When the Eternal Word decreed to come on earth, He did not purpose, He did not work, by halves; but He came to be a man like any of us, to take a human soul and body, and to make them His own. He did not come in a mere apparent or accidental form, as Angels appear to men; nor did He merely over-shadow an existing man, as He overshadows His saints, and call Him by the name of God; but He “was made flesh.” He attached to Himself a manhood, and became as really and truly man as He was God, so that henceforth He was both God and man, or, in other words, He was One Person in two natures, divine and human. . . .
Protestants have seldom any real perception of the doctrine of God and man in one Person. They speak in a dreamy, shadowy way of Christ’s divinity; but, when their meaning is sifted, you will find them very slow to commit themselves to any statement sufficient to express the Catholic dogma. They will tell you at once, that the subject is not to be inquired into, for that it is impossible to inquire into it at all without being technical and subtile. Then, when they comment on the Gospels, they will speak of Christ, not simply and consistently as God, but as a being made up of God and man, partly one and partly the other, or between both, or as a man inhabited by a special Divine presence. . . .
Now, if you would witness against these unchristian opinions, if you would bring out distinctly and beyond mistake and evasion, the simple idea of the Catholic Church that God is man, could you do it better than by laying down in St. John’s words that “God became man”? and again could you express this more emphatically and unequivocally than by declaring that He was born a man, or that He had a Mother? The world allows that God is man; the admission costs it little, for God is everywhere, and (as it may say) is everything; but it shrinks from confessing that God is the Son of Mary. . . .
And the confession that Mary is Deipara, or the Mother of God, is that safeguard wherewith we seal up and secure the doctrine of the Apostle from all evasion, and that test whereby we detect all the pretences of those bad spirits of “Antichrist which have gone out into the world.” It declares that He is God; it implies that He is man; it suggests to us that He is God still, though He has become man, and that He is true man though He is God.
By witnessing to the process of the union, it secures the reality of the two subjects of the union, of the divinity and of the manhood. If Mary is the Mother of God, Christ must be literally Emmanuel, God with us. And hence it was, that, when time went on, and the bad spirits and false prophets grew stronger and bolder, and found a way into the Catholic body itself, then the Church, guided by God, could find no more effectual and sure way of expelling them than that of using this word Deipara against them; and, on the other hand, when they came up again from the realms of darkness, and plotted the utter overthrow of Christian faith in the sixteenth century, then they could find no more certain expedient for their hateful purpose than that of reviling and blaspheming the prerogatives of Mary, for they knew full well that, if they could once get the world to dishonour the Mother, the dishonour of the Son would follow close.
The Church and Satan agreed together in this, that Son and Mother went together; and the experience of three centuries has confirmed their testimony, for Catholics who have honoured the Mother, still worship the Son, while Protestants, who now have ceased to confess the Son, began then by scoffing at the Mother.
You see, then, my brethren, in this particular, the harmonious consistency of the revealed system, and the bearing of one doctrine upon another; Mary is exalted for the sake of Jesus. It was fitting that she, as being a creature, though the first of creatures, should have an office of ministration. She, as others, came into the world to do a work, she had a mission to fulfil; her grace and her glory are not for her own sake, but for her Maker’s; and to her is committed the custody of the Incarnation; this is her appointed office – “A Virgin shall conceive, and bear a Son, and they shall call His Name Emmanuel.”
As she was once on earth, and was personally the guardian of her Divine Child, as she carried Him in her womb, folded Him in her embrace, and suckled Him at her breast, so now, and to the latest hour of the Church, do her glories and the devotion paid her proclaim and define the right faith concerning Him as God and man. Every church which is dedicated to her, every altar which is raised under her invocation, every image which represents her, every litany in her praise, every Hail Mary for her continual memory, does but remind us that there was One who, though He was all-blessed from all eternity, yet for the sake of sinners, “did not shrink from the Virgin’s womb.”
Thus she is the Turris Davidica, as the Church calls her, “the Tower of David”; the high and strong defence of the King of the true Israel; and hence the Church also addresses her in the Antiphon, as having “alone destroyed all heresies in the whole world.”
And here, my brethren, a fresh thought opens upon us, which is naturally implied in what has been said. If the Deipara is to witness of Emmanuel, she must be necessarily more than the Deipara. For consider; a defence must be strong in order to be a defence. . . .It would not have sufficed, in order to bring out and impress on us the idea that God is man, had His Mother been an ordinary person. A mother without a home in the Church, without dignity, without gifts, would have been, as far as the defence of the Incarnation goes, no mother at all.
She would not have remained in the memory, or the imagination of men. If she is to witness and remind the world that God became man, she must be on a high and eminent station for the purpose. She must be made to fill the mind, in order to suggest the lesson. When she once attracts our attention, then, and not till then, she begins to preach Jesus.
“Why should she have such prerogatives,” we ask, “unless He be God? and what must He be by nature, when she is so high by grace?” This is why she has other prerogatives besides, namely, the gifts of personal purity and intercessory power, distinct from her maternity; she is personally endowed that she may perform her office well; she is exalted in herself that she may minister to Christ. . . .
Such art thou, Holy Mother, in the creed and in the worship of the Church, the defence of many truths, the grace and smiling light of every devotion. In thee, O Mary, is fulfilled, as we can bear it, an original purpose of the Most High. He once had meant to come on earth in heavenly glory, but we sinned; and then He could not safely visit us, except with a shrouded radiance and a bedimmed Majesty, for He was God. So He came Himself in weakness, not in power; and He sent thee, a creature, in His stead, with a creature’s comeliness and lustre suited to our state. And now thy very face and form, dear Mother, speak to us of the Eternal; not like earthly beauty, dangerous to look upon, but like the morning star, which is thy emblem, bright and musical, breathing purity, telling of heaven, and infusing peace. O harbinger of day! O hope of the pilgrim! lead us still as thou hast led; in the dark night, across the bleak wilderness, guide us on to our Lord Jesus, guide us home.
Maria, mater gratiæ,
Dulcis parens clementiæ,
Tu nos ab hoste protégé
Et mortis horâ suscipe.
– Excerpted from Discourses to Mixed Congregations, “The Glories of Mary for the Sake of Her Son,” (Discourse 17)
**Image: Madonna and Child by Barnaba de Modena, c. 1350 [Städel Museum, Frankfurt]