Hail Mary full of Grace, the Lord is with thee
When Is the Feast of the Immaculate Conception?
The Feast of the Immaculate Conception of the Blessed Virgin Mary is joyfully celebrated on December 8th each year within the Latin rite of the Catholic Church. Also called the Solemnity of the Immaculate Conception, this feast is a Holy Day of Obligation. This feast takes place exactly nine months prior to the celebration of her Nativity on September 8th.
We honor Mary, our Mother. The Solemnity of the Immaculate Conception is a Catholic feast celebrating Mary’s conception without sin.
(Note: When December 8 falls on a Sunday (in 2024, 2030, 2041, etc.), the Immaculate Conception is transferred to Monday, December 9, and the obligation to attend Mass is abrogated.)
“No sin would touch her, so that she would be afitting and worthy vessel of the Son of God. The Immaculate Conception does not refer to the virginal conception and the birth of Christ, but rather to Mary’s being conceived without inheriting Original Sin.” (United States Catholic Catechism for Adults, 142-143)
“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, Savior of the human race, preserved immune from all stain of original sin.”
In 1854, Pope Pius IX’s solemn declaration, “Ineffabilis Deus,” clarified with finality the long-held belief of the Church that Mary was conceived free from original sin. Mary was granted this extraordinary privilege because of Her unique role in history as the Mother of God. That is, she received the gift of salvation in Christ from the very moment of her conception.
Even though Mary is unique in all humanity for being born without sin, she is held up by the Church as a model for all humanity in Her holiness and Her purity in her willingness to accept the Plan of God for her.
Every person is called to recognize and respond to God’s call to their own vocation in order to carry out God’s plan for their life and fulfill the mission prepared for them since before the beginning of time. Mary’s “Let it be done to me according to Thy Word,” in response of the Angel Gabriel’s greeting, is the response required of all Christians to God’s Plan.
The Solemnity of the Immaculate Conception is a time to celebrate the great joy of God’s gift to humanity in Mary, and to recognize with greater clarity, the truth that each and every human being has been created by God to fulfill a particular mission that he and only he can fulfill.
“The word of the Lord came to me thus: “Before I formed you in the womb I knew you, before you were born I dedicated you, a prophet to the nations I appointed you.” (Jeremiah 1:5-6)
What Is the Immaculate Conception?
The Immaculate Conception is a Catholic dogma that states that Mary, whose conception was brought about the normal way, was conceived without original sin or its stain. That’s what “immaculate” means: without stain.
It’s important to understand what the doctrine of the Immaculate Conception is and what it is not. Some people mistakenly think that the term refers to Christ’s conception in Mary’s womb without the intervention of a human father. Others think the Immaculate Conception means Mary was conceived “by the power of the Holy Spirit,” in the way Jesus was, but that, too, is incorrect.
The essence of original sin consists in the deprivation of sanctifying grace, and its stain is a corrupt nature. Mary was preserved from these defects by God’s grace; from the first instant of her existence she was in the state of sanctifying grace and was free from the corrupt nature original sin brings.
When discussing the Immaculate Conception, an implicit reference may be found in the angel’s greeting to Mary. The angel Gabriel said, “Hail, full of grace, the Lord is with you” (Luke 1:28). The phrase “full of grace” is a translation of the Greek word kecharitomene. It therefore expresses a characteristic quality of Mary.
The grace given to Mary is at once permanent and of a unique kind. Kecharitomene is a perfect passive participle of charitoo, meaning “to fill or endow with grace.” Since this term is in the perfect tense, it indicates that Mary was graced in the past but with continuing effects in the present. So, the grace Mary enjoyed was not a result of the angel’s visit. In fact, Catholics hold, it extended over the whole of her life, from conception onward. She was in a state of sanctifying grace from the first moment of her existence.
