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Theology of the Heart: Teachings of the Saints |
On Mary's Immaculate
Conception
Saint Alphonsus de Liguori
This
reading on the pure Heart of Mary was taken
from The Glories of Mary
by St. Alphonsus de Liguori.
How becoming it was that
each of the Three Divine Persons should preserve Mary from Original Sin
GREAT indeed was the injury entailed on Adam and all his posterity by
his accursed sin; for at the same time that he is thereby, for his own
great misfortune, lost grace, he also forfeited all the other precious
gifts with which he had originally been enriched, and drew down upon
himself and all his descendants the hatred of God and an accumulation of
evils. But from this general misfortune God was pleased to exempt that
Blessed Virgin whom He had destined to be the Mother of the Second
Adam-----Jesus Christ-----Who was to repair the evil done by the first.
Now, let us see how becoming it was that God, and all the Three Divine
Persons, should thus preserve her from it; that the Father should
preserve her as His Daughter, the Son as His Mother, and the Holy Ghost
as His Spouse.
First point.-----In the first place it was becoming that the Eternal
Father should preserve Mary from the stain of Original Sin, because she
was His Daughter, and His first-born daughter, as she herself declares:
"I came out of the mouth of the Most High, the first-born before all
creatures." [Eccl. 24: 5] For this text is applied to Mary by sacred
interpreters, the holy Fathers, and by the Church on the solemnity of
her Conception. For be she the first-born inasmuch as she was
predestined in the Divine decrees, together with the Son, before all
creatures, according to the Scotists; or be she the first-born of grace
as the predestined Mother of the Redeemer, after the prevision of sin,
according to the Thomists; nevertheless all agree in calling her the
first-born of God. This being the case, it was quite becoming that Mary
should never have been the slave of Lucifer, but only and always
possessed by her Creator; and this she in reality was, as we are assured
by herself: "The Lord possessed me in the beginning of His ways." [Prov.
8: 22] Hence Denis of Alexandria rightly calls Mary 'the one and only
daughter of life.' She is the one and only daughter of life, in
contradistinction to others who, being born in sin, are daughters of
death.
Besides this, it was quite becoming that the Eternal Father should
create her in His grace, since He destined her to be the repairer of the
lost world, and the mediatress of peace between men and God; and, as
such, she is looked upon and spoken of by the holy Fathers, and in
particular by Saint John Damascene, who thus addresses her: 'O Blessed
Virgin, thou wast born that thou mightest minister to the salvation of
the whole world.' For this reason Saint Bernard says, 'that Noah's ark
was a type of Mary; for as, by its means, men were preserved from the
deluge, so are we all saved by Mary from the shipwreck of sin: but with
the difference, that in the ark few were saved, and by Mary the whole
human race was rescued from death.' Therefore, in a sermon found amongst
the works of Saint Athanasius, she is called 'the new Eve, and the
Mother of life;' and not without reason, for the first was the Mother of
death, but the most Blessed Virgin was the Mother of true life. Saint
Theophanius of Nice, addressing Mary, says, 'Hail, thou who hast taken
away Eve's sorrow!' Saint Basil of Seleucia calls her the peacemaker
between men and God: 'Hail, thou who art appointed umpire between God
and men!' and Saint Ephrem, the pacificator of the whole world: 'Hail,
reconciler of the whole world!'
But now, it certainly would not be becoming to choose an enemy to treat
of peace with the offended person, and still less an accomplice in the
crime itself. Saint Gregory says, 'that an enemy cannot undertake to
appease his judge, who is at the same time the injured party; for if he
did, instead of appeasing him, he would provoke him to greater wrath.'
And therefore, as Mary was to be the mediatress of peace between men and
God, it was of the utmost importance that she should not herself appear
as a sinner and as an enemy of God, but that she should appear in all
things as a friend, and free from every stain.
Still more was it becoming that God should preserve her from Original
Sin, for He destined her to crush the head of that infernal serpent,
which, by seducing our first parents, entailed death upon all men; and
this our Lord foretold: "I will put enmities between thee and the woman,
and thy seed and her seed: she shall crush thy head." [Gen. 3: 15] But
if Mary was to be that valiant woman brought into the world to conquer
Lucifer, certainly it was not becoming that he should first conquer her,
and make her his slave; but it was reasonable that she should be
preserved from all stain, and even momentary subjection to her opponent.
The proud spirit endeavoured to infect the most pure soul of this Virgin
with his venom, as he had already infected the whole human race. But
praised and ever blessed be God, Who, in His infinite goodness,
preendowed her for this purpose with such great grace, that, remaining
always free from any guilt of sin, she was ever able to beat down and
confound his pride, as Saint Augustine, or whoever may be the author of
the commentary on Genesis, says: 'Since the devil is the head of
Original Sin, this head it was that Mary crushed: for sin never had any
entry into the soul of this Blessed Virgin, which was consequently free
from all stain.' And Saint Bonaventure more expressly says, 'It was
becoming that the Blessed Virgin Mary, by whom our shame was to be
blotted out, and by whom the devil was to be conquered, should never,
even for a moment, have been under his dominion.'
