Immaculate Conception

This is the doctrine that the Virgin Mary was/is free from original sin from the moment of her conception. It’s 1 of the 4 Marian dogmas of the Catholic Church. The feast day of the Immaculate Conception is December 8.

It wasn’t defined as a dogma until 1854, by Pope Pius IX in the papal bull Ineffabilis Deus. While the Immaculate Conception asserts Mary’s freedom from original sin, the Council of Trent (1545-1563) had previously affirmed her freedom from personal sin non-dogmatically.

Many Protestant churches reject this doctrine as unscriptural. Some Anglicans accept this as a pious devotion. The teaching of the Immaculate Conception among Oriental Orthodoxy varies. The Eritrean Orthodox Tewahedo Church & the Ethiopian Orthodox Tewahedo Church accept it.

Anne (who eventually becomes a saint), the mom of the Virgin Mary & Jesus’ maternal grandma, shows up for the 1st time in the 2nd-century apocryphal Gospel of James. Anne & her husband Joachim (who also became a saint) were infertile. But God heard their prayers. Mary was then conceived.

Within the Gospel of James, Mary’s conception happens without physical sexual intercourse between Anne & Joachim. This is to demonstrate Mary’s purity. The Eastern Orthodox Church believes that Mary was conceived by her parents like we all were.

Justin Martyr, Irenaeus, & Cyrus of Jerusalem came up with the idea of Mary as the new Eve. While yet immaculate & incorrupt, she wasn’t subject to original sin. Ephraim the Syrian said she was as innocent as Eve before the Fall.

Ambrose asserted Mary’s incorruptibility, attributing her virginity to grace & immunity from sin. Severus, the Bishop of Antioch, agreed to affirm Mary’s purity & immaculateness. John of Damascus extended the supernatural influence of God to Mary’s parents. This suggests they were purified by the Holy Spirit during her generation. According to John of Damascus, even the material of Mary’s origin was deemed pure & holy.

By the 4th century, the idea of Mary being free from sin was more widespread. But her being free from original sin, passed down from the OGs Adam & Eve, raised questions. The question became more acute when the feast of Mary’s conception brought the objection that, as adult spicy time is sinful, & to celebrate Mary’s conception was to celebrate a sinful act. (Let’s get 1 thing straight: God doesn’t make married adult spicy time between 2 consenting MARRIED adults a sin! He (God) in fact encourages a healthy marital sex life. “Be fruitful & multiply,” ring any bells! And how exactly do we multiply? This is the conclusion of our TED talk.)

The feast of Mary’s conception came from the Eastern Church in the 7th century. It reached England in the 11th century. From there, it spread out to Europe. It was given official approval in 1477 & extended to the whole church in 1693. The word “immaculate” wasn’t used until 1854.

This doctrine caused a “civil war” between the Franciscans & the Dominicans during the Middle Ages. The Franciscan “Scotists” were in favor & the Dominican “Thomists” against it.

The English ecclesiastic & scholar Eadmer (circa 1060-circa 1126) reasoned that Mary might have been conceived without original sin because of God’s omnipotence. It was also appropriate for her role as Mother of God. Potuit, decuit, fecit: “it was possible, it was fitting, therefore it was done.”

Others, like St. Bernard of Clairvaux (of the St. Bernard dog breed fame, 1090-1153) & Thomas Aquinas (1225-1274) objected because if Mary were free of original sin at her superfluous conception. Then she would have no need of redemption. Thus making Christ’s saving redemption unneeded.

In 1439, the Council of Basel, in schism with Pope Eugene IV (who lived at the Council of Florence), declared the Immaculate Conception a “pious opinion” consistent with faith & Scripture. The Council of Trent made no explicit declaration on the topic. But did exempt her from the universality of original sin.

They also affirmed that she remained free from all stains of sin during her life, even the venial ones. By 1571, the revised Roman Breviary set out an elaborate celebration of the Feast of the Immaculate Conception on December 8.

Some devotees go so far as to hold that Anne had conceived Mary just by kissing her husband. They also believe that (St.) Anne’s dad & grandma had likewise been conceived without spicy adult time. However, (St.) Bridget of Sweden (circa 1303-1373) told how Mary herself had revealed to her that Anne & Joachim conceived their daughter through a spicy adult time, which was sinless because it was pure & free of sexual lust.

