An edition of Jesus the Son of Mary
(1851)
Jesus the Son of Mary
Or, The Doctrine Of The Catholic Church Upon The Incarnation Of God The Son, Considered In Its Bearings Upon The Reverence Shwen By Catholics To His Blessed Mother, Volume 2
by Morris, J.B. (John Brande), 1812-1880
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Book Details
Table of Contents
CONTENTS.
CHAP. IV.
THE PRESENTATION OF OUR BLESSED SAVIOUR IN THE TEMPLE.
1. Reasons for asserting, that the Magi came after the Purification.
2. Objectors say, the Purification was improper, unless Mary was a sinner.
3. Yet, on the same foot, the baptism of repentance was improper, unless Christ was a sinner.
4. Prudence dictated to Mary, to avoid the appearance of singularity.
5. View of the bystanders of the Presentation.
6. The part of Simeon's words which relates to Mary, considered here.
7. 8. How the love of Mary reveals the thoughts of the heart, and proves if it is a heart of flesh, or of stone.
9. Anna's prophecy probably not public.
10. The visit to Egypt, why bidden by an Angel to St Joseph, and not to Mary.
11. Uncertainty of its duration. (Sister Emerich's visions.)
12. Ancient tradition concerning it.
13. Gratitude, as described by Cicero, would give the Holy Family a good-will to Egypt
CHAP. V.
THE DISCOVERY OF JESUS IN THE TEMPLE, AFTER HE HAD BEEN LOST.
1. The present non-enjoyment of faculties does not disprove their existence.
2. It is not obvious, how the duty of honouring his Father obliged Christ to deprive his Mother of the present enjoyment of her usual gifts.
3. The supposition, that Mary was subject to the law of habits, helps to explain this.
4, 5. Our Lord may have been employed in giving first grace to some of the doctors.
6. The authority of his parents over Jesus brought out to all generations by his conduct.
7. Meaning of the Greek text discussed, as to those Jesus was occupied with.
8. Why this was to Mary a joyful mystery.
9. Meaning of Mary keeping all these matters in her heart
10. Mode in which Jesus was subject to his parents.
10. Thoughts the Angels may be conceived to feel in the house of Loretto.
11. Christ must have given Mary opportunities of gaining a habit of suffering,
12. And habits of commanding himself.
13. The objection, that the laws applicable to other men, are not so to Christ,
14. Proves nothing, since the habit of commanding remains in Mary.
15. Passages from Cyril and Augustine, to shew that the habit of reverence in Jesus is not destroyed at the marriage feast.
16. Seeming acts of irreverence do not unsay a whole life of reverence, but may be reconciled with it.
17. The protracted obedience at Nazareth intelligible, if Mary was to hold a preeminent place in the scheme. of redemption.
CHAP. VI.
THE AGONY OF OUR BLESSED SAVIOUR IN THE GARDEN.
1. He who submits to a superior, submits to a created will, even if that will is always moved by the Holy Ghost.
2. Christ commonly made by Catholics to submit it to his Mother, whether he should be crucified.
3. If his submission for thirty years was not foolish, then neither was his submission about the most important act of his life foolish.
4. It is only protestant prepossessions against the state of obedience which make it appear so.
5. Justification of the assertion, that Christ learned obedience by what he suffered at Nazareth.
6. Mary's opportunities at Nazareth for learning the details of the Passion.
7. Her previous loss of Christ, would lead to enquire into these details.
8. Even if she had at the time no supernatural means of knowing them, her previous natural ones were sufficient
9. Christ in his agony knew how heretical doctors would blaspheme Mary and the Saints who laud her.
10 — 12. Mary having in his teaching and miracles been always before his mind, would naturally occur to it in his Agony.
13. What may be said of the Agony, applies to the scourging and crowning with thorns.
14. Mary might wish to contemplate Christ's sufferings with her senses, even if divinely informed of them in her mind.
15. Our Lord's Agony, if contemplated, shews the desire of such actual sight of Jesus to be natural.
16. And her doubt at the Crucifixion to her honour, not to her dishonour.
CHAP. VII.
