The Wisdom That is Mary

Abstract

THE THOMIST A SPECULATIVE QUARTERLY REVIEW OF THEOLOGY AND PHILOSOPHY EDITORs: THE DoMINICAN FATHERS OF THE PROVINCE oF ST. JosEPH Publishers: Sheed and Ward, Inc., New York City VoL. VI APRIL, 1943 No.1 THE WISDOM THAT IS MARY* Mary must shine forth more than ever in these latter times, in mercy, in strength and in grace. -GRIGNON DE MoNTFORT HOW may we truly apply to the Blessed Virgin all that is said of Wisdom in the Sapiential Books? In answering this question we are attempting no innovation. This will be evident from the constant use made of the Doctors of the Church. In composing this study, whose main purpose is to assemble a certain amount of pertinent quotations relating to the Mother of God as Wisdom, we have been prompted rather by the miseries of our time which indicate more than ever our need to keep our eyes steadily fixed upon the most outstanding manifestations of the Wisdom an.d Mercy of God. Those texts which the liturgy devotes in their mystical sense to the Mother of God will be utilized merely to illustrate the conclusions deduced from the literal sense of other passages of *Editors' Note: The present article, in the French, is to form part of Prof. DeKoninck's forthcoming book, Ego Sapientia, Editions de I'Universite Laval, Quebec. 1 CHARLES D. DEKONINCK Scripture. Such an illustration, nevertheless, supported as it is by the liturgy, has a truly illuminative quality.1 The words which the Church places in the mouth of the Blessed Virgin are not " I, the wise," nor " the wisest of all mere creatures," but " I, wisdom--Ego Sapientia." 2 Of a very good person we say that that person is goodness itself, but this attribution is to be understood in a purely metaphorical or parabolical sense. There are only two cases in which one may predicate an abstract term of a concrete term in an essential proposition: when it is question of God and of the transcendentals . "'Abstract things," says John of St. Thomas, .. cannot be truly predicated of concrete things, nor concrete things of abstract things, because of the mode of signifying, . . . although sometimes they are :really identical, as in divine things Divinity and God, Paternity and the Father." 3 Whence, then, can the Blessed Virgin claim the sovereign affinity to God which such a mode of attribution implies? What is proper to wisdom? The adage says: "' Sapientis est ordinare-To order pertains to him who is wise." How a:re we to understand the term, " to order " ? To start with, what is« order " ? Two things are included in the notion of order; dis~ tinction and principle, Principle is that from which something proceeds in any way whatsoever, Principle implies proceeding. Proceeding o:r procession is movement from a principle, movement which can be understood in the broad sense of any action, the action of thinking as well as of physical motion. Accordingly as the principle is a principle of place, a principle of time, or a principle of nature, order will be divided into local order, temporal order and the order of nature. Of these three orders the last is the most profound, since it implies the notion of origination, inasmuch as nature is " that from which is born 1 Cf. Cornelius a Lapide, Commentaria in Ecclesiasticum, cap. XXIV, verse 1 and 2, (edit. Crampon, Vives), T. IX, p. 617 b: Mystice, apte Ecclesia in Officiis divinis B. Virginis haec omnia (quidquid frustra obstrepat Lutherus, et occlament haeretici) accipit de B, Virgine, idque justissimis et gravissimis de causis. 2 Ecdus. 2<1: 40. 3 John of St. Thomas, Cursus Philosophicus, (edit. Reiser), T. I, II P., Q. V, a. 4, p. 864b. THE WISDOM THAT IS MARY first the thing which is born: ex qua pullulat pullulans primo." Under another aspect order is divided into universal and particular order accordingly as the principle is absolutely first, or first in a given genus only. What order is in question in the adage: " It is the part of the wise man to set things in order "? It belongs to the wise man to set things in order, says St. Thomas," Because wisdom is the highest perfection of reason, to which it properly pertains to know order." ;l Since order implies principle, and principle implies relation, the intellect alone can grasp order as order. "Since the intellect (in opposition to the will) draws things to itself, and proceeds by passing from one to the other, it can compare and formally grasp the reiation of one thing to another; the intellect therefore possesses within itself the primary root and reason necessary for ordering things-comparing them among themselves and establishing a.relation of one to the other." 