By an Anonymous Franciscan Friar

The feast of the Immaculate Conception of the Blessed Virgin Mary is very fitting for us to grow in two loves; not those loves that Saint Augustine spoke of which are opposed to each other, but two correlative loves. The holy doctor of Hippo said:
“Two cities have been formed by two loves: the earthly by the love of self, even to the contempt of God; and the heavenly by the love of God, even to the contempt of self. The former, in a word, glories in itself, the latter in the Lord. For the one seeks glory from men; but the greatest glory of the other is God, the witness of our conscience. The one lifts up its head in its own glory; the other says to its God, ‘Thou art my glory, and the lifter up of my head’.”
He said this in his book, The City of God, which is a kind of theology of history of that time. Today, we are not treating of that, but of two holy loves, loves that call to each other and affirm each other. These are love for the Blessed Virgin Mary in her exalted prerogative of the Immaculate Conception and love for the teaching of the Holy Mother Church, the source of light, hope, and salvation. The Immaculate Conception of the Blessed Virgin Mary is one of the most appropriate feasts to witness with what caution, seriousness and scientific rigor the Catholic Church guides itself in fulfilling the mission that Christ himself entrusted to it. Alongside the Sacred Scripture and the Papacy arose the Holy Fathers
and the primitive churches which, through their holy customs and their writings, formed the body of the Catholic Church.
After this, very briefly speaking, came the great medieval Doctors with their famous
syntheses, which were called Summas. They baptized, so to speak, all of the natural wisdom of humankind and assimilated it to divine revelation. The guiding point is this: God, Who is the Author of the divine revelation, is also the Author of human nature. Therefore, there can be no contradiction between revealed truths and natural ones. That is why they are known as synthesis, that is, unification or assimilation. Everything that could be explained by divine revelation was retained, and everything that opposed it was discarded. Four Doctors of the Church stood out for their writings and their synthetic efforts, although they were not the only ones. Doctor of the Church, the title Holy Mother Church gave to
some saints, means that their writings can be read without fear because their doctrine is completely safe.
In our case, it involves two teachers and two disciples, two Dominicans and two Franciscans. We’re talking about the 13th century. The dates are very important.
The most well-known of all is Saint Thomas Aquinas of the Dominicans, along with his Franciscan companion and friend, Saint Bonaventure. Saint Thomas’s teacher was Saint Albert the Great, and Saint Bonaventure’s teacher was Alexander of Hales. Let us see what they said about the Immaculate Conception:
Alexander of Hales: It should not be stated according to Catholic doctrine.
Saint Bonaventure: The Blessed Virgin should in no way be excluded from this general rule (the need to be redeemed).
Saint Albert the Great: The Virgin was not sanctified before her Conception; to affirm the contrary is heresy, according to Saint Bernard.
Saint Thomas Aquinas: According to Catholic doctrine, it must be firmly held that every son of Adam, except Christ alone, contracted original sin.
They taught that the Virgin Mary had been sanctified in her mother’s womb, after she had been conceived. The key point of these doctors’ entire argument is that Christ is the universal Redeemer. If someone were born without original sin, they would not have needed such redemption; therefore, Christ would not be the Redeemer of the entire mankind. As we can see, nothing could be further from the mind of the Catholic
Church than the supposed idea that it does not consider or respect the divinity or the redemptive character of Christ our Lord.
Finally, the Franciscan, Duns Scotus, received from tradition and developed the idea of preventive redemption, thus reconciling the Immaculate Conception with the redemptive work of Christ. In this way, the Blessed Virgin Mary, because of the honor due to her Divine Motherhood and because of the merits of Christ, was preserved, by anticipation, from original sin. It is important to stress that this prevention does not in any way contradict divine omnipotence or wisdom. Actually, it can be said that it is in accordance with them. The Immaculate Conception of the Blessed Virgin Mary depends on the
redemption wrought by Christ, and it is called preventive redemption. What cannot be clearly understood from the perspective of time, is perfectly understood from the perspective of eternity. So, was the Blessed Virgin Mary redeemed by Christ? Yes. How was her redemption? It was preventive. What does this mean? It means that she was preserved, set apart, because she was the Mother of God, from the common inheritance of original sin. Scotus said: She shouldn’t be excluded from Christ’s redemption, rather, she
should be highlighted. On December 8, 1854, the Catholic Church finally highlighted her when Pope Pius IX said:
“We declare, pronounce, and define that the doctrine which holds that the most Blessed Virgin Mary, in the first instance of her conception, by a singular grace and privilege granted by Almighty God, in view of the merits of Jesus Christ, the Savior of the human race, was preserved free from all stain of original sin, is a doctrine revealed by God and therefore to be believed firmly and constantly by all the faithful.”
From the 13th century to the 19th century, five centuries passed. It took Holy Mother Church over 500 years to define the dogma of the Immaculate Conception of the Blessed Virgin Mary. What was the attitude of the Catholic Church during those 500 years? It was to observe the arguments presented by both sides, giving complete freedom to theologians, since praising the Mother of God does not contradict the decrees of the Most High. Nothing could be further from the spirit of the Church than the alleged intellectual suppression. Therefore, this feast of the Immaculate Conception of the Blessed Virgin Mary
makes us love the teaching of the Catholic Church, which is infallible, and the infallibility of papal doctrine makes us love the Immaculate Conception of Mary as a truth revealed by God. That is why we say they are two correlative loves; one is related to the other.
So, let us love the Blessed Virgin Mary on this day and congratulate her for the very special place she holds in God’s work. Let us love the doctrine of the Church as it has always been taught, because it is the only way to reach Heaven. Let us love Christ our Lord who gave us such a Mother and let us love the Blessed Virgin Mary who gave us such a Son.
“For a Child is born to us, and a Son is given to us, and the government is upon His shoulder: and His Name shall be called, Wonderful, Counselor, God the Mighty, the Father of the world to come, the Prince of Peace. His empire shall be multiplied, and there shall be no end of peace: He shall sit upon the throne of David, and upon His kingdom; to establish it and strengthen it with judgment and with justice, from henceforth and forever: the zeal of the Lord of hosts will perform this”. (Isaias 9, 6-7)