UPON THE CRUCIFIXION.
1. As in Eve all die, even so in Mary shall all be made alive.
2. Concordant view of contemplatists, a rule to others.
3. The active Crucifixion of Christ.
4. And what Mary saw during it
5. Her supernatural constancy under the sight of it ;
6. Exhibited in, what St Ephrem attributes to her prayers, the penitent thief s conversion.
7. The alternations of calm and agony at the will as of Jesus, so of Mary. St John's Angelic office.
8. The division of the Garments, and Mary's feelings thereon.
CHAP. VIII.
THE CRUCIFIXION CONTINUED.
1. Neither the natural qualifications of the beloved disciple,
2. Nor the supernatural, fit him for his office at the Cruci- fixion
3. Without some special grace.
4. Incarnate Love did not call him to his death-bed without predestinating Wisdom.
5. The feelings of the rabble, as they saw John and Mary,
6. Some protestants share the rabble's feeling, but not their excuse : passage from Origen on John's sonship to Mary.
7. Mary instated then in the office, which her life with Christ had given her habits for.
8. How Christ made Mary John's Mother, seeing her womb was * shut for the Prince,' and he could not enter into it
9. How Christ's own power is exalted by what he then did for Mary.
10. The awful condition of those who die without acknow- ledging Mary's Maternity :
11. Alleviated in some measure by considering the care shewn by a mother to a babe in its brute half-conscious state.
12. Christ's Agony supplies a clue to a passage of Cyril, touching Mary's need of St. John.
13. St. John could remember many things naturally calculated to comfort Mary.
14. But the might of the Eucharist, as set forth by SS. Leo and Cyril, may have supernaturally fitted him for his office.
15. Devotion to the Sacred Blood first taught by Mary in John's house. 16. Votive conclusion.
CHAP. IX.
UPON THE RESURRECTION.
1. Scripture does not assert what Catholics do, that Christ appeared first to his Mother.
2. Objection from the non-assertion of this in Fathers, and assertion of the contrary in St Mark.
3. Meanings which may be put upon St Mark's ascription of first appearances to the Magdalene.
4. Professional visits of the great Physician of doubts distinguished from others.
5. Recorded appearances have relation to those who doubt.
7, 8. Jesus naturally with Mary when not with his disciples.
9. Proximity to Christ's flesh at that time a source of grace depicted.
10. Mary neither commanded without respect, nor prayed without authority.
11. Her influence with Christ illustrated from St. Monica's with St. Austin.
12. Jesus may Lave done acts of Dulia to Mary then.
13. Brief notice of Mary's life after the Resurrection.
14. Mary's dignity displays her treasures.
CHAP. X.
PROTESTANT OBJECTIONS TO THE FOREGOING DOCTRINE.
1. 'Mariolatry' not consistent with the Bible and early Church.
2. The office of the Devil's Advocate performed in this chapter.
3. Of the kind of objections here treated.
4. Duty of securing sufficient belief.
5. He who is called in question on devotion to Mary, is called also upon the Incarnation.
6. A mode of testing the earnestness of an objector suggested.
7. Paucity of weighty objections.
8. Division of objections.
9. Objections from the silence of Scripture.
10. Objections from antiquity : 'Mariolatry' not ancient
11. Sermons and commentaries of ancient writers omit Mary, where Romanists force her on our notice.
12. The Romish Church uses spurious sermons to deceive with.
13. Idle to reply that this is only arguing from a negative.
14. St. Chrysostome no Mariolater.
15. Pius the Ninth would say of Mary, what St. Leo does of Peter.
16. The pretended Areopagite scarcely mentions her.
17. St Austin does not mention her, where his argument required it.
18. Even St. Cyril himself uses language of Mary, which Petavius calls impious and intolerable.
19. The Liturgies, by praying for, shew they thought her a sinner, and in purgatory.
20. There is one instance, and one only, of her being invoked in genuine works of early authors.
CHAP. XI.