But, above all, it principally became the Eternal Father to preserve
this His daughter unspotted by Adam's sin, as Saint Bernardine of Sienna
remarks, because He destined her to be the Mother of His Only-begotten
Son: 'Thou wast preordained in the mind of God, before all creatures,
that thou mightest beget God Himself as man.' If, then, for no other
end, at least for the honour of His Son, Who was God, it was reasonable
that the Father should create Mary free from every stain. The angelic
Saint Thomas says, that all things that are ordained for God should be
holy and free from stain: 'Holiness is to be attributed to those things
which are ordained for God.' [1 p. q. xxxvi. art. 1, concl.] Hence when
David was planning the temple of Jerusalem, on a scale of magnificence
becoming a God, he said, "For a house is prepared not for man, but for
God." [1 Paralipom. (Chronicles) 29: 1] How much more reasonable, then,
is it not, to suppose that the Sovereign Architect, who destined Mary to
be the Mother of His Own Son, adorned her soul with all most precious
gifts, that she might be a dwelling worthy of God! Denis the Carthusian
says, 'that God, the artificer of all things, when constructing a worthy
dwelling for His Son adorned it with all attractive graces.' And the
Holy Church herself, in the following prayer, assures us that God
prepared the body and soul of the Blessed Virgin, so as to be a worthy
dwelling on earth for His Only-begotten Son. 'Almighty and Eternal God
Who by the cooperation of the Holy Ghost, didst prepare the body and
soul of the glorious Virgin and Mother Mary, that she might become a
worthy habitation for Thy Son,' . . .
We know that a man's highest honour is to be born of noble parents, "And
the glory of children are their fathers." [Prov. 17: 6] Hence in the
world the reputation of being possessed of only a small fortune, and
little learning, is more easily tolerated than that of being of low
birth; for, whilst a poor man may become rich by his industry, an
ignorant man learned by study, it is very difficult for a person of
humble origin to attain the rank of nobility; but, even should he attain
it, his birth can always be made a subject of reproach to him. How,
then, can we suppose that God, Who could cause His Son to be born of a
noble mother by preserving her from sin, would on the contrary permit
Him to be born of one infected by it, and thus enable Lucifer always to
reproach Him with the shame of having a mother who had once been his
slave and the enemy of God? No, certainly, the Eternal Father did not
permit this; but He well provided for the honour of His Son by
preserving His Mother always Immaculate, that she might be a Mother
becoming such a Son. The Greek Church bears witness to this, saying,
'that God, by a singular providence, caused the most Blessed Virgin to
be as perfectly pure from the very first moment of her existence, as it
was fitting that she should be, who was to be the worthy Mother of
Christ.'
It is a common axiom amongst theologians that no gift was ever bestowed
on any creature with which the Blessed Virgin was not also enriched.
Saint Bernard says on this subject, 'It is certainly not wrong to
suppose that that which has evidently been bestowed, even on only a few,
was not denied to so great a Virgin.' Saint Thomas of Villanova says, '
Nothing was ever granted to any Saint which did not shine in a much
higher degree in Mary from the very first moment of her existence.' And
as it is true that 'there is an infinite difference between the Mother
of God and the servants of God,' according to the celebrated saying of
Saint John Damascene, we must certainly suppose, according to the
doctrine of Saint Thomas, that 'God conferred privileges of grace in
every way greater on His Mother than on His servants.' [3 p. q. xxvii,
art. 1, concl.] And now admitting this, Saint Anselm, the great defender
of the Immaculate Mary, takes up the question and says, 'Was the wisdom
of God unable to form a pure dwelling, and to remove every stain of
human nature from it? Perhaps God could not prepare a clean habitation
for His Son by preserving it from the common contagion? 'God,' continues
the same Saint, 'could preserve Angels in Heaven spotless, in the midst
of the devastation that surrounded them; was He, then, unable to
preserve the Mother of His Son and the Queen of Angels from the common
fall of men?' And I may here add, that as God could grant Eve the grace
to come immaculate into the world, could He not, then, grant the same
favour to Mary?
Yes, indeed! God could do it and did it; for on every account 'it was
becoming' as the same Saint Anselm says, 'that that Virgin, on whom the
Eternal Father intended to bestow His Only-begotten Son, should be
adorned with such purity as not only to exceed that of, all men and
Angels, but exceeding any purity that can be conceived after that of
God.' And Saint John Damascene speaks in still clearer terms; for he
says, 'that our Lord had preserved the soul, together with the body of
the Blessed Virgin, in that purity which became her who was to receive a
God into her womb; for, as He is holy, He only reposes in holy places.'
And thus the Eternal Father could well say to His beloved daughter, 'As
the lily among thorns; so is my love among the daughters.' [Cant. 2: 2]
My daughter, amongst all my other daughters, thou art as a lily in the
midst of thorns; for they are all stained with sin, but thou wast always
Immaculate, and always my beloved.