5 However, the mere knowledge of an order is not, as such, sapiential. Simple apprehension can attain order, and every science involves a certain order. WISdom will only be the. highest perfection of reason in so far as it implies an order proceeding from a principle which is wholly first. The verb, " to order," expresses this originative primacy. " It is not to be ordered,'' says Aristotle~" but to order, which belongs to a wise man." tt That is why wisdom is radical. It not only shows the interlocking of one thing with another, but it grasps things in their primary root, wherein all the things that proceed therefrom are, in a certain way, pre-contained; and it grasps this root under its proper formality of origin. If this root was not at the same time origin, the absolutely first principle would be in dependence upon that of which it is the first principle; the multiple would then be, as such, the nature ofa first principle. Wisdom may only be predicated substantially of a thing which in its being and operation is of the nature of the first£St. Thomas, In I Ethic., Iect. 1, (edit. Pirotta), n. I. "John of St. Thomas, Curaus Tkeologicua, (edit. Vives), T. Vll, disp. 21, a. 1, p. 744b. • Aristotle, I Metapk, cap. I, 982 a 15. 4 CHARLES D. DEKONINCK principle whence proceed in a certain way all things by way of origination. It would not suffice for it to attain the primary root solely according to knowledge, because then it would be wise only; but it must substantially possess the nature of a first principle, and know itself as such. In order for the Blessed Virgin to be called Wisdom, she must be first principle in this sense. She must be herself first principle , not merely according to intellect and will, but also according to its substance and being. But who is first principle according to his very being except God? To be truly a first principle would not Mary have to be such a first principle even in her relation to God, would she not have to be so close to God that she would somehow participate even in His nature of first principle, be as the root of the universal order, even in a certain manner that from which God Himself proceeds in a certain manner, the origin and genetrix of God? Fear not, Mary, for thou hast found grace with God. Behold thou shalt conceive in thy womb, and shalt bring forth a son: and thou shalt call his name Jesus. He shall be great, and shall be called the Son of the most High; and the Lord God shall give unto him the throne of David his father; and he shall reign in the house of Jacob forever.7 The Virgin gives birth to the Godman , the branch of Jesse has flowered," She is henceforth truly the mother of God,D she who has engendered God. Generation means vital origin and assimilation. It is the procession of a living·thing from within a living thing conjoined as a principle of life and which assimilates the product of generation to its proper nature by virtue of this very procession. Generation consists therefore in expressing a likeness propagative of the nature of the generator. The generator draws that which is generated from its own substance while forming it. If the Blessed Virgin is truly a generator, this definition of generation must fully apply to her. Let us here note that although in the act of conception the mother is solely a passive principle which, while properly a nature, does not of itself imply an active and expressive assimilation, nevertheless, considered in 7 Lk. 1: SO. "Num. 17: 8. "Lk. 1: 48. THE WISDOM THAT IS MARY 5 her relation to the one engendered, the mother is properly an active principle which vitally assimilates the one engendered. An assimilative action takes place formally in the production of the passive principle of conception, a production which results from the active generative power of the woman, in view of the one engendered. For this reason, the mother participates actively in the vital assimilation of the one engendered. She is properly a genitrix.10 Birth regards primarily and principally the being of the hypostasis and the person. Hence, since the Blessed Virgin is the mother of Christ according to the hypostasis, she is truly the mother of God and of the man, of the God-man.11 In relation to that in Him which is born, the Blessed Virgin is properly cause and origin of God, causa Dei et origo Dei.12 Being the cause of the cause of all things, the mother of God is consequently the mother of all things. " She is the mother of all things," says St. Albert, " and God the Father is the origin of all things: but whatever is per se the origin and cause of the cause, is per se origin and cause of that which is caused. But she is the mother of Him who is the cause and origin of all things: therefore she is per se the mother of all things." 13 Is she not under this aspect an absolutely universal cause? Is there any work of God which is not to be related to her as to its principle? Insofar as she is the substantial principle of Him who made her-genuisti qui te fecit-she fulfills by her divine maternity an essential condition of the appellation "Wisdom." Since she is truly mother of the Son, and the Son is incarnate Wisdom, she is the mother of Wisdom engendered entitavely both of the eternal Father and the temporal mother. "She is the mother;" 10 St. Thomas, Ill a P., q. 3~, a. 4-Cajetan, Comment., ibid. 11 St. Thomas, 111 a P., q. 35, a. 4, c; J. a S. Thoma, Curs. Phil., T. II, III P., q. I, a. 4, p. 569 a 45. 