Immaculate Conception

The Immaculate Conception by Murillo, 1660, Museo del Prado, Spain.

Catholicism portal

The Immaculate Conception is, according to Roman Catholic Dogma, the conception of the Virgin Mary without any stain (macula in Latin) of original sin. Under this aspect Mary is sometimes called the Immaculata (the Immaculate One), particularly in artistic contexts. The dogma says that, from the first moment of her existence, she was preserved by God from the lack of sanctifying grace that afflicts mankind, and that she was instead filled with divine grace. It is further believed by Catholics that she lived a life completely free from sin.^[1] Her immaculate conception in the womb of her mother, through sexual intercourse, should not be confused with the doctrine of the virginal conception of her son Jesus, known as the Virgin Birth.

The feast of the Immaculate Conception, celebrated on 8 December, was established as a universal feast in 1476 by Pope Sixtus IV. He did not define the doctrine as a dogma, thus leaving Roman Catholics free to believe in it or not without being accused of heresy; this freedom was reiterated by the Council of Trent. The existence of the feast was a strong indication of the Church's belief in the Immaculate Conception, even before its 19th century definition as a dogma.

The Immaculate Conception was solemnly defined as a dogma by Pope Pius IX in his constitution Ineffabilis Deus on 8 December 1854. The Catholic Church believes that the dogma is supported by Scripture (e.g., Mary's being greeted by the Angel Gabriel as "full of grace") as well as either directly or indirectly by the writings of Church Fathers such as Irenaeus of Lyons and Ambrose of Milan.^[2][3] Catholic theology maintains that since Jesus became incarnate of the Virgin Mary, it was fitting that she be completely free of sin for expressing her fiat.^[4] In 1904 Pope Saint Pius X also addressed the issue in his Marian encyclical Ad Diem Illum on the Immaculate Conception.^[5]

In the Catholic Church, the Solemnity of the Immaculate Conception is a Holy Day of Obligation, except where conferences of bishops have decided, with the approval of the Holy See, not to maintain it as such. It is a public holiday in some countries where Roman Catholicism is predominant.

History of the dogma

Velázquez's Immaculate Conception, 1618

George Sale reports, in his translation of the Qur'an, that the immaculate conception had long been an Islamic tradition, relevant verses being ch 19: 16-21, ch 21: 91, Ch 3: 42-51 and others. Some verses have been included below in this article. Among Christians, the Conception of Mary was celebrated as a liturgical feast in England from the ninth century, and the doctrine of her "holy" or "immaculate" conception was first formulated in a tract by Eadmer, companion and biographer of the better-known St. Anselm, Archbishop of Canterbury (1033-1109), and later popularized by the archbishop's nephew, Anselm the Younger.

The Normans had suppressed the celebration, but it lived on in the popular mind. It was rejected by Bernard of Clairvaux, Alexander of Hales, and St. Bonaventure (who, teaching at Paris, called it this foreign doctrine), and by St. Thomas Aquinas who expressed questions about the subject, but said that he would accept the determination of the Church. Aquinas and Bonaventure, for example, believed that Mary was completely free from sin, but that she was not given this grace at the instant of her conception.^[6]

Despite this formidable array of tradition and scholarly opinion, the Oxford Franciscans William of Ware and especially Blessed John Duns Scotus defended the doctrine. Scotus proposed a solution to the theological problem involved of being able to reconcile the doctrine with that of universal redemption in Christ, by arguing that Mary's immaculate conception did not remove her from redemption by Christ; rather it was the result of a more perfect redemption that was given to her on account of her special role in history. Furthermore, Scotus said that Mary was redeemed in anticipation of Christ's death on the cross. This was similar to the way that the Church explained the Last Supper (since Roman Catholic theology teaches that the Mass is the sacrifice of Calvary made present on the altar, and Christ did not die before the Last Supper). Scotus' defence of the immaculist thesis was summed up by one of his followers as potuit, decuit ergo fecit (God could do it, it was fitting that He did it, and so He did it). Following his defence of the thesis, students at Paris swore to defend the position, and the tradition grew of swearing to defend the doctrine with one's blood. The University of Paris supported the decision of the (schismatic) Council of Basel in this matter. Duns' arguments remained controversial, however, particularly among the Dominicans, who were willing enough to celebrate Mary's sanctificatio (being made free from sin), but, following the Dominican Thomas Aquinas' arguments, continued to insist that her sanctification could not have occurred at the instant of her conception.

