188- The Practical use of the Dogma of the Immaculate Conception

This article is a continuation of a previous article: "184- The Immaculate Conception in the Light of Christ our Saviour" It is a practical approach to the mystery of the Immaculate Conception of Our Lady, that helps us see its impact on our daily spiritual life.

“In that day this song will be sung in the land of Judah:

We have a strong city;

God makes salvation its walls and ramparts.”

(Isaiah 26:1)

The dogma of the “Immaculate Conception” of Mary is essential to our daily life and we don’t necessarily see it or use it as such. Why would the Church proclaim something that is not useful for us? Therefore, an intelligent approach would be to dig deeper in order to understand the real daily use of a “Dogma”.

In fact, the “Immaculate Conception” is not a Dogma about Mary only. It is a fundamental element for our “Spiritual Life”. How can this be?

At the Cross, Jesus gives us Mary: “Woman, behold, your son!” (see John 19:26-27). This means that this privilege of Mary benefits us in many ways, since Mary “belongs to us”. In fact, we know that Mary, in the Annunciation and throughout her life said “yes” to God, for herself and for each one of us. (“She uttered her yes “in the name of all human nature”. By her obedience she became the new Eve, mother of the living” (Catechism 511))

“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 in 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 491)

The huge gap that lies between Mary and each one of us is not only at the level of her Conception (from the first moment of her conception she is preserved immune from all stain of original sin) but at the level of its practical consequences: being able to believe. The insistence in St. Luke’s Gospel on “Mary’s Faith” versus “our lack of faith” (or better said our “incapacity to believe”) is something really staggering.

Early on in his Gospel, St. Luke presents us with two annunciations, one that “didn’t work”, and one that did. One was unfruitful (Zachariah didn’t believe) and the other one was fruitful (Mary did believe for herself and for Zachariah).
The parallelism Luke makes is deliberately done, and is very powerful: it is meant as well to be the Portal of his Gospel. The conclusion of this asymmetrical presentation of the “capacity to believe” in Chapter 1 reaches its high peak when Mary and Elisabeth meet. Not Zachariah this time, but his wife, has a very deep dialogue with Mary where she will utter central truths for us who are seeking to believe:
“Blessed is she who has believed that the Lord would fulfil what has been said to her!” (Luke 1:45)

The Lord said things through the Angel to Zachariah, he didn’t believe.
The Lord said things through the Angel to Mary, and she believed.

Not only that, but Mary brings us the light of her Faith, and offers it to us: see how she doesn’t remain at home with the Grace of God she has received, on the contrary, she visits her Cousin Elisabeth, and through her visits each one of us, at home. This is why Mary will utter this very unusual self-praise: “From now on all generations will call me blessed” (Luke 1:48). All the generations will receive her visit, will draw from her unique immaculate faith the capacity to believe. This is not something to be taken lightly!

Two facts now emerge: 1- we notice the huge gap between her capacity and ours. 2- this gap is narrowed by the fact that the “grace” and “privilege” she received are offered to us as well.

Does Jesus speak about these essential truths? Well yes, but in a semi-hidden way, because it is a “secret”. Why does he “hide” these essential truths? Jesus feels that a minimum of desire and preparation are required in order to be able to appreciate their true value and bear fruits. Otherwise it would be like throwing pearls to the swine: “though seeing, they may not see; 
though hearing, they may not understand.” (Luke 8:10) One has really to want it, to ask for it, to seek it humbly but with deep desire.

In order to better understand the “Immaculate Conception of Mary” let us have a look at the Parable of the Sower (Mt 13, Mk 4, Lk 8). This parable is the key parable, in the sense that if we don’t understand it, we won’t understand any parable: “Jesus said to them, “Don’t you understand this parable? How then will you understand any parable?” (Mk 4:13).
This parable analyses the soils, i.e. “our, way of receiving” the Word of God, our way of BELIEVING. It doesn’t discuss anything about God Himself; on the contrary, it addresses the human being and his capacity to receive the Word of God and bear fruits. Its goal is to show us how our ways of dealing with God are too short, don’t reach fruition and that we need to adopt the ways of the “Good Soil”: Mary.

In this fundamental parable, Jesus offers us 4 different “soils” (read: “4 ways of believing”) and studies them carefully. The striking thing is that only one soil is capable of bearing fruits (i.e. fully believing): the fourth soil, also called “the Good soil”.

Remember: “liturgy” is the way the faithful, throughout the ages, express their own faith. Paying attention to the contents of the Liturgy can bring us precious information about our faith. In the liturgical tradition of the Church (the Maronite and Byzantine rites at least), Mary is called the “Good soil”, the “Soil in which God sowed His Divine Seed: the Son”.

Let us return to the Parable of the Sower: We can then safely explore the avenue of considering Mary as “the Good soil”.
Remember that in this parable, regarding “the act of believing”, the red line between “bearing fruits” and “not bearing fruits” is fundamental. What is the point of starting to believe and not reaching completion (bearing fruits)?
The parable helps us as well to understand the “fullness of Grace” that characterises Mary: being “full of grace” allows her to bear fruits, i.e. to believe. Only God dwells in the “FULL-of-Grace”, only God acts in her, and His action doesn’t find in her any obstacle, and therefore she can bear fruits. Mary is “the good soil”.

Now, can we really receive Mary in our heart, in our life, and make use of her own faith?

