Mary and the Holy Spirit: From Grace to GraceIntroductionThis article seeks to address recent questions regarding the relationship between Mary and the Holy Spirit, and the theological significance of graces in relation to the Virgin. We will explore this topic from Scripture, Tradition, and the Magisterium, with the rigor of mariological science, free from ideologies or preconceptions. Due to the breadth of the subject, the article will be divided into several parts, allowing for a serious and formative exploration.In the scholastic theological understanding, heir to Saint Augustine (d. 430), we see the emergence of notable figures such as Saint Anselm (d. 1109), Saint Thomas Aquinas (d. 1274), who addressed issues pertaining to grace. From this same theology, we find great debates, such as the *Baianism* of Michael Baius (d. 1589) or the *De Auxiliis* (On Assistance) that saw Louis de Molina (d. 1600) and Leonardo Lessius (d. 1623) as protagonists. In the Protestant environment, where we hear the echo of *sola gratia*, we find the doctrine of Cornelius Otto Jansen (d. 1638), known for his ultra-rigid morality, the *Jansenism*. Returning to Jesuit spirituality in modern times, the French Denis Petau (d. 1652) is credited with the term *created grace*, emphasizing its characteristic traits. In the 19th century, we encounter another enthusiast of the doctrine of the Holy Spirit, inherited from Cyril of Alexandria (d. 444): J.M. Scheeben (d. 1888). We must enter the 20th century, at the dawn of the third millennium, to find a systematic treatment of grace theology that accepts terms once unthinkable, such as justification through faith, the coexistence of justification and sin in the same person, among others. With the Second Vatican Council (1962-1965), the fundamental nature of every dimension of reality was rediscovered in God’s love, without the need for sacred channels *a priori*, as it was necessary to rethink the distinction between natural and supernatural.With this brief historical introduction, we understand that theology is evolutionary and that even if a statement made by the Holy Father is expressed, it can have different meanings, as it places itself within the great pilgrimage of the Church, guided by the Holy Spirit. As Jesus said: *«When he comes, the Spirit of Truth, he will guide you into all truth. He will not speak on his own, but will tell you what he has heard, and will announce to you what is to come»* (John 16:13).Common Perceptions about GraceIn the Christian language, we commonly call grace any unmerited or freely given help granted by God out of love. It is remembered that the greatest grace is that of being saved through Christ by faith: “Now, without the Law, God’s justice is revealed, attested by the Law and the Prophets, justice of God that is realized through faith in Jesus Christ for all who believe. For there is no difference: all have sinned and are deprived of the glory of God. And they are justified freely, by God’s grace, through the redemption that is in Christ Jesus. He is the one whom God destined to be, through his own blood, a propitiation through faith. Thus, God demonstrated his justice, leaving unpunished the sins committed previously, at the time of his patience. And he also demonstrates his justice in the present time, to be just, and to make just all who believe in Jesus” (Rom 3:21-26). Also: “not because of the Law, but because of the justice that comes through faith, did God promise to Abraham or to his descendants that he would be heir of the world. Therefore, if they are heirs through the Law, faith is made void and the promise is without effect. For the Law produces wrath: where there is no Law, there is no transgression. Therefore, it is through faith that the inheritance is received as a free gift. Thus, the promise remains firm for all descendants, not only for those who are of the Law, but also for all who, above all, are of faith, like Abraham, who is the father of us all. […] offered for our sins and raised for our justification” (Rom 4:13-16, 25). And further: “when we were dead because of our sins, he gave us life with Christ. (It is by grace that you are