Introduction
The
Immaculate Conception and the Perpetual Virginity are two of the Dogmas
dedicated to Mary. As a Catholic, one cannot overlook the Marian thread of our
belief. We learned the traditional devotions to Mary in our own family such as
the Holy Rosary and the Novena to our Lady of Perpetual Help. Mary has been the
woman whom many of the books in the Scripture mentioned. She had been
introduced in the early part of the Sacred Scripture. She comes into the story
of the fall, as the woman whom Satan cannot degrade, as the inevitable mother
he cannot prevent.[1] To
the end, the Blessed Mother remains a scriptural favorite. As such, Mary
invites recurrent attention. We then try to look at the historical development
of the two dogmas on Mary.
I. Dogma on the Immaculate Conception
of Mary
We
now have the December 8 dedicated to the Solemnity of the Immaculate
Conception. But how did the dogma on the Immaculate Conception developed?
Eastern and Western Tradition:
There
was a feast of the Conception of Mary long before there was a feast of the
Immaculate Conception. Furthermore, Crichton said that such feast was based on
the Proto-Evangelium of James, which is considered as an apocryphal
gospel.[4]
The
West only embraced such feast on the Immaculate Conception centuries later than
the East.[7]
However, there had already been some individuals who advocated on the purity of
Mary. We will discuss some of them on the next topic.
Theological Arguments and the
Immaculate Conception
Historically
the first and greatest difficulty to the progress and understanding of the
dogma of the Immaculate Conception has been the universal law of Original Sin,
by which all Adam’s descendants by way of natural propagation as such, are
thereby constituted sinners.
Even
before the presentation of Augustine on his concept of Universality of Original
Sin, there had been some contentions by Church Fathers regarding Mary’s status
as purely conceived. In the East, Origen, presented by Kathleen Coyle, “did not
believe Mary to be without fault.”[8]
Athanasius followed such line of thinking. According to Coyle, “Athanasius ...
presented Mary as a model of holiness, but one whose good works were not
perfect.”[9]
Such
a concept was also present in the West before Augustine. We have the likes of
Tertullian and Irenaeus who argued regarding the sinlessness of Mary. Colye,
citing Irenaeus, “(He) did not consider Mary free from all human fault.”[10]
After
Augustine’s presentation on his concept of Original Sin, many of the Church
Fathers followed his line of thinking just like St. Thomas and St. Bonaventure.
They, presented by H. Holstein, believed that “Mary inherited the legacy of Adam
and contracted Original Sin. But she was sanctified in her mother’s womb.”[11]
On
the other hand, there were also Church Fathers and theologians who believed
that Mary is immaculately conceived. An example is St. Ambrose. According to
Mark Miravalle, a professor of Theology and Mariology at the Franciscan
University of Steubenville, St. Ambrose “refers to the Blessed Virgin as ‘free
from all stain of sin.’”[12]
After
some centuries, a disciple of St. Anselm by the name of Eadmer of Canterbury
contented on the possibility of Mary’s purity from Original Sin. He said, cited
by Coyle, “‘God certainly could do it; if therefore he willed it, he did it,’ (Potuit,
decuit, fecit: it was possible, it was fitting, therefore, it was
done).”[13]
Coyle, furthermore, explained that such maxim was considered undefined by many
theologians.[14]
In
the Thirteenth Century A.D., a Franciscan Theologian named John Duns Scotus
provided a solution.[15]
He gave a theological key to understand the mystery, affirming that Mary was
preserved from original sin in view of the merits of Christ. According to
Coyle:
(John Scotus) He developed the idea of
preservative redemption as being a more perfect one: to have been preserved
free from original sin was a greater grace than to be set free from sin. Scotus
pointed out that not only is prevention better than cure, but that all cure
aspires to being prevention. He considered original sin a lack, a privation in
our human nature, and he believed that this privation did not exist for Mary
because a redemption that preserves from sin is more perfect than one that frees
from sin. The very purpose of Christ’ coming was to bring us the fullness of
life. In Mary’s case this redemption was anticipatory. Scotus showed that even
in a fallen world, a human being conceived through sexual union could be
created sinless and this possibility had been realized in Mary. The debated did
not end with Scotus, but his position solved the principal Christological
objection.[16]
From these concepts of different Church
Fathers and theologians contributed to the development of the dogma. Such
conflicts of ideas were also discussed in some Council, which will be discussed
on the next topic.
