It is not a mere rhetorical flourish to say that, as she stood beneath the cross, Christ poured forth all His redeeming blood into the heart of the Mother from whom He had received it. [Click title for more.]
Scheeben's unique theological approach is excellently exemplified in his chapter on the Virginal Conception, using allusions, symbols, and images as real exegetical derivations that can function as theological reasons. [Click title for more.]
Scheeben relates Mary to the Old Testament by a reflection on the scriptural figure of Lady Wisdom. The theological tradition has treated her as a literary personification of multiple actually-existent realities, of which Scheeben attends especially to three: a divine Person; a cosmological reality; and Mary. He does not conflate these distinct realities but finds in each deep significance, worthy of consideration according to their representation by scriptural Wisdom. [Click title for more.]
Scheeben’s genius lies in the formal union of the mystery of the Church with the mystery of Mary
as a matter of dogmatics. While others had tried to locate Mary’s significance primarily in her conciliar title of
theotokos or in the exegetical image of the New Eve, Scheeben attempted to unite these two formally in a “bridal motherhood.” [Click title for more.]