saved!). And he raised us up with him and seated us in heaven, in union with Christ Jesus. Thus, by his great mercy, God wanted to show, in the ages to come, the immeasurable wealth of his grace. It is by grace that you are saved, through faith. And this is not from you, but a gift of God”! (Eph 2:5-8). We can then say that salvation is a grace that God wishes to offer to all men: “he wants all to be saved and to come to the knowledge of the truth. For there is one God and one mediator between God and humanity: the man Christ Jesus” (1 Tim 2:4-6). In fact, the fullness of Christ’s grace: “from his fullness we have received, grace upon grace. For the Law was given through Moses, but grace and truth came through Jesus Christ” (John 1:16-17) is in the new birth: “these were born not of blood, or the will of the flesh, or the will of man, but of God. […] Jesus answered: ‘In truth, in truth, I tell you, if anyone is not born from above, he cannot see the kingdom of God’” (John 3:3, 3). And also: “blessed be God, the Father of our Lord Jesus Christ, who, in his great mercy, raised Jesus Christ from the dead, and has made us a new creation in living hope, an inheritance that does not perish, spoil, or fade, reserved for you in heaven. Thanks to the faith, and the power of God, you are being kept for the salvation that is to be revealed in the last times” (1 Pet 1:3-5), since the gift of the Holy Spirit: “and hope does not put us to shame, because God’s love has been poured out into our hearts through the Holy Spirit who has been given to us” (Rom 5:5) makes us God’s adopted children: “all of you who are guided by the Spirit of God are children of God. Indeed, you did not receive a spirit of slavery, to fall back into fear, but you received the Spirit who makes us children, and in whom we cry out: ‘Abba, Father’! The Spirit himself attests with our spirit that we are God’s children” (Rom 8:14-16) and members of Christ’s body: “you are all members of one body” (1 Cor 12:27).In a very superficial way, this is the theology regarding grace, but the theological necessity did not cease to re-examine and interpret the Word. Therefore, God’s self-communication has been dubbed uncreated grace, encompassing the deification of human life, created grace, raising it to an undeserved relationship between creature and Creator so that it may anticipate the future life of Paradise. In this context, we also find the concept of habitual grace, which signifies the new life in Christ, or sanctifying grace, representing the state of one who is sanctified by the Holy Spirit. When the Holy Spirit acts in a particular need with a specific action, the effect of this dynamic is called actual grace. Furthermore, when God offers grace and it is freely accepted, we are dealing with efficacious grace. However, if it is rejected by humans, it becomes sufficient grace. In reality, we are confronted with a system of grace that seeks to explain how God’s absolute freedom confers grace without compromising human collaboration and responsibility, even though the final decisions are already anticipated by God’s prescience, which boils down to knowledge of future events. This is the realm of the Christian paradox that has, as we will see later, profound implications for Mary’s life as the Immaculate, Mother of God and Mother of the Church.To delve deeper into Mary’s relationship with the Holy Spirit and the mystery of grace, read Redemptoris Mater, an encyclical by Saint John Paul II on Mary in the mystery of Christ and the Church.Deepen your studies: explore Mariology, Marian theology, Marian apparitions, and Post-Graduate Studies in Mariology.
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IntroductionThis article seeks to address recent questions regarding the relationship between Mary and the Holy Spirit, and the theological significance of graces in relation to the Virgin. We will explore this topic from Scripture, Tradition, and the Magisterium, with the rigor of mariological science, free from ideologies or preconceptions. Due to the breadth of the subject, the article will be divided into several parts, allowing for a serious and formative exploration.
