Prepare for the Exhortation by getting the right principles to judge it! Fr. Ripperger rejoins us for a serious conversation on Metaphysics, its importance, the Thomistic tradition in metaphysics and how the modern philosophy and evolution are opposed to the principles of metaphysics and are the main cause for divorce and remarriage. You’ll want to listen to this one twice.
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As we approach the Nativity of our Blessed Lord, Jesus Christ, it is good to take up the doctrinal realities and teachings on the Virgin Birth, as it is the second great jewel in the crown of the Deipara. (NB: Deipara is the classical Latin theological term which translates the Greek Θεοτόκος, and is used in theology as opposed to Dei genitrix, which is normally used in Liturgy). We will proceed by unfolding three Theses of this doctrine and their proofs, namely that Our Blessed Lady was a virgin a) before birth b) during birth c) after birth. While c was historically denied by many protestants, in modern times both a and b are denied, even by some claiming to be Catholic.
Thesis I Maria purissima virgo ante gignentem Christum fuit. (De fide) (Mary was a pure virgin before the birth of Christ)
This part of the doctrine holds that the Mary was a virgin from her beginning and through the moment when the archangel St. Gabriel was sent to announce to her the mystery of the incarnation. This should be logical, since in terms of effects if this were not the case, it would be very hard to prove that Jesus was the incarnate God as opposed to having his origin in some man. Therefore it is one of the first and obvious places to attack if one were going to disprove the Incarnation, validating the principle that authentic Mariology lays the foundation for authentic Christology.
“Because, as a man ought to obey a lower power in those things only which are not opposed to the higher power; so even a man ought to adapt himself to the rule in all things according to its mode; on the other hand, a man ought to adapt himself to the secondary rule in those things which are not at variance with the primary rule: because in those matters in which it is at variance, it is not a rule:
On that account, one is not to give assent to the preaching of a prelate which is contrary to the faith since in this it is discordant with the primary rule. Nor through ignorance is a subject excused from the whole: since the habit of faith causes an inclination to the contrary, since it teaches necessarily of all things that pertain to salvation.”1