Second point.-----In the second place it was becoming that the Son
should preserve Mary from sin, as being His Mother. No man can choose
his mother; but should such a thing ever be granted to anyone, who is
there who, if able to choose a queen, would wish for a slave? If able to
choose a noble lady, would he wish for a servant? Or if able to choose a
friend of God, would he wish for His enemy? If, then, the Son of God
alone could choose a Mother according to His Own heart, His liking, we
must consider, as a matter of course, that He chose one becoming a God.
Saint Bernard says, 'that the Creator of men becoming Man, must have
selected Himself a Mother whom He knew became Him.' And as it was
becoming that a most pure God should have a Mother pure from all sin, He
created her spotless. Saint Bernardine of Sienna, speaking of the
different degrees of sanctification, says, that 'the third is that
obtained by becoming the Mother of God; and that this sanctification
consists in the entire removal of Original Sin. This is what took place
in the Blessed Virgin: truly God created Mary such, both as to the
eminence of her nature and the perfection of grace with ,which He
endowed her, as became Him Who was to be born of her. Here we may
apply the words of the Apostle to the Hebrews: "For it was fitting that
we should have such a high priest; holy, innocent, undefiled, separated
from sinners." [Heb. 7: 26] A learned author observes that, according to
Saint Paul, it was fitting that our Blessed Redeemer should not only be
separated from sin, but also from sinners; according to the explanation
of Saint Thomas, who says, 'that it was necessary that He, Who came to
take away sins, should be separated from sinners, as to the fault under
which Adam lay.' [3. p. q. iv. art. 6, ad 2] But how could Jesus Christ
be said to be separated from sinners if He had a Mother who was a
sinner?
Saint Ambrose says, 'that Christ chose this vessel into which He was
about to descend, not of earth, but from Heaven; and He consecrated it a
temple of purity.' The Saint alludes to the text of Saint Paul: "The
first man was of the earth, earthly: the second man from Heaven,
heavenly." [1 Cor. 15: 47] The Saint calls the Divine Mother 'a heavenly
vessel,' not because Mary was not earthly by nature, as heretics have
dreamt, but because she was heavenly by grace; she was as superior to
the Angels of Heaven in sanctity and purity, as it was becoming that she
should be, in whose womb a King of Glory was to dwell. This agrees with
that which Saint John the Baptist revealed to St. Bridget, saying, 'It
was not becoming that the King of Glory should repose otherwise than in
a chosen vessel, exceeding all men and Angels in purity.' And to this we
may add that which the Eternal Father Himself said to the same Saint:
'Mary was a clean and an unclean vessel: clean, for she was all fair;
but unclean, because she was born of sinners; though she was conceived
without sin, that My Son might be born of her without sin.' And remark
these last words, 'Mary was conceived without sin, that the Divine Son
might be born of her without sin.' Not that Jesus Christ could have
contracted sin; but that He might not be reproached with even having a
Mother infected with it, who would consequently have been the slave of
the devil.
The Holy Ghost says that "the glory of a man is from the honour of his
father, and a father without honour is the disgrace of the son."
[Eccles. 3: 13] 'Therefore it was,' says an ancient writer, 'that Jesus
preserved the body of Mary from corruption after death; for it would
have redounded to His dishonour, had that virginal flesh with which He
had clothed Himself become the food of worms.' 'For,' he adds,
'corruption is a disgrace of human nature; and as Jesus was not subject
to it, Mary was also exempted; for the flesh of Jesus is the flesh of
Mary.' But since the corruption of her body would have been a disgrace
for Jesus Christ, because He was born of her, how much greater would the
disgrace have been, had He been born of a mother whose soul was once
infected with the corruption of sin! For not only is it true that the
flesh of Jesus is the same as that of Mary, 'but,' adds the same author,
'the flesh of our Saviour, even after His resurrection, remained the
same that He had taken from His Mother.' 'The flesh of Christ is the
flesh of Mary; and though it was glorified by the glory of His
resurrection, yet it remains the same that was taken from Mary.' Hence
the Abbot Arnold of Chartres says, 'The flesh of Mary and that of Christ
are one; and therefore I consider the glory of the Son as being not so
much common to, as one with that of His Mother.' And now if this is
true, supposing that the Blessed Virgin was conceived in sin, though the
Son could not have contracted its stain, nevertheless His having united
flesh to Himself which was once infected with sin, a vessel of
uncleanness and subject to Lucifer, would always have been a blot.
