of course the Christians of former days, who would with difficulty recognise the worldly, frivolous, pagan Christians of the modern world as their brethren in Christ—substituted for the natural love and unity immanent in man, a purely religious love and unity; they rejected the real life of the family, the intimate bond of love which is naturally moral, as an undivine, unheavenly, i.e., in truth, a worthless thing. But in compensation they had a Father and Son in God, who embraced each other with heartfelt love, with that intense love which natural relationship alone inspires. On this account the mystery of the Trinity was to the ancient Christians an object of unbounded wonder, enthusiasm and rapture, because here the satisfaction of those profoundest human wants which in reality, in life, they denied, became to them an object of contemplation in God.[1]
It was therefore quite in order, that to complete the divine family, the bond of love between Father and Son, a third, and that a feminine person, was received into heaven; for the personality of the Holy Spirit is a too vague and precarious—a too obviously poetic personification of the mutual love of the Father and Son, to serve as the third complementary being. It is true that the Virgin Mary was not so placed between the Father and Son as to imply that the Father had begotten the Son through her, because the sexual relation was regarded by the Christians as something unholy and sinful; but it is enough that the maternal principle was associated with the Father and Son.
It is in fact difficult to perceive why the Mother should be something unholy, i.e., unworthy of God, when once God is Father and Son. Though it is held that the Father is not a Father in the natural sense—that, on the contrary, the Divine generation is quite different from the natural and human—still he remains a Father, and a real, not a nominal or symbolical Father, in relation to the Son. And the idea of the Mother of God, which now appears so strange to us, is therefore not really more strange or paradoxical, than the idea of the Son of God, is not more in contradiction with the general, abstract definition of God than the Sonship. On the contrary, the
- ↑ “Dum Patris et Filii proprietates communionemque delectabilem intueor, nihil delectabilius in illis invenio, quam mutuum amoris affectum.”—Anselmus (in Rixner’s Gesch. d. Phil. II. B. Anh. p. 18).