Popular opinion remained firmly behind the celebration of Mary's conception. The doctrine itself had been endorsed by the Council of Basel (1431-1449), and by the end of the 15th century was widely professed and taught in many theological faculties. However, the Council of Basel was later held not to have been a true General (or Ecumenical) Council with authority to proclaim dogma; and such was the influence of the Dominicans, and the weight of the arguments of Thomas Aquinas (who had been canonised in 1323, and declared "Doctor Angelicus" of the Church in 1567) that the Council of Trent (1545-63)—which might have been expected to affirm the doctrine—instead declined to take a position; it simply reaffirmed the constitutions of Sixtus IV, which had threatened with excommunication anyone on either side of the controversy who accused the others of heresy.

Dogmatic definition

It was not until 1854 that Pope Pius IX, with the support of the overwhelming majority of Roman Catholic bishops, whom he had consulted between 1851–1853, promulgated the papal bull Ineffabilis Deus (Latin for "Ineffable God"), which defined ex cathedra the dogma of the Immaculate Conception:

We declare, pronounce and define that the doctrine which holds that the Blessed Virgin Mary, at the first instant of her conception, by a singular privilege and grace of the Omnipotent God, in virtue of the merits of Jesus Christ, the Saviour of mankind, was preserved immaculate from all stain of original sin, has been revealed by God, and therefore should firmly and constantly be believed by all the faithful.

—Pope Paul IX, Ineffabilis Deus, December 8, 1854

The dogma was defined in accordance with the conditions of papal infallibility, which would be defined in 1870 by the First Vatican Council.

The papal definition of the dogma declares with absolute certainty and authority that Mary possessed sanctifying grace from the first instant of her existence and was free from the lack of grace caused by the original sin at the beginning of human history. Mary's salvation was won by her son Jesus Christ through his passion, death, and resurrection and was not due to her own merits.

For the Roman Catholic Church the dogma of the Immaculate Conception gained additional significance from the apparitions of Our Lady of Lourdes in 1858. At Lourdes a 14-year-old girl, Bernadette Soubirous, claimed a beautiful lady appeared to her. The lady said, "I am the Immaculate Conception", and the faithful believe her to be the Blessed Virgin Mary.

In this sense, the dogma of the Immaculate Conception defined by Pope Pius IX is also viewed as a key example of the use of sensus fidelium shared by the faithful and the Magisterium rather than pure reliance on Scripture and Tradition.^[7] The Vatican quotes in this context Fulgens Corona, where Pius XII supported such a faith:

If the popular praises of the Blessed Virgin Mary be given the careful consideration they deserve, who will dare to doubt that she, who was purer than the angels and at all times pure, was at any moment, even for the briefest instant, not free from every stain of sin?^[8]

The Roman Catholic tradition has a well-established philosophy for the study of the Immaculate Conception and the veneration of the Blessed Virgin Mary in the field of Mariology, with Pontifical schools such as the Marianum specifically devoted to this.^[9][10][11]

Scriptural sources

A series of articles on Roman Catholic Mariology
General articles Overview of Mariology • Veneration of the Blessed Virgin • History of Mariology • Mariology of the saints • Mariology of the popes • Encyclicals & Apostolic Letters • Marian Movements & Societies
Devotions Rosary • Scapular • Immaculate Heart • Seven Joys • Seven Sorrows • First Saturdays • Acts of Reparation
Dogmas and Doctrines Mother of God • Perpetual virginity • Immaculate Conception • Assumption • Mother of the Church • Mediatrix • Co-Redemptrix
Expressions of devotion Art • Music • Architecture
Key Marian apparitions (approved or worthy of belief) Guadalupe • Miraculous Medal • La Salette • Lourdes • Pontmain • Laus • Banneux • Beauraing • Fátima • Akita

In his Apostolic Constitution Ineffabilis Deus (8 December 1854), which officially defined the Immaculate Conception as dogma for the Roman Catholic Church, Pope Pius IX primarily appealed to the text of Genesis 3:15, where the serpent was told by God, "I will put enmity between you and the woman, between your seed and her seed". According to the Roman Catholic understanding, this was a prophecy that foretold of a "woman" who would always be at enmity with the serpent—that is, a woman who would never be under the power of sin, nor in bondage to the serpent. Some Roman Catholic theologians^[who?] have also claimed the angel Gabriel's salutation to Mary at the Annunciation (Luke 1:28) as scriptural evidence for the Immaculate Conception. The verse "Thou art all fair, my love; there is no spot in thee", "Tota pulchra es, amica mea, et macula non est in te" (Vulgate^[12]), from the Song of Solomon (4.7) was also regarded as a scriptural confirmation of the doctrine, and as macula is Latin for "spot" or "stain", is probably responsible for its name.