Council of Basel and Council of Trent
regarding The Immaculate Conception
There
were two important councils that tackled the doctrine on the Immaculate
Conception. The first council is the Council of Basel. A book entitled, The
Christian Faith cited one of the sessions of the Council of Basel that
touched on the Immaculate Conception. It said:
The doctrine asserts that the glorious
Virgin Mary, Mother of God, through the working of a singular prevenient grace
of the divine power was never subject to original sin and was always immune
from original and actual sin, holy and immaculate, is a pious doctrine which
accords with the liturgy of the Church, with the Catholic faith, with sound
reasoning and Holy Scripture; we define that it is to be approved by all
Catholics and that from now on no one should be allowed to preach or teach the
contrary.[17]
The Council defined the Immaculate
Conception. However many, just like the Dominicans, did not accept such
definition. According to The Christian Faith, “(the) … session of the
Council of Basel, however, took place at a time when the Council was no longer
in communion with the Pope and, therefore, its decrees were not held as
binding.”[18]
The
Council of Trent has already proclaimed that Mary should be sinless during her
birth even before the dogma proclaimed by Pius IX. The Council, quoted by Peter
Brookby, said, “If anyone says that man once justified can during his whole
life avoid all sins, even venial ones, as the Church holds that the Blessed
Virgin did by special privilege of God, let him be anathema.”[19]
Though indirectly pronouncing the immaculate conception of Mary, the Council of
Trent at the very least recognized that Mary received a special privilege from
God.
Pope Sixtus IV and the Immaculate
Conception
Pope
Sixtus IV is a Franciscan Pope. During his time the Dominicans rejected the
doctrine on the Immaculate Conception while the Franciscans have accepted it.[20]
He approved, according to J.D. Crichton, the feast of the Immaculate Conception
in 1476, which was added in the calendar of the church in Rome.[21]
Pope
Sixtus IV said, “We deem indeed only fitting that all the faithful in Christ
should give thanks and praise to Almighty God for the marvelous Conception of
the Immaculate Virgin, should celebrate and take part in the Masses and other
Offices appointed for that purpose, and also strive to gain indulgences and the
remission of their sins.”[22]
He
did not only establish the feast of the Immaculate Conception but he made a
strong statement for those who criticize it. According to The Christian
faith, “(Pope Sixtus IV) forbade anyone to censure those who celebrated the
feast and held the Immaculate Conception as doctrine of faith.“[23]
Paul V, Gregory XV, Alexander VII, and
the Immaculate Conception
After
Sixtus IV, there were also popes who stressed the importance of the Immaculate
Conception. There arose a teaching of Michael de Bay and the Jansenists
regarding the “fundamental sinfulness of the human will” which they viewed that
Mary is not exception to such concept.[24]
This teaching was condemned in the bull “Ex Omnibus Afflictionibus in
1567.[25]
Like
Sixtus IV, Pope Paul V, in 1617, also banned those who proclaim their refusal
on the Immaculate Conception.[26]
After some years in 1622, the proscription was broadened under the papacy of Gregory
XV.[27]
And in 1661, Pope Alexander VII clarified and guarded the doctrine on
Immaculate Conception.[28]
Pope Pius IX and the Immaculate
Conception
The
sense of the faithful, the liturgy and theology finally received the
confirmation of the Magisterium of the Church which, following situations of
different kinds, arrives at the definition of the dogma of the Immaculate
Conception by Pius IX on December 8, 1854, with the Papal Bull “Ineffabilis
Deus.”[29]
What
is this dogma all about? Pope Pius IX, cited by Mark Miravalle, in the Ineffabilis
Deus said;
We declare, pronounce and define that
the doctrine which holds that the Most Blessed Virgin Mary, at the first instant
of her conception, was preserved immune from all stain of sin, by a singular
grace and privilege of the Omnipotent God, in view of the merits of Jesus
Christ, the Savior of the human race, was revealed by God and must be firmly
and constantly believed by all the faithful.[30]
This means that the dogma explains the
total immunization of Mary from sin due to the exceptional grace bestowed by
God to her. Mary is preserved from original sin, beginning with the moment of
her conception.