13 Albertus Magnus, Mariale, sive quaestiones super Evangelium, q. 141; Opera Omnia, (edit. Borgnet), T. 37, p. ~OOa. S. Albert le Grand, Docteur de la Mediation Mariale (Paris-Ottawa, 1935), by M.-M. Desmarais, 0. P., has been our guide in the Mariology of St. Albert. 13 Albertus Magnus, Mariale, q. 145, p. ~06a. 6 CHARLES D. DE.KONINCK says Cornelius a Lapide, " of the eternal Wisdom incarnated in he:r. Just as the Son is Wisdom engendered and incarnate, so she is the Wisdom which engenders and incarnates." 14 Nevertheless, Wisdom implies knowledge, a procession according to knowledge. In order that the Blessed Virgin be truly Wisdom, she must, even in relation to God, in addition to her divine maternity according to the flesh, attain to the nature o:f a first principle according to intellect. This she accomplished in her Fiat-Be it done to me according to thy word.15 The Fiat of Mary is as the echo of the Fiat of .Genesis, the word whence proceeds the new order to which the old was ordained. For behold I create new heavens, and a new earth: and the former things shall not be in 1·emembrance, and they shall not come upon thy heart.16 "God who made all things," says St. Anselm," is Himself made from Mary (ipse se ex Maria fecit) and thus all that He made He had made again." 16" My heart hath uttered a good word. " When the angel had spoken," says St. Augustine, "Mary, full of faith and conceiving Christ in spirit before conceiving Him in her womb, said: Behold the handmaid of the Lord, be it done unto me according to thy word." 17 "The Blessed Virgin," adds SL Albert, " would not have engendered Christ in the flesh if she had not first of all conceived and preserved the Word in the ear of her heart (aure cordis) , bearing Him so to speak in the womb of her heart (in cordis utero) ." 18 From this word is suspended the entire new order, this word in the beginning of the conception of the eternal Word by Whom all things are made. Judge, Mary, wisdom, and the whole universe will be :remade. «Hasten, 0 Virgin," cries St. Bernard, "to give your answer. 0 my Sovereign, pronounce the word which the earth, hell, and heaven await, . . . Say but one 14 Cornelius a Lapide, In Ecclesiasticum, c. XXIV, vers. 1 et 2, T. IX, p. 617b. 15 Lk. 1: 38. 16 Is. 65: 17. 1 "" Omtio 5't, Tome 158, col. 956, P. L. 17 St. Augustine, Sermo 't15, n. 4, P. I,., T. VH, coL 1074. 1 " St. Albert, ln Lucam, c. U, vers. 27, T. 88, p. l58b. THE WISDOM THAT IS MARY 7 word, and receive the Word; give your word and receive the divine Word: pronounce a passing word and embrace the eternal Word." 19 Be it done unto me according to thy word. Let him kiss me with the kiss of his mouth.20 Let the Holy Spirit take my flesh and unite it intimately to the Son of God. Let the Word that is the Light become flesh. M. Olier, in the most express way, tells us that in her Fiat the Blessed Virgin imitated the procession of the Son in God according to knowledge: ... Just, as (the eternal Father) engenders his Word through all eternity by His knowledge, by a return upon and vision of Himself, so He wills that Mary, the supremely perfect and holy image of His virginal fecundity, should engender the Word with knowledge; and for that reason He decrees that she shall give her consent to the generation of the word in the flesh in an express and solemn way presupposing knowledge and reason. Whereas other mothers will not know the one who is to be born of them, He wishes that Mary should know previously what manner of son she shall conceive: an angel will make known to her that this son will be Son of the Most High, both God and man, the Redeemer of the world, and that His reign will endure forever.21 This God, whose mother she is, is the God Redeemer who as Redeemer is the final, and consequently absolutely first cause of the entire universe, for Christ was never efficaciously willed as the end of all things except as the Redeemer.22 Mother of the Redeemer, Mary is inseparably united to this final cause as co-principle. The Lord possessed me in the beginning of his ways, before he made any thing from the beginning. I was set up from eternity, and of old before the earth was made.28 Mother of Emmanuel, this is to say, of" the Mighty with us," she is the first one predestinated among all pure creatures. 19 St. Bernard, De Ladibus Virginia MatTis, homilia IV, Opera Omnia (edit. Charpentier Vives), T. II, p. 619. 00 Lk. 1: 88 and Cant. 1: 1. 21 Vie interieure de la Tres Sainte Vierge, ouvrage recueilli des ecrits de M. Olier, Paris, 1875, pp. 5-6. 29 John of St. Thomas, Ours. Theol., T. VIII, disp. 8, a. 2, n. 52, p. 108b. ""Prov. 8: 2~28. 