Saint Therese of the Child Jesus sums up all that we said, and brings it to completion in a genial way when she said:

“I am not shaken when I see my weakness
The treasure of the Mother belongs to her child
And I am your daughter, oh my dear mother
Your virtues, your love, aren’t they mine?
Therefore when in my heart will descend the white Host
Jesus, my Sweet Lamb, thinks he reposes in you!…” (Poem 54,5)

You may say to Mary: “your faith Mary is mine, therefore I believe not with and through my weak sterile faith, but with your own faith.

This is why Pope John Paul II, in His Encyclical letter on Mary “Redemptoris Mater”, (RM), mentions the fact that we are called to participate to Mary’s faith (see RM 27) and has this other ingenious affirmation: “Mary’s faith […] in some way continues to become the faith of the pilgrim People of God” (RM 28).

This short text on the understanding and use of the Immaculate Conception is worth being read a few times, in order to receive all its rich contents.
Re-read, ponder, wonder…
ask, receive and then ACT…

The historical context of the proclamation of the Dogma of the Immaculate Conception of Mary is very important in order to understand it fully, and we should strive to understand the “political”, practical, thread in it.
Again, being focused on “Spiritual Theology”, we are essentially interested in the practical spiritual impact of the Proclamation of a Dogma, any Dogma.

First: what is a “Dogma”?

The word “Dogma” we use, is a word inherited from the Greek Philosophers. A dogma for them is a universal principle which founds and justifies a specific practical conduct, and which can be formulated in one or in several propositions. A Dogma (especially amongst the Stoic Philosophers) is like a sentence of practical wisdom that one will meditate, ponder upon, and put into practice: it essentially impacts the daily life.

The use of the word “dogma” crossed over from the cultural philosophical use amongst the Greeks to the early Christians.
– Was that an error? Would that have meant a deviation of the right understanding of Jesus’ message?
– I am not sure it is the case. Let us take a closer look.

For early Christians (the first centuries), the “dogmas” were something very practical. It appears as well to be the same for the non-Greek christians: the Apostles themselves who were Semites. 

A very early example of the implicit use of the idea of a “dogma”

See for instance how St. Matthew in his gospel presents the Trinity as a “Dogma”, i.e. as something to put into practice. The Sermon on the Mount (Matthew 5-7) is the Great Charter (Carta Magna) of the newly baptised. Remember we are baptised (i.e. immersed) in each Person of the Trinity. In the Sermon of the Mountain, saint Matthew dedicates a section for each person of the Trinity: Mt. 5:17-48 is offered to put the dogmata of the Son into practice, Mt. 6 is to help us put the dogmata of the Father into practice, and Mt. 7 is for us to put the dogmata of the Holy Spirit into practice. Each Person is a “dogmata”, not a sentence though but a Person upon whom we are supposed to meditate upon, enter in, be immersed in, be transformed into.

“Being Baptised” meant simply that the Father did Baptise (immerse) us, in the Trinity.
– How would this happen?
– For the first Generation, God the Father was considered to have two hands: St. Irenaeus says that the Son and the Holy Spirit are the Hands of the Father (remember that Irenaeus is the disciple of the disciple of St. John). So “Baptism” would be seen as follows:
The Father takes us in His Hands and holds us tight: as a result we shouldn’t escape from His hands. How? By implementing a set of practices that would help us remain immersed (baptised) in the Son, in the Father and in the Holy Spirit (in that order, see 2 Cor 13:13).
To “be Baptised” for the first generation of Christians implied to put into practice the Three Divine Persons of the Trinity. The “Dogma” of the Trinity was practical and vital.
Therefore for the Catechesis of the first Christians (i.e. the Sermon on the Mountain), a whole chapter was dedicated to approaching each Person of the Trinity in a practical way.
For a mnemonic reason, remember that each hand has 5 fingers, so you’ll find the 5 points (one per finger) to remember about the Son in Mt. 5 and the same for the Holy Spirit: five sections in Mt. 7.

Easy to count, easy to remember, easy for meditation, easy to put into practise. The whole “Greater Charter” (Carta Magna) of Christianity, i.e. the Dogma of the Trinity, is fully comprised in this Sermon, the Sermon on the Mountain. 

The historical background of the dogma

– Would dogmas change?
– Obviously: no.
– Would we have new dogmas?
– Obviously: no.
– So why do we have “new” dogmas?
– We don’t. We just proclaim a truth as a “dogma” when we see it, after a long development, under a clearer light.

Theological Note: Even if it is the Pope who proclaims a Dogma, the proclamation is an act of the Church as a whole, as you’ll see below, the Pope makes has a consultation first in order to “sense” the “feeling of the faithful”. The infallibility of the Pope draws its principle from the infallibility of the Church and not vice-versa.

I would add something important in my eyes to that last reply: a Dogma, as we just said, has a direct practical use to it. It has a real impact on us, in our daily life. It is not “one more truth to proclaim” or to believe in, it is one more thing to put into practice, one more thing we already put into practise but the use of which today is much more urgent or vital, this is why it is underlined by the Faithful, the Church, the Pope.

– So why that urge to proclaim Mary as the “Immaculate Conception”?
– This is exactly my point: the historical context of the proclamation is very important to help us understand the reason why it was made in the first place and mainly its application in daily life.

Let us remember a few facts that will help us historically situate the “proclamation” of the Immaculate Conception of Mary by Pope Pius IX:

1- Pope Pius IXth is witnessing the end of the “Middle Ages” political system of Kingdoms, and the new spirit of the Republic of the French Revolution invading the spirit of the Italians and most of Europe.

