Many theologians have pored over the subject of Our Lady, others over that of the Holy Spirit. However, very few have ventured to study her espousal with the Paraclete… In fact, it is a mystery unattainable by human intelligence, but with the inspiration of the Comforter and His Spouse, we will try to outline some of its elements.
Original sin came about through the first couple. St. Thomas Aquinas (cf. Summa Theologiæ. I-II, q.81, a.5) explains that the stain of this transgression was only passed on to posterity because Adam followed his wife, Eve, in the fault. Although the same would also be true if Adam alone had committed the sin, the fact is that it constituted a guilt that was conjugal – a word that etymologically means with the same yoke– as a result of which they and their descendants came to bear a kind of “yoke of sin”.
In order to make reparation for this offence and relieve this “burden”, a new spousal covenant had to be established. Thus, from her Immaculate Conception, Mary was predestined to be united with the Paraclete. And the years preceding the Incarnation constituted the unblemished “betrothal” of this most pure espousal of the Virgin of virgins to the Spirit of Chastity.
At the Annunciation, She who was “full of grace” (Lk 1:28) was united with the Author of grace, the innocent Mother with Innocence… Heaven, in short, descended to earth! So exalted was this union that it engendered the Son of God himself.
The fruitfulness of this sacred union also generates other children for the Father, who are brought back to Him – reditus, in theological language. In fact, like a new Rebekah (cf. Gen 27), Mary leads her children, the new “Jacobs”, no longer to Isaac, but to the Eternal Father and, at the same time, crushes the Serpent and his wicked offspring, the “Esaus”.
During her earthly journey, the Blessed Virgin associated herself more and more with the Paraclete, in such a way that, in the words of Msgr. João Scognamiglio Clá Dias, EP, She became “like one spirit with her Divine Spouse.” Her gestures, her gaze, her words were united in an indissoluble bond with the Third Person of the Blessed Trinity, making her, so to speak, the visible face of the Comforter for men.
After the Assumption, Mary’s matrimonial bonds with the Holy Spirit were enhanced, generating even more children. Now, we know that the Sacrament of Marriage is intended to be a collateral remedy for concupiscence, as the Council of Trent comments, which obviously does not apply to the Most Pure Mother. It follows that her most holy connubiality was intended to remedy – to remit, therefore – the sins of humanity.
It cannot be denied that Our Lady is Coredemptrix, since her consortium with the Divine Spirit engendered the Redeemer. Nor can it be doubted that She is the Mediatrix of all graces, since through her the greatest outpouring of graces took place: Pentecost. Furthermore, with Mary, the Paraclete forged the martyrs, inspired the doctors, sustained the virgins and consolidated the Church and her elect throughout the centuries.
It follows that through the Blessed Virgin, the Comforter will also raise up the apostles of the latter times prophesied by St. Louis-Marie Grignion de Montfort. And so, in the manner of a new “Pentecost”, unprecedented graces will overflow from the fullness of the Immaculate Heart of Mary into the Mystical Body of Christ and into the world, a prelude to the Reign of Our Lady, which is the Reign of the Holy Spirit. ◊