The early Church Fathers compared Mary to Eve. St. Justin Martyr said that Mary was a kind of New Eve, "in order that the disobedience which proceeded from the serpent might receive its destruction in the same manner in which it derived its origin". (Dialogue with Trypho, 100) Tertullian argued in a similar manner: "As Eve had believed the serpent, so Mary believed the angel. The delinquency which the one occasioned by believing, the other by believing effaced". (On the Flesh of Christ, 17) St. Irenaeus declared that Mary became "the cause of salvation, both to herself and the whole human race", because "what the virgin Eve had bound fast through unbelief, this did the virgin Mary set free through faith". (Against Heresies, Book III, cap. 22, 4) St. Jerome coined the phrase, "Death came through Eve, but life has come through Mary", (Letter XXII, To Eustochium, 21). This may well be inspired by the original explanation in the Bible, in Romans chapter 5, that while death came through one man (Adam), life and grace have been brought through one man (Jesus Christ).^[13]

The Catholic Encyclopedia of 1907, however, states that these scriptures merely serve as corroborative evidence assuming that the dogma is already well established, and that there is insufficient evidence to prove the dogma to someone basing their beliefs solely on biblical interpretation:

No direct or categorical and stringent proof of the dogma can be brought forward from Scripture. ... The Proto-evangelium [Genesis 3:15], therefore, in the original text contains a direct promise of the Redeemer, and...the perfect preservation of His virginal Mother from original sin. The salutation of the angel Gabriel—chaire kecharitomene, Hail, full of grace...finds its explanation only in the Immaculate Conception of Mary. But the term kecharitomene (full of grace) serves only as an illustration, not as a proof of the dogma. ―^[14]

Other verses sometimes used to defend the Immaculate Conception include:

And you shall make the ark of testimony of incorruptible wood, and you shall gild it with pure gold, you shall gild it within and without; and you shall make for it golden wreaths twisted round about.

—Exodus 25:10-11 Brenton LXX

So I made an ark of boards of incorruptible wood, and I hewed tables of stone like the first, and I went up to the mountain, and the two tables were in my hand.

—Deuteronomy 10:3 Brenton LXX

Other translations use the words "setim", "acacia", "indestructible", and "hard" to describe the wood used. In any case, Moses used this wood because it was regarded as very durable and "incorruptible". Mary is regarded by Catholic and Orthodox Christians as being the Ark of the Covenant in the New Testament and therefore claim it is fitting that the New Ark likewise be made "incorruptible" or "immaculate". Their basis for calling the Virgin Mary the Ark of the Covenant is based partly on the parallels of the Ark in Second Samuel 6 with the Nativity narrative of the Gospel of Luke. The early Church Fathers called Christ, the Church, and the Virgin Mary each at one point as being symbolized by the Ark.^[15]

It is also claimed that Mary is shown as being totally faithful to Christ, especially during his Passion, when he was abandoned by his followers and apostles except for the young John. In this way, Mary's complete faithfulness is argued to be the fruit of being sinless, as she could not then reject Christ in the darkest hour.

Other churches

For differing reasons the doctrine in its particular Catholic form is generally not shared by either Eastern Orthodox Churches, the Anglican Communion, or by the various Protestant communities.