2- These changes are quite drastic and, with all the good will of the Pope, are seen and felt as a threat to the normal order of things. Remember also that the Pope at that time still had land and estate and was considered as a Ruler.

3- The Pope’s life is under serious threat by the Italian Republicans. His Prime Minister, Pellegrino Rossi, has been assassinated (15th of November 1848), the Swiss Guards are disarmed, making the Pope to a prisoner in his palace.
Then on the 24th of November 1848, the Pope escapes in disguise as a regular priest to Gaeta, in the Kingdom of the Two Sicilies leaving Rome to the radicals and the mob.

4- At Gaeta, in a very small crypt, the Pope prays for 9 months. He had a great devotion to Mary under the name of the “Immaculate Conception”. (You can visit the Church (“Santissima Annunziata”) and the crypt, called “Cappella d’Oro”.)

It is during these dire times that the Pope formed the decision to start the process of consultation that would lead later to the declaration of the Dogma of the “Immaculate Conception”. The idea wasn’t new, but the aforesaid events triggered the process. While still in Gaeta, on the 2nd of February 1849, he published his Encyclical Letter “Ubi Primum”, to the bishops of the Catholic Church asking them for their opinion about the definition of the dogma of the Immaculate Conception of the Virgin Mary.

The Pope remained in Gaeta till the 4th of September 1849.

Time of total distress

The Pope’s Prime minister is killed, his life is under threat, he has to escape, and he does it in disguise. This tells us the degree of distress the Pope is going through.

It is quite obvious that the only practical help he could find was in Mary, not only that, but “Mary the Immaculate Conception”. In a situation of darkness, of total darkness, where the future of the Church is under serious threat, the traditional political order is upside down and its survival is under threat, where evil is trying to kill… the Pope turns in prayer to the Immaculate, the only Creature after Jesus who was never defeated by Evil. We can say that the Pope had found the solution for his distress and the turmoil of the Church.
Do you see the practical, spiritual and political situation in which is born the desire to proclaim solemnly Mary as the “Immaculate Conception”?
By doing so he is in fact declaring that he found The Solution for his distress, he wants to present the solution, and he wants to say what happened to him and how Mary, invoked under this specific mystery, helped him.
He wants to say that this is the will of God to put at the Centre of the Church the First Sign of His Victory, the New Eve, the one that was never defeated by Evil. She is at the heart and root of the life of the Church, real source and proof of Hope that God gave us.
You’ll notice that in the definition of the Immaculate Conception, it is said that this “grace”/ privilege comes directly from Jesus’s salvation, from Jesus’ Cross. In this sense we can contemplate Her as being the first Saved Person by Christ, and mother, with Him, of all the saved. We can contemplate Her, first Saved Creature coming out of His Side, New Eve, totally pure, Mother of the Church.
The first sign of Jesus’ victory on the Cross is Mary. The prototype of all the Saved people, is Mary.
The mother and the “Mould” of all the saved, is Her as well. She generated the Head, and generates each person in the Body.
God put this Sign (the Immaculate) right in the centre of his Church. Mary is the only one who believed (see other articles), Mary is the Prototype of Jesus’ Disciple and follower.
Like the Pope and like that moment in the history of the Church, we too reach the darkest point in our spiritual journey, and we all lift our eyes, in the darkness, to the Star of the Sea, Mary, the Only Immaculate Point in the Dark Sky, “gift of Jesus for us”, “capacity to believe” given by Him to us.

The role of Immaculate in the “Dark night of the spirit”

Now let us see a more specific aspect of the application of the Dogma of the Immaculate Conception.

According to St. John of the Cross, the “Dark night of the spirit” is the deepest and final purification the faithful should go through before reaching the “Union with Jesus” (See his book “The dark night”, especially the second part). You might recognise it in the “Great trial” mentioned in the book of Revelation (Rev 9:14-17) or find it in a more plain way in: what the Apostles (or any follower of Jesus) have to go through when Jesus is about to start his Passion: all your hopes about the Messiah-Saviour will vanish, all your life, your spiritual life seems to go and disappear in the land of oblivion.

Now, a great catholic Master, Blessed Fr. Marie-Eugene of the Child Jesus OCD (1894-1967), in the second volume of his great book “I want to see God”, says that Mary plays a fundamental role at this crucial moment where everything in our “spiritual life” seems to disappear. He quotes St. Louis-Marie Grignon de Montfort, saying that the presence of Mary all together 1- makes that time of deep purification lighter, more bearable, and 2- is essential for this turning point in our spiritual life (the deep purification). In fact, for the first time, we are called to make a pure act of Faith, and in order to do so, we learn to use “Mary’s faith”, or better said: we ask her to “believe for us”. In doing so, we let her grow in us, and transform our spirit into the image of hers, being now for the first time capable of “believing as she believes”.

We are then starting to follow “the only one who believed in the Resurrection”, “the one around whom the distressed apostle gathered in order to draw from her the pure faith in Jesus”.