In the scholastic theological understanding, heir to Saint Augustine (d. 430), we see the emergence of notable figures such as Saint Anselm (d. 1109), Saint Thomas Aquinas (d. 1274), who addressed issues pertaining to grace. From this same theology, we find great debates, such as the *Baianism* of Michael Baius (d. 1589) or the *De Auxiliis* (On Assistance) that saw Louis de Molina (d. 1600) and Leonardo Lessius (d. 1623) as protagonists. In the Protestant environment, where we hear the echo of *sola gratia*, we find the doctrine of Cornelius Otto Jansen (d. 1638), known for his ultra-rigid morality, the *Jansenism*. Returning to Jesuit spirituality in modern times, the French Denis Petau (d. 1652) is credited with the term *created grace*, emphasizing its characteristic traits. In the 19th century, we encounter another enthusiast of the doctrine of the Holy Spirit, inherited from Cyril of Alexandria (d. 444): J.M. Scheeben (d. 1888). We must enter the 20th century, at the dawn of the third millennium, to find a systematic treatment of grace theology that accepts terms once unthinkable, such as justification through faith, the coexistence of justification and sin in the same person, among others. With the Second Vatican Council (1962-1965), the fundamental nature of every dimension of reality was rediscovered in God’s love, without the need for sacred channels *a priori*, as it was necessary to rethink the distinction between natural and supernatural.With this brief historical introduction, we understand that theology is evolutionary and that even if a statement made by the Holy Father is expressed, it can have different meanings, as it places itself within the great pilgrimage of the Church, guided by the Holy Spirit. As Jesus said: *«When he comes, the Spirit of Truth, he will guide you into all truth. He will not speak on his own, but will tell you what he has heard, and will announce to you what is to come»* (John 16:13).Common Perceptions about GraceIn the Christian language, we commonly call grace any unmerited or freely given help granted by God out of love. It is remembered that the greatest grace is that of being saved through Christ by faith: “Now, without the Law, God’s justice is revealed, attested by the Law and the Prophets, justice of God that is realized through faith in Jesus Christ for all who believe. For there is no difference: all have sinned and are deprived of the glory of God. And they are justified freely, by God’s grace, through the redemption that is in Christ Jesus. He is the one whom God destined to be, through his own blood, a propitiation through faith. Thus, God demonstrated his justice, leaving unpunished the sins committed previously, at the time of his patience. And he also demonstrates his justice in the present time, to be just, and to make just all who believe in Jesus” (Rom 3:21-26). Also: “not because of the Law, but because of the justice that comes through faith, did God promise to Abraham or to his descendants that he would be heir of the world. Therefore, if they are heirs through the Law, faith is made void and the promise is without effect. For the Law produces wrath: where there is no Law, there is no transgression. Therefore, it is through faith that the inheritance is received as a free gift. Thus, the promise remains firm for all descendants, not only for those who are of the Law, but also for all who, above all, are of faith, like Abraham, who is the father of us all. […] offered for our sins and raised for our justification” (Rom 4:13-16, 25). And further: “when we were dead because of our sins, he gave us life with Christ. (It is by grace that you are saved!). And he raised us up with him and seated us in heaven, in union with Christ Jesus. Thus, by his great mercy, God wanted to show, in the ages to come, the immeasurable wealth of his grace. It is by grace that you are saved, through faith. And this is not from you, but a gift of God”! (Eph 2:5-8). We can then say that salvation is a grace that God wishes to offer to all men: “he wants all to be saved and to come to the knowledge of the truth. For there is one God and one mediator between God and humanity: the man Christ Jesus” (1 Tim 2:4-6). In fact, the fullness of Christ’s grace: “from his fullness we have received, grace upon grace. For the Law was given through Moses, but grace and truth came through Jesus Christ” (John 1:16-17) is in the new birth: “these were born not of blood, or the will of the flesh, or the will of man, but of God. […] Jesus answered: ‘In truth, in truth, I tell you, if anyone is not born from above, he cannot see the kingdom of God’” (John 3:3, 3). And also: “blessed be God, the Father of our Lord Jesus Christ, who, in his great mercy, raised Jesus Christ from the dead, and has made us a new creation in living hope, an inheritance that does not perish, spoil, or fade, reserved for you in heaven. Thanks to the faith, and the power of God, you are being kept for the salvation that is to be revealed in the last times” (1 Pet 1:3-5), since the gift