Theological Correctness
by Saint Alphonsus Liguori
In order that my present work may not be condemned by the over-critical, I think
it well to explain certain propositions that will be found in it, and which may
seem hazardous, or perhaps obscure. I have noticed some, and should others
attract your attention, charitable reader, I beg that you will understand them
according to the rules of sound theology and the
doctrine of the holy Roman
Catholic Church, of which I declare myself a most obedient son.
In the Introduction, referring to the fifth chapter of this work, I say
that it is the will of God that all
graces should come to us by the
hands of
Mary. Now, this is indeed a most consoling truth for
souls tenderly devoted to
our most Blessed Lady, and for poor
sinners who wish to
repent.
Nor should this opinion be looked upon as contrary to sound doctrine, since the
Father of theology, Saint Augustine, in common with most writers, says, that
Mary
co-operated by her charity in the spiritual birth of all members of the Church
("Mater quidem spiritu, non capitis nostril, quod
est ipse Salvator, ex quo magis illa spiritaliter nata est; quia omnes, qui in
eum crediderint, in quibus et ipsa est, recte filii Sponsi appellantur; sed
plane mater membrorum ejus, quod nos sumus, quia cooperata est charitate, ut
fideles in ecclesia nascerentur, quae illius capitis membra sunt." —Lib. De
Santa Virginitate, cap. vi.) A celebrated writer, and one who cannot
be accused of exaggeration or of misguided devotion, says, "that it was,
properly speaking, on Mount Calvary that Jesus formed His Church"
(Nicole, Instr. Sur la Sal. Ang. ch. 2);
and then it is evident that the Blessed Virgin co-operated in a most excellent
and especial manner in the accomplishment of this work. And in the same way it
can be said, that though she brought forth the
Head of the Church,
Jesus Christ,
without pain, she did not bring forth the body of this
Head without very great
suffering; and so it was on Mount Calvary that
Mary began, in an especial
manner, to be the Mother of the whole
Church. And now, to say all in a few
words: "God, to glorify the Mother of the Redeemer, has so determined and
disposed that of her great charity she should intercede in behalf of all those
for whom His divine Son paid and offered the superabundant price of His precious
blood in which alone is our salvation, life, and resurrection"
("In quo est salus, vita et resurrection nostra."
—Off. De Exalt. SS. Cruc.).
On this doctrine, and on all that is in accordance with it, I ground my
proposition (In chapters vi., #2; vii.; viii., #2;
ix.)—propositions which the saints have not feared to assert in their
tender colloquies with Mary and fervent discourses in
her honor. Hence Saint Sophronius says, as quoted by the celebrated
Vincent Contenson, that "the
plenitude of all grace which is in Christ came into Mary, though in a different
way" (In Christo fuit plenitude gratiae, sicut in
capite influente; in Maria vero, sicut in collo transfundente"—Theol. Ment.
Et cord. 1. 10, & 6. c. I. SD. 2); meaning that the
plenitude of
grace was in Christ, as the
Head from which it flows, as from
its source; and in
Mary, as in the neck through which
it flows. This opinion is clearly confirmed
and taught by the angelic Doctor, Saint Thomas, who says: "Of the three ways in
which the Blessed Virgin is full of grace, the third is that she is so for its
transfusion into all men"; and then he adds: "This plenitude is great in any
saint when there is as much grace as would suffice for the salvation of many,
but it is in its highest degree when there is as much as would suffice for the
salvation of the world; and it was in this degree in Christ and in the Blessed
Virgin: for in all dangers thou canst obtain salvation of this glorious Virgin;
and therefore it is said in the sacred Canticles that a thousand bucklers,
that is to say, means of protection against dangers, hang upon it. Also,
in every work of virtue thou canst have her for thy helper, for she says in the
words of Ecclesiasticus, In me is all hope of life and virtue"
("Dicitur autem beata Virgo plena gratiae, quantum
ad tria . . . Tertio, quantum ad refusionem in omnes hominess. Magnum enim est
in quolibet sancto, quando habet tantum de gratia, quod sufficit ad salutem
multorum: sed quando haberet tantum, quod sufficeret ad salutem omnium hominum
de mundo, hoc esset maximum, et hoc est in Christo et in Beata Virgine. Nam in
omni periculo potes salutem obtinere ab ipsa Virgine gloriosa. Unde Canticorum
iv. 4, 'mille clypei,' id est, remedia contra pericula, 'pendent ex ea.' Item,
in omni opera virtutis potes eam habere in adjutorium, et ideo dicit ipsa
Ecclesiastici xxiv. 25: 'In me omnis spes vitae et virtutis.'"—Expos. In
Salul. Ang.).
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