Novena for the Immaculate Conception
Christ's Greatest Masterpiece
Mother of God
Mary the Mother of God
Prayer
Most holy Mother, you are the Immaculate Conception, God’s most precious treasure and His singular delight. To your intercession and mediation I entrust my life. Take me to your Son and pour forth His grace upon me and upon the whole world. I entrust to you every care, concern, confusion, struggle, and cross. I turn to you for every grace of faith, hope, and love from Heaven, so that I can become more fully conformed to the image of your Son Who alone is the Savior of the World. Mother Mary, the Immaculate Conception, pray for me. Jesus, I trust in You.
Protestants’ Objections
Protestants’ chief reason for objecting to the Immaculate Conception and Mary’s consequent sinlessness is that we are told that “all have sinned” (Rom. 3:23). Besides, they say, Mary said her “spirit rejoices in God my Savior” (Luke 1:47), and only a sinner needs a Savior.
Let’s take the second citation first. Mary, too, required a Savior. Like all other descendants of Adam, she was subject to the necessity of contracting original sin. But by a special intervention of God, undertaken at the instant she was conceived, she was preserved from the stain of original sin and its consequences. She was therefore redeemed by the grace of Christ, but in a special way—by anticipation.
Consider an analogy: Suppose a man falls into a deep pit, and someone reaches down to pull him out. The man has been “saved” from the pit. Now imagine a woman walking along, and she too is about to topple into the pit, but at the very moment that she is to fall in, someone holds her back and prevents her. She too has been saved from the pit, but in an even better way: She was not simply taken out of the pit, she was prevented from getting stained by the mud in the first place. This is the illustration Christians have used for a thousand years to explain how Mary was saved by Christ. By receiving Christ’s grace at her conception, she had his grace applied to her before she was able to become mired in original sin and its stain.
The Catechism of the Catholic Church states that she was “redeemed in a more exalted fashion, by reason of the merits of her Son” (CCC 492). She has more reason to call God her Savior than we do, because he saved her in an even more glorious manner!
But what about Romans 3:23, “all have sinned”? Have all people committed actual sins? Consider a child below the age of reason. By definition he can’t sin, since sinning requires the ability to reason and the ability to intend to sin.
Paul’s comment seems to have one of two meanings. It might be that it refers not to absolutely everyone, but just to the mass of mankind (which means young children and other special cases, like Jesus and Mary, would be excluded without having to be singled out). If not that, then it would mean that everyone, without exception, is subject to original sin, which is true for a young child, for the unborn, even for Mary—but she, though due to be subject to it, was preserved by God from it and its stain.
The objection is also raised that if Mary were without sin, she would be equal to God. In the beginning, God created Adam, Eve, and the angels without sin, but none were equal to God. Most of the angels never sinned, and all souls in heaven are without sin. Sinning does not make one human.
Dogma of the Immaculate Conception and Pope Pius IX
The doctrine of the Immaculate Conception was officially defined by Pope Pius IX in 1854. When Protestants claim that the doctrine was “invented” at this time, they misunderstand both the history of dogmas and what prompts the Church to issue, from time to time, definitive pronouncements regarding faith or morals. They are under the impression that no doctrine is believed until the pope or an ecumenical council issues a formal statement about it.
Actually, doctrines are defined formally only when there is a controversy that needs to be cleared up or when the magisterium (the Church in its office as teacher; see Matt. 28:18–20; 1 Tim. 3:15, 4:11) thinks the faithful can be helped by particular emphasis being drawn to some already-existing belief. The definition of the Immaculate Conception was prompted by the latter motive: Pope Pius IX, who was highly devoted to the Blessed Virgin, hoped the definition would inspire others in their devotion to her.
What Is the Assumption?
The Assumption is the doctrine that says that at the end of her life on earth Mary was assumed, body and soul, into heaven, just as Enoch, Elijah, and perhaps others had been before her. Some people think Catholics believe Mary “ascended” into heaven. That’s not correct. Christ, by his own power, ascended into heaven. Mary was assumed or taken up into heaven by God. She didn’t do it under her own power.
The Church has never formally defined whether she died or not, and the integrity of the doctrine of the Assumption would not be impaired if she did not in fact die, but the almost universal consensus is that she did die. Pope Pius XII, in Munificentissimus Deus (1950), defined that Mary, “after the completion of her earthly life” (note the silence regarding her death), “was assumed body and soul into the glory of heaven.”
