Ineffabilis Deus. Apostolic Constitution of Pope Pius IX on the Immaculate Conception (December 8, ). God ineffable — whose ways are mercy and truth. Immaculate Conception: Ineffabilis Deus. The Immaculate Conception. – Denis Vincent Wiseman, O.P.. On December 8, , Pope Pius IX, in the bull Ineffablis . On December 8, , Pope Pius IX, in the bull Ineffablis Deus, proclaimed: 1 Pius IX, Ineffabilis Deus, quoted by Rene Laurentin, “The Role of the Papal.
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By repeated blows they wished to put an end to such an opinion. We also selected priests, both secular and regular, well trained in the theological sciences, that they should most carefully consider all matters pertaining to the Immaculate Conception of the Virgin and make known to us their opinion. From the very beginning, and before time began, the eternal Father chose and prepared for his only-begotten Son a Mother in whom the Son of God would become incarnate and from whom, in the blessed fullness of time, he would be born into this world.
Declarat tamen haec ipsa sancta Synodus, non esse suae intentionis, comprehendere in hoc decreto, ubi de peccato originali agitur, beatam et immaculatam Virginem Mariam Dei genitricem, sed observandas esse constitutiones felicis recordationis Sixti Papae IV, sub poenis in eis constitutionibus contentis, quas innovat.
Accordingly, the Fathers have never ceased to call the Mother of God the lily among thorns, the land entirely intact, the Virgin undefiled, immaculate, ever blessed, and free from all contagion of sin, she from whom was formed the new Adam, the flawless, brightest, and most beautiful paradise of innocence, immortality and delights planted by God himself and protected against all the snares of the poisonous serpent, the incorruptible wood that the worm of sin had never corrupted, the fountain ever clear and sealed with the power of the Holy Spirit, the most holy temple, the treasure of immortality, the one and only daughter of life — not of death — the plant not of anger but of grace, through the singular providence of God growing ever green contrary to the common law, coming as it does from a corrupted and tainted root.
Under her guidance, under ineffqbilis patronage, under her kindness and protection, nothing is to be feared; nothing is hopeless. The decree was promulgated on December 8,the date of the annual Feast of the Immaculate Conception and followed from a positive response to the encyclical Ubi primum.
We likewise inquired what the bishops themselves thought about defining this doctrine and what their wishes were in regard to making known with all possible solemnity our supreme judgment. Eve listened to the serpent with lamentable consequences; she fell from original innocence ineffwbilis became his slave.
Ineffabilis Deus – Papal Encyclicals
It was the greatest spiritual joy for us when we heard them ask us to promulgate the dogmatic definition of the Immaculate Conception jneffabilis the Virgin Mother of God. In the meantime we were indeed filled with no less joy when, after a diligent examination, our venerable brethren, the cardinals of the special congregation and the theologians chosen by us as counselors whom we mentioned aboveasked with the same enthusiasm and fervor for the definition of the Immaculate Conception of the Mother of God.
No wonder, then, that the Pastors of the Church and the faithful gloried daily more and more in professing with so much ibeffabilis, religion, and love this doctrine of the Immaculate Conception of the Virgin Mother of God, which, as the Fathers discerned, was recorded in the Divine Scriptures; which was handed down in so many of their most important writings; which was expressed and celebrated ineffabiils so many illustrious monuments ineffabilis venerable antiquity; which was proposed and confirmed by the official and authoritative teaching of the Church.
Ineffabilis Deus Apostolic Constitution of Pope Pius IX on the Immaculate Conception December 8, God ineffable — whose ways are mercy and truth, whose will is omnipotence itself, and whose wisdom “reaches from end to end mightily, and orders all things sweetly” — xeus foreseen from all eternity the lamentable wretchedness of the entire human race which would result from the sin of Adam, decreed, by a plan hidden from the centuries, to complete the first work of his goodness by a mystery yet more wondrously sublime through the Incarnation of deux Word.
Consequently, following the examples of our predecessors, and desiring to proceed in the traditional xeus, we announced and held a consistory, in which we addressed our brethren, the cardinals of the Holy Roman Church.
Everyone is cognizant that this style of speech has passed inefabilis spontaneously into the books of the most holy liturgy and the Offices of the Church, in which they occur so often and abundantly. Our predecessors, indeed, by virtue of their apostolic authority, gloried in instituting the Feast of the Conception in the Roman Church.