MODES OF MEETING THE FOREGOING OBJECTIONS.
1. A practical answer sufficient.
2. Those Fathers who are cited invoke the Saints, and so the objector should invoke them.
3. Even a speculative answer leaves the question at issue a practical one.
4. Reasons for considering if the objector's conclusion is substantiated by his arguments.
5. The temper of Protestantism biasses it about those argu- ments drawn from Scripture.
6. Protestantism not like Scripture in calling Mary 4 Blessed/ Catholics like it.
7. Nor in explaining Simeon's prophecy ;
8. Or the types and prophecies,
9. And allegories of the Old Testament.
10. 11. Reasons for the silence of the New Testament about Mary.
12. Objection, 4 that Bhe is in the New Testament a modest retiring Virgin,' refutes itself.
13. Objection from the silence of Scripture, even when not overstated, forgets that there is Tradition besides.
14. That from the silence of Tradition is special pleading for nature against grace.
15. St. Epiphanius forbids giving Latria to Mary, as the Collyridians did,
16. Which Manicheans charged Catholics with doing to Martyrs, and St Austin denies,
17. And thereby gives the rule of which St. Epiphanius furnishes an example.
18. The Ever-virginity, the Theotocos, and the miraculous Nativity, not things familiar to protestants.
19. General answer to the objection from the silence of antiquity.
20. Scripture sanctions the principle of considering the present capacity of the audience.
21. Religion, considered as the property of the multitude, can only be implanted by degrees.
22. The public preaching, &c. of the ancients influenced by that fact.
CHAP. XII.
FURTHER CONSIDERATIONS IN REPLY TO OBJECTIONS.
1. ' Roman' doctrine, if it exceeds, does not discard ancient Catholic teaching.
2. Polemical works of the ancients more clear on Mary's privileges than didactical.
3. Dishonesty of mind in those who pretermit the view arising from the whole of the passages given.
4. Damascene and Maximus state strongly the doctrine of the present Church on the Com-passion and Integrity of Mary.
5. The Apostle of England sides with the present Church.
6. St Peter Chrysologus attributes power to the name, and to the Com-passion of Mary.
7. St. Epiphanius and Ephrem make her the Mother of all living.
8. Theodotus, Jerome, and Nazianzen speak of her preeminent sanctity.
9. St. Austin holds her up to Nuns, as the source and pattern of the state of virginity.
10. St. Ambrose ascribes a singular sanctity to her.
11. St. James of Nisibis makes her destroy the works of the devil.
12. St. Ireneeus lays a stress upon her consent to the Incar- nation as of the cause of our Redemption.
13. These passages make it morally certain, that they would prefer modern Eomanism to Protestantism.
14. The whole bias of the Fathers must decide the question, not single passages.
15. Protestants virtually object to the whole notion of creatures being mediators at all, which the very Fathers, who create the difficulties, most strongly assert.
16. St Chrysostom's expressions have no solution known to the writer
17. Usefulness of such avowals to those out and to those never out of the Church.
18. Pseudo-Dionysius dismissed, as Hypatius did, when heretics first used him.
19. Needlessness of anxiety about the doctors of grace and the Incarnation.
20. Statement of the difference of Latria and Dulia from Cyril
21. Taken in connection with his way of speaking of Mary, finds him guilty of Popery.
22. St. Austin's explicit denial, that the Saints are prayed for in the Liturgies.
23. Among these, Mary having the first place, must have had it in the hearts of the faithful.
24. Mary of Egypt converted through a picture of Mary : one of St. Peter's disciples very devout to her.
OF THE EVIDENCE OF VISIONS, MIRACLES, AND ALLEGORIES.