In a way, Pope Pius the IXth is saying to us: in these great times of distress, the Church continues not with the strength of the papacy, or any human strength, but through the help God put in Mary, the Immaculate. God had his victory in her, and is offering to each one of us this same Victory, by putting Mary in the centre of Jesus’ faithful. Mary said “Yes” to God, “yes He will rise as he promised it” in the darkest moment of history (when Jesus is dead): she believed in the Resurrection; and God gives us her “Yes” so we can use it and overcome the darkness. (Note: John-Paul II made all this very clear during his Pontificate)

The “Line of Divide” of the Immaculate Conception

The first practical consequence of the fact that Mary is the “immaculate conception” is that she is the only one who was able to believe in God’s Words given to her through the Archangel Gabriel (Luke 1). She is “the only one”, the first one to believe and is also the mother of all believers, in the sense that she begets their capacity to believe! Our capacity to believe is deposited by God in her! And we are all called to go to her in order to draw from her, our Mother, this capacity. She is truly our mother, the mother of our faith.

During the Mass we say: “Look not on our faith but on the faith of your Church.”

During our baptism the priest asked our Godparents: “what do you ask the Church for?”. They have answered for us: “Faith” – because Faith obtains for us Eternal Life.

We say these things not knowing exactly what they mean. What is the Church’s faith? It is Mary’s faith. No other faith! What is the Faith we ask for during our baptism: it is Mary’s faith.

The line of divide between all the human race who is born under original sin and Mary who is born from Jesus’ heart dying on the Cross is the same line of divide we find in the parable of the sower between the first three soils (who can’t believe and can’t bear fruits) and “the good soil” Mary.

It is the same line of divide St. Luke puts between the two initial annunciations (to Zachariah (& us) and to Mary). Zachariah’s (& ours) failed, he remained mute, as a sign of his incapacity to believe the Angel’s Words, despite the fact that we was righteous and fulfilling all Moses Commandments (Luke 1:5).

In a way, many centuries before the Declaration of the Immaculate Conception of Mary conceived without original sin, born from the Saviour’s Side on the Cross, the Scriptures (Luke and John) drew the same line of divide between the New Eve and all of us her children to be, not conceived immaculate.

Luke showed us in his Gospel that Mary is the only one who was able to believe, because she is the real Ark of the new Covenant, the only one capable of believing and therefore receiving the Word of God in Her… and keeping Him for ever in Her. Luke showed us the same line of divide: Mary is the only onecapable of believing, Zachariah (and us in him) weren’t and aren’t.

The Parable of the Sower showed us the same line of divide between the first three soils incapable of bearing fruits and the good soil, Mary.

In this sense, the dogma of the Immaculate Conception is very well present in the Gospels.

The same line of divide is there also when believing in the Resurrection was needed. Jesus announced it many times! In whose heart did his Words (“I shall rise”) fall and dwell? When Jesus was dead for three days, who among his disciples (the forerunners of our Faith) was able to believe in His Words promising us that He will rise? Nobody, only Mary. The same line of divide is found here! This is why the Lord said to Peter (see Luke 22:31-32) that he would pray for him, so that when he “turned back” from his unbelief (i.e. he turned to Mary like the tower of Faith), he would be able to strengthen his brothers with the Faith that comes from Mary.

“To believe” requires the humility to acknowledge that it is a grace given by God in the person of Mary, perfect and archetype of Jesus’ disciple. The humility to go to her, acknowledge that she is the new Eve, our Mother, the embodiment of faith and faithfulness, and draw from her our capacity to believe in Jesus and follow Him. God gives us this capacity. In our turn, in her and through her faith, we become sons of God, capable of believing! But we need to acknowledge the source of our Faith: Mary’s, in order to stop living with the illusions of thinking that without Her we would be able to believe and that we would be able to go to the Son our Saviour. Mary’s Faith becomes our Faith. This is why the Ark of the new Covenant becomes the new city of Jerusalem: she is carrying all of us, her Children, God’s Children, in her womb, nurturing us. “In that day this song will be sung in the land of Judah: We have a strong City; God makes salvation its walls and ramparts.” (Isaiah 26:1)

How does this dogma become life in us?

What are the consequences of believing in the dogma of the Immaculate Conception on the day to day life level?

A- When the Church declares a dogma, she is inviting us to believe in it. As we saw above, while remembering the social and spiritual turmoil of the context the Declaration, this dogma is supposed to help us, to be like the channel or a window so we can receive a renewed power to be from God to live in a new social order. A dogma is first meant to be met with an Act of Faith.

B- The Act of Faith made upon the declaration allows us to enter more deeply into the reality of this truth. As a consequence we receive a new and deeper understanding of the relationship between Mary (seen as Immaculate, Gift from God to us) and us, living in a tormented world or times. Once we have this new understanding of this truth, we need to find a way to allow it to come alive in us, to nourish us and transform us. The main consequence of this dogma is the new understanding that we need to see that:

1- Following Jesus requires faith on our part, it is not automatic. We need to be totally involved with all our being in the act of following Christ. Faith is the total gift of oneself. In this sense we are called to discover that if on one hand we have the divine Seed, we need “the good soil” to receive it. Faith has two polarities: the seed and the soil! The seed alone can’t achieve anything without the help of the soil.

2- The second consequence of this deepening is that not any soil can do it! We need the good soil! So we need to understand that there are two ways to follow Christ: one being any soil and one being the Good soil!

3- The good soil is Mary. Only Mary was able to believe.

4- Mary is the mother of our Faith. Becoming ‘the good soil’ is to draw our capacity to believe from Mary.

Therefore the practical incidence of the dogma of the Immaculate Conception is to use it on a daily basis, each time we need to make a Theological Act of Faith, Hope or Love. It is by becoming aware that with our best intentions and with our best spiritual endeavours, Mary’s ways are still way superior to ours.

