Thursday, December 8, 2011
WHY THE IMMACULATE CONCEPTION?
WHY THE IMMACULATE CONCEPTION?
(A Reflection)
MARWIL N. LLASOS, O.P.
What is the Immaculate Conception?
By Immaculate Conception we mean that God created Mary’s soul without any stain of original sin and preserved her from actual personal sin, and concupiscence or inclination to sin. She was created in the state of pure innocence and unspotted holiness.
In 1854, Blessed Pope Pius IX proclaimed the dogma of the Immaculate Conception in the Apostolic Constitution Ineffabilis Deus –
“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.”
Blessed Pope Pius IX proclaims the dogma of the Immaculate Conception of the Blessed Virgin Mary
Why the Immaculate Conception?
The Immaculate Conception is predicated on the Incarnation – of God becoming man. It is demanded by no less that the supreme dignity of God, who, for us and our salvation, became man. Thus, the basis for the singular privilege of the Immaculate Conception is the Divine Maternity of the Blessed Virgin Mary. Fr. Reginald Garrigou-Lagrange, O.P. opines that “Mary’s predestination to the divine maternity preceded her predestination to the fullness of glory and grace.”[1]
Mary would give birth to the Son of God, the Word-Made-Flesh and God Himself (Jn. 1:1, 14). Since God would take on human form in the Virgin Mary, He made her holy and immaculate because she was to be His “house” for nine months. “Holiness becometh thine house, O Lord, for ever” (Ps. 93:5). Mary was God’s living “tabernacle” when He became flesh and dwelt among us. “The Most High hath sanctified His own tabernacle” (Ps. 46:5). The Immaculate Conception was, as it were, God’s way of sanctifying His own tabernacle in whom “God dwelt in the midst thereof” (Ps. 46:6).
"Tota pulchra es, Virgo Maria"
God is holy – holiness is one of His attributes. God is a thrice-holy God (Isa. 6:2-3; Rev. 4:8). God’s name is “holy” (Isa. 57:15). Mary knows and proclaims this truth in Luke 1:49: “For He that is mighty hath done great things for me; and holy is His name.” God’s name signifies his essence; hence, God is absolute holiness.
Since God is holy, no one can stand before Him or even approach Him (1 Sam. 6:20, 1 Tim. 6:15-16, Exo. 3:5). Sin is an abomination to a holy God (cf. Hab. 1:13). The holy God demands holiness from people (Lev. 19:2, 1 Pt. 1:16), especially from priests (Exo. 3:5).
The Panagia (All Holy): Masterpiece of God's grace
Mary’s dignity as Mother of God necessitates that she must herself be holy and spotlessly pure. Since Jesus as God can make His own mother, He made her “all holy” to be a fitting vessel for Him. Scripture teaches the absolute holiness of God: “For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. The foolish shall not stand in thy sight: thou hatest all workers of iniquity” (Ps. 5:4-5).
Consequently, it may be asked: If Mary were a sinner and tainted with the slightest sin, would God dwell in her? Would God find pleasure in her? It would be unthinkable indeed for God to dwell with her. Moreover, In Isaiah 52:11 we read:
Our Immaculate Mother
“Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord.”
The Blessed Virgin Mary did not only carry the vessels of the Lord. She was the very “vessel” that carried the Lord Himself. And more than just a vessel, she mothered Him. Therefore, the highest degree of cleanliness is required of her. Mary should not only be clean, she should be IMMACULATE.
Bro. Marwil N. Llasos: Enamored with the Immaculata
[1] Fr. Reginald Garrigou-Lagrange, O.P., The Mother of Our Savior and Our Interior Life (Rockford, Illinois: TAN Books, 1993) p. 20.
