December 8.
Conception B. V. M.
This day is so marked in the church of England calendar and almanacs. It is the Romish festival of “The Immaculate Conception of the Holy Virgin,” whom that church states to have been conceived and born without original sin. A doctrine whereon more has been written, perhaps, than any other point of ecclesiastical controversy. One author, Peter D’Alva, has published forty-eight folios on the mysteries of the Conception.
The immaculate conception and happy nativity of the Virgin are maintained to have taken place at Loretto, about 150 miles from Rome; and further, that at that particular place, “hallowed by her birth,” she was saluted by the angel Gabriel, and that she there nurtured our Saviour until he was twelve years of age. The popular belief readily yielding to that which power dictated, Loretto became one of the richest places in the world, from the numerous pilgrimages and votive presents made to the “Sancta Casa,” or “Holy House,” to enclose which, a magnificent church was erected and dedicated to the Virgin, hence generally styled “our Lady of Loretto.”
Peter the Lombard originally started the mystery of the immaculate conception in the year 1060; though Baronius affirms, that it was “discovered by Revelation” in the year 1109, to one, (but his name is not recorded,) “who was a great lover of the Virgin, and daily read her office.” On the day he was to be married, however, he was “so much occupied,” that this usual piece of devotion escaped his attention until he was in “the nuptial office,” when, suddenly recollecting the omission, he sent his bride and all the company home while he performed it. During this pious duty, the Virgin appeared to him with her son in her arms, and reproached him for his neglect, affording, however, the glorious hope of salvation, if he would “quit his wife and consider himself espoused to her,” declaring to him the whole of the circumstances of her nativity, which he reported to the pope, who naturally caused her feast immediately to be instituted.
The canons of Lyons attempted to establish an office for this mystery in the year 1136, but Bernard opposed it. The council at Oxford, in 1222, left people at liberty either to observe the day or not. Sixtus IV., however, in the year 1476, ordered it to be generally held in commemoration, although the alleged circumstances attendant upon this immaculate conception are not, even in the church of Rome, held as an article of faith, but merely reckoned a “pious opinion.” The council of Trent confirmed the ordinances of Sixtus, but without condemning as heretics those who refused to observe it; and Alexander V. issued his bull, even commanding that there should not be any discussion upon such an intricate subject. The Spaniards, however, were so strenuous in their belief of this mystery, that from the year 1652, the knights of the military orders of St. James of the sword, Calatrava, and Alcantara, each made a vow at their admission to “defend” the doctrine.
In the popish countries, the Virgin is still the principal favourite of devotion, and is addressed by her devotees under the following, from among many other titles, ill suiting with the reformed sentiments of this country.
Empress of Heaven!
Queen of Heaven!
Empress of Angels!
Queen of Angels!
Empress of the Earth!
Queen of the Earth!
Lady of the Universe!
Lady of the World!
Mistress of the World!
Patroness of the Men!
Advocate for Sinners!
Mediatrix!
Gate of Paradise!
Mother of Mercies!
Goddess! and
The only Hope of Sinners!
Under the two latter, they implore the Virgin for salvation by the power which, as a mother, she is inferred to possess of “commanding her son!” The legends afford tales in support of the opinion, that she not only possesses, but actually exerts such authorities.—“O Mary,” says St. Bonaventure, “be a man never so wicked and miserable a sinner, you have the soft compassion of a mother for him, and never leave him until you have reconciled him to his judge.” One instance of which peculiar protection of sinners is recorded from father Crassett, who with much solemnity states, that “a soldier, hardened by his occupation, had not only renounced Christ, but given himself up wholly to the devil and the most vicious courses, though, as he did not also renounce the Virgin, he in a time of much necessity fervently prayed for her intercession.” This application, he adds, “was instantly attended to, and the man heard the benevolent mother of our Lord desire her son to have mercy upon him; who, not to refuse his parent, answered, he would do it for her sake, notwithstanding he had himself been wholly forgotten and unnoticed.”
The first who was particularly noticed as introducing this worship of the Virgin, is Peter Gnapheus, bishop of Antioch, in the fifth century, who appointed her name to be called upon in the prayers of the church. It is said that Peter Fullo, a monk of Constantinople, introduced the name of the Virgin Mary in the public prayers about the year 480; but it is certain, she was not generally invoked in public until a long time after that period.[532]