And the angel being come in, said unto her: Hail, full of grace, the Lord is with thee: blessed art thou among women.
Luke 1, 28
And Simeon blessed them, and said to Mary his mother: Behold this child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted; And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed.
Luke 2, 34-35
In Catholic theology, merit is that property of a good work which entitles the doer to receive a reward from God for having done His will in cooperation with His grace. This is something God has ordained in His mercy; and since God is just, He won’t withhold a reward which may include an increase in faith and charity needed for our sanctification and justification. “The grace of the Holy Spirit can confer true merit on us, by our adoptive filiation, and in accordance with God’s gratuitous justice. Charity is the principal source of merit in us before God” (Catechism of the Catholic Church, 2026). “Moved by the Holy Spirit, we can merit for ourselves and for others all the graces needed to attain eternal life” (CCC, 2027).
Justification includes not only the remission of sins and sanctification, but also the renewal of the person. Hence, by the fact that our good works in faith and charity originate from Divine grace, we can merit actual graces either for ourselves (condign merit) or others (congruous merit) by our prayers and acts of self-denial for the salvation of souls. When Mary gave her consent to be the mother of the divine Messiah, she didn’t simply seek the gift of the Divine Maternity for herself, which would have been selfish of her, but rather sought the fruit that should increase to humanity’s credit by the personal sacrifices she might have to make for the sake of mankind’s redemption (Phil 4:17).
Theologically, condign merit designates the kind of goodness that is bestowed on a person because of their actions done in grace. It assumes an equity between service and return (commutative justice). It is reward for having accomplished good works in collaboration with the Holy Spirit, but is still a reward that the doer deserves for having freely consented to act in faith. If the reward due to condign merit is withheld, then there is injustice, for God has willed to obligate Himself to those who love Him (Deut.5:33; Prov.3:3-4; Amos 5:14; Mt.25:21; Lk.6:33,38; Rom.2:6 13:11; 1 Cor.2:9; 15:58; Col.3:23:34; Gal.6:9; Phil.3:14; Heb.11:6; Jas.1:12; 1 Pet.5:6). Condign merit contrasts with strict merit, which must do with some goodness that is owed by legal agreement or the equity of justice.
It is in the strict sense of justice that Christ has merited for us the initial grace of justification and forgiveness which we initially receive when baptised (Eph 2:8-9). Only he could restore the equity of justice between God and ‘mankind’ because of his divine nature and being one with the Father in substance and essence (Jn 10:30). The most Mary could merit for herself (condign merit) and humanity (congruous merit), by freely cooperating with divine grace and doing good works under its influence, was a promised reward, viz., God’s gift of salvation. Now in heaven, where our Blessed Mother prayerfully intercedes for us, our rewards may include subsequent actual graces (i.e., faith, hope, and charity, etc.) needed for our growth in sanctification and justification (2 Cor.3:18; 4:16; 10:15; Col.3:10; Phil.2:13).
It is important that we distinguish between the nature and extent of Jesus’ and Mary’s merits, which in the context of grace is properly called supernatural merit. First, there is a third kind of merit which belongs exclusively to our Lord and Saviour. This highest kind which is perfect and most worthy of a reward is called perfect condign merit: the act of charity of the Divine Person made man. Jesus’ act of love is at least equal in value to the reward, since it is the act of a Divine person. And even though Jesus did not merit the reward for himself, but for mankind, he could still condignly merit it in strict justice, since in his humanity he acted charitably as the new Head (Adam) of mankind in the fullness of grace which he possessed by divine nature (Jn 1:14), that we all might receive his grace through his merits as he was given it in his humanity.
On the other hand, the human merit which applies to Mary with respect to her acts of charity and grace is congruous merit. She could perform her acts of love in a manner worthy of a supernatural reward for others. But this is not in the sense that it was proportionate to the reward, since her meritorious acts proceeded from the fullness of habitual grace with which she was completely and perfectly endowed by Divine favour and not from any natural merit of hers. (Lk 1:28;1 Pet 2:5, etc.).