Eastern and Oriental Orthodox

Orthodox Christians believe that Mary was without sin for her entire life, but they generally do not share the Augustinian and Medieval Roman Catholic Church's views on original sin.^[16] They note that St. Augustine (d. 430), whose works were not well known in Eastern Christianity until after the 17th century, has exerted considerable influence over the theology of sin that has generally taken root in the Latin Rite. However, Augustine's theory that Original Sin is propagated by the concupiscence of reproduction and that it can be expressed in terms of stain and quasi-personal guilt is not shared by Eastern Orthodoxy. However, nor are these the terms that dogmatic pronouncements of the Roman Catholic Church use to define original sin, and an examination of Roman Catholic dogma - as opposed to theological opinion - actually shows significant agreement, as original sin is defined as a privation of the original justice and sanctifying grace which was enjoyed in Eden. Some Eastern Orthodox theologians suggest that the references among the Greek and Syrian Fathers to Mary's purity and sinlessness may refer not to an a priori state, but to her conduct after she was born. However, Eastern Christianity tends to focus on the fact that the main consequence of sin is the distortion of the nature of this world (prominently including, but not limited to, the nature of the human race).

In Ethiopian Orthodox tradition, which is Oriental Orthodox rather than Eastern Orthodox, there is some suggestion that Mary was created immaculate, as seen in the following:

He cleansed eve's body and sanctified it and made for it a dwelling in her for adam's salvation. She [i.e., mary] was born without blemish, for He made her pure, without pollution, and she redeemed his debt without carnal union and embrace...Through the transgression of eve we died and were buried, and by the purity of mary we receive honour, and are exalted to the heights.^[17]

Anglicanism

Belief in the Immaculate Conception is not a doctrine within Anglicanism although it is believed in by some Anglo-Catholics. In the Book of Common Prayer, December 8 is observed as the "Conception of the Blessed Virgin Mary" as a "lesser commemoration" and its observance is optional. Members of the Society of Mary, however, are expected to attend Mass on the day.

The report "Mary: Faith and Hope in Christ" by the Anglican-Roman Catholic International Commission, concluded that that the teaching about Mary in the two definitions of the Assumption and the Immaculate Conception can be said to be consonant with the teaching of the Scriptures and the ancient common traditions.^[18] But the report expressed concerns that the Roman Catholic dogmatic definitions of these concepts implies them to be "revealed by God" and stated that: "The question arises for Anglicans, however, as to whether these doctrines concerning Mary are revealed by God in a way which must be held by believers as a matter of faith."^[19]

Old Catholicism

Old Catholics do not reject the Immaculate Conception of Mary, but Rome's dogma regarding it, because Old Catholics reject Papal infallibility and do not believe the Pope can, by himself, define a dogma.^[20] Some Old Catholic parishes venerate Mary as the Immaculate Conception and celebrate the Feast of the Immaculate Conception. Old Catholics hold that the faithful whose conscience does not bind them to belief in the Immaculate Conception, who do not believe it in good conscience, cannot be required to believe it because it has not been infallibly defined as dogma by the Church, the Pope having no authority to act in the capacity of the Church.

Protestantism

Although the Lutheran Church teaches that Mary was immaculately conceived,^[21] most Protestants reject the doctrine because they do not consider the development of dogmatic theology to be authoritative apart from biblical exegesis, and that Mariology in general, including the doctrine of the Immaculate Conception, is not taught in the Bible.

Protestants argue that God would also need to have intervened in the conception of Mary's mother, and her mother, and so on down the ages.^{[citation needed]} Roman Catholicism's response to this is that Mary did not need to be kept free from sin for Jesus to be sinless, rather her immaculate conception was a special privilege granted her by God.

The primary argument is that the Bible portrays Jesus as the only person without sin. The apostle Paul, in the Epistle to the Romans 3:23, teaches that "all have sinned and fall short of the glory of God" (NIV). Peter, in 1 Peter 2:22, states that "He [Jesus] committed no sin" (NIV).

A further argument put forward by Protestants is from Gospel of Mark 10:18 and the parallel Gospel of Luke 18:9. When Jesus is addressed as "Good teacher" (NIV Mk 10:17), He is quoted as replying "No one is good—except God alone". It is posited that in doing so Christ clearly teaches that no one is without sin, whilst leaving room for the conclusion that he is in fact God incarnate. However, Catholics respond that this phrase is meant in the sense that a man may only be good by participation of God's goodness.