8 CHARLES D. DEKONINCK " She came from God in the beginning," says SL Albert, " because from all eternity she was predestined to become the mother of the Son of God!' 24 The mother is inconceivable without the Son, the Son Redeemer without the mother. She proceeds f:rom Him who made her in order that He might proceed from her. It is as principle that she proceeds from the Principle: her procession from the Principle is ordained in the procession of this same Principle, and she envelops the Principle in her procession from Him, she is held by Him in his procession from her. I came out of the mouth of the most High, the firstborn before aU creatures.25 In coming out of the mouth of the most High she is herself the mouth which prMers the Word. Let kiss me with the kiss of his mouth.26 She proceeds from the true light, from Him who is the unfailing light. Ego feci ut in coelis oriretur lumen indeficiens.21 The Son, who in the bosom of the Father precontains aU things, including the Virgin, causes Himself to be contained in the womb of the Virgin. He whom the whole universe cannot contain has enclosed Himself in your womb, becoming man. 'l'he Son and mother thus constitute from the very beginning a kind of circular motion wh~.rein the principle is the term, and the term, principle, a motion which is the symbol of Wisdom which reaches from end to end.28 This circular motion of Wisdom which is more mobile than all mobile things,29 is like unto play: before him at all times.30 Being truly the mother of God,31 the Blessed Virgin is bound to the hypostatic order in the most intimate way possible to a pure creature. "Hence," says St. Albert, " since birth primarily and principally has respect to the being of the hypostasis and the person, and secondarily to the nature, the Blessed Virgin is •• St. Albert, Ser·Fnones de Sanctis, Sermo 38, T. 13, p. 568a. 25 Ecclus. 24: 5. •• Cant. l: I. 27 Mass, "Salve Sancta Pm·ens." •• Wisd. 8: 1. •• Wisd. 7: 24. 80 Prov. 8: 80. 31 St. Thomas, Ill Pars, q. 85, a. 4, ·C. THE WISDOM THAT IS MARY 9 called the mother of Christ according to the hypostasis, which hypostasis is God and man, and this is why she is the mother of God and of the man-although she is not consubstantial with God except with respect to His human nature, since consubstantiality taken in itself means nothing other than convenientia in substance. Birth, then, belongs primarily and of itself to the person, and to the nature by consequence and secondarjly ." 32 She alone among all pure creatures thus occupies the very summit: I dwelt in the highest places, and my throne is in the pillar of a cloud, wherein is hidden the glory of God. She is herself, in a certain sense, this pillar of the cloud wherein the incarnate Wisdom is hidden.33 Starting out from the summit of heaven, her course terminates upon the same summit.84 She alone has compassed the circuit of heaven, of all mere creatures she alone is the Wisdom which has penetrated into the bottom of the deep.35 It would be impossible for a pure creature to be raised any higher. By the grace of her maternity, she exhausts, so to speak, the very possibility of a higher elevation. The plenitude of the Blessed Virgin deprives her of all emptiness. As long as a vessel can receive anything, it retains some emptiness. That is why every creature includes a certain emptiness, because it can also always receive a greater grace. But she alone is full of grace, because she could have no greater grace. She would have to be herself united to the divinity in order to conceive a grace greater than that according to which that is drawn from her which is united to her. Unless she was herself God, it is impossible to conceive a greater grace than that of being the mother of God.86 In order to be praised and glorified in Mary, God was not content to express Hill1jself in her maternity alone in which Mary herself does not accomplish in the fullness of her being a complete return to the principle. " Thus, maternal parenthood," •• St. Albert, In III Sentenia.rum, dist. 4, a. 5, ad 2, T. 28, p. 85b. 33 Cornelius a Lapide, In Ecclesiasticum, c. XXIV, vers. 7, T. IX, p. 623. •• Ps. 28: 7. •• Ecclus. 24: 8. •• St. Albert, Mariale, q. 33, paragr. 4, T. 37, p. 73a. 10 CHARLES D. -DEKONINCK says St. Augustine, " would have been of no advantage to Mary if she had not experienced more joy by bearing Christ in her heart than in her flesh." 37 She was full of grace even before her consent to maternity. The angel called her full of grace before the Holy Spirit had come upon her. The Holy Spirit descended upon Mary in order that she might be the mother of God, and in order that she might thus attain to the hypostatic order since she was already full of grace. Because she belongs to the hypostatic order which of itself carries with it a higher form of sanctity, her maternal dignity demands sanctity by fittingness and connaturality. If by God's absolute power there had oeen maternity without sanctity, then the Holy Spirit wbuld not have descended upon her after the manner of a mission in the absolute sense, because the Holy Spirit would not have dwelt in her, but wou~d have descended upon her according to a mission in the relative