This lower kind of merit assigned to human creatures is founded on charity and friendship with God rather than on strict justice. What this implies is that Jesus chose to come into the world more for his righteous mother’s sake than for sinful mankind’s (the principle of predilection) when she meritoriously offered up her body as a living sacrifice by consenting to be the mother of our Divine Lord (Rom 12:1). Mary merited for us, by right of friendship with God, all that Jesus merited for us in strict justice. Though Mary could not merit anything for us de condigno, since she was not constituted head of humanity, she nonetheless could cooperate in our salvation by her congruous merits in God’s grace. None of us can merit condignly except for our own rewards.
Yet Mary’s meritorious act of faith in charity and grace conferred a right to a supernatural reward for mankind, even though she didn’t herself produce it. Christ’s perfect merits, by his substantial grace of union with the Father, have produced our temporal rewards of grace and our eternal reward of salvation. Still, by Mary’s Fiat, what her Divine Son has gained for humanity is now something we can all hope for and receive provided we persevere in faith just as our Blessed Lady did (2 Jn 1:8-9, etc.). Mary heard the word of God and kept it (Lk 11:28). And so, she had cause to proclaim: “My spirit rejoices in God my saviour!” (Lk 1:47).
Jesus teaches us in the Parable of the Talents that the amount of grace we have received, no matter how bountiful, is worthless like dead money unless we invest ourselves by spreading this grace to others through self-sacrifice. Our eternal rewards are commensurate with the amount of labour we put in for the conversion of sinners. Christians who bury their talents in safe keeping out of servile fear of infringing upon the prerogatives of their Master are like the presumptuous servant who buried the one talent he received and was admonished for his retention (Matt 25:14-30). Paul rued that none of the other “fellow-workers with God” in the field could match Timothy’s zeal for saving souls. ‘ For everyone looks out for their own interests, not those of Jesus Christ’ (Phil 2:21).
The passive servant in our Lord’s parable, therefore, presumed that he was looking after his master’s interest by keeping his money safely buried, and all the while feared he had no right to use what originally didn’t belong to him. But, on the contrary, he would have better served his master’s interest if he had invested his single talent instead, so that it should increase to his merit. Certainly, it isn’t enough for Christians only to conform their minds to Christ’s way of thinking and to no longer live for the flesh and for the sinful passions, but for the will of God. What is also required of Christ’s disciples is that they use the graces they have received to serve others as good stewards of God’s grace (1 Pet 4:1-7).
Divine grace is a supernatural asset which we are expected to invest by collaborating with the Holy Spirit in the life of charity and grace for our increase in sanctification or justification. Grace is added to grace, as St. Paul puts it, by our bearing fruit (merit) through faith in God’s grace. The holding of our spiritual gifts of grace, beginning with faith working through love, is a co-operative enterprise between God and us. We must invest our share in what our Lord has contributed for our salvation in his humanity by his just merits, if we hope to reap the eternal benefits which he alone has produced for us. It isn’t enough for us to accept Jesus as our personal Lord and Savior while passively doing nothing and leaving all the labor up to him as we sit idly by, if we hope to be saved. This being the case, God sent the angel Gabriel to the Virgin Mary in the month of Elul (Lk 1:27).
The initial grace of justification and forgiveness, which Christ alone has merited for us as the God-man, marks the beginning of our journey in faith towards life ever-lasting (Eph 2:8-10). This has all been prepared for us by God in the beginning (Gen 3:15). Mary is the sign of humanity’s restoration to the life of grace because of her charitable act of faith (Isa 7:14). By her Fiat, our salvation is nearer than it was. Following our Blessed Lady’s example, she who precedes us in the order of grace, we mustn’t slumber, now that we do believe (Rom 13:11). Saving faith is an active faith. Our salvation is something that we must “work out in fear and trembling” because of our deficiencies of love for God and neighbour. Mary opened her heart to God, and for that she had found grace with Him (Lk 1:30) and helped gain the grace her Son had produced for all human souls by his life and death on the cross as his “fellow-worker” (1 Cor 3:9). The Incarnation wouldn’t have happened by default if Mary had been deficient in love of God and humanity. Nor could she have endured the road to Calvary together with her Son without the fire of the Holy Spirit’s love kindled in her heart.