Some Protestants also teach that sinful nature is inherited from the father. Since Jesus of Nazareth did not have an earthly father, he did not inherit a sinful nature; hence, Mary did not need to be immaculately conceived. These Protestants base this view on Romans 5:12 which states that sin entered the world through a man, Adam (even though this word in the Bible means, merely, "human being") and 1 Corinthians 11:3 which says that the head of every woman is the man. In response, however, Catholics hold that the sin of Adam and Eve stains a person's soul, and both parents only contribute to the body of a newborn child - not the child's eternal soul - meaning that God allows original sin to make contact with, and therefore contaminate the individual spirit - and, by the same token, God can certainly preserve someone from original sin as well. Also, as Adam was created before Eve, and as Eve came from Adam, his sin would cause more effect.

Protestants also point to the words of Mary herself stating that she needed a savior. In her song while visiting Elizabeth (in Luke 1:46-47) she says: "My soul glorifies the Lord and my spirit rejoices in God my Savior". If Mary was indeed without sin, she would not need a "savior", therefore by her own words she declares that she is a sinner in need of a savior. Catholics respond to this saying God saved Mary from sin at the moment of her conception instead of after, therefore God still would be Mary's savior, just in a different way.

Some Protestant groups of more recent origin, such as the Restoration Movement, do not believe in original sin and therefore see no theological need for the Immaculate Conception inasmuch as it relates to that doctrine.

For a response to these arguments, see below.

Islam

Quran 19.16,21 ( Surat Maryam , verse 16..21)

[16] Relate in the Book (the story of) Maryam, when she withdrew from her family to a place in the East.

[17] She placed a screen (to screen herself) from them; then We sent to her Our angel, and he appeared before her as a man in well manner.

[18] She said: "I seek refuge from thee to (Allah) Most Gracious: (come not near) if thou dost fear Allah."

[19] He said: "Nay, I am only a Messenger from thy Lord, (to announce) to thee the gift of a holy son."

[20] She said: "How shall I have a son, seeing that no man has touched me, and I am not unchaste?"

[21] He said: "So (it will be): thy Lord saith, 'That is easy for Me: and (We wish) to appoint him as a Sign unto men and a Mercy from Us': it is matter (so) decreed."

The purity of Mary from sin from the time of her birth is also attested in Islam. Certain of her names in Islam emphasise this.

• Tāhirah: means “She who was purified”. (Quran 3:42) According to a Hadith, the devil did not touch Mary when she was born, therefore she did not cry.(Nisai 4:331)
• Mustafia: means “She who was chosen”. The Quran states: “O Mary! Allah has chosen you and purified you and again he has chosen you above all women of all nations of the worlds”(Quran 3:42) According to the interpretations, the first election is intrinsic. Allah has chosen the virgin in herself and for herself, and the second time he has chosen her in regard to the world and for a divine plan.
• Nur: One of the most important passages, both from the generally Islamic as well as from the specifically Maryami point of view, is the Verse of Light along with the tree verses that follow it. Mary has been called Nur (Light) and Umm Nur (the mother of one who was Light). The Verse of Light, also contains the virginal symbols of the crystal, the star, the blessed olive tree, and oil, which according to Muslims, refer to the purity of Mary.^[22]

Prayers

Immaculata prayer

The Immaculata prayer is a Roman Catholic Marian prayer composed by Saint Maximillian Kolbe and is a prayer of consecration to the Immaculate Conception of the Blessed Virgin Mary. ^[23]

Novenas

Some Roman Catholics recite Novenas to the Immaculate Conception. The Immaculata Novenas usually include a specific prayer for each of the nine days of the novena.^[24]

Immaculate Mary

The Immaculate Mary is a Lourdes hymn, directed to the Immaculate Conception. ^[25]

Immaculate Conception in art

Swiss emblem 16th century

The 1476 establishment of the feast of the Immaculate Conception by Pope Sixtus IV removed the possibility of controversy for the artist or patron in depicting an image, and emblems depicting The Immaculate Conception began to appear.^[26]

Many artists in the 15th century faced the problem of how to depict an abstract idea such as the Immaculate Conception, and the problem was not fully solved for 150 years. Piero di Cosimo was among those artists who tried new solutions, but none of these became generally adopted so that the subject matter would be immediately recognisable to the faithful.

The definitive iconography for the Immaculate Conception, drawing on the emblem tradition, seems to have been finally established by the master and then father-in-law of Diego Velázquez, the painter and theorist Francisco Pacheco (1564-1644). Pacheco's iconography influenced other Spanish artists such as Bartolome Murillo, Diego Velázquez, and Francisco Zurbaran, who each produced a number of artistic masterpieces based on the use of these same symbols.