In the 16th & 17th centuries, Spain exploded with Immaculatist devotion. This led the Habsburg monarchs to demand the Holy See elevate this belief to the status of dogma.

In France in 1830, Catherine Laboure (May 2, 1806-December 31, 1876) saw a vision of Mary standing on a globe while a voice commanded her to have a medal made in imitation of what she saw. The medal said, “O Mary, conceived without sin, pray for us who have recourse to thee,” which was a confirmation from Mary herself that she was conceived without sin. Laboure’s vision marked the beginning of a great 19th-century Marian revival.

In 1849, Pope Pius IX issued the encyclical Ubi primum, soliciting the bishops of the church for their views on whether the doctrine should be defined as dogma. 90% of those who responded were supportive. Although the Archbishop of Paris, Marie-Dominique-Auguste Sibour, warned that the Immaculate Conception “could be proved neither from the Scriptures nor from tradition.”

In 1854, the Immaculate Conception dogma was proclaimed with the bull Ineffabilis Deus. Ineffabilis Deus found the Immaculate Conception in the Ark of Salvation (Noah’s Ark), Jacob’s Ladder, the Burning Bush at Sinai, the Enclosed Garden from the Song of Song/Song of Solomon, & many more passages.

The pope’s advisors singled out 2 Bible passages: Genesis 3:15 – “I’ll put enmity between you & the woman.” This is a prophecy which reached fulfillment in the figure of the Woman in Revelation, crowned with stars & trampling the Dragon underfoot. Luke 1:28 – Specifically the phrase “full of grace” by which Gabriel greeted Mary was another reference to her Immaculate Conception: “she was never subject to the curse & was, together with her Son, the only partaker of perpetual benediction.”

Four years after the proclamation of the dogma, in 1858, the young Bernadette Soubirous (of the Lourdes grotto fame) said that Mary appeared to her at Lourdes in southern France, to announce that she was the Immaculate Conception. The Catholic Church later endorsed the apparition as authentic. There are other “approved” Marian apparitions in which Mary identified herself as the Immaculate Conception. For example, Our Lady of Gietrzwald in 1877, Poland.

The feast day of the Immaculate Conception is December 8. The Roman Missal (which contains texts & rubrics (a set of rules)) & the Roman Rite Liturgy of the Hours (a set of Catholic prayers) include references to Mary’s Immaculate Conception in the feast of the Immaculate Conception.

Its celebration seems to have begun in the Eastern church in the 7th century & may have spread to Ireland by the 8th century. The earliest well-attested record in the Western Church is from England early in the 11th century. It was suppressed there after the Norman Conquest (1066). The 1st thorough exposition of the doctrine was a response to this suppression. It continued to spread through the 15th century despite accusations of heresy from the Thomists & strong objections from several prominent theologians.

Beginning around 1140, St. Bernard of Clairvaux (Yes, like the dog breed. That’s where the dog breed got its name.), a Cistercian monk (This is a religious order of monks & nuns that branched off from the Benedictines.), wrote to Lyons Cathedral to express his surprise & dissatisfaction that it had recently begun to be observed there.

But in 1477, Pope Lixtus IV, who was a devoted Immaculist, put it on the Roman calendar via the papal bull called Cum praexcelsa. In 1481 & 1483, Pope Sixtus IV published 2 more bulls which prohibited anyone from preaching or teaching against the Immaculate Conception, or for either side to accuse the other of heresy, under threats of excommunication.

Pope Pius V kept the Feast on the Tridentine calendar. But suppressed the word “Immaculate.” Pope Gregory XV, in 1622, prohibited any public or private assertion that Mary was conceived in sin. In 1624, Pope Urban VIII allowed the Franciscans to establish a military order dedicated to the Virgin of the Immaculate Conception.

The Ethiopian Orthodox Tewahedo & Eritrean Orthodox Tewahed Churches believe in the Immaculate Conception of the Theotokos. The Ethiopian Orthodox Tewahedo Church celebrates the Feast of the Immaculate Conception on August 13 (Nehasie 7).

Eastern Orthodoxy does not exempt Mary from original sin. But they do affirm Mary’s purity & preservation from personal sin.

