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AMBROSE. Exinanivit semetipsum, formam servi suscipiendo : non quod aliud quàm quod erat, fieret : id est, non ut mutaretur ab eo quod erat, sed ut seposito interim majestatis suæ honore, humanum corpus indueret : quo suscepto, salus gentium fieret. Ut enim sol cum nube tegitur, claritate ejus comprimitur, non secatur, et lumen illud, quod toto orbe dispersum, claro splendore cuncta perfundit, parvo obstaculo nubis includitur ; sic homo ille quem Deus induit, Deum in homine non intercepit sed abscondit.—Lib. de Fide contra Arrianos, cap. 8.


Utrum Beata Virgo debeat dici Mater Dei. 1. Videtur quòd beata Virgo non debeat dici Mater Dei. Non enim dicendum est circa divina mysteria, nisi quòd ex sacra Scriptura habetur. Sed nunquam in sacra Scriptura legitur, quòd sit mater aut genetrix Dei, sed quòd sit mater Christi vel mater pueri : ut patet Matth. i. Ergo non dicendum quòd beata Virgo sit mater Dei.

2. Præterea, Christus dicitur Deus secundum divinam naturam, sed divina natura non accepit initium essendi ex Virgine. Ergo beata Virgo non est dicenda Mater Dei.

2. Præterea, hoc nomen Deus, communiter prædicatur de Patre et Filio et Spiritu Sancto. Si ergo beata Virgo est mater Dei, videtur sequi quòd beata Virgo sit mater Patris et Filii et Spiritus Sancti, quòd est inconveniens. Non ergo beata Virgo debet dici Mater Dei.

SED CONTRA est, quòd in capitulis Cyrilli, approbatis in Ephesina synodo, legitur: si quis non confitetur Deum esse secundum veritatem Emmanuel, et propter hoc Dei genetricem sanctum Virginem (genuit enim carnaliter carnem factum Dei verbum) anathema sit. CONCLUSIO. Cum sit in Christo eadem divinæ et humanæ nature, quam à matre accepit, hypostasis, consequens est B. Virginem Dei matrem vere dici : Imò contrarium assere hereticum esse.

RESPONDEO dicendum, quòd (sicut supra dictum est) omne nomen significans in concreto naturam aliquam, potest supponere pro qualibet hypostasi illius naturæ. Cùm autem unio incarnationis sit facta in hypostasi (sicut supra dictum est) manifestum est quod hoc nomen Deus, potest supponere pro hypostasi habente humanam naturam et divinam. Et ideo quicquid convenit divinæ naturæ vel humanæ, potest attribui illi personæ : sive secundum quod pro ea supponit nomen significans divinam naturam, sive secundum quod pro ea supponit nomen significans humanam naturam. Concipi autem et nasci, personæ attribuitur et hypostasi, secundum naturam illam, in qua concipitur et nascitur. Cùm igitur in ipso principio conceptionis fuerit humana natura assumpta à divina persona (sicut prædictum est) consequens est quòd vere possit dici Deum esse conceptum et natum de Virgine. Ex hoc autem dicitur aliqua mulier alicujus mater, quòd eum concepit et genuit: unde consequens est, quòd beata Virgo vere dicatur mater Dei : solum enim sic negari posset, beatam Virginem esse matrem Dei, si vel humanitas prius fuisset subjecta conceptioni et nativitati, quàm homo ille fuisset filius Dei (sicut Photinus posuit) vel humanitas non fuisset assumpta in unitatem personæ vel hypostasis verbi Dei, sicut posuit Nestorius. Utrumque autem horum est erroneum, unde hereticum est negare beatam Virginem esse matrem Dei.

Ad PRIMUM ergo dicendum, quod hæc fuit objectio Nestorii. Quæ quidem solvitur ex hoc, quòd licet non inveniatur expresse in Scriptura dictum, quòd beata Virgo sit mater Dei : invenitur tamen expresse in Scripturâ quòd Jesus Christus est verus Deus, ut patet 1 Joan, ulti. ex quòd beata Virgo est mater Jesu Christi, ut patet Matth. 1. unde sequitur ex necessitate ex verbis Scripturæ, quòd sit mater Dei. Dicitur etiam Rom. 9. quod ex Judæis est secundum carnem Christus, qui est super omnia Deus benedictus in sæcula. Non autem est ex Judæis nisi mediante beata Virgine. Unde ille, qui est super omnia Deus benedictus in sæcula, est vere natus ex beata Virgine, sicut ex sua matre.

Ad SECUNDUM dicendum, quòd illa est objectio Nestorii : sed Cyrillus in quadam epist. contra Nestorium eum solvit, sic dicens, sicut hominis anima cum proprio corpore nascitur, et tanquam unum reputatur et si voluerit quispiam dicere, quòd est genetrix carnis non tamen et animæ genetrix, nimis superfluè loquitur. Tale aliquid gestum percipimus in generatione Christi : natum est enim ex Dei Patris substantia, Dei verbum quià vero carnem assumpsit, necessarium est confiteri, quòd natum est secundum carnem ex muliere. Dicendum est ergo quòd B. Virgo dicitur mater Dei, non quia sit mater divinitatis, sed quia personæ habentis divinitatem et humanitatem, est mater secundum humanitatem.

Ad TERTIUM dicendum, quòd hoc nomen Deus, quamvis sit commune tribus personis : tamen supponit quandoque pro sola persona patris, quandoque pro sola persona Filii, vel Spiritus Sancti : ut supra habitum est.

Et ita cùm dicitur, beata Virgo est mater Dei, hoc nomen Deus, supponit pro sola persona Filii incarnata.”Summa Totius Theologiæ, Pars III. Questio xxxv. Art. iv.


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