When God gave the dogma of the Immaculate Conception to humanity in fact he was inviting us to go deeper in the waters of the Gospel. It is equivalent of putting the ax to “the root of the trees” and warning us that “every tree that does not produce good fruit will be cut down and thrown into the fire.” (Mt. 3:10) God is moving up a gear.

Each time we want to go to God by our own means and good intentions with our own way of making an Act of Faith, or Hope or Love, we need to remember that we need to use the divine modality of making them: this divine way lies in Mary, is Mary’s Immaculate way of dealing with God, of allowing the Holy Spirit to work in Her.

This is why we say: “pray for us sinners”! We acknowledge that when we deal with God we are not ‘immaculate conception’, but we ask the help of the ‘Immaculate Conception’, so she can give us her way of dealing with God. “pray for us” means: lift us from our non-immaculate way of dealing with God to your immaculate way… introduce us in you. Let us dwell in you, stay in you, live and act in you and through you. This way, the dogma is really held by us, and becomes life in us and changes us.

Does it make more sense now to believe that Mary is the Immaculate Conception? Do we see more clearly how practical this “dogma” is?

_______________________

A ground breaking lecture on the practical implications of the Dogma of the Immaculate Conception. Sticking mainly to the Bible, we deepen the understanding of the Apostles’ journey of faith in relation to Mary.

We often don’t see the direct and practical implications of the various dogmas. To the point that we keep them in the “belief” area of our christian life and not our Spiritual practical life area. We lose a lot by not seeing the direct inner relationship between each dogma and our personal life.

Following the Apostle Journey of Faith, this groundbreaking lecture opens a new way of understanding the Immaculate Conception and its “use” in our daily life.

First Part of the audio recording:

Second Part:

184- The Immaculate Conception in the Light of Christ our Saviour

or The Contemplative Meaning of the Mystery of the Immaculate Conception

In this text I will be endeavouring to help the reader see the connection between the mystery of the Immaculate Conception of Mary and the Mystery of Our Redemption, i.e. Jesus on the Cross saving us.

Let us go back to the definition of the Immaculate Conception as it is given by Pope Pius IX, a reminder of which is given in:

“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 in 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 491)

“Immaculate Conception” means that Mary was born without inheriting original sin, as we all inherit by conception in the womb of our mother.

It is a « grace » and a « privilege » that Mary received. What I would like to go into in depth here is the relationship between Our Lady as the Immaculate Conception and the Lord Jesus our Saviour.

It is important to realise from the start that the grace was not given to Mary by shortcutting the Redemption realised by Christ. It is a temptation in fact to forget from where and how this “privilege” comes and is given. It is because of Christ, foreseeing his Redemption on the Cross, and coming from it that Mary who receives the grace of being saved from original sin! Otherwise, if Mary were not saved by Jesus, She would be a parallel being to Jesus, coming directly from God. However, in fact, Mary is a daughter of Adam and Eve, but by a preventive act doesn’t receive original sin. She is saved by Jesus on the Cross, and therefore, by a mysterious design of God, is conceived redeemed, i.e. without allowing Original Sin to touch her soul and her being.

Therefore, the difficulty for us is not to accept that Mary was saved by Jesus. The difficulty is just to accept that Mary saved by Jesus is born before the event itself of the Cross, that God, foreseeing and knowing about the Cross, chose to do it even before the birth of Christ. This is the main difficulty I think. We all believe that “all have sinned” (Romans 3:23-25) as St. Paul puts it, or better said that all inherit “original sin”. Mary also is supposed to inherit it, but by the grace of the Redeemer She not only fails to receive it, but it also fails to touch her being, from the first instant of the creation of her body, soul and spirit.

In this sense, the Eternal project of God to have us holy and immaculate in his presence, as St. Paul expresses it (Ephesians 1:3-6), is realised in Mary, from the first instant of her creation. Does this mean that after her birth She didn’t need to remain faithful to God? Of course not, She had to walk the walk, and fight the fight, to remain faithful to God’s Grace. Being preserved from Original Sin, being full of the Grace of God from the first moment of her conception, doesn’t mean that She didn’t grow in the Grace of God in ways that we can’t fathom, it doesn’t mean that she was locked in the impossibility of sinning! Of course not! Being in God doesn’t lock our free will but maintains our freedom because we are in a real friendship and not in a state of slavery to the Grace of God. One remains free, keeping his free will! And therefore, She had to fight when all the opportunities of disobeying God presented themselves! Hence all her acts are meritorious, as we say in theology, because of her use of her free will, her corresponding to the grace of God and doing God’s will.

Note: The absolute merit comes from Christ! Nobody can merit the Redemption for we only have one Saviour! Only one who is God and man. But her merit comes from the fact that She is following the grace of God. So the grace of God growing in her merits more graces. “The charity of Christ is the source in us of all our merits before God. Grace, by uniting us to Christ in active love, ensures the supernatural quality of our acts and consequently their merit before God and before men.” (Catechism 2011)

In this sense: from all Eternity, God knew that He would accomplish our Redemption through His Son, on the Cross, and offered the first fruit of the Redemption to Mary.

Why is this so? Because only the New Skin can bear the New Wine, only a being that was never touched by any form of sin can bear to carry the Son of God incarnate; She is truly the Golden and real Ark of the Covenant, bearing the Living Word of the Father in her being! Her being had to be “solid” and not touched in any way, in order to carry the Holy Holy Holy.

This is the thought of the Fathers of the Church. They always considered Mary as the Most Holy Mother of God, “God” here being Jesus, the Incarnate Son of God.

