Again, a special office is assigned to the Blessed Virgin, that is, special as compared with all other Saints; but it is marked off with the utmost precision from that assigned to our Lord. Thus she is said to have been made "the arbitress of every effect coming from God's mercy." Because she is the Mother of God, the salvation of mankind is said to be given to her prayers "de congruo, but de condigno it is due only to the blood of the Redeemer,". Merit is ascribed to Christ, and prayer to St. Mary. The whole may be expressed in the words, "Unica spes mea Jesus, et post Jesum Virgo Maria. Amen."
Again, a distinct cultus is assigned to Mary, but the reason of it is said to be the transcendent dignity of her Son. "A particular cultus is due to the Virgin beyond comparison greater than that given to any other Saint, because her dignity belongs to another order, namely to one which in some sense belongs to the order of the Hypostatic Union itself, and is necessarily connected with it,". And "Her being the Mother of God is the source of all the extraordinary honours due to Mary,".
It must be kept in mind that my object here is not to prove the dogmatic accuracy of what these popular publications teach concerning the prerogatives of the Blessed Virgin, but to show that that teaching is not such as to obscure the divine glory of her Son. We must ask for clearer evidence before we are able to admit so grave a charge; and so much may suffice on the Sixth Test of fidelity in the development of an idea, as applied to the Catholic system.