1. St Peter's quotation from Joel proves that all supernatural gifts might be expected in the Church.
2. The evidence here spoken of sufficient ground for reason to receive the faith, though not for faith to make dogmas upon.
3. Their existence contemplated in Joel, and believed in the Church. St. Austin calls them ' usual.'
4. Cyril uses one to confirm a dogmatic fact. The Council of Ephesus reveres, and Julian abhors them.
5. St. John Chrysostom uses them to enforce the doctrine of the Real Presence.
6. St. Antony gives explicit rules for discerning spirits in them.
7. Origen combats Celsus and reasons scientifically, about them.
8. St. Cyprian rates those who despise them.
9. Those who thus esteemed visions could not have made light of visions relating to our Lady.
10. The declarations of visionaries and of doctors to be measured by rules similar, but not identical,
11. Are subject to similar difficulties,
12. And to similar apparent contradictions.
13. The objection, that they are chiefly given to women, if true, may be answered from analogy.
14. Nothing in Scripture against their evidence, but much for it.
15. Analogy of the faith the only a priori test upon the subject.
16. The objection, that at this rate a wholly new revelation may come, out of place in those who make it;
17. And idle against those who in claiming visions claim only a confirmation of pre-existing conclusions.
18. Miracles reducible to the same rules.
19. Allegorical Fathers favour devotion to Mary.
20. Instances to shew that allegories are also reducible to the same rules.
21. Jt cannot reasonably be urged that allegorical interpreta- tion is antichristian because Jewish,
22. Or Pagan; Pagan allegory, in what unlike and in what like Christian.
23. Reasons for thinking God intended us to use allegory.
24. 25. Some doctrines taught by Scripture only in allegorical language.
26. Allegory only dangerous when used to create, not when to confirm, doctrine.
27. The selection of four Gospels out of many used to illustrate this power of allegory.
28. The testimony of several allegories, when coinciding with that of several visions and miracles, a strong probable argument for a doctrine.
29. These three were used to prove Christianity, and so may be used to prove this part of it
30, 31. The argument from consistency furnished in this work will not convince without the will to be convinced.
PART III.
ON SOME PREEMINENT PRIVILEGES ATTRIBUTED BY CATHOLICS TO MARY.
CHAP. I.
THE IMMACULATE CONCEPTION VIEWED A3 EXPLANATORY OF SCRIPTURE.
1. The Immaculate Conception, if true, will make the other high privileges attributed to Mary credible : and
2. Is capable of appearing consistent with them, even to those without.
3. Among the different arguments for the Church, her non-rejection of dogmas once established, is one.
4. Early anticipations will not be clearly such, save to those in the Church.
5. The Immaculate Conception may however be used to those not in it, as a theory which will explain facts.
6. The article THE in Isaiah's prophecy of the Incarnation, a fact of this nature.
7. The Jewish division of Scripture sanctioned by our Lord
8. Presumes the existence of allegories in the historical books.
9. Jahel, and Esther, and Judith, are allegories of our great Bedemptrix,
10. Who would be a Virgin, if it can be shewn that she is the promised seed.
11. 12. The context decides that the word 'seed,' which is neuter, belongs to a female.
13. The allegories and this text of Genesis, if taken of Mary, explain why Isaias calls her The Virgin.
14. Gabriel quotes the words used of Jahel to Mary, not accidentally, but on purpose.
15. The meaning of this fact also easily accounted for upon our theory.
16. What Scripture says of other Saints shews, that Mary's was a personal gift from her dutiful Son.
17. Matt. xi. 11. if explained by Scripture usage, does not include Mary in those 'born of women.'
18. Our Lord probably thought at the time of one, not the least in the kingdom of Heaven.
19. Sense of the words ' raised up. ' The less is blessed by the greater, and John by Mary, from whose visit he received the gift of prophecy.
20. Scripture doctrine of predestination, and passages used by the Church, favour Mary's prerogative.
21. The mention of five women in the genealogy leads the same way.
22. Power, being in the Economy subservient to mercy, the display of it for remote ancestors, is of purpose to observe here.