The popularity of this particular representation of The Immaculate Conception spread across the rest of Europe, and has since remained the best known artistic depiction of the concept: in a heavenly realm, moments after her creation, the spirit of Mary (in the form of a young woman) looks up in awe at (or bows her head to) God. The moon is under her feet and a halo of twelve stars surround her head, possibly a reference to "a woman clothed with the sun" from Revelation 12:1-2. Additional imagery may include clouds, a golden light, and cherubs. In some paintings the cherubim are holding lilies and roses, flowers often associated with Mary.

Common misinterpretations

This section does not cite any references or sources. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (August 2008)

There is a widespread misunderstanding of the term immaculate conception: many believe it refers to Mary's conception of Jesus, a confusion frequently met in the mass media. In the sense in which the phrase "Immaculate Conception" is used in Roman Catholic doctrine, it is not directly connected to the concept of Mary's "virginal conception" of the Incarnation of Christ. The Church celebrates the Feast of the Immaculate Conception on 8 December, exactly nine months before celebrating the Nativity of Mary. The feast of the Incarnation of Christ, also known as The Annunciation, is celebrated on 25 March, nine months before Christmas Day. Mary was not the product of a Virgin Birth herself; Christian tradition identifies her parents as Saints Joachim and Anne. In fact, both Catholicism and Eastern Orthodoxy have condemned the belief that Mary was the product of a virgin birth.

Another misunderstanding is that by her immaculate conception, Mary did not need a saviour. On the contrary, when defining the dogma in Ineffabilis Deus, Pope Pius IX affirmed that Mary was redeemed in a manner more sublime. He stated that Mary, rather than being cleansed after sin, was completely prevented from contracting Original Sin in view of the foreseen merits of Jesus Christ, the Savior of the human race. In Luke 1:47, Mary proclaims: "My spirit has rejoiced in God my Savior." This is referred to as Mary's pre-redemption by Christ. In Catholicism since the Council of Orange II against semi-pelagianism, has taught that even had man never sinned in the Garden of Eden and was sinless, he would still require God's grace to remain sinless.^[27]

Gallery of the Immaculate Conception in art

Murillo Immaculate Conception, 1650	Murillo Immaculate Conception, 1660	Murillo Immaculate Conception, 1678	Velázquez Immaculate Conception, 1618
Juan Antonio Escalante 17th century	di Cosimo Immaculate Conception, 1505	Zurbarán Immaculate Conception, 1630	Carlo Maratta, 1689
Santa Maria degli Angeli, Rome	Caxias do Sul museum, Brazil	Statue, Porto Alegre, Brazil, 19th century	Aldo Locatelli, Brazil, 20th century

See also

• Cathedral of the Immaculate Conception
• Feast of the Immaculate Conception
• Immaculate Mary
• Immaculata prayer
• Marian doctrines of the Catholic Church
• Perpetual virginity of Mary
• Roman Catholic Marian art
• Original sin

References

External links

Wikimedia Commons has media related to: Immaculata

• Ineffabilis Deus (Apostolic Constitution of Pope Pius IX defining the dogma of the Immaculate Conception)
• St. Alphonsus Liguori's writing on the Immaculate Conception in his book The Glories of Mary
• Catholic Encyclopedia entry on the Immaculate Conception
• Catholic Encyclopedia entry on Original Sin
• The Immaculate Conception. A study by a Melkite archimandrite
• The Immaculate Conception of the Mother of God based on Juniper Carol's Mariology and William Bernard Ullathornee's book
• The Immaculate Conception Chapter VI. of Book I, The Conception, by catholic Venerable Maria de Agreda (2 April 1602 – 24 May 1665)
• "St. Augustine and Original Sin" — a short article on the different understandings of Original Sin in Eastern and Western Christianity, without distinguishing Protestant theology from Roman Catholic. The latter holds that "original sin does not have the character of a personal fault in any of Adam's descendants" (Catechism of the Catholic Church, 405).
• Original Sin According To St. Paul by John S. Romanides
• Eastern Catholic arguing Immaculate Conception in Scripture and Tradition
• Catechism of the Catholic Church "Conceived by the Power of the Holy Spirit and Born of the Virgin Mary"