Mary was not only the Mother, but the worthy Mother of our Saviour. She
is called so by all the holy Fathers. Saint Bernard says, 'Thou alone
wast found worthy to be chosen as the one in whose virginal womb the
King of kings should have His first abode.' Saint. Thomas of Villanova
says, 'Before she conceived, she was already fit to be the Mother of
God.' The holy Church herself attests that Mary merited to be the Mother
of Jesus Christ, saying, 'the Blessed Virgin, who merited to bear in her
womb Christ our Lord;' and Saint Thomas Aquinas, explaining these words,
says, that 'the Blessed Virgin is said to have merited to bear the Lord
of all; not that she merited His Incarnation, but that she merited, by
the graces she had received, such a degree of purity and sanctity, that
she could becomingly be the Mother of God;' that is to say, Mary could
not merit the Incarnation of the Eternal Word, but by Divine grace she
merited such a degree of perfection as to render her worthy to be the
Mother of a God; according to what Saint Peter Damian also writes: 'Her
singular sanctity, the effect of grace, merited that she alone should be
judged worthy to receive a God.'
And now, supposing that Mary was worthy to be the Mother of God, 'what
excellency and what perfection was there that did not become her?' asks
Saint Thomas of Villanova. The angelic Doctor says, 'that when God
chooses anyone for a particular dignity, He renders him fit for it;'
whence he adds, 'that God, having chosen Mary for His Mother, He also by
His grace rendered her worthy of this highest of all dignities.' 'The
Blessed Virgin was Divinely chosen to be the Mother of God, and
therefore we cannot doubt that God had fitted her by His grace for this
dignity; and we are assured of it by the Angel: "For thou hast found
grace with God; behold, thou shalt conceive," . . . [3 p. q. xxvii. art.
4, concl.] And thence the Saint argues that 'the Blessed Virgin never
committed any actual sin, not even a venial one. Otherwise,' he says,
'she would not have been a Mother worthy of Jesus Christ; for the
ignominy of the Mother would also have been that of the Son, for He
would have had a sinner for His Mother." [Ibid.] And now if Mary, on
account of a single venial sin, which does not deprive a soul of Divine
grace, would not have been a Mother worthy of God, how much more
unworthy would she have been, had she contracted the guilt of Original
Sin, which would have made her an enemy of God and a slave of the devil?
And this reflection it was that made Saint Augustine utter those
memorable words, that, 'when speaking of Mary for the honour of our
Lord,' whom she merited to have for her Son, he would not entertain even
the question of sin in her; 'for we know,' he says, 'that through Him,
Who it is evident was without sin, and Whom she merited to conceive and
bring forth, she received grace to conquer all sin.'
Therefore, as Saint Peter Damian observes, we must consider it as
certain 'that the Incarnate Word chose Himself a becoming Mother, and
one of whom He would not have to be ashamed.' Saint Proclus also says,
'that He dwelt in a womb which He had created free from all that might
be to His dishonour.' It was no shame to Jesus Christ, when He heard
Himself contemptuously called by the Jews the Son of Mary, meaning that
He was the Son of a poor woman: "Is not His Mother called Mary?" [Matt.
8: 55] for He came into this world to give us an example of humility and
patience. But, on the other hand, it would undoubtedly have been a
disgrace, could He have heard the devil say, 'Was not His Mother a
sinner? Was He not born of a wicked Mother, who was once our slave?' It
would even have been unbecoming had Jesus Christ been born of a woman
whose body was deformed, or crippled, or possessed by devils: but how
much more would it have been so, had He been born of a woman whose soul
had been once deformed by sin, and in the possession of Lucifer!
Ah I indeed, God, Who is Wisdom itself, well knew how to prepare Himself
a becoming dwelling, in which to reside on earth: "Wisdom hath built
herself a house." [Prov. 9: 1] "The Most High hath sanctified His own
tabernacle. . . . God will help it in the morning early." [Ps. 14: 5, 6]
David says that our Lord sanctified this His dwelling "in the morning
early;" that is to say, from the beginning of her life, to render her
worthy of Himself; for it was not becoming that a holy God should choose
Himself a dwelling that was not holy: "Holiness becometh Thy house."
[Ps. 92: 5] And if God declares that He will never enter a malicious
soul, or dwell in a body subject to sin, "for wisdom will not enter into
a malicious soul, nor dwell in a body subject to sins," [Wisd. 1: 4] how
can we ever think that the Son of God chose to dwell in the soul and
body of Mary, without having previously sanctified and preserved it from
every stain of sin? For, according to the doctrine of Saint Thomas, 'the
Eternal Word dwelt not only in the soul of Mary, but even in her womb.'
[3 p. q. xxvii. art. 4, concl.] The holy Church sings, 'Thou, O Lord,
hast not disdained to dwell in the Virgin's womb.' Yes, for He would
have disdained to have taken flesh in the womb of an Agnes, a Gertrude,
a Teresa, because these virgins, though holy, were nevertheless for a
time stained with Original Sin; but He did not disdain to become man in
the womb of Mary, because this beloved Virgin was always pure and free
from the least shadow of sin, and was never possessed by the infernal
serpent. And therefore Saint Augustine says, 'that the Son of God never
made Himself a more worthy dwelling than Mary, who was never possessed
by the enemy, or despoiled of her ornaments.'
On the other hand, Saint Cyril of Alexandria asks, 'Who ever heard of an
architect who built himself a temple, and yielded up the first
possession of it to his greatest enemy?
