(B). Neither is the meaning: What have I to do with you, or, what have I in common with you? (as author of a miracle such as you suggest); it must proceed from My Divine nature, while only My human nature has been derived from you (so Augus., Tolet., Patriz.). For— (_a_) This is not the meaning of the phrase in the parallel passages. (_b_) Christ gives a different reason: _My hour is not yet come._ (_c_) His person hypostatically united to His human nature, had that nature in common with her, and it is of His person (_mihi_), not of His Divine nature merely that He speaks. (C). What the precise meaning of the phrase is, it is difficult to determine with certainty. In all the passages where it occurs, it seems to indicate some divergence between the thoughts or wishes of the persons so brought together. Most probably it is here a _remonstrance_; because the suggestion that Christ should work a miracle is _inconvenient or inopportune_, inasmuch as it brings moral pressure to bear upon Him to make Him begin His miracles before the time at which, prescinding from this suggestion, His public miracles were to begin. Something similar are the words of God to Moses: “_Let Me alone_, that My wrath may be kindled against them, and that I may destroy them” (Exod. xxxii. 10). On that occasion God, after remonstrating, granted the prayer of Moses, just as on this occasion, after remonstrating, He yielded to the suggestion of His Mother. So St. Cyril of Alex., St. Amb., Corl, &c. Whether the above be the correct meaning of the phrase or not, one thing is clear, against Calvin, Alf., Trench, &c., that the words cannot contain a rebuke—not a _real_ rebuke; because there was no fault on Mary’s part, not even venial (Council of Trent, sess. vi., can. 23). St. Aug., whose authority Protestants must respect, whatever they may think of that of the Council of Trent, says: “De Sancta Maria Virgine, propter honorem Christi, nullam prorsus quando de peccato agitur volo habere quaestionem” (_De Natura et Gratia_, ch. xxxvi.). Moreover, if the Blessed Virgin were guilty of any fault, it would be either because of the thing suggested, or of some circumstance of time, place, motive, &c. Now, our Lord granted what she suggested; the object was therefore, good. The circumstances were the very same when the miracle was wrought as when it was suggested. As to her motive, it may have been good—charity for the poor. Why, then, ascribe a bad motive, such as vanity, without convincing proof? That the suggestion was acceded to, goes to show that it was made in circumstances in which it was not displeasing to God.(34) Neither is there in the words a _feigned_ rebuke, that is, feigned for our instruction, to show us that we are not to regard flesh and blood in doing the work of God (Mald., Tolet., &c.); for Christ actually did what was suggested; and, besides, it is Catholic teaching that Christ in heaven grants many requests to His Mother, _because_ she is His Mother.