In the mid-1800s, some Catholics who were unable to accept the doctrine of papal infallibility left the Roman Church & formed the Old Catholic Church. They reject the Immaculate Conception.

Protestants overwhelmingly condemned the announcement of Ineffabilis Deus. Protestants teach that Mary was a sinner, saved through grace, like everyone else.

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Quote of the day, 8 May: St. Elizabeth of the Trinity

“Virgo fidelis”: that is, Faithful Virgin, “who kept all these things in her heart.” [Lk. 2:19] She remained so little, so recollected in God’s presence, in the seclusion of the temple, that she drew down upon herself the delight of the Holy Trinity: “Because He has looked upon the lowliness of His servant, henceforth all generations shall call me blessed!” [Lk. 1:48]

The Father, bending down to this beautiful creature, who was so unaware of her own beauty, willed that she be the Mother in time of Him whose Father He is in eternity.

Saint Elizabeth of the Trinity

Heaven in Faith, 39

Elizabeth of the Trinity, S 2014, I Have Found God, The Complete Works of Elizabeth of the Trinity Volume 1: Major spiritual writings, translated from the French by Kane, A, ICS Publications, Washington DC.

Featured image: The Presentation of the Virgin in the Temple (detail), Pierre Mignard (French, 1612–1695), oil on canvas, 1635. Image credit: Private collection / Wikimedia Commons (Public domain).

#beauty #blessed #BlessedTrinity #BlessedVirginMary #creator #creature #eternity #faithful #generations #God #heart #HeavenlyFather #HolyTrinity #littleness #lowliness #MotherOfGod #motherhood #prayer #presence #recollection #secluded #seclusion #secret #servant #solitude #StElizabethOfTheTrinity #temple #virgin #VirginMary #VirgoFidelis

Live Broadcast with the #Spirit of #John the #Theologian – "I Am Here, I Am Incarnated" #channeling #esoterics #spirituality #apostle , #Gospel , #Jesus , #Vladikavkaz , #aliens , #Apocalypse , #chakras , #MotherofGod , #Luke,
https://omdaruliterature.blogspot.com/2026/03/live-broadcast-with-spirit-of-john.html

Mariology

This is the Christian theological study of Mary, mother of Jesus. Mariology looks to relate doctrine/dogma about Mary to other doctrines of faith, for example, concerning Jesus & ideas about redemption, intercession, & grace. Christian Marisolgy seeks to place the role of the historical Mary in the context of scripture, tradition, & the teachings of the Church of Mary.

In social history terms, Mariology may be broadly defined as the study of devotion to & thinking about Mary throughout the history of Christianity. There exists a range of Christian and non-Christian views from the veneration of Mary in Roman Catholicism to accusations of idolatry. The idolatry “accusation” includes certain Protestant objections to Marian devotion.

As a field of theology, the most significant developments in Mariology (& the founding of specific centers devoted to its study) in the more recent centuries have taken place within the Catholic Church.

Eastern Orthodox concepts & versions of Mary are integral to the rite as a whole, & are mostly expressed in liturgy. The veneration of Mary is said to permeate, in a way, the entire life of the Church as a dimension of dogma as well as piety, of Christology as well as of Ecclesiology.

While similar to the Roman Catholic view, barring some minor differences, the Orthodox don’t see a need for a separate academic discipline of Mariology. As the Mother of God is seen as the self-evident peak of God’s human creation.

Eastern Orthodoxy calls Mary “The Theotokos,” “God-bearer.” The virginal motherhood of Mary is at the center of Orthodox Mariology. The title Ever Virgin is often used. Virginal motherhood is also known as the perpetual virginity of Mary. The Orthodox approach of Mariology underscores the sublime holiness of Mary, her share in redemption, & her role as a mediator of grace.

Eastern Orthodox mariological thought goes back as far as St. John Damascene (a.k.a. our boy, John of Damascus). In the 8th century, John of Damascus wrote on the meditative role of Mary & on the Dormition of the Mother of God. In the 14th century, Orthodox Mariology began to flourish among Byzantine theologians.

