the crisis of the divine redeeming action, when the crowning mystery
which angels desire to look into is being accomplished, we find the
figure of a village maiden of Israel as the surprising instrument of the
advent of God. We wonder: and we instinctively feel, that as all the
other steps and instruments in God's redemption of man had from the
beginning been carefully prepared, so shall we find preparation here. We
understand that as God could not come in the flesh at any time, but only
when the "fulness of time" had come; so He could not come of any woman,
but only of such an one as He had prepared to be the instrument of His
Incarnation.

It is involved in the very intimacy of the relation which exists
between our Lord and His blessed Mother that she should be unique in the
human race. We feel that we are right in saying that the Incarnation
which waited for the preparation of the world socially and spiritually,
must also be thought of as waiting for the coming of the woman who would
so completely surrender herself to the divine will that in her obedience
could be founded the antidote to the disobedience which was founded in
Eve. The race waited for the coming of the new mother who should be the
instrument in the abolishing of the evil of which the first mother was
the instrument. And from the very beginning of the thought of the Church
about blessed Mary there was no doubt that it was implied in her office
in bearing the God-Man that she should be without sin--sinless in the
sense of never having in any least degree consented to evil the thought
of the Church has ever held her to be. It was held incredible that she
who by God's election bore in the sanctuary of her womb during the
months of her child-bearing Him who was Lord and Creator and was come to
save the world from all the stain and penalty of sin should herself be a
sinner. Without actual sin, therefore, was Mary held to be from the time
that the thought of the Church was turned upon her relation to our