v • d • e Virgin Mary Mother of Jesus General Mary, Mother of Jesus · Blessed Virgin Mary · Roman Catholic Veneration Mariology & Teachings Anglican · Eastern Orthodox · Protestant‎ · Roman Catholic · Ecumenical (Christian) · Muslim Events in the Bible Annunciation · Visitation · Magnificat · Nativity · Temple Presentation of Jesus · Flight into Egypt · Finding in the Temple · Cana · Crucifixion · Deposition · Pentecost In Tradition History of Roman Catholic Mariology · Nativity of Mary · Presentation of Mary · Virgin birth of Jesus · Theotokos: Mother of God · Perpetual Virginity · Dormition · Assumption · Immaculata · Woman of Revelation · Panagia · Queen of Heaven Lists Antiphons · Apparitions · Devotions · Devotions, May · Feasts · Hymns · Patronage · Shrines · Titles Miscellaneous Mary in art · Black Madonna · Protoevangelium of James · Hodegetria · Pietà · Antidicomarianites · Akathist · Rosary Titles Mother of God · Queen of Heaven · Star of the Sea · Seat of Wisdom · Our Lady of Guadalupe · Our Lady of Vladimir · Our Lady of Fátima · Our Lady of Lourdes · Our Lady of Presentation Category · Saints Portal

v • d • e Catholic Church Organizations, Papacy, Teachings and Liturgical Traditions History Jesus · Twelve Apostles · Early Christianity · History of the Papacy · Councils · Crusades · Missions · Great Schism of East · Great Schism of West · Reformation · Counter-Reformation · Roman Catholicism by country Hierarchy Pope · Cardinals · Patriarchs · Major Archbishops · Primates · Metropolitans · Archbishops · Diocesan Bishops Theology Trinity · Original sin · One Holy Catholic and Apostolic Church · Worship · Divine Grace · Salvation · Sermon on the Mount · The Ten Commandments · Dogma · Body and Soul Sacraments Baptism · Confirmation · Eucharist · Penance · Anointing of the Sick · Holy Orders · Matrimony Mariology Mariology · Veneration · History of Mariology · Mariology of the saints · Mariology of the popes · Marian Doctrines · Mother of God · Perpetual Virginity · Immaculate Conception  · Assumption Doctors of the Church Albertus Magnus · Ambrose · Anselm of Canterbury · Anthony of Padua · Thomas Aquinas · Athanasius of Alexandria · Augustine of Hippo · Basil of Caesarea · Bede · Robert Bellarmine · Bernard of Clairvaux · Bonaventure · Petrus Canisius · Catherine of Siena · Peter Chrysologus · John Chrysostom · Cyril of Alexandria · Cyril of Jerusalem · Peter Damian · Ephrem the Syrian · Francis de Sales · Gregory the Great · Gregory of Nazianzus · Hilary of Poitiers · Isidore of Seville · Jerome · John of Damascus · John of the Cross · Lawrence of Brindisi · Leo the Great · Alphonsus Liguori · Thérèse de Lisieux · Teresa of Ávila Pope Benedict XVI Conclave · Theology · Works · Deus Caritas Est · Sacramentum Caritatis · Summorum Pontificum · Spe Salvi · Caritas in Veritate Preceding Popes Pope John Paul II · Pope Paul VI · Pope John XXIII · Pope Pius XII · Pope Pius XI · Pope Benedict XV · Pope Pius X · Pope Leo XIII · Pope Pius IX Orders & Societies Assumptionist · Augustinian Order · Benedictines · Capuchin Order · Carmelites · Carthusians · Congregations of Holy Cross · Dominican Order · Franciscan orders · Jesuits · Oratory of Saint Philip Neri Vatican II Definition of the Church · Gaudium et Spes · Lumen Gentium · Nostra Aetate Particular Churches sorted by Liturgical Traditions Alexandrian · Coptic · Ethiopic · Antiochian · Maronite · Syriac · Syro-Malankara · Armenian · Armenian · Byzantine · Albanian · Belarusian · Bulgarian · Croatian · Greek · Hungarian · Italo-Greek · Macedonian · Melkite · Romanian · Russian · Ruthenian · Slovak · Ukrainian · East Syrian · Chaldean · Syro-Malabar · Roman · Ambrosian · Sarum · Mozarabic · Anglican Use · Latin · Priestly Fraternity of St. Peter Pope Portal Catholicism Portal