The Mysteries of Guadalupe

Feast of the Immaculate Conception of the Blessed Virgin Mary (Goffine's Devout Instructions)

December 8

On this and the following eight days the Church celebrates, with particular solemnity, the immaculate conception of the ever-blessed Virgin Mary, who, from all eternity, was chosen to be the daughter of the heavenly Father, the spouse of the Holy Ghost, the Mother of the divine Redeemer, and, by consequence, the queen of angels and of men. The consideration of these prerogatives convinced the most enlightened fathers and teachers of the Catholic Church that she was conceived immaculate, that is, without original sin. It is very remarkable that among the shining hosts of saints who have, in every century, adorned the Church no one wrote against this belief, while we find it confirmed by the decisions of the holy fathers from the earliest times. Pope Pius IX, forced, as it were, by the faith and devotion of the faithful throughout the world, finally, on 8 December 1854, sanctioned, as a dogma of faith falling within the infallible rule of Catholic traditions, this admirable prerogative of the Blessed Virgin. It is, therefore, now no longer, as fomerly, a pious belief, but an article of the faith, that Mary, like the purest morning light which precedes the rising of the most brilliant sun, was, from the first instant of her conception, free from original sin.

In the Introit of the Mass the Church sings: "I will greatly rejoice in the Lord, and my soul shall be joyful in my God; for He hath clothed me with the garments of salvation, and with the robe of justice He hath covered me, as a bride adorned with her jewels. I will extol thee, O Lord, for Thou hast upheld me: and hast not made my enemies to rejoice over me." Glory be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and forever shall be, world without end. Amen.

Prayer

We beseech Thee, O Lord, to bestow on Thy servants the gift of heavenly grace, that, for those to whom the Blessed Virgin's maternity was the beginning of salvation, the votive solemnity of her immaculate conception may procure increase of peace. Through Christ our Lord, etc. Amen.

Epistle: Proverbs 8:22-35

The Lord possessed Me in the beginning of His ways, before He made anything from the beginning. I was set up from eternity, and of old before the earth was made. The depths were not as yet, and I was already conceived, neither had the fountains of waters as yet sprung out: the mountains with their huge bulk had not as yet been established: before the hills I was brought forth: He had not yet made the earth, nor the rivers, nor the poles of the world. When He prepared the heavens, I was present: when with a certain law and compass He enclosed the depths: when He established the sky above, and poised the fountains of waters: when He compassed the sea with its bounds, and set a law to the waters that they should not pass their limits: when He balanced the foundations of the earth, I was with Him forming all things; and was delighted every day, playing before Him at all times; playing in the world, and My delights were to be with the children of men. Now, therefore, ye children, hear Me: Blessed are they that keep My ways. Hear instruction and be wise, and refuse it not. Blessed is the man that heareth Me, and that watcheth daily at My gates, and waiteth at the posts of My doors. He that shall find Me shall find life, and shall have salvation from the Lord.

Explanation

This lesson is, in the literal sense, a eulogy on the divine and uncreated wisdom, which before all things was in God; through which all things were made, disposed, and preserved; which rejoices in its works, and calls upon all its creatures, especially on men, to render to it love and obedience. Most of what is here said is also to be applied to Mary, of whom it may with truth be said that, as the holiest and most admirable of all creatures, she occupies the first place in the heart of God. Therefore the Church also refers to her those words of the wise man: "I came out of the mouth of the Most High, the first born of all creatures."

Gospel: Luke 1:26-28

And in the sixth month the angel Gabriel was sent from God into a city of Galilee, called Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of David, and the virgin's name was Mary. And the angel being come in, said unto her: Hail, full of grace; the Lord is with thee; blessed art thou among women.

– Goffine's Devout Instructions

Stabat Mater (English and Latin)

English

At the Cross her station keeping,

stood the mournful Mother weeping,

close to her Son to the last.

Through her heart, His sorrow sharing,

all His bitter anguish bearing,

now at length the sword has passed.

O how sad and sore distressed

was that Mother, highly blest,

of the sole-begotten One.

Christ above in torment hangs,

she beneath beholds the pangs

of her dying glorious Son.

Is there one who would not weep,

whelmed in miseries so deep,

Christ's dear Mother to behold?

Can the human heart refrain

from partaking in her pain,

in that Mother's pain untold?

For the sins of His own nation,

She saw Jesus wracked with torment,

All with scourges rent:

She beheld her tender Child,

Saw Him hang in desolation,

Till His spirit forth He sent.

O thou Mother! fount of love!

Touch my spirit from above,

make my heart with thine accord:

Make me feel as thou hast felt;

make my soul to glow and melt

with the love of Christ my Lord.

Holy Mother! pierce me through,

in my heart each wound renew

of my Savior crucified:

Let me share with thee His pain,

who for all my sins was slain,

who for me in torments died.

Let me mingle tears with thee,

mourning Him who mourned for me,

all the days that I may live:

By the Cross with thee to stay,

there with thee to weep and pray,

is all I ask of thee to give.

Virgin of all virgins blest!,

Listen to my fond request:

let me share thy grief divine;

Let me, to my latest breath,

in my body bear the death

of that dying Son of thine.