Yes, says Saint Methodius, speaking on the same subject, that Lord Who
commanded us to honour our parents would not do otherwise, when He
became man, than observe it, by giving His Mother every grace and honor:
'He Who said, Honour thy father and thy mother, that He might observe
His Own decree, gave all grace and honour to His Mother.' Therefore the
author of the book already quoted from the works of Saint Augustine
says, 'that we must certainly believe that Jesus Christ preserved the
body of Mary from corruption after death; for if He had not done so, He
would not have observed the law,' which, 'at the same time that it
commands us to honour our mother, forbids us to show her disrespect.'
But how little would Jesus have guarded His Mother's honour, had He not
preserved her from Adam's sin! 'Certainly that son would sin,' says the
Augustinian father Thomas of Strasburg, 'who, having it in his power to
preserve his mother from Original Sin, did not do so;' 'but that which
would be a sin in us,' continues the same author, 'must certainly be
considered unbecoming in the Son of God, Who, whilst He could make His
Mother immaculate, did it not.' 'Ah, no!' exclaims Gerson, 'since Thou,
the supreme Prince, choosest to have a Mother, certainly Thou owest her
honour. But now if Thou didst permit her, who was to be the dwelling of
all purity, to be in the abomination of Original Sin, certainly it would
appear that that law was not well fulfilled.'
'Moreover, we know,' says Saint Bernardine of Sienna, 'that the Divine
Son came into the world more to redeem Mary than all other creatures.'
There are two means by which a person may be redeemed, as Saint
Augustine teaches us; the one by raising him up after having fallen, and
the other by preventing him from falling; and this last means is
doubtless the most honourable. 'He is more honourably redeemed,' says
the learned Suarez, 'who is prevented from falling, than he who after
falling is raised up;' for thus the injury or stain is avoided which the
soul always contracts by falling. This being the case, we ought
certainly to believe that Mary was redeemed in the more honourable way,
and the one which became the Mother of God, as Saint Bonaventure
remarks; 'for it is to be believed that the Holy Ghost, as a very
special favour, redeemed and preserved her from Original Sin by a new
kind of sanctification, and this in the very moment of her conception;
not that sin was in her, but that it otherwise would have been.' The
sermon from which this passage is taken is proved by Frassen to be
really the work of the holy Doctor above named. On the same subject
Cardinal Cusano elegantly remarks, that 'others had Jesus as a
liberator, but to the most Blessed Virgin He was a pre-liberator;'
meaning, that all others had a Redeemer Who delivered them from sin with
which they were already defiled, but that the most Blessed Virgin had a
Redeemer Who, because He was her Son, preserved her from ever being
defiled by it.
In fine, to conclude this point in the words of Hugo of Saint Victor,
the tree is known by its fruits. If the Lamb was always immaculate, the
Mother must also have been always immaculate: 'Such the Lamb, such the
Mother of the Lamb; for the tree is known by its fruit.' Hence this same
Doctor salutes Mary, saying, 'O worthy Mother of a worthy Son;' meaning,
that no other than Mary was worthy to be the Mother of such a Son, and
no other than Jesus was a worthy Son of such a Mother: and then he adds
these words, 'O fair Mother of beauty itself, O high Mother of the Most
High, O Mother of God!' Let us then address this most Blessed Mother in
the words of Saint Ildephonsus, 'Suckle, O Mary, thy Creator, give milk
to Him Who made thee, and Who made thee such that He could be made of
thee.'
Third point.-----Since, then, it was becoming that the Father should
preserve Mary from sin as His daughter, and the Son as His Mother, it
was also becoming that the Holy Ghost should preserve her as His spouse.
Saint Augustine says that 'Mary was that only one who merited to be
called the Mother and Spouse of God.' For Saint Anselm asserts that 'the
Divine Spirit, the love itself of the Father and the Son, came
corporally into Mary, and enriching her with graces above all creatures,
reposed in her and made her His Spouse, the Queen of Heaven and earth.'
He says that He came into her corporally, that is, as to the effect: for
He came to form of her immaculate body the immaculate body of Jesus
Christ, as the Archangel had already predicted to her: "The Holy Ghost
shall come upon thee." [Luke 1: 35] And therefore it is, says Saint
Thomas, 'that Mary is called the temple of the Lord, and the sacred
resting-place of the Holy Ghost; for by the operation of the Holy Ghost
she became the Mother of the Incarnate Word.'
And now, had an excellent artist the power to make his bride such as he
could represent her, what pains would he not take to render her as
beautiful as possible! Who, then, can say that the Holy Ghost did
otherwise with Mary, when He could make her who was to be His spouse as
beautiful as it became Him that she should be?