23. General rules laid down in Scripture must be taken to hold in all cases, unless there is authority for exemption in any case.
THE IMMACULATE CONCEPTION VIEWED AS EXPLANATORY OF TEXTS OF THE FATHERS
1. Difficulties inherent in the historical treatment of a doctrine not practical difficulties to the Catholic Christian.
2. The evidence of the Church's former opinion is probable. Division of the evidence here treated of.
3. What is implied in the objection (in limine), that St. Thomas Aquinas rejected the Immunity.
4. Solid reasons for suspecting his works are corrupted.
5. 6. Theory of the preexistence of the body if untrue, yet a useful fiction towards understanding the Immunity.
7. Universally believed by Catholics, the Immunity is not treated here as a mere domestic controversy.
8. But what is said of it, is said with a view to prove its consistency with the faith to those without.
9. The Council of Frankfurt may be taken as a point to go back from in tracing the pious belief.
10. The Church opened her mouth there, as of old, in the parable of the 4 Virgin Earth,' out of which Adam was made.
11. Other explanations of the parable pass to connatural, not to contradictory ideas.
12. St Dominic's statement of the same parable noticed.
13. The statement of it in the Epistle on St. Andrew's martyrdom, earlier than the said Council, probably very much earlier.
14. Leading Eastern Bishops contrast the Blessed Virgin with the cursed ground 4 , and compare her to Eden.
15. If such early statements were ever so vague, so were those about Christ's soul ;
16. For texts apparently adverse speak of the flesh of Mary, much as others do of Christ's human nature.
17. The parable might mean more in the closet, than on the housetops it seemed to do.
18. St. Irenseus and others use it in the West
19. Concealment of Christ from the devil, easily explained by our theory.
20. Other things with these produce the 'effect' on the mind, desired by the Church.
OF THE TESTIMONY OF THE DOCTOR OF GRACE TO THE IMMUNITY OF MARY.
1. St Austin's difficulties in proving the antiquity of his doctrine,
2. Precisely analogous to those we have in proving the Immunity.
3. The expectation, that the Pelagian controversy would elicit clear avowals on the subject not now disappointed.
4. Obscure, as well as plain, statements of so great a doctor worth considering.
5. Minimum of meaning to the honouring of both sexes, which St. Austin often speaks of, not contradictory to the maximum.
6 — 9. Passages in which either meaning may be found.
10. A question which rises out of these passages started.
11. The silence of Augustine, where it was to his purpose to introduce Mary, if conceived in sin.
12. He was too shrewd to enter again into an irrelevant controversy.
13. By exempting Mary from actual, exempts her from original, sin.
14. In reply to Pelagius' argument, from absence of actual sin to absence of original in the old Saints, St. Austin exempts Mary alone from deceiving herself, in saying she has no sin.
15. His principles prove, that the Mystical Rose had not the canker of original sin
16. A various reading of the text of St A. noticed.
17. St. A.'mmms argument against Pelagius of no weight, unless he makes Mary immaculate.
18. As Pelagius argued from the Bible only, St. Austin denies that it alone will prove the Immunity.
19. Julian aims at representing St A.'s doctrine of original sin, as transferring Mary into the devil's book.
20. The force of the words, ' conditio nascendi.'
21. St Austin flatly denies, that he transferred Mary to the devil s book :
22. In which he is following St Ambrose.
ANTECEDENT PROBABILITY OF THE IMMACULATE CONCEPTION.
1. The probability here urged, is that which rises from the reasonableness of the Immunity, when other dogmas are seen to be reasonable.