Therefore, it is mandatory for us to better understand our contemplation of the relationship between Jesus and Mary and Jesus and the Church, on the Cross. We know that traditionally Jesus was considered the New Adam. St. Paul speaks about Him this way. Very early on, the Fathers of the Church went back to Genesis to the moment of the Creation of Eve, and saw in a comparable image of the birth of the New Eve from the side of Jesus “sleeping” on the Cross.

If we ask ourselves the question: “who is the first being that comes from Jesus’ side on the Cross?”, there is a tendency to think that it is the Church! While if we pay greater attention to the sequence of events and the connection between the mysteries of our faith, we will find that the first being to come out of Jesus’ Side on the Cross, the New Adam’s side, is not first the Church but truly Mary.

This is in fact one of the deepest aspects of the mystery of the Immaculate Conception of Mary. We say that She has been redeemed in anticipation! Therefore who comes first? Mary or the Church? The Mother of the Church or the daughter i.e. the Church? Who is the real Bride of Jesus? Mary is virgin and mother, and the Church can only be the Church if she is found to be in the image of Mary, virgin (giving all her faith to her Groom) and mother (bearing many children to the groom).

She shall be called ‘Woman’”!

Let us now contemplate something even deeper about the mystery of the origins of Our Lady, from whence She comes! Let us enter deeper into the Mystery of the Cross. Let us re-read Genesis, the mystery of the creation of Eve but under the light of Jesus and Mary.

“But for Adam no suitable helper was found. So the Lord God caused the man to fall into a deep sleep; and while he was sleeping, he took one of the man’s ribs and then closed up the place with flesh. Then the Lord God made a woman from the rib he had taken out of the man, and he brought her to the man. The man said, “at last, this bone of my bones and flesh of my flesh; she shall be called ‘woman,’ for she was taken out of man.”” (Genesis 2:20-23)

Without neglecting the more literal level of the reading, or the first intention of the human writer of this passage, the Fathers of the Church saw in it a deeper layer where they saw through Adam in a “deep sleep”, Jesus himself on the Cross, Jesus the second Adam.

If we continue in the same vein seen already by St. Paul and the Fathers of the Church, and if we contemplate in Eve Mary herself, the Bride, the New Eve we find in Adam’s words something very deep, an explanation given by Jesus as to who Mary is and on her origins:

“at last, this bone of my bones and flesh of my flesh”. “At last” after this long thirst to find a being that is similar to him (“suitable”) and a “helper”: when Jesus contemplates Mary He sees her the other way around: not him coming from her (he is her son) but her coming from him, extracted from him: “bone [taken out] of my bone and flesh [taken out] of my flesh”! Isn’t this the best definition of the Immaculate Conception, the best scriptural text that embodies it?

Jesus should be saying: I am from her, I am bone of her bone and flesh of her flesh! But strangely, and truly, He says the opposite, going deeper: She comes from me! Where and when? On the Cross, when my side has been opened up, the first redeemed being is the true and only bride: my mother, Mary. All her being is woven from the fibres of my being: She is bone of my bone, flesh of my flesh, She is extracted from me! What a mystery! I am her Saviour, one hundred per cent. She comes from me on the Cross! If She contemplates this wound in my side She can truly say: “this is where I come from, this is the Source of my being! I have been saved, redeemed by Him and She would sing the everlasting Song with great power, the only Song that can exist for it is eternal: My soul magnifies the Lord and Spirit rejoices in the Lord my Saviour: Jesus, the Son of the Eternal Son of God. I am his servant.

Note: Dante Alighieri said something very simple and at the same time extremely profound about Our Lady, when he said to her: “figlia di tuo figlio”,i.e. “daughter of your son”. He is indeed her “Father” in the sense that He is truly, truly her Redeemer! She is attached to Him and clings to Him as her Redeemer! “My Saviour”.

Let us now examine to the continuation of Jesus’ statement when He contemplates deeply his Mother profoundly: “she shall be called ‘woman,’ for she was taken out of man”. “taken out of”, extracted! She finds in Him her source and origin! This is why She is called “wo-man” (Ish-sha in Hebrew), because She is “taken from” man (Ish in Hebrew).

The only two times Jesus addresses his Mother in the Gospel of St. John (Chapter 2 and Chapter 19) He calls her: woman! In fact, He is saying much to us when He calls her “woman”; He is inviting us to delve deeper into our understanding of the origins of Mary… He is saying to us: here is my mother, yes, true, but I am her Redeemer, on the Cross, you will see, and She is bone of my bones, and flesh of my flesh. This is the true way of contemplating her and understanding who She is.

Isn’t She the Immaculate Conception? Isn’t it written in the Scriptures? Yes.

Now consider this: St. John is the only Evangelist not to mention the institution of the Eucharist in His Gospel! He witnessed it, but despite that, he doesn’t mention it! It should seem strange to us! But instead, John does something very deep in Chapter 19, while witnessing the last will of His Saviour. He tells us the following:

“When Jesus saw his mother there, and the disciple whom he loved standing nearby, he said to her, “Woman, here is your son,” and to the disciple, “Here is your mother.”” (John 19:26-27)

When a person is about to die, he or she might pass on his last will and testament. And his will is the most precious thing one can receive and one can consider it a duty to fulfil. The Lord’s will is to offer us his Mother. But He starts by talking to the mother of the Church and not to the Church itself. He says: “Woman, here is your son”. Which means: I see in you the one who comes from my side, the first redeemed creature. But also, you are the mother of the Church, the mother of all my Children.