They believed in a cosmic view of Mariology, putting Mary & Jesus together at the center of the cosmos & see them as the goal of world history. More recently, Eastern Orthodox Mariology achieved a renewal among 20th-century theologians in Russia, for whom Mary is the heart of the Church & the center of creation. Eastern Orthodox Mariology doesn’t hold to the belief of the Immaculate Conception of…Mary.

Protestant views on Mary vary significantly from 1 denomination to another. Generally, they focus on various interpretations of Mary in the Bible, the Apostles’ Creed (which professes the Virgin Birth), & the Ecumenical Council of Ephesus in 431, which called Mary, the Mother of God.

Most Protestants don’t venerate Mary like Catholics or Eastern Orthodox do. Martin Luther’s, John Calvin’s, & Karl Barth’s views on Mary have contributed to modern Protestant views.

Anglican Marian theology varies. The Anglican Church formally celebrates 6 Marian feasts: Annunciation (Mar. 25), Visitation (May 31), Day of St. Mary (Assumption or Dormition, Aug. 15), Nativity of Mary (Sept. 8), Our Lady of Walsingham (Oct. 15), & Mary’s Conception (Dec. 8).

The Oriental Orthodox Churches regard Mary as the highest of saints & the Theotokos. It celebrates various Marian feast days.

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The #ecofeminist guide to the #rosary I didn't know I needed.

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Quote of the day, 31 December: St. Titus Brandsma

In his Explanation of “The Living Flame of Love”, St. John of the Cross draws the Holy Mother of God as clearly as possible into the circle of his metaphor clarifying the mystical life.

Speaking of the shining of the Lamps of God in us and our intake of the divine Light, which means as much as participating in God’s characteristics and works, he says that this bears still another name, i.e. “to overshadow”.

And in connection to this, he reminds (us) that also the Archangel Gabriel called the exquisite privilege of Mary to conceive God’s Son, an overshadowing of the Holy Spirit [Cf. Lk 1:35]. 

If one wants to understand, the Saint thus follows, what is meant by that spreading of God’s shadow or that overshadowing or that shining, for all these expressions have an equal meaning, then one should remember that every creature evokes a shadow according to its own nature and capacity. A dark opaque object gives an obscure shadow: a bright translucent object a clear and transparent shadow.

Thus, the shadow of something dark will call forth a different darkness, darker to the extent that its cause is also darker, while the shadow of something bright will be light according to the nature of the original light.

Therefore, the shadow brought forth by the lamp of God’s beauty will be a different beauty, the shadow by the lamp of strength a different strength, etc. or better said, all these shadows will be the beauty itself, the strength itself of God, but in shadow, because the soul here on earth cannot perfectly understand or take God into itself.

Over Mary, the Holy Spirit came in all his fullness, and the power of the Most High overshadowed her in the most perfect way [Cf. The Living Flame of Love, III, 12].

Saint Titus Brandsma

Mary’s motherhood of God, leading idea in the mystical life (excerpt), Carmelrozen 20 (May 1931), pp. 11–15

Brandsma, T. 1931, Mary’s motherhood of God, leading idea in the mystical life (excerpt), Carmelrozen, vol. 20, May, pp. 11–15. English translation by the Titus Brandsma Instituut, Nijmegen, available at: https://www.titusbrandsmateksten.nl/marys-motherhood-of-god/

Featured image: The Virgin and Child (detail), after Raphael (1483–1520), oil on canvas. Cornwall Museum and Art Gallery (public domain).

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Quote of the day, 19 November: St. Raphael Kalinowski

Just as there is nothing greater than God, says Saint Thomas, so none can attain a higher dignity than the Mother of God. Mary, with her Maternity, is like a book in which the world can read the Eternal Word, Jesus, the Lord.

What can one say of the fullness of grace God bestowed on the Most Holy Virgin, to the limits of his power, giving her a dignity surpassing our capacity to understand? When a wise man was asked, “Who is God?” he answered, “If I could define who God is, either God would not exist or I myself would be God.”

Likewise, to the question “What is it to be the Mother of God?” one can only give a similar answer. “If anyone could comprehend this dignity, either Mary would not be the Mother of God, or the one claiming to understand such greatness would be superior to her whose dignity is immeasurable.”

Saint Raphael Kalinowski

Mother of God, Hope of the World, 6

Praskiewicz OCD, S 2016, Saint Raphael Kalinowski: An Introduction to his Life and Spirituality, ICS Publications, Washington DC.