sense.88 Fullness of grace thus becomes the root -of her consent to maternity, of the most free and liberal act that a pure creature can accomplish, of the most radical human act, upon which all the works of God are made to depend. For her thoughts are more vast than the sea, and her counsels more deep than the great ocean.39 Chosen in the beginning of all the works of divine Wisdom, the strength and sweetness of the power of premotion caused to spring up in her a vast determination wherein she is established and establishes herself as first principle . There is none that can resist thy will, if thou determine to save Israel.40 Because she herself becomes a sapiential principle , it is fitting that in her quality as Wisdom she be indued with immutability. A.nd so was I established in Sion.41 "Confirmation in good was fitting for the Blessed Virgin," says St. Thomas, " because she was the mother of divine Wisdom, in which there is nothing defiled, as it is said in Chapter VII of the Book of Wisdom." 42 Just as our liberty is so much the 87 St. Augustine, De sanota Virginitate, c. 8, T. IX, col. 898. 88 John of St. Thomas, Curs. Tkeol., T. IV, d. 17, a. ~. p. 465. •• Ecclus. ~4: 89. •• Esther 18: 9. 01 Ecclus. ~4: 15. ' 2 Wisd. 7: ~5; St. Thomas, B. D. de Veritate, q. 24, a. 9, ad~. THE WISDOM THAT IS MARY 11 more our own as it is received universally both with regard to act and modality so the fact of being first principle, as with the Blessed Virgin, since it is entirely received according to this properly divine modality, is all the more truly her own. There is thus established, between the grace of maternity and her sanctification, a certain circular motion which it has pleased God to arouse within her. It is God, the origin of all things, Who gives her the power of giving herself as origin of God. "Behold all things are subject to the command of God, even the Virgin, behold all things are subject to the command of the Virgin, even God." 43 By her free consent to the maternity which properly comes from her nature, God gives the Blessed Virgin the means to raise herself further to the dignity of her maternity which both fittingly (congrue) and connaturally demands sanctity. In this exhaustive superabundance of grace and glory expressed in her, the Blessed Virgin accomplishes the return to the principle under the very aspect of principle of all grace and all glory. To her in her quality of Wisdom it has been confided to place in the elect the principle of their conversion to God, to place in them the divine roots. Then the creator of all things commanded me and said to me: and he that made me, rested in my tabernacle, and he said to me: Let thy dwelling be in Jacob, and thy inheritance in Israel, and take root in my elect.44 In this Wisdom dwells all the grace of the way and of the truth, in her all hope of life, and of virtue.45 A House built by Wisdom-" Mary is the sanctuary and the place of repose of the Holy Trinity, where God is present more magnificently and divinely than in any place in the universe , not excepting his dwelling above the Cherubim and Seraphim." 46 This indwelling is so full and so complete that as Wisdom the Blessed Virgin is the brightness of eternal light, •• Grignon de Montfort, La vraie devotion ala Sainte Vierge, edit. canadienne, 1940, p. 61. •• Ecclus. 24: 12-13. 45 Ecclus. 24: 25. 46 Grignon de Montfort, op. cit., n. 5, p. 8. 12 CHARLES D. DEKON.INCK and the unspotted mirror of God's majesty, and the image of his goodness.47 This image is so perfect that it in turn fulfills the function of root and exempl~r for all creatures. This image was the sapiential exemplar that God followed in the composition of all things: I was with him forming all things.48 By this she is united to the consubstantial image of the Father, to the incarnate Wisdom, to the Word by which all things were made, a;nd without Whom was made nothing that was made. Being the image of Goodness, .she imitates the original in universal diffusion of goodness, and she gives to things their first impetus and motion: as spouse of the Holy Spirit who is compared to the waters and who moves over the waters 49 herself a spirit of Wisdom, she too can say: I, wisdom, have poured out rivers. I, like a brook out of a river of a mighty water; I, like a channel of a river and like an aqueduct, came out of paradise.50 Her diffusion is so universal that she reaches God and imitates the manner in which God himself is found in every diffusion of His goodness: And behold my brook became a great river, and my river came near tb the sea.51 An unspotted mirror of the majesty of God, this created Wisdom resembles a formal sign in the effusion of her graces: no limitation is imposed upon her mediation. That is why she is called subtilis. She reacheth everywhere by reason of her purity. She is a vapor of the power of God, and a certain pure emanation of the glory of the almighty God and therefore no defiled thing cometh into her.52 This same tabernacle of the Holy Trinity, this dwelling built by Wisdom, this holy city, this new Jerusalem, this new heaven which renews the earth, becomes the tabernacle of God with men.53 Order is implied in wisdom. Wisdom is at once one and manifold, steadfast and mobile."4 Wisdom may be predicated of the principle of the sapiential order insofar as this principle •• Wisd. 7: 26. •• Prov. 8: 30. •• Gen. 1: 2. Go Ecclus. 