2. Predestination and Free-will, considered apart, reconcileable with the Immunity.
3. The law of habits requires acts of Free-will, and a beginning, proportioned to the habit wanted at the end.
4. Therefore Mary must have had a beginning proportioned to the end she was designed for.
5. Such a beginning as the Immaculate Conception would make it unnecessary to violate this law of habits.
6 The dignity of Maternity so great, as to require the whole of her existence to prepare for it
7. As Mary in God's sight had this dignity from the first;
8. As the law of sin had already been in most of its items abrogated in some case ;
9. 10. As the types, and particularly that of Esther, lead one to expect an exemption from this sweeping law ;
11. As Mary herself had been the subject of so many exceptions: the chances are, that Gods predestinating love excepted her from this item of the law of sin.
12. Mother and Son are correlatives: both sexes honoured most, when Mary is likest Chris
13. Christ, the second Adam, first in God's idea of a new creation.
14. An extraordinarily silly objection eluded, by remembering that the Maternity is a personal gift.
15. The objection implies an unconscious propensity to the doctrine of human merit
UPON THE TENDENCY OF ALL HERESIES TO MANICHEISM, AND CONSEQUENTLY TO HATRED OF THE IMMUNITY.
1. The doctrine of devils a clue to the feeling of devils.
2. As the Immunity does not jar with the orthodox mean, its jarring with one heretical extreme, or with both, tells in its favour.
3. Excuse for the seeming self-confidence,
4. And disrespectfulness to great names, in such a line of argument
5. If all heresies tend towards one, and that one specially contradicts the Immunity, all will eventually contradict it
6. The holy Fathers are not using mere rhetoric, when they of all assert, that they tend to Manicheism.
7. The theory of Dualism, the animating principle of Manicheism.
8. Heresies on the Incarnation here treated of, and that in such order as suits this work.
9. Apollinarianism is palpably Manichean.
10. Heresies of the Monophysite school have the same ultimate issue.
11. Arianism comes by different routes to the same point
12. Ultra-Arianism being the natural result of all Arianism,the most palpably Manichean of its three forms.
13. The mode in which Ultra-Arianism tends to establish two contrary first causes.
14. Arianism proper, furnishes principles of exegesis favour able to the same theory.
15. Semi-Arianism likely to come in several ways to the same result
16. Sabellianism necessitated Manichean theories of the Incarnation.
17. Confirmations of this from sundry considerations.
18. Though opposite errors therefore tend to Dualism, some tend less directly than others.
19. Materialist tendencies of Nestorianism shew the possibility of a Manichean development.
20. The Anti-Monothelite doctrine, that sameness of operation implies sameness of nature,
21. A great clue to the mode in which Nestorians might become Manicheans.
22. Yet both these tend to an agreement with Pelagianism, which is full of Manichean principles.
23. For the denial of original sin cannot be maintained without principles which help the Manicheans.
24. As neither can the Pelagian theory of concupiscence.
25. But the Manichean's belief in the unreality of Christ's flesh will make them adverse to all Mary's privileges.
26. And their theory of a Dualism, on which this denial is based, makes it physically impossible for one conceived from matter to be Immaculate.
ON THE OPPOSITION OF PARTICULAR HERESIES TO THE IMMACULATE
1. Pelagianism intrinsically opposed to Mary's privilege.
2. Nestorians would abominate a doctrine which took away the distinctiveness of their Christ's privileges.
3. 4. Eutychianism destroys Christ, the Prototype after which Mary was formed.
5. The one compounded nature of the Monophysites does away with all need of the graces of a Mother inconsubstantial with Christ
6. And the one compounded will of the Monothelites makes it unnecessary that the will to which Christ was subjected, should be elevated as above described.
7. The internal resemblance of Apollinarianism to Arianism is such, that what the Semi-Arian Eusebius said serves to shew how both heresies destroy the Prototype of Mary.
8. Sabellian notions of the Incarnation would also destroy the necesssity of Mary's prerogative.
9. Illustration of this line of argument from what Simonides said of the Corinthians.
CHAP. VII.
THE CONTROVERSIES ON THE INCARNATION A KEY TO THE CHURCH MIND ON THE IMMUNITY.