Mary helped gain countless souls for her Lord by the singular gift that he had graced her with, viz., the Divine Maternity. By pronouncing her Fiat in charity and grace, she brought the living Font of all grace into the world for the salvation of souls as her Son’s chief steward of grace. And this entailed that she should sacrifice herself for the sake of God’s goodness and love and for poor sinners so that they might be reconciled to God. In the order of grace, Mary led the way for all Christ’s disciples to gain souls for him. And she did so by taking up her cross after her Son and carrying it with him in spirit along the Via Dolorosa. Our Lord’s handmaid didn’t presume to look after only her own interest, the blessed and joyous state of being the mother of the Lord and the happiness of raising her divine Son. Rather, our Blessed Lady understood very well that, by her decision, she was called to collaborate with God in His redemptive work; she would likely have to make many great personal sacrifices in union with her Son for the benefit of human souls.
Mary was perfectly gifted with wisdom, so she knew that her faith wasn’t something that she was expected to put into safe keeping for the benefit of her soul alone, but that God required her to spread the faith she had to others even at the cost of having to endure many trials in the spirit of the Christian martyrs who would follow after her (Rev 7:14). The Divine Maternity wasn’t the eternal reward that Mary sought, but rather eternal life with God. She believed that this reward could be obtained only by suffering and dying to self for the sake of spreading God’s word and helping to make His truth known to everyone, including the Gentiles.
In the depths of her soul, Mary perceived what her divine Son would bring to light with the establishment of his heavenly kingdom: “For to everyone who has will more be given, and he will have abundance; but from him who has not, even what he has will be taken way” (Matt 25:29). Mary couldn’t condignly merit her maternal blessing or eternal life if she buried the talent she received in and through the merits of her divine Son, by refusing to make sacrifices to God her spiritual worship and suffer for the sins of the world and the conversion of sinners.
When the angel Gabriel appeared to Mary and said, “Hail, full of grace! The Lord is with you,” she was perplexed by the meaning of the angel’s greeting, for she intuited that God must have sent His messenger to ask something very demanding of her for a divine purpose of tremendous proportion, especially to an adolescent girl. After all, Mary must have been familiar with the Jewish traditions of God appearing to the patriarchs, judges, and prophets and calling them to engage in daunting tasks.
When God appeared to Jacob and ratified the covenant He had initially made with Abraham and now entrusted to his grandson, he said: “ I AM WITH YOU and will watch over you wherever you go, and I will bring you back to this land. I will not leave you until I have done what I have promised you” (Gen 28:15). Likewise, when God called Moses from the burning bush to lead His people from slavery in Egypt to the Promised Land, He said: “I WILL BE WITH YOU. And this will be the sign to you that it is I who have sent you: When you have brought the people out of Egypt, you will worship God on this mountain” (Ex 3:12). Taking Moses’ place, Joshua was called by God to lead the Israelites into battle as to possess the land God promised them with these words: “No one will be able to stand against you all the days of your life. As I was with Moses, so I WILL BE WITH YOU; I will never leave you nor forsake you” (Josh 1:5).
Further, when God placed David, a humble shepherd boy, on the throne as head of His everlasting kingdom in anticipation of the coming of the Messiah, reminding David of His faithfulness to him, He said: “I took you from the pasture, from following the sheep, that you should be prince over my people Israel; and I HAVE BEEN WITH YOU wherever you went, and have cut off all your enemies from before you; and I will make for you a great name, like the name of the great ones of the earth…When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come forth from your body, and I will establish his kingdom” (2 Sam 7:9,12). And, finally, when God called Jeremiah to be a prophet for the nations, He said: “Do not be afraid of them, for I AM WITH YOU and will rescue you” (Jer 1:8).