Featured image: Virgin and Child is an oil on wood painting by Anthony Van Dyck (Flemish, 1599–1641) executed around 1620. It comes from the collections of the Metropolitan Museum of Art, New York (Public domain).

#blessedVirginMary #jesusChrist #motherOfGod #stRaphaelKalinowski #understanding

Quote of the day, 7 November: Blessed Francis Palau

That same night, when I withdrew to my cave, I saw a shadow at my side; and the shadow had a form, and it represented a reality. The form was all illuminated like the light of the moon. And the shadow spoke to me, and said:

[The shadow:] “Am I the one you seek and call?”

[Francis:] “Ah, I cannot be content with forms and shadows.”

[The shadow:] “Yes, it is true,” she replied, “but reality comes to you represented through shadows, enigmas, images and forms; without them, it cannot come to you, nor can you see it while your eyes are of mortal flesh.”

[Francis:] “What a miserable condition!”

[The shadow:] “Yes, accept it.”

[Francis:] “Who are you?”

[The shadow:] “I am your Beloved.”

[Francis:] “A shadow! A form?”

[The shadow:] “Yes, the form of your Beloved.”

[Francis:] “Without reality?”

[The shadow:] “Do you believe in me?”

[Francis:] “Yes, I believe in you.”

[The shadow:] “If you believe in me, behind the shadow you will always see the reality; in the form, the thing represented; in the idea, the being; in the image and likeness, the immense beauty that has stolen all the affections of your heart. Faith in me is a light that, radiating upon your understanding, will reveal to you more and more, behind the shadows, ideas, forms and images of a woman ever-virgin, who I am, and my love for you.”

[Francis:] “Are you a woman?”

[The shadow:] “Yes, I am a woman appearing as a shadow, formed in your understanding. In your understanding I exist as the idea of woman; in your imagination, as a form; in heaven, as a reality.”

[Francis:] “You are a young woman, beautiful, without blemish or wrinkle, always chaste, always pure, always virgin. And are you in heaven?”

[The shadow:] “Yes, in body and soul, in glorified flesh.”

[Francis:] “What is your name?”

[The shadow:] “I am Mary, the Mother of God.”

Blessed Francis Palau y Quer

Mis relaciones con la Iglesia
Autograph manuscript, 14 April 1864

Note: Blessed Francis Palau y Quer was born to José Palau y Antonia Quer on 29 December 1811 in Aytona (Lerida) Spain. Founder of the “School of Virtue”—which was a model of catechetical teaching—at Barcelona, he suffered much during his life and ministry. While in exile at Ibiza in the Balearic Islands, often Blessed Palau would row to the rugged island of Es Vedra and pray in the solitude of a cave. He began to write his autobiographical journal, Mis relaciones con la Iglesia (My relations with the Church) in that solitude.

Palau y Quer, F 1977, Mis relaciones con la Iglesia, Carmelitas Misioneras, Rome, viewed 5 November 2025, https://www.carmelitasmisioneras.org/download/mis-relaciones-con-la-iglesia/#.

Translation from the Spanish text is the blogger’s own work product and may not be reproduced without permission.

Featured image: Sister Vanesa Guerrero of the Purity of Mary Sisters looks out over the Balearic Sea at Valldemosa, Mallorca. Image credit: Vanesa Guerrero, rpm / Cathopic

#BlessedFrancisPalauYQuer #BlessedVirginMary #journal #MotherOfGod #mysticalExperience

Mariology

This is the Christian theological study of the Virgin Mary, mother of Jesus. Mariology looks to relate doctrine/dogma about Mary to other doctrine of the faith, like those concerning Jesus & notions about redemption, intercession, & grace.

Christian Mariology looks to place the role of the historic Mary in the context of Scripture, tradition, & the teachings of the Church of Mary. In terms of social history, Mariology may be broadly defined as the study of devotion to & thinking about Mary throughout the history of Christianity.

There’s a variety of Christian, & non-Christian, views on Mary as a figure ranging from the focus on the veneration of Mary in Roman Catholic Mariology to criticism of “mariolatry” as a form of idolatry.