1. Heresies developed in a certain order, though under God's permission.
2. The original intention of their infernal author disclosed in a fragment of an early Arian writer.
3. God carried on a counter system, displaying by organic increments the Church's mind in regard to Mary.
4. The Monothelite controversy, while it spoke emphatically of Mary's flesh as untainted,
5. Also shewed that a nature the same as ours was all Christ needed in his Mother.
6. The apparent fall of Honorius calculated to draw attention to relation of Pelagianism, which gave Christ a will also in the same state as ours to Monothelitism.
7. The emphatical ascription of all, untainted flesh to Mary not Eastern doctrine only, but Western
8. To shew in what way such a state of the flesh implies one of the soul correlative to it, a theory of the justice of the propagation of sin is mentioned.
9. The words of Anti-Monothelite writers upon one element of Christ's compound Person, taken from Mary, imply something about her soul.
10. Qonorius's conduct led men to feel the relationship of the Pelagian, as preparatory, to the Monothelite controversy.
11. St. Maximus's defence of Honorius brings this relationship clearly out
12. As the purity of Christ's flesh was brought out by the former and that of his will by the latter, the Fathers by this time knew the two were correlatives, and could not extol the flesh of Mary without extolling her soul.
13. The Anti-Monothelite Fathers therefore paved the way for the statement made by the Fathers of Frankfurt
CHAP. VIII.
UPON THE ASSUMPTION AND CORONATION OF THE BLESSED VIRGIN.
1. The protestant by his notion of 'Monstrat e esse Matrem'
2. Supposes we give Mary the power of commanding her Son under holy obedience.
3. Which notion, however, seems to find some sort of countenance in Scripture.
4. That Mary was in Heaven, to be obeyed, was believed before St. Methodius's time.
5. And is implied by a western writer speaking of the same passage of Scripture.
6. However, this only proves her soul was there: other proof wanted for the body.
7. An early notion of St. John's Assumption,
8. And of that of the dead bodies of the Saints, shews that early Christians saw nothing incredible in the Assumption.
9. Passage in Pseudo-Dionysius mentioned : the belief really founded on the testimony of the living Church.
10. Which, though its contrary be revolting, is not de fide.
11. Other things which tend to make it credible to reason, noticed.
12. Habits in our Saviour's mind require external circumstances suited to them, which the presence of Mary's flesh would supply.
13. Under certain limits Christ may be spoken of as still venerating Mary.
14. Brief mention of Mary's Coronation.
CHAP. IX.
OF THE NATURE OF OUR BLESSED LADY'S INTERCESSION.
1. Natural desire of those without to know what sort of veneration we suppose Christ pays to Mary now.
2. Pre-requisites to forming an idea on this subject.
3. i. The Church in authoritative documents makes her Queen of Heaven.
4. And denies that Mary, as Mary, should not be reverenced.
5. ii. Christ's acts of Dulia upon earth must be understood before we can form that idea.
6. They are clearly stated in Cardinal Lugo's words.
7. And an inference made by him from that statement.
8. It is made by him to depend upon the possession of an inferior nature.
9. Such acts of Dulia as interfere with Christ's mediatorial office, were not practised by him even upon earth.
10. Those acts which he did practise must have left habits of religious reverence in his soul.
11. The mere expression "Command thy Son" means nothing blasphemous, save when viewed apart from things all Catholics hold and feel.
12. Christ still retaining his human nature may be still capable by royal condescension of acts of Dulia.
13. The malice of telling ignorant people this, without telling other and qualifying statements.
14. Illustration from the Angel's reverence for St John's Apostolic office and sanctity.
15. The different kinds of heavenly Latria in Christ.
16. His earthly Latria has the same difficulties as his earthly Dulia.
17. The objection to saying, "Jesus, pray for me," or, "Mary, command thy Son," arises chiefly from the intense feeling against so saying in all Catholics.
18. 19. Conclusion.
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