Thus, the words “the Lord is with you” must have signalled to Mary that God was calling her to a great mission which could be as difficult and demanding as it was for the Hebrew heroes who went before her. Sensing her uneasiness, the angel Gabriel assured her not to fear, for she “had found grace with God” (Lk 1:30). The good news Mary received from the angel dispelled all her uneasiness (vv.31-33), but what she feared in her humility was whether she might not be up to the task. It wasn’t that she dreaded what she might have to suffer, or she didn’t trust God. So, when she pronounced her Fiat joyfully, she did so affirming that God would be her “refuge” and “fortress” in whom she could “trust” (Ps 9:12), for God alone was her “help” and her “salvation”, in whom she had nothing to fear (Lk 1:46-49; Ps 27:1). In God alone was her soul at rest, the Almighty who would be in her midst by being made of her and becoming man. In the hypostatic order of Christ’s incarnation, the Church has declared the Blessed Virgin Mary to be the Queen of the Patriarchs and the Prophets.
Indeed, Mary was conversant with the bloody history of her people, and so, as she pondered on the words of the angel, the Assyrian siege of Jerusalem under the authority of Sennacherib could easily have come to mind in the words of the Psalmist: “Be still and know that I am God: I will be exalted among the heathen, I will be exalted in the earth” (Ps 46:10). On this historic occasion, God is commanding the Israelites to quietly wait upon Him without fear or diffidence. There is no reason for the Jews to tremble before the invaders, for their vain idols are no match for YHWH who shall exalt over the heathen and their false gods. In the Psalm’s primary context, the command to “be still” is a call for warriors to stop fighting. The word still is translated from the Hebrew word rapa, meaning “to slacken, let down, or cease.” It connotes two people fighting until someone separates them and makes them drop their weapons. It is only after the fighting has stopped that those who were fighting can acknowledge their trust in God.
Thus, Mary’s soul was at peace when the angel called her to engage with God in His work of salvation. God sent His messenger to Mary because He had an impact on her stillness. In her spiritual state, she saw that God was the only one she could trust: omniscient, omnipresent, omnipotent, holy, sovereign, faithful, infinite, and good. God would certainly exalt Himself over His enemies which were hers as well. All Mary could do, in the meantime, was surrender herself to God and trust in His plan, whatever trials and hardships she might have to endure together with her divine Son. Her greatest enemy must never be herself by losing her trust in God and relying on her own strength and personal resources. If she faithfully co-operated with God like her ancestors before her did, all should work out for the greater good. We can be sure that our Blessed Lady implicitly expressed these thoughts of hers in her Magnificat (Lk 1:50-55).
A faithful saying: for if we be dead with him, we shall live also with him. If we suffer, we shall also reign with him.
2 Timothy 2, 11-12
Since Pentecost, the Catholic Church has infallibly taught that Christ alone redeemed the world by suffering and dying for its sins. It was he who liberated us “from the curse of the law by becoming a curse for us” (Gal 3:13). In other words, to satisfy His justice, God willed that Jesus be made an object of His wrath by laying “the iniquity of us all” on him (Isa 53:6). Unless Jesus was “smitten by God and inflicted” for its transgressions, mankind couldn’t be reconciled to Him and delivered from the stain of original sin, the deprivation of the original justice and sanctity which Adam had forfeited for all his descendants. Nor could our own personal sins be forgiven, and our common guilt be removed unless Christ was “bruised for our offenses” (Isa 53:5). Still, Jesus wasn’t punished for our sins, or else our personal sins would now be non-sequitur. But our Lord and Saviour did take the punishment we all deserve upon himself to propitiate the Father for our offenses against Him. This required that he suffer and die unjustly so that he could restore the equity of justice between God and man. And by doing so, he merited all the graces we need for our regeneration, as to be sanctified and reckoned as personally just before God in his likeness (2 Cor 5:21).
