From A Letter Addressed to the Rev. E. B. Pusey, D.D.,
on Occasion of His Eirenicon
by Venerable John Henry Newman, C.O.
on Occasion of His Eirenicon
by Venerable John Henry Newman, C.O.
If there is an Apostle on whom, à priori, our eyes would be fixed, as likely to teach us about the Blessed Virgin, it is St. John, to whom she was committed by our Lord on the Cross;—with whom, as tradition goes, she lived at Ephesus till she was taken away. This anticipation is confirmed à posteriori; for, as I have said above, one of the earliest and fullest of our informants concerning her dignity, as being the second Eve, is Irenæus, who came to Lyons from Asia Minor, and had been taught by the immediate disciples of St. John. The Apostle's vision is as follows:—
"A great sign appeared in heaven: A woman clothed with the Sun, and the Moon under her feet; and on her head a crown of twelve stars. And being with child, she cried travailing in birth, and was in pain to be delivered. And there was seen another sign in heaven; and behold a great red dragon ... And the dragon stood before the woman who was ready to be delivered, that, when she should be delivered, he might devour her son. And she brought forth a man child, who was to rule all nations with an iron rod; and her son was taken up to God and to His throne. And the woman fled into the wilderness." Now I do not deny of course, that under the image of the Woman, the Church is signified; but what I would maintain is this, that the Holy Apostle would not have spoken of the Church under this particular image, unless there had existed a blessed Virgin Mary, who was exalted on high, and the object of veneration to all the faithful.
No one doubts that the "man-child" spoken of is an allusion to our Lord: why then is not "the Woman" an allusion to His Mother? This surely is the obvious sense of the words; of course they have a further sense also, which is the scope of the image; doubtless the Child represents the children of the Church, and doubtless the Woman represents the Church; this, I grant, is the real or direct sense, but what is the sense of the symbol under which that real sense is conveyed? who are the Woman and the Child? I answer, they are not personifications but Persons. This is true of the Child, therefore it is true of the Woman.
But again: not only Mother and Child, but a serpent is introduced into the vision. Such a meeting of man, woman, and serpent has not been found in Scripture, since the beginning of Scripture, and now it is found in its end. Moreover, in the passage in the Apocalypse, as if to supply, before Scripture came to an end, what was wanting in its beginning, we are told, and for the first time, that the serpent in Paradise was the evil spirit. If the dragon of St. John is the same as the serpent of Moses, and the man-child is "the seed of the woman," why is not the woman herself she, whose seed the man-child is? And, if the first woman is not an allegory, why is the second? if the first woman is Eve, why is not the second Mary?
But this is not all. The image of the woman, according to general Scripture usage, is too bold and prominent for a mere personification. Scripture is not fond of allegories. We have indeed frequent figures there, as when the sacred writers speak of the arm or sword of the Lord; and so too when they speak of Jerusalem or Samaria in the feminine; or of the Church as a bride or as a vine; but they are not much given to dressing up abstract ideas or generalizations in personal attributes. This is the classical rather than the Scriptural style. Xenophon places Hercules between Virtue and Vice, represented as women; Æschylus introduces into his drama Force and Violence; Virgil gives personality to public rumour or Fame, and Plautus to Poverty. So on monuments done in the classical style, we see virtues, vices, rivers, renown, death, and the like, turned into human figures of men and women. Certainly I do not deny there are some instances of this method in Scripture, but I say that such poetical compositions are strikingly unlike its usual method. Thus, we at once feel the difference from Scripture, when we betake ourselves to the Pastor of Hermas, and find the Church a woman; to St. Methodius, and find Virtue a woman; and to St. Gregory's poem, and find Virginity again a woman. Scripture deals with types rather than personifications. Israel stands for the chosen people, David for Christ, Jerusalem for heaven. Consider the remarkable representations, dramatic I may call them, in Jeremiah, Ezechiel, and Hosea: predictions, threatenings, and promises, are acted out by those Prophets. Ezechiel is commanded to shave his head, and to divide and scatter his hair; and Ahias tears his garment, and gives ten out of twelve parts of it to Jeroboam. So too the structure of the imagery in the Apocalypse is not a mere allegorical creation, but is founded on the Jewish ritual. In like manner our Lord's bodily cures are visible types of the power of His grace upon the soul; and His prophecy of the last day is conveyed under that of the fall of Jerusalem. Even His parables are not simply ideal, but relations of occurrences, which did or might take place, under which was conveyed a spiritual meaning. The description of Wisdom in the Proverbs and other sacred books, has brought out the instinct of commentators in this respect. They felt that Wisdom could not be a mere personification, and they determined that it was our Lord: and the later-written of these books, by their own more definite language, warranted that interpretation. Then, when it was found that the Arians used it in derogation of our Lord's divinity, still, unable to tolerate the notion of a mere allegory, commentators applied the description to the Blessed Virgin. Coming back then to the Apocalyptic vision, I ask, If the Woman ought to be some real person, who can it be whom the Apostle saw, and intends, and delineates, but that same Great Mother to whom the chapters in the Proverbs are accommodated? And let it be observed, moreover, that in this passage, from the allusion made in it to the history of the fall, Mary may be said still to be represented under the character of the Second Eve. I make a farther remark: it is sometimes asked, Why do not the sacred writers mention our Lady's greatness? I answer, she was, or may have been alive, when the Apostles and Evangelists wrote;—there was just one book of Scripture certainly written after her death, and that book does (so to say) canonize and crown her.