Therefore, far above all the angels and all the saints so wondrously did God endow her with the abundance of all heavenly gifts poured from the treasury of his divinity that this mother, ever absolutely free of all stain of sin, all fair and perfect, would possess that fullness of holy innocence and sanctity than which, under Lneffabilis, one cannot even imagine anything greater, and which, outside of God, no mind can succeed in comprehending fully.
It was she whom the Son himself chose to make his Mother and it was from her that the Holy Spirit willed and brought it about that he should be conceived and born from whom he himself proceeds.
Part of a series on the. De Natura et Gratia, c. Therefore, having full trust in the Lord that the opportune time had come for defining the Immaculate Conception of the Blessed Virgin Mary, Mother of God, which Holy Scripture, venerable Tradition, the constant mind of the Church, the desire of Catholic bishops and the faithful, and the memorable Acts and Constitutions of our predecessors, wonderfully illustrate and proclaim, and having most diligently considered all things, as we poured forth to God ceaseless and fervent prayers, we concluded that we should no longer delay in decreeing and defining by our supreme authority the Immaculate Conception of the Blessed Virgin.
We are firm in our confidence that she will obtain pardon for the sinner, health for the sick, strength of heart for the weak, consolation for the afflicted, help for those in danger; that she will remove spiritual blindness from all who are in error, so that they may return to the path of truth and justice, and that here may be one flock and one shepherd.
To these praises they have added very noble words. Mary’s immaculate conception is one of only two pronouncements that were made ex cathedra the other in Munificentissimus Deus regarding the Assumption of the Blessed Virgin and is therefore considered by the Catholic Church to be infallible through the extraordinary magisterium.
As if these splendid eulogies and tributes were not sufficient, the Fathers proclaimed with particular and definite statements that when one treats of sin, the holy Virgin Mary is not even to be mentioned; for to her more grace was given than was necessary to conquer sin completely.
Everyone is cognizant that this style of speech has passed almost spontaneously into the books of the most holy liturgy and the Offices of the Church, in which they occur so often and abundantly.
With a still more ardent zeal for piety, religion and love, let them continue to venerate, invoke and pray to the most Blessed Virgin Mary, Mother of God, conceived without original sin. The Council of Chalcedon — A.
All About Mary
Likewise, we were desirous, after the example of our predecessors, to favor this praiseworthy piety, devotion, feast and veneration — a veneration which is in keeping with the piety unchanged in the Roman Church from the day it was instituted. In like manner did they use the words of the prophets to describe this wondrous abundance of divine gifts and the original innocence of the Virgin of whom Jesus was born.
Decree of the Sared Cong. Sanctissimus, September 12, This they did in the books they wrote to explain the Scriptures, to vindicate the dogmas, and to instruct the faithful. She is celebrated as innocence never sullied and as the second Eve who brought forth the Emmanuel.
And indeed, illustrious documents of venerable antiquity, of both the Eastern and the Western Church, very forcibly testify that this doctrine of the Immaculate Conception of the most Blessed Virgin, which was daily ineffabikis and more splendidly explained, stated and confirmed by the highest authority, teaching, zeal, knowledge, and wisdom of the Church, and which was disseminated among all peoples and nations ibeffabilis the Catholic world in a marvelous manner — this doctrine always existed in the Church as a doctrine that has been received from our ancestors, and that has been stamped with the character of revealed doctrine.
Ordinary Teaching of the Roman Church These truths, so generally deeus and put into practice by the faithful, indicate how zealously the Roman Church, mother and teacher of all Churches, has continued to teach this doctrine of inegfabilis Immaculate Conception of the Virgin. To them, in the person of the Prince of the Apostles, were divinely entrusted by Christ our Lord, the charge and supreme care and the power of feeding the lambs and sheep; in particular, of confirming their brethren, and of ruling and governing the universal Church.
And thus, we can satisfy the most holy desire of the Catholic world as well as our own devotion toward the most holy Virgin, and at the same time honor more and more the only begotten Son, Jesus Christ our Lord through his holy Mother–since whatever honor and praise are bestowed on the Mother redound to the Son.
For the Church of Christ, watchful guardian that she is, and defender of the dogmas deposited with her, never changes anything, never diminishes anything, never adds anything to them; but with all diligence she treats the ancient documents faithfully and wisely; if they really are of ancient origin and if the faith of the Fathers has transmitted them, she strives to investigate and explain them in such a way that the ancient dogmas of heavenly doctrine will be made evident and clear, but will retain their full, integral, and proper nature, and will grow only within their own genus — that is, within the same dogma, in the same sense and the same meaning.