Is this what I think it is, a take on Genesis 3:15?
Genesis 3:15
And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.
Emphasis mine.
From the American Heritage Dictionary entry for divine:[The Immaculata] is a most loving mother, because you do not have any mother so affectionate, so loving, so godlike, so Immaculate, so wholly divine.[A]t first glance, it seems wrong to call her "so wholly divine."
Adjective: 1a. Having the nature of or being a deity. b. Of, relating to, emanating from, or being the expression of a deity: sought divine guidance through meditation. c. Being in the service or worship of a deity; sacred.Who is more wholly in the service of the Word made Flesh than the mother who gave him his flesh?
The following is from Coredemptrix On-line Publication web site.
THIS GLORIOUS TITLE of Co-Redemptress, and that of Mediatrix of all graces, which it implies, have been given Mary by the latest popes. On February 2nd, 1904, Pius X wrote in the encyclical Ad diem:
“In virtue of the communion of sorrows and of will which attached her to Christ, Mary wanted to become the worthy Reparatrix of the fallen world, and in consequence the Dispenser of all the graces Jesus acquired for us by His bloody death . . . Because she surpasses all other creatures by her sanctity and by her union with Christ, and because she was called by Christ to participate in the work of our salvation, she merits for us de congruo, as the expression is, what Christ has merited for us de condigno, and she is the first steward in the dispensing of graces.”
Benedict XV wrote similarly, March 22nd, 1918: “When her Son suffered and died, she so to say suffered and died with Him, renouncing for the salvation of men and the appeasement of the justice of God her maternal rights over her Son—and immolating her Son, as much as in her lay, so that we are entitled to say that she, with Christ, has redeemed the human race.”
And Pius XI writes, February 2nd, 1923: “The Virgin of Sorrows participated with Christ in the work of the Redemption.” The actual word Co-Redemptrix appears in two decrees of the Holy Office, dated June 26th, 1913, and January 22nd, 1914.
The consent Our Lady gave to the mystery of the Cross was already contained in the Fiat she had uttered to the angel.
Speaking of this totally free acceptance Leo XIII quotes the great sentence of St. Thomas Aquinas according to which at the instant of the Annunciation, God waited for the Virgin to utter the consent of the human race in its entirety; and he adds that in consequence none of that immense treasure of grace and truth which the Lord has brought us is communicated to us apart from Mary. He calls her our Mediatrix with the Mediator.
As we may see, the mystery of the Redemption stands in the Church like a great tree of doctrine which never ceases to flower.
The above article was taken from the book: "The Mary Book".
Elsewhere St. Maximilian compared Our Lady to a pane of glass and Our Lord to the sun - that while she is a mere creature completely distinct from God (as a pane of glass is distinct from the sun that shines through it) she is so receptive to God's grace that it suffuses her entire being.
This is comparable to the Eastern Orthodox concept of theosis or the divinization of every saint.
It is also the message of St. Paul that "It is no longer I who live but Christ who lives in me."
So at first glance, it seems wrong to call her "so wholly divine." What do you think?
I wouldn't worry too much about it - unless speaking with Protestants :-)
Taking into consideration the time and place that he wrote this, I think the context is orthodox. Just like the term "sanctification" is used, the term "deification" used to be used a lot in terms of our final goal in life. That is, to be made godly. In other words, to have a share in the Divine Life of the Blessed Trinity as sons and daughters in the Son. That's what Grace is - the life of Christ (God) in us!
Think of the Preparation of the Gifts in the Holy Sacrifice of the Mass where the Priest pours a small amount of holy water into the altar wine before the Consecration. What does he say? (Paraphrase) "Christ shared in our humanity so that we can share in his Divinity". Through Grace, our goal in life to to be made gods! Not in the sense of, say, the Mormons, who teach that they can be individual gods of our their own worlds, or in the sense that we will be the One True God, or even the pantheistic concept of us being part of a "universal soul" or some such. But in the sense that in the Beatific Vision, where we will see God "face to face", we will have a full share in the Divinity of Christ.
Mary, who was conceived without Original Sin (whence humanity fell from and lost the Grace of God in our souls), and was "full of Grace" (a singular title pronounced to her as her name by the archangel Gabriel), and who was Assumed into Heaven and made the Queen-Mother of all Creation as the ever virgin mother of Christ, can then be said to be wholly divine in that sense.
52 God, who "dwells in unapproachable light", wants to communicate his own divine life to the men he freely created, in order to adopt them as his sons in his only-begotten Son.3 By revealing himself God wishes to make them capable of responding to him, and of knowing him and of loving him far beyond their own natural capacity.
The divine plan of Revelation is realized simultaneously "by deeds and words which are intrinsically bound up with each other"4 and shed light on each another. It involves a specific divine pedagogy: God communicates himself to man gradually. He prepares him to welcome by stages the supernatural Revelation that is to culminate in the person and mission of the incarnate Word, Jesus Christ.