of the Holy Spirit: “and hope does not put us to shame, because God’s love has been poured out into our hearts through the Holy Spirit who has been given to us” (Rom 5:5) makes us God’s adopted children: “all of you who are guided by the Spirit of God are children of God. Indeed, you did not receive a spirit of slavery, to fall back into fear, but you received the Spirit who makes us children, and in whom we cry out: ‘Abba, Father’! The Spirit himself attests with our spirit that we are God’s children” (Rom 8:14-16) and members of Christ’s body: “you are all members of one body” (1 Cor 12:27).In a very superficial way, this is the theology regarding grace, but the theological necessity did not cease to re-examine and interpret the Word. Therefore, God’s self-communication has been dubbed uncreated grace, encompassing the deification of human life, created grace, raising it to an undeserved relationship between creature and Creator so that it may anticipate the future life of Paradise. In this context, we also find the concept of habitual grace, which signifies the new life in Christ, or sanctifying grace, representing the state of one who is sanctified by the Holy Spirit. When the Holy Spirit acts in a particular need with a specific action, the effect of this dynamic is called actual grace. Furthermore, when God offers grace and it is freely accepted, we are dealing with efficacious grace. However, if it is rejected by humans, it becomes sufficient grace. In reality, we are confronted with a system of grace that seeks to explain how God’s absolute freedom confers grace without compromising human collaboration and responsibility, even though the final decisions are already anticipated by God’s prescience, which boils down to knowledge of future events. This is the realm of the Christian paradox that has, as we will see later, profound implications for Mary’s life as the Immaculate, Mother of God and Mother of the Church.To delve deeper into Mary’s relationship with the Holy Spirit and the mystery of grace, read Redemptoris Mater, an encyclical by Saint John Paul II on Mary in the mystery of Christ and the Church.Deepen your studies: explore Mariology, Marian theology, Marian apparitions, and Post-Graduate Studies in Mariology.
IntroductionThis article seeks to address recent questions regarding the relationship between Mary and the Holy Spirit, and the theological significance of graces in relation to the Virgin. We will explore this topic from Scripture, Tradition, and the Magisterium, with the rigor of mariological science, free from ideologies or preconceptions. Due to the breadth of the subject, the article will be divided into several parts, allowing for a serious and formative exploration.
In the scholastic theological understanding, heir to Saint Augustine (d. 430), we see the emergence of notable figures such as Saint Anselm (d. 1109), Saint Thomas Aquinas (d. 1274), who addressed issues pertaining to grace. From this same theology, we find great debates, such as the *Baianism* of Michael Baius (d. 1589) or the *De Auxiliis* (On Assistance) that saw Louis de Molina (d. 1600) and Leonardo Lessius (d. 1623) as protagonists. In the Protestant environment, where we hear the echo of *sola gratia*, we find the doctrine of Cornelius Otto Jansen (d. 1638), known for his ultra-rigid morality, the *Jansenism*. Returning to Jesuit spirituality in modern times, the French Denis Petau (d. 1652) is credited with the term *created grace*, emphasizing its characteristic traits. In the 19th century, we encounter another enthusiast of the doctrine of the Holy Spirit, inherited from Cyril of Alexandria (d. 444): J.M. Scheeben (d. 1888). We must enter the 20th century, at the dawn of the third millennium, to find a systematic treatment of grace theology that accepts terms once unthinkable, such as justification through faith, the coexistence of justification and sin in the same person, among others. With the Second Vatican Council (1962-1965), the fundamental nature of every dimension of reality was rediscovered in God’s love, without the need for sacred channels *a priori*, as it was necessary to rethink the distinction between natural and supernatural.With this brief historical introduction, we understand that theology is evolutionary and that even if a statement made by the Holy Father is expressed, it can have different meanings, as it places itself within the great pilgrimage of the Church, guided by the Holy Spirit. As Jesus said: *«When he comes, the Spirit of Truth, he will guide you into all truth. He will not speak on his own, but will tell you what he has heard, and will announce to you what is to come»* (John 16:13).Common Perceptions about GraceIn the Christian language, we commonly call grace any unmerited or freely given help granted by God out of love. It is remembered that the greatest grace is that of being saved through Christ by faith: “Now, without the Law, God’s justice is revealed, attested by the Law and the Prophets, justice of God that is realized through