As a field of theology, the most substantial developments in Mariology, & the founding of specific centers devoted to its study. In recent centuries, it’s taken place within the Roman Catholic Mariology.

The Eastern Orthodox ideas, & veneration, of Mary are integral to the rite as a whole (theotokos). They’re mostly expressed in liturgy. The veneration of Mary is said to permeate, in a way, the entire life of the Church as a “dimension” of dogma, as well as piety, of Christology as well as of Ecclesiology.

While similar to the Roman Catholic view, barring some minor differences, the Orthodox don’t see a need for a separate academic discipline of Mariology, as the Mother of God is seen as the self-evident apogee of God’s human creation. Apogee is the highest point in the development of something.

A significant number of Marian publications were written in the 20th century. Theologians Raimondo Spiazzi & Gabriel Roschini produced 2,500 & 900 publications respectively.

Over the centuries, Roman Catholic Mariology has been shaped by various forces ranging from sensus fidelium to Marian apparitions to the writing of saints to reflection by theologians & papal encyclicals. Encyclicals are papal letters sent to all bishops of the Roman Catholic Church.

Eastern Orthodox theology calls Mary “the Theotokos” or the God bearer. The virginal motherhood of Mary is at the center of Orthodox Mariology. The title of Ever Virgin is/was given to Mary. The Orthodox Mariology approach emphasizes the sublime holiness of Mary, her share in redemption, & her role as a mediator of grace.

Eastern Orthodox mariological thought goes back as far as St. John Damascene, who in the 8th century, wrote on the mediative role of Mary & one the Dormition of the Mother of God. Dormition is from the Latin “dormine” meaning to sleep. This is in reference to the death & subsequent assumption into Heaven to Mary, the mother of Jesus, in Eastern Christianity & some other churches.

In the 14th century, Orthodox Mariology began to flourish among Byzantine theologians who held a cosmic view of Mariology. This puts Jesus & Mary together at the center of the cosmos & saw them as the goal of world history.

More recently, the Eastern Orthodox Mariology achieved a renewal among 20th century theologians in Russia. Mary is the heart of the Church & the center of creation. Unlike the Catholic approach, Eastern Orthodox Mariology doesn’t support the Immaculate Conception Mary. Before the 20th century, Eastern Orthodox Mariology was almost entirely liturgical. It didn’t have any systematic presentation similar to Roman Catholic Mariology.

Protestant views on Mary differ between different denominations. Focus is generally on interpretations of Mary in the Bible, the Apostles’ Creed (which professes the Virgin Birth), & the Ecumenical Council of Ephesus in 431, which called Mary the Mother of God. Some early Protestants created Marian art & allowed limited forms of Marian veneration. Most Protestants today don’t share the veneration of Mary as practiced by Roman Catholics & Eastern Orthodox. Martin Luther, John Calvin, & Karl Barth’s views on Mary, & others have contributed to modern Protestant views.

Anglican Marian theology varies greatly from the Anglo-Catholic, which are very close to Roman Catholic views. The Anglican Church formally celebrates 6 Marian feast days: the Annunciation (March 25), Visitation (May 31), Day of Mary/Assumption or dormition (August 15), Nativity of Mary (September 8), Our Lady of Walsingham (October 15), & Mary’s Conception (December 8). Anglicans, with some other Protestants, teach the Marian dogmas of divine maternity & the virgin birth of Jesus. Even though there’s no systematic agreed upon Mariology among diverse parts of the Anglican Communion. The role of Mary as a mediator is accepted by some groups of modern Anglican theology.

Lutheran Mariology is informed by the Augsburg Confession & honors Mary as “the most blessed Mother of God, the most blessed Virgin Mary, & the Mother of Christ.” The Lutheran Churches, asserts the doctrine of the perpetual virginity of Mary.

The Oriental Orthodox Churches regard Mary as the highest of saints & the Theotokos. They also celebrated a variety of Marian feast days.

In the Islamic perception of the Virgin Mary (known as Maryam in Arabic), she’s an extremely pious & chaste woman who miraculously gave birth, while still a virgin, to the prophet Jesus (called Isa in Arabic). Mary is the only woman named specifically in the Quran. The 19th chapter of the Quran, which is named after her, begins with 2 narrations of a “miraculous birth.”