Ah no! He acted as it became Him to act; for this same Lord Himself
declares: "Thou art all fair, O my love, and there is not a spot in
thee." [Cant. 4: 7] These words, say Saint Ildephonsus and Saint Thomas,
are properly to be understood of Mary, as Cornelius à Lapide remarks;
and Saint Bernardine of Sienna, and Saint Lawrence Justinian, so assert
that they are to be understood precisely as applying to her Immaculate
Conception; whence Blessed Raymond Jordano addresses her, saying, 'Thou
art all fair, O most glorious Virgin, not in part, but wholly; and no
stain of mortal, venial, or Original Sin, is in thee.'
The Holy Ghost signified the same thing when He called this His spouse
an enclosed garden and a sealed fountain: "My sister, my spouse, is a
garden enclosed, a fountain sealed up." [Cant. 4: 12] 'Mary,' says Saint
Sophronius, 'was this enclosed garden and sealed fountain, into which no
guile could enter, against which no fraud of the enemy could prevail,
and who always was holy in mind and body.' Saint Bernard likewise says,
addressing the Blessed Virgin, 'Thou art an enclosed garden, into which
the sinner's hand has never entered to pluck its flowers.'
We know that this Divine Spouse loved Mary more than all the other
Saints and Angels put together, as Father Suarez, with Saint Lawrence
Justinian, and others, assert. He loved her from the very beginning, and
exalted her in sanctity above all others, as it is expressed by David in
the Psalms: "The foundations thereof are in the holy mountains: the Lord
loveth the gates of Sion above all the tabernacles of Jacob . . . a man
is born in her, and the Highest Himself hath founded her." [Ps. 87: 1,
5] Words which all signify that Mary was holy from her conception. The
same thing is signified by other passages addressed to her by the Holy
Ghost. In Proverbs we read, "Many daughters have gathered together
riches: thou hast surpassed them all." [31: 29] If Mary has surpassed
all others in the riches of grace, she must have had original justice,
as Adam and the Angels had it. In the Canticles we read, "There are . .
. young maidens without number. One is My dove, My perfect one" (in the
Hebrew it is "My entire, My immaculate one") "is but one, she is the
only one of her mother." [Cant. 6: 7, 8] All just souls are daughters of
Divine grace; but amongst these Mary was the dove without the gall of
sin, the perfect one without spot in her origin, the one conceived in
grace.
Hence it is that the Angel, before she became the Mother of God, already
found her full of grace, and thus saluted her, "Hail, full of grace;" on
which words Saint Sophronius writes, that 'grace is given partially to
other Saints, but to the Blessed Virgin all was given.' So much so, says
Saint Thomas, that 'grace not only rendered the soul, but even the flesh
of Mary holy, so that this Blessed Virgin might be able to clothe the
Eternal Word with it.' [Opusc. viii] Now all this leads us to the
conclusion, that Mary, from the moment of her conception, was enriched
and filled with Divine grace by the Holy Ghost, as Peter of Celles
remarks, 'the plenitude of grace was in her; for from the very moment of
her conception the whole grace of the Divinity overflowed upon her, by
the outpouring of the Holy Ghost.' Hence Saint Peter Damian says, 'that
the Holy Spirit was about to bear her off entirely to Himself, who was
chosen and pre-elected by God.' The Saint says 'to bear her off,' to
denote the holy velocity of the Divine Spirit, in being beforehand in
making this Spouse His Own, before Lucifer should take possession of
her.
Finally, I wish to conclude this discourse, which I have prolonged
beyond the limits of the others, because our Congregation has this
Blessed Virgin Mary, precisely under the title of her Immaculate
Conception, for its principal Patroness: I say that I wish to conclude
by giving, in as few words as possible, the reasons which make me feel
certain, and which, in my opinion, ought to convince everyone, of the
truth of so pious a belief, and which is so glorious for the Divine
Mother: that is, that she was free from Original Sin.
There are many doctors who maintain that Mary was exempted from
contracting even the debt of sin; for instance, Cardinal Galatino,
Cardinal Cusano, De Ponte, Salazar, Catharinus, Novarino, Viva, De Lugo,
Egidio, Richelio, and others. And, this opinion is also probable; for if
it is true that the wills of all men were included in that of Adam, as
being the head of all, and this opinion is maintained as probable by
Gonet, Habert, and others, founded on the doctrine of Saint Paul,
contained in the fifth chapter [v. 12] to the Romans. If this opinion, I
say, is probable, it is also probable that Mary did not contract the
debt of sin; for whilst God distinguished her from the common of men by
so many graces, it ought to be piously believed that He did not include
her will in that of Adam.