But when Jesus says: “here is your mother” to each one of us, He is in fact giving us the one who is “bone of his bone and flesh of his flesh”; the one who will beget us to Eternal life, and the one who is so much part of Him. What is the Eucharist? His Flesh, His Blood (Bones produce the blood). He is offering us the possibility to be born again from Her, as his Body, his Flesh, his Bones.

It has taken the form of giving us something as profound as the Eucharist.

As a continuation of this text please do read: "The Practical use of the Dogma of the Immaculate Conception".

148: How Can We Enter Into The Sacred Heart?

The Son Reveals the Trinity

The love of the Father for each one of us was so great that He sent his Eternal Son to us (John 3:26), caused Him to become incarnate and, in Him and through Him, the Father opened wide the Gate of the Trinity to each one of us. The Trinity is in fact our true Home.

What, then, is the process through which we enter into the Trinity? God accomplishes this process in a very specific way: through Baptism we are grafted onto the Son, invited into the presence and the embrace of the Father, and become part of their everlasting reciprocal Love which is the Holy Spirit. The Son Incarnate, in fact, is our true Temple, where we can meet the Father in the Holy Spirit.

So true is this that it impacts significantly on worship. This is why we always pray to the Father, through the Son, in the Holy Spirit. This is why the Priest summing up all worship says: Through the Son, with the Son and in the Son, in the Unity of the Holy Spirit, we give you all Glory and Honour. This also shapes the way we say the “Our Father”: we are in the Son, in the presence of the Father, talking to Him, through the Holy Spirit. It is only because we have been grafted onto the Son that we can say: “Our Father”; this is why the Father then distinguishes/hears in the sound of our prayer the very Voice of his Son and answers our prayers. We are, in a very real sense, in the Son who is God, worshiping, knowing and loving the Father who is God, and praying it in the Holy Spirit who is God, that is, praying it in a divine way. So clearly the Trinity is like a closed circuit. Nobody deals directly with the Father unless he or she is grafted onto the Son. This is an important part of the Revelation which the Son Incarnate came to bring us.

This revelation is stunning if we take an in-depth look. This is the reason for the Son saying to us that through his Passion He is going to prepare for each one of us, in Him our True Temple, a place (John 14:1-3). This is why the Son says that He is the “Gate”. Indeed He is the entrance Gate to the Trinity, our Home, our resting place (our Sabbath). This is why He says that He is the “Way” that leads to the Father.

Entering into the Life of the Trinity

The Lord himself gives us clues about the life of the Trinity, showing us that only God is God, and that one has to be truly “in God” in order to know God and love God. Psalm 36:9 in fact reflects this, saying: “(Father) In your Light (that is, the Son) we see the Light (that is, Yours)”. In the Gospel the Lord mentions this “closed circuit” flow of the Divine Life: “No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal him.” (Mt 11:27)

Now, if “only the Father knows the Son”, how then can we ever access the Sacred Heart of the Son and know Him? How can we enter into the Son’s Sacred Heart? The answer to these questions is clear: the Father Himself needs to reveal the Heart of His Son to us. To accomplish this the Father needs to give us a unique gift, an exceptional capacity: enabling us to embrace the Son, in fact, to be at his level. For the new Wine (Jesus’ Heart) we need a new Skin, that is, a new capacity to embrace Him. We need to be lifted up to the Spirit world from the flesh, in order to be at God’s level and worship Him “in Spirit”.

Knowing the Father now becomes possible if the Son reveals Him. The text above says “no one knows the Son except the Father”, and except “… those to whom the Son chooses to reveal him”. This certainly applies as well to the knowledge one can have about the Son (since the Son and the Father are one). Moreover, the knowledge acquired concerning the Son is given by the personal free choice of the Son. So it can be said that: Only the Father - and those to whom the Son chooses to reveal himself - do know the Son.

How the Son Reveals Himself

Now, how did the Son reveal himself to us? How did the Father present the Son to us? How did He make the Son known to us? In order to answer these questions in a satisfactory manner we need to explore an important point of our faith: Mary’s place in this process.

Mary is the New Eve

The Scriptures (1 Co 15:45; Romans 5:12-14) and the early Apostolic Fathers (St Irenaeus) see in Jesus the “New Adam”. This means that by the Grace of the Holy Spirit they were able to re-read the first chapters of the book of Genesis, seeing through the text, through the first Adam, to the New Adam, Jesus. So, suddenly, a text that seemed to talk to us only about the first Adam, starts to speak to us about Jesus the New Adam, revealing to us new depths that help us enter very deeply into the Mystery of God, of Jesus and of his relationship with Mary and with the Church.

Reading the Scriptures this way tells us that there is a unique relationship between the Son (the New Adam) and the New Eve. When the New Adam sees the New Eve, He can confidently affirm: “At last, she is bone of my bones, flesh of my flesh” (Gn 2). We can also say that He recognises that her heart is born from his Heart on the Cross. In fact Mary is the first Redeemed person. Plus, as we will see it, she is the Mother of all the Redeemed. As all the Redeemed come forth from the side of Jesus on the Cross, it follows that Mary, the Mother of Christ, will be the first to come forth from his Side. She is the Mother of the Church, therefore She takes precedence over everyone and subsequently generates the actual Church.

Eve's creation

When Jesus, the New Adam, contemplates Mary, He states that She is truly the sole and unique “helper” for Him who is “similar to him” (see in Gn 2 the characteristics of Eve).