The possibility of a bodily assumption before the Second Coming is suggested by Matthew 27:52–53: “[T]he tombs also were opened, and many bodies of the saints who had fallen asleep were raised, and coming out of the tombs after his resurrection they went into the holy city and appeared to many.” Did all these Old Testament saints die and have to be buried all over again? There is no record of that, but it is recorded by early Church writers that they were assumed into heaven, or at least into that temporary state of rest and happiness often called “paradise,” where the righteous people from the Old Testament era waited until Christ’s resurrection (see Luke 16:22, 23:43; Heb. 11:1–40; 1 Pet. 4:6), after which they were brought into the eternal bliss of heaven.
No Remains
There is also what might be called the negative historical proof for Mary’s Assumption. It is easy to document that, from the first, Christians gave homage to saints, including many about whom we now know little or nothing. Cities vied for the title of the last resting place of the most famous saints. Rome, for example, houses the tombs of Peter and Paul, Peter’s tomb being under the high altar of St. Peter’s Basilica in Rome. In the early Christian centuries relics of saints were zealously guarded and highly prized. The bones of those martyred in the Coliseum, for instance, were quickly gathered up and preserved.
It is agreed upon that Mary ended her life in Jerusalem, or perhaps in Ephesus. However, neither of those cities nor any other claimed her remains, though there are claims about possessing her (temporary) tomb. And why did no city claim the bones of Mary? Apparently because there weren’t any bones to claim, and people knew it. Here was Mary, certainly the most privileged of all the saints, but we have no record of her bodily remains being venerated anywhere.
Complement to the Immaculate Conception
Over the centuries, the Fathers and the Doctors of the Church spoke often about the fittingness of the privilege of Mary’s Assumption. The grounds considered include Mary’s freedom from sin, her motherhood of God, her perpetual virginity, and—the key—her union with the salvific work of Christ.
The dogma is especially fitting when one examines the honor that was given to the ark of the covenant. It contained the manna (bread from heaven), stone tablets of the ten commandments (the word of God), and the staff of Aaron (a symbol of Israel’s high priesthood). Because of its contents, it was made of incorruptible wood, and Psalm 132:8 said, “Arise, O Lord, and go to thy resting place, thou and the ark of thy might.” If this vessel was given such honor, how much more should Mary be kept from corruption, since she is the new ark—who carried the real bread from heaven, the Word of God, and the high priest of the New Covenant, Jesus Christ.
But there is more than just fittingness. After all, if Mary is immaculately conceived, then it would follow that she would not suffer the corruption in the grave, which is a consequence of sin [Gen. 3:17, 19].
Mary’s Cooperation
Mary freely and actively cooperated in a unique way with God’s plan of salvation (Luke 1:38; Gal. 4:4). Like any mother, she was never separated from the suffering of her son (Luke 2:35), and Scripture promises that those who share in the sufferings of Christ will share in his glory (Rom. 8:17). Since she suffered a unique interior martyrdom, it is appropriate that Jesus would honor her with a unique glory.
All Christians believe that one day we will all be raised in a glorious form and then caught up and rendered immaculate to be with Jesus forever (1 Thess. 4:17; Rev. 21:27). As the first person to say “yes” to the good news of Jesus (Luke 1:38), Mary is the prototypical Christian and received early the blessings we will all one day be given.
The Bible Only?
Since the Immaculate Conception and Assumption are not explicit in Scripture, Protestant critics conclude that the doctrines are false. Here, of course, we get into an entirely separate matter, the question of sola scriptura, or the Protestant “Bible only” theory. There is no room in this tract to consider that idea. Let it just be said that there is no problem with the Church defining a doctrine that is not explicitly in Scripture, so long as does not contradict Scripture.
The Catholic Church was commissioned by Christ to teach all nations infallibly until the end of the world (John 14:26, 16:13). The mere fact that the Church teaches that something is definitely true is a guarantee that it is true (see Matt. 28:18-20, Luke 10:16, 1 Tim. 3:15).