II. Dogma on the Perpetual Virginity of
Mary
The
Church believed in the perpetual virginity of Mary, the second dogma attributed
to her. This dogma teaches that Mary was virgin before conception, that she was
a virgin during birth, and that she remained a virgin after giving birth.[31]
Protoevangelium of James and Perpetual Virginity
In
the year between 150 and 200 A.D., there was an account entitled the Protoevangelium
of James that had been written. It spoke of Joseph as the husband of Mary. The
account described him as “old and a widower with several children.” This
account, as cited by Anthony Bruno, implies that the idea in Mary’s perpetual
virginity was by now prevalent and it challenges the claim on the idea
regarding “brothers of Jesus.”[32]
Church Fathers and the Perpetual
Virginity
Many
of the Church Fathers professed that Mary conceived Jesus as a virgin. However
on the other two characteristics of the perpetual virginity, they have
different views. Origen, in his Commentary on Matthew, expressly states
belief in Mary’s perpetual virginity. In the words of Luigi Gambero, “Origen
not only has no doubts but seems directly to imply that this is a truth already
recognized as an integral part of the deposit of faith.”[33]
Furthermore, Origen cannot recognize that Mary gave birth to other children
because he believes that “Jesus is the beginning of chastity for men, Mary of
chastity for women.”[34]
Other
Church Fathers adhere to the perpetual virginity of Mary. Reference can
be found in the writings of Ambrose, Jerome and Augustine.[35]
Furthermore, Tertullian, while holding that Mary conceived Jesus as a virgin,
denied that her virginity was preserved in his birth, thus emphasizing the
reality of her son's body.[36]
Zeno
of Verona, around 350-370 A.D. affirms the perpetual virginity of Mary. He,
cited by J. Laurenceau, said, “How great a Mystery! The Virgin Mary conceived
inviolate. After the conception, a virgin gave birth. After the birth, a virgin
she remained.”[37]
In
providing the appropriateness of Mary’s virginity, St. Bede the Venerable,
quoted by Buono, stated, “It is indeed fitting in every respect that when God
decided to become incarnate for the sake of the whole human race none but a virgin
should be his mother, and that, since a virgin was privileged to bring him into
the world, she should bear no other son but God.”[38]
Church Councils and the Perpetual Virginity
The
official proclamation was not made until the Lateran Synod of 649 AD, under the
direction of Pope Martin I.[39]
Pope Martin I, cited by Mark Miravalle, said:
The blessed ever-virginal and
immaculate Mary conceived, without seed, by the Holy Spirit, and without loss
of integrity brought Him forth, and after His birth preserved her virginity
inviolate.[40]
Many
Popes and different Councils of the Church have made proclamations regarding
the Perpetual Virginity of Mary. Some of them talked about the virginity during
the birth of Jesus. Some of these Popes and Councils are St. Leo the Great in
his Papal proclamation Tome to Flavian, Pope Paul VI in his Papal
constitution Cum quorumdam hominum, Pope Pius XII in his encyclical
regarding the Mystical Body of Jesus as a testimony to the marvelous birth of
Jesus, and the Second Vatican Council which confirms the virginity of Mary
before and during the birth of Jesus.[41]
One
of the Constitutions of the Second Vatican Council, the Lumen Gentium,
qouted by Miravalle, said:
This
union of the mother with the Son in the work of salvation is made manifest from
the time of Christ’s virginal conception… then also at the birth of our Lord,
who did not diminish his mother’s virginal integrity but sanctified it…(n. 57)[42]
Many
Popes and Councils did not only affirm the virginal birth but also defended the
virginity of Mary after the birth of Jesus. Some of these Popes and Councils
are Pope Siricius who defended the virginity of Mary against Bishop Bonosus,
St. Leo the Great, Pope Paul IV who reprimanded those who would reject the
Virginity of Mary, the Fifth General Council at Constantinople that which
allowed the title, “Perpetual Virginity,” to be attributed to Mary, the Second
Vatican Council to which it honoured Mary as the “glorious ever Virgin Mary.”[43]
Protestants and the Perpetual Virginity
It
is astonishing to know that even the leading Protestant reformers of the
sixteenth century affirmed and proclaimed Mary’s Perpetual Virginity. Mark
Luther, quoted by Miravalle, for example said, “Mary realized she was the
mother of the Son of God, and she did not desire to become the mother of the
son of man, but to remain in this divine gift.”[44]
Luther
was not alone. His fellow reformists like Ulrich Zwingli, John Calvin and John
Wesley supported him.[45]
Conclusion
What
the Church teaches about Mary is what we hope for ourselves. Mary’s Immaculate
Conception and her Perpetual Virginity are not some outdated mythological
notion but rather fundamental to the life of Jesus and to the life of the
Church. What the Catholic faith believes about Mary, including her Immaculate
Conception and the Perpetual Virginity, is based on what it believes about Christ.[46]
We
then invite you to pray two prayers that are dedicated to the Immaculate
Conception and the Perpetual Virginity of Mary. May her example always be a
shining instrument for us to be nearer to her Son, Jesus Christ.
Prayer
to Mary the Virgin[47]
O
Virgin Mary,
who
are flooded with the purest joy
in
the presence of the Divine Word made Man
from
your most pure flesh
and
nourished in your virginal womb,
grant
that we may imitate on earth
your
purity that was resplendent
in
the Mystery of the Annunciation
and
your love of the newly born Jesus.
