of God to enable that man to act. All merit of all men is then through the mediation of Mary along with the divine power, and divine grace merited by Christ. Also contrarily, Marian mediation to cause all human action does not conclude Mary being a cause of any human sin. For Mary is impeccable, just as her divine Son is impeccable and any sin caused by men is a defect in men and not in Mary willing the sin as a Mediatrix between God and men.

Conclusion -  Mary is a Maternal Cause of all men's actions within God's Providential Plan of Salvation. Mary is the mediatrix of all grace and of all miracles.

An Argument for the Mariology Associated with the Creation Event is Evidence for a Geocentric Universe.

The universe was created by Christ (John 1:3). And as Jesus always acts in accord with the commandments, He always acts to honour His mother. Therefore, the universe was made by Jesus to honour His mother. For the Earth as the centre of the universe was the location at which Jesus became and man through Mary and lived with His mother until He began His Earthly ministry after the wedding at Cana.

The universe must then in some manner reflect the honour the Son of God grants to His mother. The created universe is then a universe constructed by the Son for the honour, or glory of His mother. One way in which such honour is granted to His mother is if the Earth is located in a special place within the universe, analogous to the special place Mary has in heaven. The Earth, like the Marian thone near the centre of the Heavenly Jerusalem next to Christ's throne of God in heaven, is located at the centre of the universe. For the Earth was once a home of His mother, and must in some manner be a reflection of Her heavenly home.

Mary with a throne of the queen of heaven is a place and office directly tied into the structure of the universe. As Mary is located at the right hand of Christ, who is at the throne of God, then so too the Earth as the centrepiece of creation is located at the stationary point of the universe. For just as the angels and saints in heaven serve Christ and His mother in heaven, so too the multitude of bodies in the universe move and act to serve the Earth (and Christ's mother) in its central location, as a type of Christ's and His mother's heavenly throne.

Conclusion - The Marian aspect of the creation event is linked to the predestined plan of God to glorify the resurrected Christ and His mother, Mary as queen of heaven. The plan to create the universe for the glory of Christ and His mother infers the universe is most fittingly geocentric. For where Christ and Mary reside, there is the centre of God's plan for the universe.

Two Arguments for the Infinite Power of Mary, the Mother of Jesus Christ.

Argument 1

Christ is the creator of the universe (John 1:3).

The creator of the universe has infinite power to cause something from nothing.

Mary is the mother of Christ.

Christ is without sin and therefore perfectly obeys his mother at all times.

Therefore, Christ always grants His mother perfect honour at all times.

Perfect honour from God is not empty, but full of the power of God.

The power granted by the Son towards the mother is in proportion to the dignity of the office of the mother of God.

The dignity of the office of the mother of God is in proportion to the dignity of a divine person.

The dignity of a divine person is infinite.

Therefore, the power the divine Son grants His mother s an act of honour is an infinite power.

Therefore, Mary as the mother of Jesus, has an infinite power.

Argument 2

Mary is now the queen of heaven with her son as the king.

For the Son is the Davidic Son who fulfils the Old Testament Davidic kingdom which had the office of queen mother who governed the kingdom through the Son and mother.

Similarly, heaven is the fulfilment of the Davidic kingdom, and thereby Mary is the new queen mother who governs heaven with Christ as her Davidic Son.

Heaven is the ultimate end of the act of the Son of God who redeemed mankind.

The act of the divine Son is infinite.

An infinite act is in proportion to an ultimate end that is an infinite good.

Mary is then the queen of heaven as ruler over a kingdom that is infinitely good.

As the ruler has power in proportion to the kingdom ruled, Mary has an infinite power in heaven.

And further, an infinite power in heaven equates to an infinite power on Earth, for God always acts on Earth from Heaven to carry out His will.

Therefore, Mary has an infinite power on Earth.

An Argument for the Blessed Virgin Mary’s Immaculate Conception and Impeccability of Will Throughout Her Life.

Christ is God incarnate.

Mary is the mother of Christ.

God has absolute rights over all of creation as master of all things.

Therefore, Christ has absolute rights over Mary as His mother.

God is all holy and therefore has rights to create and preserve Mary is all Holy.

For along with an all holy nature is an all holy reputation.

And a man’s reputation is from those he associates with and especially those of His family.

Likewise, Christ’s reputation as the all holy God is persevered by having an all holy mother.

And therefore, because Christ is all holy and has the right to an all holy mother, Christ has the absolute right to both create and preserve from sin the all holy mother.

But to create an all holy mother is the Immaculate Conception.

And to preserve and all holy mother is the preservation of Mary with an impeccable will.

Therefore, because Christ is the all holy God, Mary was immaculately conceived and preserved without sin.

And analogously for similar reasons stated above, St Joseph as Christ’s adoptive father was also very holy and was quite possibly the second holiest human person after Christ’s mother.

An Argument for the the Virgin Mary's Motherhood of the Christian Life as through Authority Over Christ and the Temporal Mission of the Holy Ghost.

St. Bernardine of Siena - The conception of the Son of God conferred upon the virgin [Mary] the right to administrate everything that was granted to the Son. [Mary] had a certain jurisdiction over the temporal processions of the Holy Ghost, so that no creature receives any grace of virtue except through the distribution of the Virgin Mary.

The Holy Ghost is sent from Christ who is caused by Mary as Christ's mother.

Mary has maternal authority over Christ as a mother has authority over a Son.

What has authority over the Son has authority over that which is caused by the Son.

For everything the Son does is subordinated to the authority of His mother as dictated by the ten commandments.

Christ then always acts to honour His mother.

Therefore Christ's sending of the Holy Ghost is an act to honour His mother.

And then because the Holy Ghost's temporal mission is caused by the Son who acts under the authority of Mary, and to honour Mary, Mary has authority over the Holy Ghost's temporal mission.

But the Holy Ghost's temporal mission is to cause Christian grace and the seven gifts of the Holy Ghost in Christians.

Therefore Mary has authority over Christian grace and the seven gifts of the Holy Ghost.

And therefore Mary is the mother of all Christians and mother of the Christian spiritual life.

An Argument for Mary's Omniscient Power.

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