faith in Jesus Christ for all who believe. For there is no difference: all have sinned and are deprived of the glory of God. And they are justified freely, by God’s grace, through the redemption that is in Christ Jesus. He is the one whom God destined to be, through his own blood, a propitiation through faith. Thus, God demonstrated his justice, leaving unpunished the sins committed previously, at the time of his patience. And he also demonstrates his justice in the present time, to be just, and to make just all who believe in Jesus” (Rom 3:21-26). Also: “not because of the Law, but because of the justice that comes through faith, did God promise to Abraham or to his descendants that he would be heir of the world. Therefore, if they are heirs through the Law, faith is made void and the promise is without effect. For the Law produces wrath: where there is no Law, there is no transgression. Therefore, it is through faith that the inheritance is received as a free gift. Thus, the promise remains firm for all descendants, not only for those who are of the Law, but also for all who, above all, are of faith, like Abraham, who is the father of us all. […] offered for our sins and raised for our justification” (Rom 4:13-16, 25). And further: “when we were dead because of our sins, he gave us life with Christ. (It is by grace that you are saved!). And he raised us up with him and seated us in heaven, in union with Christ Jesus. Thus, by his great mercy, God wanted to show, in the ages to come, the immeasurable wealth of his grace. It is by grace that you are saved, through faith. And this is not from you, but a gift of God”! (Eph 2:5-8). We can then say that salvation is a grace that God wishes to offer to all men: “he wants all to be saved and to come to the knowledge of the truth. For there is one God and one mediator between God and humanity: the man Christ Jesus” (1 Tim 2:4-6). In fact, the fullness of Christ’s grace: “from his fullness we have received, grace upon grace. For the Law was given through Moses, but grace and truth came through Jesus Christ” (John 1:16-17) is in the new birth: “these were born not of blood, or the will of the flesh, or the will of man, but of God. […] Jesus answered: ‘In truth, in truth, I tell you, if anyone is not born from above, he cannot see the kingdom of God’” (John 3:3, 3). And also: “blessed be God, the Father of our Lord Jesus Christ, who, in his great mercy, raised Jesus Christ from the dead, and has made us a new creation in living hope, an inheritance that does not perish, spoil, or fade, reserved for you in heaven. Thanks to the faith, and the power of God, you are being kept for the salvation that is to be revealed in the last times” (1 Pet 1:3-5), since the gift of the Holy Spirit: “and hope does not put us to shame, because God’s love has been poured out into our hearts through the Holy Spirit who has been given to us” (Rom 5:5) makes us God’s adopted children: “all of you who are guided by the Spirit of God are children of God. Indeed, you did not receive a spirit of slavery, to fall back into fear, but you received the Spirit who makes us children, and in whom we cry out: ‘Abba, Father’! The Spirit himself attests with our spirit that we are God’s children” (Rom 8:14-16) and members of Christ’s body: “you are all members of one body” (1 Cor 12:27).In a very superficial way, this is the theology regarding grace, but the theological necessity did not cease to re-examine and interpret the Word. Therefore, God’s self-communication has been dubbed uncreated grace, encompassing the deification of human life, created grace, raising it to an undeserved relationship between creature and Creator so that it may anticipate the future life of Paradise. In this context, we also find the concept of habitual grace, which signifies the new life in Christ, or sanctifying grace, representing the state of one who is sanctified by the Holy Spirit. When the Holy Spirit acts in a particular need with a specific action, the effect of this dynamic is called actual grace. Furthermore, when God offers grace and it is freely accepted, we are dealing with efficacious grace. However, if it is rejected by humans, it becomes sufficient grace. In reality, we are confronted with a system of grace that seeks to explain how God’s absolute freedom confers grace without compromising human collaboration and responsibility, even though the final decisions are already anticipated by God’s prescience, which boils down to knowledge of future events. This is the realm of the Christian paradox that has, as we will see later, profound implications for Mary’s life as the Immaculate, Mother of God and Mother of the Church.To delve deeper into Mary’s relationship with the Holy Spirit and the mystery of grace, read Redemptoris Mater, an encyclical by Saint John Paul II on Mary in the mystery of Christ and the Church.Deepen your studies: explore Mariology, Marian theology, Marian apparitions, and Post-Graduate Studies in Mariology.
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