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| Lk 1:26-38 | ||
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| # | Douay-Rheims | Vulgate |
| 26 | And in the sixth month, the angel Gabriel was sent from God into a city of Galilee, called Nazareth, | in mense autem sexto missus est angelus Gabrihel a Deo in civitatem Galilaeae cui nomen Nazareth |
| 27 | To a virgin espoused to a man whose name was Joseph, of the house of David: and the virgin's name was Mary. | ad virginem desponsatam viro cui nomen erat Ioseph de domo David et nomen virginis Maria |
| 28 | And the angel being come in, said unto her: Hail, full of grace, the Lord is with thee: blessed art thou among women. | et ingressus angelus ad eam dixit have gratia plena Dominus tecum benedicta tu in mulieribus |
| 29 | Who having heard, was troubled at his saying and thought with herself what manner of salutation this should be. | quae cum vidisset turbata est in sermone eius et cogitabat qualis esset ista salutatio |
| 30 | And the angel said to her: Fear not, Mary, for thou hast found grace with God. | et ait angelus ei ne timeas Maria invenisti enim gratiam apud Deum |
| 31 | Behold thou shalt conceive in thy womb and shalt bring forth a son: and thou shalt call his name Jesus. | ecce concipies in utero et paries filium et vocabis nomen eius Iesum |
| 32 | He shall be great and shall be called the Son of the Most High. And the Lord God shall give unto him the throne of David his father: and he shall reign in the house of Jacob for ever. | hic erit magnus et Filius Altissimi vocabitur et dabit illi Dominus Deus sedem David patris eius |
| 33 | And of his kingdom there shall be no end. | et regnabit in domo Iacob in aeternum et regni eius non erit finis |
| 34 | And Mary said to the angel: How shall this be done, because I know not man? | dixit autem Maria ad angelum quomodo fiet istud quoniam virum non cognosco |
| 35 | And the angel answering, said to her: The Holy Ghost shall come upon thee and the power of the Most High shall overshadow thee. And therefore also the Holy which shall be born of thee shall be called the Son of God. | et respondens angelus dixit ei Spiritus Sanctus superveniet in te et virtus Altissimi obumbrabit tibi ideoque et quod nascetur sanctum vocabitur Filius Dei |
| 36 | And behold thy cousin Elizabeth, she also hath conceived a son in her old age: and this is the sixth month with her that is called barren. | et ecce Elisabeth cognata tua et ipsa concepit filium in senecta sua et hic mensis est sextus illi quae vocatur sterilis |
| 37 | Because no word shall be impossible with God. | quia non erit inpossibile apud Deum omne verbum |
| 38 | And Mary said: Behold the handmaid of the Lord: be it done to me according to thy word. And the angel departed from her. | dixit autem Maria ecce ancilla Domini fiat mihi secundum verbum tuum et discessit ab illa angelus |
Solemnity of the Immaculate Conception
Today the Church celebrates the Solemnity of the Immaculate Conception. This year, 2004, marks the 150th anniversary of Blessed Pope Pius IX's solemn definition of the dogma of the Immaculate Conception. As Our Lady Immaculately Conceived is the patroness of the United States of America, this is a holyday of obligation in the United States.
Through the centuries the Church has become ever more aware that Mary, "full of grace" through God, was redeemed from the moment of her conception. That is what the dogma of the Immaculate Conception confesses, as Pope Pius IX proclaimed on December 8, 1854: "The most Blessed Virgin Mary was, from the first moment of her conception, by a singular grace and privilege of almighty God and by virtue of the merits of Jesus Christ, Saviour of the human race, preserved immune from all stain of original sin." — Catechism of the Catholic Church
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Pope Pius IX in his bull Ineffabilis Deus of December 8, 1854, declared the Immaculate Conception to be an infallible teaching of the Church as well as "a doctrine revealed by God and therefore to be believed firmly and constantly by all the faithful that the Blessed Virgin Mary in the first instant of her conception was, by a unique privilege and grace of Almighty God in view of the merits of Jesus Christ, preserved exempt from all stain of original sin." The stain of original sin was excluded from her soul, not removed from it. Many confuse the meaning of this dogma, thinking it refers to Mary's conception of the immaculate Jesus. That is the Incarnation, which we celebrate on the Solemnity of the Annunciation on March 25. This dogma of the Immaculate Conception, on the other hand, refers to St. Anne's conception of Our Immaculate Lady in her womb.
Patron: United States.
Symbols: crown and monogram; lily; enclosed garden; crown of stars; glass (symbol of purity) lily often placed in a vase of transparent glass; lily of the valley.
Things to Do:
Ideas for dinner:
Appetizers: Rice crackers and white cheeses;
Soups: cream soups, such as clam chowder, pototo soup, cream of celery;
Main Course: chicken breasts, pasta with alfredo sauce;
Side Dishes: mashed potatoes, white rice, cauliflower with (or without) white cheese sauce, white bread (with crusts removed), white corn;
Dessert: White cake with white icing, meringue kisses, vanilla ice cream, whipped cream, white chocolate.
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A feast called the Conception of Mary arose in the Eastern Church in the seventh century. It came to the West in the eighth century. In the eleventh century it received its present name, the Immaculate Conception. In the eighteenth century it became a feast of the universal Church.
In 1854 Pius IX gave the infallible statement: “The most Blessed Virgin Mary, in the first instant of her conception, by a singular grace and privilege granted by almighty God, in view of the merits of Jesus Christ, the savior of the human race, was preserved free from all stain of original sin.”
It took a long time for this doctrine to develop. While many Fathers and Doctors of the Church considered Mary the greatest and holiest of the saints, they often had difficulty in seeing Mary as sinless—either at her conception or throughout her life. This is one of the Church teachings that arose more from the piety of the faithful than from the insights of brilliant theologians. Even such champions of Mary as Bernard and Thomas Aquinas could not see theological justification for this teaching.
Two Franciscans, William of Ware and Blessed John Duns Scotus, helped develop the theology. They point out that Mary’s Immaculate Conception enhances Jesus’ redemptive work. Other members of the human race are cleansed from original sin after birth. In Mary, Jesus’ work was so powerful as to prevent original sin at the outset.
Comment:
Quote:In Luke 1:28 the angel Gabriel, speaking on God’s behalf, addresses Mary as “full of grace” (or “highly favored”). In that context this phrase means that Mary is receiving all the special divine help necessary for the task ahead. However, the Church grows in understanding with the help of the Holy Spirit. The Spirit led the Church, especially non-theologians, to the insight that Mary had to be the most perfect work of God next to the Incarnation. Or rather, Mary’s intimate association with the Incarnation called for the special involvement of God in Mary’s whole life. The logic of piety helped God’s people to believe that Mary was full of grace and free of sin from the first moment of her existence. Moreover, this great privilege of Mary is the highlight of all that God has done in Jesus. Rightly understood, the incomparable holiness of Mary shows forth the incomparable goodness of God.
“[Mary] gave to the world the Life that renews all things, and she was enriched by God with gifts appropriate to such a role.
“It is no wonder, then, that the usage prevailed among the holy Fathers whereby they called the mother of God entirely holy and free from all stain of sin, fashioned by the Holy Spirit into a kind of new substance and new creature. Adorned from the first instant of her conception with the splendors of an entirely unique holiness, the Virgin of Nazareth is, on God’s command, greeted by an angel messenger as ‘full of grace’ (cf. Luke 1:28). To the heavenly messenger she replies: ‘Behold the handmaid of the Lord, be it done to me according to thy word’ (Luke 1:38)” (Dogmatic Constitution on the Church, 56).