This opinion is only probable, and I adhere to it as being more glorious
for my sovereign Lady. But I consider the opinion that Mary did not
contract the sin of Adam as certain; and it is considered so, and even
as proximately definable as an article of faith (as they express it), by
Cardinal Everard, Duval, Raynauld, Lossada, Viva, and many others. I
omit, however, the revelations which confirm this belief, particularly
those of Saint Bridget, which were approved of by Cardinal Turrecremata,
and by four sovereign Pontiffs, and which are found in various parts of
the sixth book of her Revelations. [Lib. vi, cap. 12, 49, 55] But on no
account can I omit the opinions of the holy Fathers on this subject,
whereby to show their unanimity in conceding this privilege to the
Divine Mother. Saint Ambrose says, 'Receive me not from Sarah, but from
Mary; that it may be an uncorrupted Virgin, a Virgin free by grace from
every stain of sin.' Origen, speaking of Mary, asserts that 'she was not
infected by the venomous breath of the serpent.' Saint Ephrem, that 'she
was immaculate, and remote from all stain of sin.' An ancient writer, in
a sermon, found amongst the works of Saint Augustine, on the words
"Hail, full of grace," says, 'By these words the Angel shows that she
was altogether [remark the word 'altogether'] excluded from the wrath of
the first sentence, and restored to the full grace of blessing.' The
author of an old work, called the Breviary of Saint Jerome, affirms that
'that cloud was never in darkness, but always in light.' Saint Cyprian,
or whoever may be the author of the work on the 77th Psalm, says, 'Nor
did justice endure that that vessel of election should be open to common
injuries; for being far exalted above others, she partook of their
nature, not of their sin.' Saint Amphilochius, that' He who formed the
first Virgin without deformity, also made the second one without spot or
sin.' Saint Sophronius, that 'the Virgin is therefore called immaculate,
for in nothing was she corrupt.' Saint Ildephonsus argues, that 'it is
evident that she was free from Original Sin.' Saint John Damascene says,
that 'the serpent never had any access to this paradise.' Saint Peter
Damian, that 'the flesh of the Virgin, taken from Adam, did not admit of
the stain of Adam.' Saint Bruno affirms, 'that Mary is that uncorrupted
earth which God blessed, and was therefore free from all contagion of
sin.' Saint Bonaventure, 'that our Sovereign Lady was full of preventing
grace for her sanctification'; that is, preservative grace against the
corruption of Original Sin. Saint Bernardine of Sienna argues, that 'it
is not to be believed that He, the Son of God, would be born of a
Virgin, and take her flesh, were she in the slightest degree stained
with Original sin.' Saint Lawrence Justinian affirms, 'that she was
prevented in blessings from her very conception.' And the blessed
Raymond Jordano, on the words "Thou hast found grace," says, 'thou hast
found a singular grace, O most sweet Virgin, that of preservation from
Original Sin,' . . . And many other Doctors speak in the same sense.
But finally, there are two arguments that conclusively prove the truth
of this pious belief. The first of these is the universal concurrence of
the faithful. Father Egidius, of the Presentation, assures us that all
the religious orders follow this opinion; and a modern author tells us
that though there are ninety-two writers of the order of Saint Dominic
against it, nevertheless there are a hundred and thirty-six in favour of
it, even in that religious body. But that which above all should
persuade us that our pious belief is in accordance with the general
sentiment of Catholics is, that we are assured of it in the celebrated
bull of Alexander VII, 'Sollicitudo omnium ecclesiarum,' published in
1661, in which he says, 'This devotion and homage towards the Mother of
God was again increased and propagated. . . . so that the universities
having adopted this opinion' (that is, the pious one), already nearly
all Catholics have embraced it.' And in fact this opinion is defended in
the universities of the Sorbonne, Alcala, Salanlanca, Coimbra, Cologne,
Mentz, Naples, and many others, in which all who take their degrees are
obliged to swear that they will defend the doctrine of Mary's Immaculate
Conception. The learned Petavius mainly rests his proofs of the truth of
this doctrine on the argument taken from the general sentiment of the
faithful. An argument, writes the most learned bishop Julius Torni,
which cannot do otherwise than convince; for, in fact, if nothing else
does, the general consent of the faithful makes us certain of the
sanctification of Mary in her mother's womb, and of her Assumption, in
body and soul, into Heaven. Why, then, should not the same general
feeling and belief, on the part of the faithful, also make us certain of
her Immaculate Conception?
The second reason, and which is stronger than the first, that convinces
us that Mary was exempt from Original Sin, is the celebration of her
Immaculate Conception commanded by the universal Church. And on this
subject I see, on the one hand, that the Church celebrates the first
moment in which her soul was created and infused into her body; for this
was declared by Alexander VII, in the above-named bull, in which he says
that the Church gives the same homage to Mary in her Conception, which
is given to her by those who hold the pious belief that she was
conceived without Original Sin. On the other hand, I hold it as certain,
that the Church cannot celebrate anything ,which is not holy, according
to the doctrine of the holy Pope Saint Leo and that of the Sovereign
Pontiff Saint Eusebius: 'In the Apostolic See the Catholic religion was
always preserved spotless.' All theologians, with Saint Augustine, Saint
Bernard, and Saint Thomas, agree on this point; and the latter, to prove
that Mary was sanctified before her birth, makes use of this very
argument: 'The Church celebrates the nativity of the Blessed Virgin; but
a feast is celebrated only for a Saint: therefore the Blessed Virgin was
sanctified in her mother's womb. But if it is certain, as the angelic
Doctor says, that Mary was sanctified in her mother's womb, because it
is only on that supposition that the Church can celebrate her nativity,
why are we not to consider it as equally certain that Mary was preserved
from Original Sin from the first moment of her conception, knowing as we
do, that it is in this sense that the Church herself celebrates the
feast? And finally, in confirmation of this great privilege of Mary, ee
may be allowed to add the well-known innumerable and prodigious graces
that our Lord is daily pleased to dispense throughout the kingdom of
Naples, by means of the pictures of her Immaculate Conception. I could
refer to many which passed, so to say, through the hands of fathers of
our own Congregation; but I will content myself with two which are truly
admirable.