Like
you, may we make it our increasing aim
ever
to seek Jesus during life
so
that we may love God
with
all our heart, soul, and strength
and
be completely dedicated to him
both
in this world and in the next.
Prayer
to the Immaculate Conception[48]
Mary,
Virgin most pure,
your
greatness began
at
the first instant of your existence
with
the privilege of your Immaculate Conception.
It
was fitting that you should be adorned
with
the greatest purity ever possible to a creature.
You
are the Immaculate Virgin
to
whom God the Father decreed
to
give his only Son.
You
are the Immaculate Virgin
whom
God the Son himself chose to make his Mother.
You
are the Immaculate Virgin
whom
the Holy Spirit willed to make his Bride
and
in whom he would work the tremendous miracle
of
the Incarnation.
Help
me to imitate your sinlessness
by
keeping my soul free from willful sin
through
the faithful observance of God’s commandments.
Let
me imitate your fullness of grace
by
frequent reception of Communion
and
assiduous prayer –
which
will make my soul holy
and
give me the grace and need to practice virtue.
Transform
me into a living image of Jesus
just
as you were.
[1] Cf. Genesis 2: 15.
[2] H. Holstein, “Immaculate Conception,” Trans. Anthony Buono,
Dictionary of Mary (New Jersey, Catholic Book Publishing, 1997), 191.
[3] J.D. Crichton, Our lady in the liturgy
(Collegeville: The Liturgical Press, 1997), 64.
[4] Ibid.
[5] Ibid.
[6] Ibid.
[7] H. Holstein, Immaculate Conception, 191.
[8] Kathleen Coyle, Mary, So Full of God, Yet So Much Ours
(Manila: Logos Publications, 2010), 100.
[9] Ibid., 101.
[10] Ibid.
[11] H. Holstein, “Immaculate Conception,” 192.
[12] Mark Miravalle, Introduction to Mary the Heart of Marian
Doctrine and Devotion Third Edition (United States of America: Queenship
Publishing, 2006), 67.
[13] K. Coyle, Mary, So Full of God, Yet So Much Ours,
101.
[14] Ibid.
[15] H. Holstein, “Immaculate Conception,” 192.
[16] K. Coyle, Mary, So Full of God, Yet So Much Ours,
102.
[17] J. Neuner and J. Dupuis, eds., The Christian Faith in
the Doctrinal Documents of the Catholic Church fifth revised and enlarged
edition (New York: Alba House, 1990), 216.
[18] Ibid.
[19] Peter Brookby, ed., Virgin Wholly Marvelous Praises of
Our Lady from the Popes, Councils, Saints, and Doctors of the Church
(Cambridge: The Ravengate Press, 1981), 43.
[20] J. Neuner and J. Dupuis, eds., The Christian Faith,
216.
[21] J.D. Crichton, Our lady in the liturgy, 65.
[22] Peter Brookby, ed., Virgin Wholly Marvelous, 42.
[23] J. Neuner and J. Dupuis, eds., The Christian Faith,
216.
[24] Ibid., 218.
[25] Ibid.
[26] Anthony Buono, The Greatest Marian Titles Their History,
Meaning, and Usage (Makati City: St. Pauls, 2008), 85.
[27] Ibid.
[28] J. Neuner and J. Dupuis, eds., The Christian Faith,
218.
[29] K. Coyle, Mary, So Full of God, Yet So Much Ours,
103.
[30] M. Miravalle, Introduction to Mary, 69.
[31] Reginald Garrigou-Lagrange, The Mother of the Saviour
and Our Interior Life, Trans., Bernard Kelly (Rockford: Tan Books and
Publishers, 1993), 107.
[32] A. Buono, The Greatest Marian Titles, 94.
[33] L. Gambero, Mary and the Fathers of the Church,
trans. T. Buffer (San Francisco: Ignatius, 1991), 75.
[34] A. Buono, The Greatest Marian Titles, 95.
[35] J. Laurenceau, “Virginity, Perpetual,” Trans. Anthony
Buono, Dictionary of Mary (New Jersey, Catholic Book Publishing, 1997),
487.
[36] Ibid., 486.
[37] A. Buono, The Greatest Marian Titles, 95.
[38] Ibid., 96.
[39] Ibid., 56.
[40] Ibid.
[41] M. Miravalle, Introduction to Mary, 58-59.
[42] Ibid., 59.
[43] Ibid., 60.
[44] Ibid., 61.
[45] Ibid.
[46] See Catechism of the Catholic Church, n. 487.
[47] A. Buono, The Greatest Marian Titles, 100.
