Part IV (Tertia Pars) Part 48 (2/2)
Obj. 4: Further, Jerome gives as another reason, ”lest the Mother of G.o.d should be stoned by the Jews as an adulteress.” But this reason seems to have no weight, for if she were not espoused, she could not be condemned for adultery. Therefore it does not seem reasonable that Christ should be born of an espoused virgin.
_On the contrary,_ It is written (Matt. 1:18): ”When as His Mother Mary was espoused to Joseph”: and (Luke 1:26, 27): ”The angel Gabriel was sent ... to a virgin espoused to a man whose name was Joseph.”
_I answer that,_ It was fitting that Christ should be born of an espoused virgin; first, for His own sake; secondly, for His Mother's sake; thirdly, for our sake. For the sake of Christ Himself, for four reasons. First, lest He should be rejected by unbelievers as illegitimate: wherefore Ambrose says on Luke 1:26, 27: ”How could we blame Herod or the Jews if they seem to persecute one who was born of adultery?”
Secondly, in order that in the customary way His genealogy might be traced through the male line. Thus Ambrose says on Luke 3:23: ”He Who came into the world, according to the custom of the world had to be enrolled. Now for this purpose, it is the men that are required, because they represent the family in the senate and other courts. The custom of the Scriptures, too, shows that the ancestry of the men is always traced out.”
Thirdly, for the safety of the new-born Child: lest the devil should plot serious hurt against Him. Hence Ignatius says that she was espoused ”that the manner of His Birth might be hidden from the devil.”
Fourthly, that He might be fostered by Joseph: who is therefore called His ”father,” as bread-winner.
It was also fitting for the sake of the Virgin. First, because thus she was rendered exempt from punishment; that is, ”lest she should be stoned by the Jews as an adulteress,” as Jerome says.
Secondly, that thus she might be safeguarded from ill fame. Whence Ambrose says on Luke 1:26, 27: ”She was espoused lest she be wounded by the ill-fame of violated virginity, in whom the pregnant womb would betoken corruption.”
Thirdly, that, as Jerome says, Joseph might administer to her wants.
This was fitting, again, for our sake. First, because Joseph is thus a witness to Christ's being born of a virgin. Wherefore Ambrose says: ”Her husband is the more trustworthy witness of her purity, in that he would deplore the dishonor, and avenge the disgrace, were it not that he acknowledged the mystery.”
Secondly, because thereby the very words of the Virgin are rendered more credible by which she a.s.serted her virginity. Thus Ambrose says: ”Belief in Mary's words is strengthened, the motive for a lie is removed. If she had not been espoused when pregnant, she would seem to have wished to hide her sin by a lie: being espoused, she had no motive for lying, since a woman's pregnancy is the reward of marriage and gives grace to the nuptial bond.” These two reasons add strength to our faith.
Thirdly, that all excuse be removed from those virgins who, through want of caution, fall into dishonor. Hence Ambrose says: ”It was not becoming that virgins should expose themselves to evil report, and cover themselves with the excuse that the Mother of the Lord had also been oppressed by ill-fame.”
Fourthly, because by this the universal Church is typified, which is a virgin and yet is espoused to one Man, Christ, as Augustine says (De Sanct. Virg. xii).
A fifth reason may be added: since the Mother of the Lord being both espoused and a virgin, both virginity and wedlock are honored in her person, in contradiction to those heretics who disparaged one or the other.
Reply Obj. 1: We must believe that the Blessed Virgin, Mother of G.o.d, desired, from an intimate inspiration of the Holy Ghost, to be espoused, being confident that by the help of G.o.d she would never come to have carnal intercourse: yet she left this to G.o.d's discretion. Wherefore she suffered nothing in detriment to her virginity.
Reply Obj. 2: As Ambrose says on Luke 1:26: ”Our Lord preferred that men should doubt of His origin rather than of His Mother's purity.
For he knew the delicacy of virgin modesty, and how easily the fair name of chast.i.ty is disparaged: nor did He choose that our faith in His Birth should be strengthened in detriment to His Mother.” We must observe, however, that some miracles wrought by G.o.d are the direct object of faith; such are the miracles of the virginal Birth, the Resurrection of our Lord, and the Sacrament of the Altar. Wherefore our Lord wished these to be more hidden, that belief in them might have greater merit. Whereas other miracles are for the strengthening of faith: and these it behooves to be manifest.
Reply Obj. 3: As Augustine says (De Trin. iii), the devil can do many things by his natural power which he is hindered by the Divine power from doing. Thus it may be that by his natural power the devil could know that the Mother of G.o.d knew not man, but was a virgin; yet was prevented by G.o.d from knowing the manner of the Divine Birth. That afterwards the devil after a fas.h.i.+on knew that He was the Son of G.o.d, makes no difficulty: because then the time had already come for Christ to make known His power against the devil, and to suffer persecution aroused by him. But during His infancy it behooved the malice of the devil to be withheld, lest he should persecute Him too severely: for Christ did not wish to suffer such things then, nor to make His power known, but to show Himself to be in all things like other infants. Hence Pope Leo (Serm. in Epiph. iv) says that ”the Magi found the Child Jesus small in body, dependent on others, unable to speak, and in no way differing from the generality of human infants.” Ambrose, however, expounding Luke 1:26, seems to understand this of the devil's members. For, after giving the above reason--namely, that the prince of the world might be deceived--he continues thus: ”Yet still more did He deceive the princes of the world, since the evil disposition of the demons easily discovers even hidden things: but those who spend their lives in worldly vanities can have no acquaintance of Divine things.”
Reply Obj. 4: The sentence of adulteresses according to the Law was that they should be stoned, not only if they were already espoused or married, but also if their maidenhood were still under the protection of the paternal roof, until the day when they enter the married state. Thus it is written (Deut. 22:20, 21): ”If ... virginity be not found in the damsel ... the men of the city shall stone her to death, and she shall die; because she hath done a wicked thing in Israel, to play the wh.o.r.e in her father's house.”
It may also be said, according to some writers, that the Blessed Virgin was of the family or kindred of Aaron, so that she was related to Elizabeth, as we are told (Luke 1:36). Now a virgin of the priestly tribe was condemned to death for wh.o.r.edom; for we read (Lev.
21:9): ”If the daughter of a priest be taken in wh.o.r.edom, and dishonor the name of her father, she shall be burnt with fire.”
Lastly, some understand the pa.s.sage of Jerome to refer to the throwing of stones by ill-fame.
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SECOND ARTICLE [III, Q. 29, Art. 2]
Whether there was a true marriage between Mary and Joseph?
Objection 1: It would seem that there was no true marriage between Mary and Joseph. For Jerome says against Helvidius that Joseph ”was Mary's guardian rather than her husband.” But if this was a true marriage, Joseph was truly her husband. Therefore there was no true marriage between Mary and Joseph.
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