Example
A woman came to a house of our little Congregation in this kingdom to
let one of the fathers know that her husband had not been to confession
for many years, and the poor creature could no longer tell by what means
to bring him to his duty; for if she named confession to him, he beat
her. The father told her to give him a picture of Mary Immaculate. In
the evening the woman once more begged her husband to go to confession;
but as he as usual turned a deaf ear to her entreaties, she gave him the
picture. Behold! he had scarcely received it, when he said, 'Well, when
will you take me to confession, for I am willing to go? The wife, on
seeing this instantaneous change, began to weep for joy. In the morning
he really came to our church, and when the father asked him how long it
was since he had been to confession, he answered twenty-eight years. The
father again asked him what had induced him to come that morning.
'Father,' he replied, ' I was obstinate; but last night my wife gave me
a picture of our Blessed Lady, and in the same moment I felt my heart
changed, so much so, that during the whole night every moment seemed a
thousand years, so great was my desire to go to confession.' He then
confessed his sins with great contrition, changed his life, and
continued for a long time to go frequently to confession to the same
father.
In another place, in the diocese of Salerno, in which we were giving a
mission, there was a man who bore a great hatred to another who had
offended him. One of our fathers spoke to him that he might be
reconciled; but he answered: 'Father, did you ever see me at the
sermons? No, and for this very reason, I do not go. I know that I am
damned; but nothing else will satisfy me, I must have revenge.' The
father did all that he could to convert him; but seeing that he lost his
time, he said, 'Here, take this picture of our Blessed Lady.' The man at
first replied, 'But what is the use of this picture?' But no sooner had
he taken it, than, as if he had never refused to be reconciled, he said
to the missionary, 'Father, is anything else required besides
reconciliation? I am willing.' The following morning was fixed for it.
When, however, the time came, he had again changed, and would do
nothing. The father offered him another picture, but he refused it; but
at length, with great reluctance, took it, when, behold! he scarcely had
possession of it than he immediately said, 'Now let us be quick; where
is Mastrodati?' And he was instantly reconciled with him, and then went
to confession.
Prayer
Ah, my Immaculate Lady! I rejoice with thee on seeing thee enriched with
so great purity. I thank, and resolve always to thank, our common
Creator for having preserved thee from every stain of sin; and I firmly
believe this doctrine, and am prepared and swear even to lay down my
life, should this be necessary, in defense of this thy so great and
singular privilege of being conceived immaculate. I would that the whole
world knew thee and acknowledged thee as being that beautiful 'Dawn'
which was always illumined with Divine light; as that chosen 'Ark' of
salvation, free from the common shipwreck of sin; that perfect and
immaculate 'Dove' which thy Divine Spouse declared thee to be: that
'enclosed Garden' which was the delight of God; that 'sealed Fountain'
whose waters were never troubled by an enemy; and finally, as that
'white Lily,' which thou art, and who though born in the midst of the
thorns of the children of Adam, all of whom are conceived in sin, and
the enemies of God, wast alone conceived pure and spotless, and in all
things the beloved of thy Creator.
Permit me, then, to praise thee also as thy God Himself has praised
thee: "Thou art all fair, and there is not a spot in thee." O most pure
Dove, all fair, all beautiful, always the friend of God. "O how
beautiful art thou, my beloved! how beautiful art thou!" Ah, most sweet,
most amiable, immaculate Mary, thou who art so beautiful in the eyes of
thy Lord,-----ah, disdain not to cast thy compassionate eyes on the
wounds of my soul, loathsome as they are. Behold me, pity me, heal me. O
beautiful lodestone of hearts, draw also my miserable heart to thyself.
O thou, who from the first moment of thy life didst appear pure and
beautiful before God, pity me, who not only was born in sin, but have
again since Baptism stained my soul with crimes. What grace will God
ever refuse thee, who chose thee for His daughter, His Mother, and
Spouse, and therefore preserved thee from every stain, and in His love
preferred thee to all other creatures? I will say, in the words of Saint
Philip Neri, 'Immaculate Virgin, thou hast to save me.' Grant that I may
always remember thee; and thou, do thou never forget me. The happy day,
when I shall go to behold thy beauty in Paradise, seems a thousand years
off; so much do I long to praise and love thee more than I can now do,
my Mother, my Queen, my beloved, most beautiful, most sweet, most pure,
Immaculate Mary. Amen.
This page is the work of the Servants of the Pierced Hearts of Jesus and
Mary