About two millennia later, we see that our Lord desired to work together with his blessed mother so that “everyone might be saved and come to the knowledge of the truth” (1 Tim 2:1-4). The apostle Paul writes: ‘We then, as workers “together with” (sunergountos) him, beseech you also that ye receive not the grace of God in vain’ (2 Cor 6:1). And the apostle adds: ‘God “works for good with” (sunergei eis agathon) those who love Him’ (Rom 8:28). God desired to work for the good of all mankind with a young maiden by the name of Mary when he sent the angel Gabriel to her with His kind proposal. And God prepared the mother of our Lord with a complete and perfect endowment of His grace so that she would be completely faithful and up to the task (Lk 1:28). The Lord had done great things to her (Lk 1:49).
God’s messenger greeted “God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for [her] to do” (Eph 2:10). This was all made possible in anticipation of her Son who, through his suffering and death, merited the grace of justification and forgiveness for her by no preceding natural merit of her own outside the orb of grace (Eph 2:8-9). And since no soul can ever hope to enter Heaven without having to suffer and die to self, Mary’s Fiat carried with it all the suffering and personal sorrow she would have to endure by her moral participation in the Incarnation in satisfaction to God for the sins of the world.
Our Lord’s faithful Handmaid didn’t receive the grace that was bestowed upon her in vain, but invested it in the salvation of souls which required that she suffer in union with her Son’s suffering and anguish of soul for the ungratefulness of sinners. Mary’s first trial of faith came so soon after Jesus was born, when she and her infant Son were forced to flee into Egypt because of King Herod’s decree (Mt 2:13-23). The shadow of the Cross assimilated Mary in Bethlehem where her pilgrimage of faith enshrouded in obscurity began. Mary’s association with her Son required that she too suffer and die to her maternal self. For the redemption to be completed, Mary had to willingly endure all the sorrow which only a loving mother could for her offspring. And to make temporal satisfaction to God for the sins of the world, her love was the only means by which God’s justice could be fully appeased. Our Blessed Lady was called through the angel to make up for what was lacking in her Son’s afflictions in her own afflictions (Col 1:24).
Thus, Jesus would make eternal satisfaction to the Father for mankind’s sins, but not without the temporal satisfaction his mother must make to repair man’s broken relationship with God. Mary satisfied God, for she suffered in filial love of God who was offended by sin, with a motherly love for her Son who suffered and died because of sin, and with the love our heavenly Father has for all humanity which was ravaged by sin ever since the fall of Adam and Eve.
The truth is, by gladly accepting our suffering in steadfast love of God in acknowledgement of our sins, our pain or loss becomes a fragrant offering to God and thereby a means of temporal satisfaction to Him for our sins. In fact, through suffering and dying to self, we may repair our broken relationship with God. He wills us to endure temporal punishments for our sins because His absolute justice and holiness demands it. “God rules the world in justice, and he judges the people with equity” (Ps 9:8). Human suffering is a temporal consequence of original sin. However, in and through Christ’s merits, our suffering has redemptive value provided we offer it to God in union with our Lord and Saviour for our sins with humble and contrite hearts over and against our natural desires which often result in the commission of sins. Mary helped make temporal reparation for the sins of the world possible by leading the way in the order of grace. The Lord was with his blessed mother when the angel greeted her because she was already willing to endure any cross God might present her with as a sin offering for others.
It was by means of suffering “that man should not perish, but have eternal life.” By Christ’s death on the cross, spiritual death has been conquered and the second death is no longer an irrevocable prospect facing mankind. Suffering and death are in themselves evil in character, but our Lord and Saviour has made them a basis of something good. Suffering involves pain and loss because of sin, but when offered to God in union with Christ’s suffering and death, it can serve to reconcile us to God. Indeed, whenever we suffer or face death, we can give back to God that which we denied Him, viz., our love for the sake of His love and goodness. Those who have truly acknowledged their guilt before God and are contrite in spirit, accept their suffering and death to this world which temporally appease the Divine justice and renders the eternal satisfaction Christ has made for them personally applicable (Dan 12:10; Sirach 2:5; Zach 13:8-9; 1 Cor 3:15-17; Jude 1:23, etc.).
