human
which is the attribute of God alone; and I said to myself, how can we any more prove our Lord's divinity from Scripture, if those cardinal passages which invest him with divine prerogatives after all invest him with nothing beyond what his Mother shares with him? And how, again, is there anything of incommunicable greatness in his death and passion, if he who was alone in the garden, alone upon the cross, alone in the resurrection, after {86} all is not alone, but shared his solitary work with his Blessed Mother--with her to whom, when he entered on his ministry, he said for our instruction, not as grudging her her proper glory,
gpt
Woman, what have I to do with thee? And then again, if I hate those perverse sayings so much, how much more must she, in proportion to her love of him? And how do we show our love for her, by wounding her in the very apple of her eye? This I said and say; but then, on the other hand, I have to observe that these strange words after all are but few in number, out of the many passages you cite; that most of them exemplify what I said above about the difficulty of determining the exact point where truth passes into error, and that they are allowable in one sense or connection, and false in another. Thus to say that prayer (and the Blessed Virgin's prayer) is omnipotent, is a harsh expression in everyday prose; but, if it is explained to mean that there is nothing which prayer may not obtain from God, it is nothing else than the very promise made us in Scripture. Again, to say that Mary is the centre of all being, sounds inflated and profane; yet after all it is only one way, and a natural way, of saying that the Creator and the creature met together, and became one in her womb; and as such, I have used the expression above. Again, it is at first sight a paradox to say that
human
Jesus is obscured, because Mary is kept in the background;