“And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.” (Gn 2:28)

Two characteristics are sought: “an help” and “meet for him”. But nobody, no anima, and for us, no “just man” on earth can be “of a help” and “meet” for Him. We are all sinners, separated from God, after the First Adam’s fall. Just as with the First Adam no “helpmeet” similar to him was found, so too for God no “helpmeet” similar to Him could be found after the Fall other than in the New Eve: “But for man there was not found an help meet for him.” (Gn 2:20)

By contrast Mary knows Him perfectly, She loves Him perfectly because from Him she is taken (Gn 2: she will be called “woman” because she is taken from “man”); she is “bone of his bone, flesh of his flesh”, therefore there is a deep similarity between them stemming from the fact that she is “made of him”, “of one of his ribs”. Her similar flesh can understand his flesh, Her similar bone can understand his bones, “flesh” and “bone” being a concrete image indicating that they are of the same “make”.

As a consequence, only Mary’s Heart can perfectly honour the Heart of Jesus, because this heart is issuing from the Heart of Jesus on the Cross. This very deep Mystery encompasses the fact that Her heart is born from his heart/side, is similar to his heart, and is capable of containing/embracing his heart.

Having Children from God

But Mary is the New Eve, the “mother of the new creation” the mother of the new living in God, the Redeemed, for like Eve “She will be called Eve because she is the mother of the living”. This significant connection between the Old and New Testaments is summed up by “Living” and “Eve” being words of the same root in Hebrew. Thus the heart within her children will resemble Her heart. It will be, in truth, “flesh of her flesh”.

When the Holy Spirit says in Ezekiel: “I will remove the heart of stone and put in a heart of flesh” (Ez 36) let us remember that this heart “of flesh” is of the same flesh as Mary, who is of the same flesh as Jesus!

Added to this, when Mary generates in us the Life of God, Jesus’ Life, we can say that, in an indefinable way, we are given a heart like hers, an immaculate heart. Our heart, then, is conceived in her heart, through the workings of the Holy Spirit. If we prefer, however, we can say that “Mary’s Heart is given to us”, so that we can love Jesus with her Heart: “I will remove the heart of stone and put in a heart of flesh” that is Mary’s Heart now realised in us.

The deep mystery of the Eucharist now takes up this theme when we hear the words: “Take this and eat it,” “this” being “flesh of my flesh”! He who eats my flesh will have Life (see John 6:53). Significantly the word “flesh” is used here and not “body”.

Thus, when on the Cross the side of Jesus was opened, the Fathers of the Church saw there the birth of the New Eve from the New Adam’s pierced side: “Instead, one of the soldiers pierced Jesus' side with a spear, bringing a sudden flow of blood and water.” (John 19:34) The First heart that issues forth from the side of Jesus on the Cross is Mary’s Heart.

Then too, when the Fathers of the Church meditated upon the following verses they saw in them a Great Mystery: they saw Jesus, the New Adam, “sleeping” on the Cross, and having his side opened, and the New Eve coming out of it:

“And the LORD God caused a deep sleep to fall upon the man, and he slept; and he took one of his ribs, and closed up the flesh instead thereof: the rib, which the LORD God had taken from the man, made he a woman, and brought her unto the man. And the man said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.” (Gn 2:21-23)

This is a great Mystery, the mystery of the unique relationship that exists between Jesus and Mary. He knows her perfectly and more importantly she knows him perfectly.

God built (Gn 2:22 “built” and not “made”) Mary’s Heart from Jesus’ Heart on the Cross. Only the Father and She perfectly know the heart of Jesus. Her Heart alone, till now, has been capable of containing the One whom the heavens cannot contain (see 1 Kings 8:27). The “New Skin” only can contain the Divine Heart.

Like the Mother she is, Mary then begs Him to share the capacity of the New Skin, the New Eve, with others: “Give me children or I will die” (Gn 30:1), “They don’t have wine” (John 2). She wants to have children who will be capable like Her and with Her to contain His Heart and love Him in the same way she does. Children whose heart is “flesh of her flesh”, true children of hers.

Jesus, in turn, reveals Her to us by calling her “Woman” (John 2), which means: you are the “New Eve”, the Mother of His Children. When Jesus says “Woman” He alludes to that closed Mystery, that “secluded..sealed....locked Garden” (Mary, see Song of Songs 4:12), to “what is between you and me” (John 2)! What is between Him and Her is the central Mystery for us to meditate and ponder upon throughout the entire course of our lives. It is the entrance Gate to that knowledge of the Son that the Father (and Mary) alone have. By saying “Woman” Jesus, the New Adam, reveals the secret between Him and Her, the entrance door to the sealed circulation of Divine Life occurring between them.

The heart of this New Eve, is not only Immaculate, but it is important to recognise that it is also “immaculate” from the first moment of her Conception when she was saved from Original Sin. However, if we really go back to the true place of birth of her Immaculate Heart, we must necessarily go back to the moment when Jesus' heart was pierced on the Cross. She is Redeemed/Saved by Jesus being the first creature to come out of his pierced Side on the Cross. This is her birthplace, as it is ours. Immediately following this, we can affirm that her Heart is the birthplace of our heart. Psalm 87 beautifully sums this deep action up by saying about Mary: “all are born in Sion”... “in you all my fountains”.

The Church can only be the Church of Christ if she reflects the image and likeness of Mary, that is, if she offers her Spouse a pure faith (Virgin) and generates children by God and from God (Mother).