Wounded with His every wound,

steep my soul till it hath swooned,

in His very Blood away;

Be to me, O Virgin, nigh,

lest in flames I burn and die,

in His awful Judgment Day.

Christ, when Thou shalt call me hence,

be Thy Mother my defense,

be Thy Cross my victory;

While my body here decays,

may my soul Thy goodness praise,

Safe in Paradise with Thee.

Amen

Latin

Stabat mater dolorósa

juxta Crucem lacrimósa,

dum pendébat Fílius.

Cuius ánimam geméntem,

contristátam et doléntem

pertransívit gládius.

O quam tristis et afflícta

fuit illa benedícta,

mater Unigéniti!

Quae mœrébat et dolébat,

pia Mater, dum vidébat

nati pœnas ínclyti.

Quis est homo qui non fleret,

matrem Christi si vidéret

in tanto supplício?

Quis non posset contristári

Christi Matrem contemplári

doléntem cum Fílio?

Pro peccátis suæ gentis

vidit Iésum in torméntis,

et flagéllis súbditum.

Vidit suum dulcem Natum

moriéndo desolátum,

dum emísit spíritum.

Eia, Mater, fons amóris

me sentíre vim dolóris

fac, ut tecum lúgeam.

Fac, ut árdeat cor meum

in amándo Christum Deum

ut sibi compláceam.

Sancta Mater, istud agas,

crucifíxi fige plagas

cordi meo válide.

Tui Nati vulneráti,

tam dignáti pro me pati,

pœnas mecum dívide.

Fac me tecum pie flere,

crucifíxo condolére,

donec ego víxero.

Juxta Crucem tecum stare,

et me tibi sociáre

in planctu desídero.

Virgo vírginum præclára,

mihi iam non sis amára,

fac me tecum plángere.

Fac, ut portem Christi mortem,

passiónis fac consórtem,

et plagas recólere.

Fac me plagis vulnerári,

fac me Cruce inebriári,

et cruóre Fílii.

Flammis ne urar succénsus,

per te, Virgo, sim defénsus

in die iudícii.

Christe, cum sit hinc exíre,

da per Matrem me veníre

ad palmam victóriæ.

Quando corpus moriétur,

fac, ut ánimæ donétur

paradísi glória.

Amen.

The Queenship of the Blessed Virgin Mary

Ad caeli Reginam

Encyclical of Pope Pius XII on proclaiming the Queenship Of Mary, 11 October 1954.

Excerpts from sections 1-40.

From the earliest ages of the Catholic Church a Christian people, whether in time of triumph or more especially in time of crisis, has addressed prayers of petition and hymns of praise and veneration to the Queen of Heaven. And never has that hope wavered which they placed in the Mother of the Divine King, Jesus Christ; nor has that faith ever failed by which we are taught that Mary, the Virgin Mother of God, reigns with a mother's solicitude over the entire world, just as she is crowned in heavenly blessedness with the glory of a Queen.

From early times Christians have believed, and not without reason, that she of whom was born the Son of the Most High received privileges of grace above all other beings created by God. He "will reign in the house of Jacob forever,"[5] "the Prince of Peace,"[6] the "King of Kings and Lord of Lords."[7] And when Christians reflected upon the intimate connection that obtains between a mother and a son, they readily acknowledged the supreme royal dignity of the Mother of God.

Hence it is not surprising that the early writers of the Church called Mary "the Mother of the King" and "the Mother of the Lord," basing their stand on the words of St. Gabriel the archangel, who foretold that the Son of Mary would reign forever,[8] and on the words of Elizabeth who greeted her with reverence and called her "the Mother of my Lord."[9] Thereby they clearly signified that she derived a certain eminence and exalted station from the royal dignity of her Son.

So it is that St. Ephrem, burning with poetic inspiration, represents her as speaking in this way: "Let Heaven sustain me in its embrace, because I am honored above it. For heaven was not Thy mother, but Thou hast made it Thy throne. How much more honorable and venerable than the throne of a king is his mother."[10] And in another place he thus prays to her: ". . . Majestic and Heavenly Maid, Lady, Queen, protect and keep me under your wing lest Satan the sower of destruction glory over me, lest my wicked foe be victorious against me."[11]

She is called by St. John Damascene: "Queen, ruler, and lady,"[23] and also "the Queen of every creature."[24] Another ancient writer of the Eastern Church calls her "favored Queen," "the perpetual Queen beside the King, her son," whose "snow-white brow is crowned with a golden diadem."[25]

As We have already mentioned, Venerable Brothers, according to ancient tradition and the sacred liturgy the main principle on which the royal dignity of Mary rests is without doubt her Divine Motherhood.