24: 40, 41. Gl Ecclus. 24: 43. Go Wisd. 7: 22-25. •• Apoc. 21: 2, 3. u Sap. Wisd. 7: 22-23. THE WISDOM THAT IS MARY 18 is the root of and pre-contains the order of which it is the principle. Together with her Son at the very origin of the universe, she is in a way the root of the universal order: I am the root. That which God principally desires in the universe is the good of order. This order is better in proportion as its principle which is interior to the universe is the more profoundly rooted in God. But Mary is the purely created principle of this order, the purely created principle which is the nearest to God and the most perfect that can be conceived. As a principle of the sapiential order, she participates in the unity and the unicity of this principle, she is at once an emanation and an indwelling,55 her power extends to all things which hold from her their constant renewal. We conceive vital emanation as a constant renewal, and in their relation to the first principle things receive being in an ever riew procession. Whatever being they might have of themselves would be nothingness. One is my dove, my perfect one.-And being but one, she can do all things, and remaining in herself the same, she reneweth all things.56 Daughter of the eternal Father, mother of the Son, spouse of the Holy Spirit, she is rooted in the order of the Trinity, and she links up the order of the universe in a radically new way to the order which is in God according to the processions . Thy ne£}k is as a tower of ivory.57 As the principle whence comes the good of the universe, as Regina et Domina of all things, she is a good separated from the universal order, a good which is properly universal, a good which in its indivisible and superabundant unity is the good of all things. This good is better than the good which exists as a form in the order of the parts of the universe, it is anterior to it and is its principle, as the leader who is the principle of the order in an army. Her good does not even imply a material dependency upon the things which are ordained or upon their order-form. Being wisdom, all her glory is from within.~8 Because she carries with her the notion of the properly universal common good, because she is for us the principle of every 55 Wisd. 7: ~5-~7. •• Cant. 6: 8 and Wisd. 7: ~7. 51 Cant. 7: 4. •• Ps. 44: 14. 14 CHARLES [1. DEKONINCE spiritual good, it is not enough to love the Blessed Virgin as one loves oneself, nor to love her as much as oneselt Just as it is necessary to love Christ more than oneself, so too it is necessary to love the Blessed Virgin more than oneself. Each loves himself after God., more than his neighbor. One must love others as oneself, hence one's own self is so to speak the primary exemplar of those one must love; oneself as participating in the divine glory and. others as associated in this participation. I exc~pt however, the Lord. Christ, even as man, and. the Blessed Virgin the mother, because they take on the character for us of a principle diffusive of grace and blessedness. Christ as man is the head (caput) of glory, and the Blessed Virgin is the mother of this head, and she is the neck through which grace descends from this head down to us, and for this reason we should love them more than ourselves.59 When from another point of view, we consider the Blessed Virgin as interior to the universe, we can compare her to the intrinsic good of the universe, a good which consists in the form which is none other than the order of its parts. This form is comparable to the visage and the face. In this form consists the highest dignity of pure creation, that is to say, that which by God's will is the most desired for itself and most perfectly ordered to Him. Considered as a separate good of the universe, the Blessed Virgin is more worthy than the order of the universe whose transcendental principle she is. On the other hand, when we consider her as interior to the universe as a part, the dignity of the universe is greater than that of the Blessed Virgin considered, not absolutely, but formally insofar as she is a part, a consideration which in her case is secondary. Nevertheless, it should be noted that even under this aspect she remains the intrinsic root of the dignity inherent in the universe as a form and at the same time she has the greater share in this dignity. The dignity of the whole depends materially upon the dignity of its parts and upon the relation that these parts constitute with one another. But the excellence of the inferior parts is contained in a more eminent