When I was a little one I pleased the most high - 4

The second argument by which it is proved that Mary was more holy in the first moment of her existence than all the Saints together, is founded on the great office of Mediatress of men, with which she was charged from the beginning; and which made it necessary that she should possess a greater treasure of grace from the beginning than all other men together. It is well known with what unanimity Theologians and holy Fathers give Mary this title of Mediatress, on account of her having obtained salvation for all, by her powerful intercession and her merit of "congruity," thereby procuring the great benefit of Redemption for the lost world. I say by her merit of congruity, for Jesus Christ alone is our Mediator by way of justice and by merit, "de condigno," as the Scholastics say, He having offered His merits to the Eternal Father, Who accepted them for our salvation. Mary, on the other hand, is a Mediatress of grace, by way of simple intercession and merit of congruity, she having offered to God, as Theologians say with St. Bonaventure, her merits, for the salvation of all men; and God, as a favour, accepted them with the merits of Jesus Christ. On this account Arnold of Chartres says that "she effected our salvation in common with Christ." And Richard of St. Victor says that "Mary desired, sought, and obtained the salvation of all; nay, even she effected the salvation of all." So that everything good, and every gift in the order of grace, which each of the Saints received from God, Mary obtained for them.

And the holy Church wishes us to understand this when she honours the Divine Mother by applying the the following verses of Ecclesiasticus to her: In me is all grace of the way and of the truth. Of the way, because by Mary all graces are dispensed to wayfarers. Of the truth, because the light of truth is imparted by her. In me is all hope of life and of virtue. Of life, for by Mary we hope to obtain the life of grace in this world, and that of glory in Heaven. And of virtue, for through her we acquire virtues, and especially the theological virtues which are the principal virtues of the Saints. I am the mother of fair love, and of fear, and of knowledge, and of holy hope (Ecclus. xxiv. 24-25). Mary, by her intercession, obtains for her servants the gifts of Divine love, holy fear, heavenly light, and holy perseverance. From which St. Bernard concludes that it is a doctrine of the Church that Mary is the universal Mediatress of our salvation. He says: "Magnify the finder of grace, the mediatress of salvation, the restorer of ages. This I am taught by the Church proclaiming it; and thus also she teaches me to proclaim the same thing to others."

St. Sophronius, Patriarch of Jerusalem, asserts that the reason for which the Archangel Gabriel called her full of grace — Hail, full of grace! — was because only limited grace was given to others, but it was given to Mary in all its plenitude: "Truly was she full, for grace is given to other Saints partially, but the whole plenitude of grace poured itself into Mary." St. Basil of Seleucia declares that she received this plenitude that she might thus be a worthy Mediatress between men and God: "Hail, full of grace, Mediatress between God and men, and by whom Heaven and earth are brought together and united." "Otherwise," says St. Laurence Justinian, "had not the Blessed Virgin been full of Divine grace, how could she have become the ladder to Heaven, the advocate of the world, and the most true Mediatress between men and God?"