But the Blessed Virgin Mary should be called Queen, not only because of her Divine Motherhood, but also because God has willed her to have an exceptional role in the work of our eternal salvation. "What more joyful, what sweeter thought can we have"--as Our Predecessor of happy memory, Pius XI wrote --"than that Christ is our King not only by natural right, but also by an acquired right: that which He won by the redemption? Would that all men, now forgetful of how much we cost Our Savior, might recall to mind the words, 'You were redeemed, not with gold or silver which perishes, . . . but with the precious blood of Christ, as of a Lamb spotless and undefiled.[43] We belong not to ourselves now, since Christ has bought us 'at a great price'."[44]/[45]

Now, in the accomplishing of this work of redemption, the Blessed Virgin Mary was most closely associated with Christ; and so it is fitting to sing in the sacred liturgy: "Near the cross of Our Lord Jesus Christ there stood, sorrowful, the Blessed Mary, Queen of Heaven and Queen of the World."[46] Hence, as the devout disciple of St. Anselm (Eadmer, ed.) wrote in the Middle Ages: "just as . . . God, by making all through His power, is Father and Lord of all, so the blessed Mary, by repairing all through her merits, is Mother and Queen of all; for God is the Lord of all things, because by His command He establishes each of them in its own nature, and Mary is the Queen of all things, because she restores each to its original dignity through the grace which she merited.[47]

From these considerations, the proof develops on these lines: if Mary, in taking an active part in the work of salvation, was, by God's design, associated with Jesus Christ, the source of salvation itself, in a manner comparable to that in which Eve was associated with Adam, the source of death, so that it may be stated that the work of our salvation was accomplished by a kind of "recapitulation,"[49] in which a virgin was instrumental in the salvation of the human race, just as a virgin had been closely associated with its death; if, moreover, it can likewise be stated that this glorious Lady had been chosen Mother of Christ "in order that she might become a partner in the redemption of the human race";[50] and if, in truth, "it was she who, free of the stain of actual and original sin, and ever most closely bound to her Son, on Golgotha offered that Son to the Eternal Father together with the complete sacrifice of her maternal rights and maternal love, like a new Eve, for all the sons of Adam, stained as they were by his lamentable fall,"[51] then it may be legitimately concluded that as Christ, the new Adam, must be called a King not merely because He is Son of God, but also because He is our Redeemer, so, analogously, the Most Blessed Virgin is queen not only because she is Mother of God, but also because, as the new Eve, she was associated with the new Adam.

Certainly, in the full and strict meaning of the term, only Jesus Christ, the God-Man, is King; but Mary, too, as Mother of the divine Christ, as His associate in the redemption, in his struggle with His enemies and His final victory over them, has a share, though in a limited and analogous way, in His royal dignity. For from her union with Christ she attains a radiant eminence transcending that of any other creature; from her union with Christ she receives the royal right to dispose of the treasures of the Divine Redeemer's Kingdom; from her union with Christ finally is derived the inexhaustible efficacy of her maternal intercession before the Son and His Father.

Hence it cannot be doubted that Mary most Holy is far above all other creatures in dignity, and after her Son possesses primacy over all. "You have surpassed every creature," sings St. Sophronius. "What can be more sublime than your joy, O Virgin Mother? What more noble than this grace, which you alone have received from God"?[52] To this St. Germanus adds: "Your honor and dignity surpass the whole of creation; your greatness places you above the angels."[53] And St. John Damascene goes so far as to say: "Limitless is the difference between God's servants and His Mother."[54]

The Encyclical of Venerable Pope Pius XII AD CAELI REGINAM can be read in it's entirety ( in English) on the website of The Holy See by clicking here.

Notes
5. Luc. 1, 32.
6. Isai. IX, 6.
7. Apoc. XIX, 16.
8. Cf. Luc. 1, 32, 33.
9. Luc. 1, 43.
10. S. Ephraem, Hymni de B Maria, ed. Th. J. Lamy, t. II, Mechliniae, 1886, hymn. XIX, p. 624.
11. Idem, Oratio ad Ssmam Dei Matrem; Opera omnia, Ed. Assemani, t. III (graece), Romae, 1747, pag. 546.
23. S. Ioannes Damascenus, Homilia I in Dormitionem B.M.V. : P.G. XCVI, 719 A.
24. Id., De fide orthodoxa, I, IV, c. 14: PG XLIV, 1158 B.
25. De laudibus Mariae (inter opera Venantii Fortunati): PL LXXXVIII, 282 B et 283 A.
43. I Petr. 1, 18, 19.
44. I Cor. Vl, 20.
45. Pius XI, litt. enc. Quas primas: AAS XVII, 1925, p. 599.
46. Festum septem dolorum B. Mariae Virg., Tractus.
47. Eadmerus, De excellentia Virginis Mariae, c. 11: PL CLIX, 508 A B.
49. S. Irenaeus, Adv. haer. , V, 19, 1: PG VII, 1175 B.
50. Pius XI, epist. Auspicatus profecto: AAS XXV, 1933, p. 80.
51. Pius XII, litt. enc. Mystici Corporis: AAS XXXV, 1943, p. 247.
52. S. Sophronius, In annuntianone Beatae Mariae Virginis: PG LXXXVII, 3238 D; 3242 A.
53. S. Germanus, Hom. II in dormitione Beatae Mariae Virginis: PG XCVIII, 354 B.
54. S. Ioannes Damascenus, Hom. I in Dormitionem Beatae Mariae Virginis: PG XCVI, 715 A.