Sin and death no longer have absolute power over us because of Christ’s work on the cross, and so we must now take up our own cross together with him if we hope to be saved (Matt 16:24; Mk 8:34; Lk 9:23). The faith that we must have to be saved is a repentant faith that involves doing penance by willingly making personal sacrifices and suffering for God because of our sins and those of others. We owe God so much for our offenses against His love and goodness. Jesus did not suffer and die for us so that we should no longer owe God what He rightly deserves from us and receives by our acts of self-denial – our “spiritual worship” (Rom 12:1-2). Mary’s painful walk along the Via Dolorosa to the top of Calvary was her greatest act of worship to God.
By having to sorrowfully watch her beloved Son suffer and die a cruel and shameful death, she offered up the greatest sacrifice to God any mother could have. Her Son’s suffering and death proved to be the heaviest cross she would ever have to carry so that everyone might be saved. Our heavenly Father was pleased to accept her sweet and fragrant sin offering for mankind. The passion and death of Jesus, however super-abundant it was as the necessary means for the expiation of sin, could be perfected and completed only by the sorrow of his most blessed mother, because of her love and state of grace.
St. Paul teaches us that we all have an active share in the work of redemption through suffering (subjective redemption). His teachings, together with those of St. Peter, provided hope and fortitude for the early Christians who were barbarously persecuted by the Romans. The apostle assured his listeners that what they might suffer because of Christ’s name was all for a greater good. “For as we share abundantly in Christ’s sufferings, so through Christ we share abundantly in comfort too” (2 Cor 1:5). The “comfort” he is referring to is the share in Christ’s glory which can only be attained through suffering as our Lord suffered for the sake of God’s goodness and love in a humble spirit of self-sacrifice (objective redemption) – that is for the remission of the temporal debt of sin in union with our Lord’s eternal expiation.
Just as the apostle bore his tribulations in and through Christ together with all the faithful who had to suffer from persecutions for their “praise, honour, and glory”, so too was Mary called to endure the sorrow she had to face at the foot of the Cross to complete what only her Son could have gained for the world all alone if he so chose. Her participation in her Son’s suffering was a spiritual service to mankind no less than the persecutions the apostles had to suffer in Christ’s name and for the sake of his gospel were. Yet our Blessed Lady’s collaboration with her Son was of immeasurably greater import, for it belonged to the hypostatic order of Christ’s incarnation. Her spiritual work of mercy extended beyond national borders and ecclesial communities embracing all fallen humanity (past, present, and future) in a single, anguishing moment – the pivotal point in salvation history. The reparation for the temporal debt of sin which our sorrowful Mother made under the weight of the Cross on behalf of fallen mankind was universal in breadth.
God ordained that the world’s redemption should require that Mary stand before the Cross and take it up herself by having to suffer interior anguish because of her love of God and hatred of sin. Temporally, she restored the equity of justice between God and mankind by collaborating with God in her sorrow in union with her Son’s eternal expiation of sin. Mary’s sacrifice for sin in praise and thanksgiving was made on humanity’s behalf by morally amending the broken relationship between God and man. Her sacrifice was made in humbleness of heart and in a broken spirit of humanity in union with her Son’s self-sacrifice for sin. The Mother of our Lord completed an act of contrition on behalf of us all while valiantly standing erect against the powers of darkness on Golgotha.
Our Blessed Lady is the Queen of Virgins whose lamp never dims and becomes extinguished (Mt 25:1-13). The sanctifying light of faith that radiated her soul strengthened her to overcome and defeat the dark spiritual forces that be. And so, Mary’s final perseverance in grace helped deliver humanity from the snares of death and restore it to new life with God. She helped make our invitation to the heavenly wedding feast possible by offering the fruit of her womb back to God in reparation for what sinful mankind had taken from Him: His sovereign dignity.