The First Council of Ephesus, in 431, formally approved devotion to Mary as the Theotokos. Its use implies that Jesus, whom Mary gave birth to, is God. Nestorians preferred Christotokos, meaning “Christ-bearer” or “Mother of the Messiah”, not because they denied Jesus’ divinity. But because they believed that since God the Son, or Logos, existed before time & before Mary. Jesus took divinity from God the Father & humanity from His mom. So calling her “Mother of God” was confusing & perhaps heretical. Others at the council believed that denying the Theotokos title would carry with it the implication that Jesus wasn’t divine.

The Council of Ephesus also approved the creation of icons having the images of the Virgin & child. Devotion to Mary was already widespread before this point. This is reflected in the fresco depictions of Mother & child win the Roman catacombs.

Mary, as the 1st Christian saint & Mother of Jesus, was deemed to be a compassionate mediator between suffering mankind & her son, Jesus, who’s seen as a king & judge.

In the East, devotion to Mary blossomed in the 6th century under official patronage & imperial promotion of the Court of Constantinople. The popularity of Mary as an individual object of devotion only became in the 5th century with the appearance of apocryphal versions of her life, interest in her relics, & the 1st churches dedicated in her name. Like St. Maria Maggiore in Rome.

Since the writing of the apocryphal Protoevangelium of James, various beliefs have circulated concerning Mary’s own conception. This led, eventually, to the Roman Catholic Church dogma. It was formally established in the 19th century of Mary’s Immaculate Conception. This exempts her from original sin. This story goes: When Mary’s mom got pregnant with her, it was an Immaculate Conception. So when Mary was born, she was free from original sin. After Mary was born, she was sent to the Temple to live, so she wouldn’t get corrupted by the world. So Mary could be pure to have Jesus.

Roman Catholic & Eastern Orthodox teaching also extends to the end of Mary’s life ending with the Assumption of Mary. This was formally established as dogma in 1950 & the Dormition of the Mother of God respectively.

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Marie du jour, 27 May: Holy Martyrs of Compiègne

Before mental prayer

My God, I offer unto Thee the prayer which I am now about to make, and I unite it to that which my Saviour ceaseth not to offer Thee for me in the Most Blessed Sacrament of the Altar. I beseech Thee to grant me the grace to make it in a manner worthy of Thee.

After mental prayer

My God, I give Thee thanks for the grace which Thou hast deigned to bestow upon me, in permitting me to abide in Thy holy presence. I implore Thy pardon, O my God, for all the distractions into which I have suffered myself to fall during this time of prayer. I offer unto Thee the resolutions which, by Thy mercy, Thou hast inspired within me. I entreat Thee to grant me the graces needful for their fulfillment, through the merits of our Lord Jesus Christ, and by the intercession of the Most Holy Virgin, of Thy holy angels, and of all the saints.

Saint Teresa of St. Augustine and Companions

Prayers written on the inside cover of the Psalter of the Virgin

Note: These prayers appear to have been handwritten on the inside cover of a printed Psalter of the Virgin, possibly used by the Carmelite Martyrs of Compiègne. These devotional books, often attributed to St. Bonaventure and widely printed in the 17th–18th centuries, offered a Marian framework for mental prayer and spiritual offering. According to Father Stéphane-Marie, o.c.d., the volume is preserved today in the Archives of the Carmelite Monastery of Le Havre (Archives du Monastère des Carmélites du Havre), where these prayers were found on the pages de garde.

Morgain, S 2023, Les Carmélites Martyres De Compiègne : Pour La Paix De L’église Et De L’état, Nouvelle édition revue et augmentée, Éditions du Carmel, Toulouse.

Translation from the French text is the blogger’s own work product and may not be reproduced without permission.

Featured image: Christ in dialogue with the Virgin Mary, illumination from the Chartres Bible, Chartres, 1146–1155. Bibliothèque nationale de France, Latin 116, fol. 12r. (Public domain). You can learn more from the British Library’s Medieval Manuscripts Blog.

⬦ Reflection Question ⬦
Which prayers do I habitually offer before and after my time of mental prayer? Or, what prayers might help me to begin practicing Carmelite mental prayer?
⬦ Join the conversation in the comments.

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