The temporal remission of our debt to God because of sin which Mary gained for us beneath the Cross completed the eternal debt paid for us by her divine Son on the Cross. If the atonement for sin that Jesus made for mankind was all that was temporally sufficient, Mary’s suffering couldn’t have had any redemptive value. Her role as a mother and how she felt at the cross would have been strictly natural and moral in character with no supernatural and salvific merit. In that case, our Lord wouldn’t have needed a mother at all to become man. The dust of the earth would have served as a sufficient means for the creation of the new Adam (Gen 2:7). Yet God willed that he should have a helpmate like the first Adam, only she would be at enmity with the serpent and undo Eve’s transgression by crushing the head of the serpent with her “immaculate foot” together with her Son who gained the final victory for mankind (Gen 2:18; 3:15).
Mary is the proto-type of the Church, for she was a woman of faith which was tried and proved to be as genuine as gold through suffering. When she stood beneath the Cross in sorrow by having to gaze upon her Son, who was “wounded for our transgressions”, she looked to him and tried to be like him: meek and humble of heart. Only then could our Blessed Mother have the fortitude and moral courage to take up her cross together with Jesus. By her perseverance in faith, Mary made temporal satisfaction to God for the sins of the world by remitting mankind’s debt of sin in union with the eternal satisfaction her Son had made. Jesus offered himself to the Father for the expiation of sin, but his mother was called to suffer with him to cover its temporal debt on behalf of mankind. God forgave David his mortal sins of murder and adultery, but He still took David’s child from him because of his sins (2 Sam 2:14). This was done to restore an equity of justice between them. David still owed God something in return for having taken something from Him, viz., His sovereign dignity.
Even though Jesus atoned for mankind’s sins more than sufficiently, suffering and death remained. This was because temporally mankind was still indebted to God for all its sins (past-present-future) which required that reparation be made for the remittance of its debts. The purpose of satisfaction is to repair the offense given to God and make Him favourable to us again. An act of reparation can be satisfactory to God only if there is something painful about it.
In all righteousness and wisdom, God chose a morally courageous woman who would serenely and happily accept all the sorrows that should come her way so that He would be appeased in His justice. The Son should not have to redeem the world all alone with no moral responsibility on man’s part for his sins (sola Christo). And so that this woman should satisfactorily make reparation for the world’s sins temporally together with the Son’s eternal expiation, she had to be a spotless ewe, a woman worthiest to be associated with the holy Lamb of God as his helpmate (Jn 1:29).
The Blessed Virgin Mary was completely dead to this world and wasn’t the least bit anxious over anything we might naturally be obsessed with, such as honours, personal profits, and vain pleasures. Since the time Mary was of moral age and centred her life on the Torah, she was ever-mindful of the things of God and not the things of man. Living her life in a manner pleasing to God was always first and foremost on her mind. The glory of God was always the primary objective of whatever she did (1 Cor 10:31). Thus, since earliest time, Christians have hailed Mary as the new Eve or spiritual “mother of all the living” who comprise redeemed humanity restored to the life of grace and the preternatural gifts of the Holy Spirit (Jn 19:26-27).
“Adam had to be recapitulated in Christ, so that death might be swallowed up in immortality, and Eve in Mary, so that the Virgin, having become another virgin’s advocate, might destroy and abolish one virgin’s disobedience by the obedience of another virgin.”
St. Irenaeus, Proof of the Apostolic Preaching, 33
“Sing, barren woman,
you who never bore a child;
burst into song, shout for joy,
you who were never in labor;
because more are the children of the desolate woman
than of her who has a husband,”
says the Lord.
“Enlarge the place of your tent,
stretch your tent curtains wide,
do not hold back;
lengthen your cords,
strengthen your stakes.
“For you will spread out to the right and to the left;
your descendants will dispossess nations
and settle in their desolate cities.”
Isaiah 54, 1-3