Mater Misericordiae MARY, MOTHER OF MARY, MOTHER OF MERCY

The earliest known appearance of Mary, Mother of Mercy (also A few years ago a certain monk of our Order, who called the Virgin of Mercy) appeared in the late Middle Ages. It was particularly devoted to our Lady, while in an originated on Cistercian seals for their various documents and cor- unconscious state experienced the contemplation of respondence, primarily among the monks of Beaupre at Grim- Heavenly glory. Seeing the various Orders of the tri- minge, Belgium. In the image, we see Mary holding the Child Je- umphant Church, the Angels, the Patriarchs, the sus, who in turn helps her hold her cloak open to shelter a crowd of Prophets, the Apostles, the Martyrs, the Confessors, pious individuals. and, grouped according to their insignias, the Canons We know, further, that an Italian artist by the name of Duccio di regular, the Premonstratensian Canons, the Cluniacs, Buoninsegna was commissioned to produce the earliest surviving he was troubled about his own Order. He looked all painting of the Virgin of Mercy in his of the . around but could not see anyone from his Order pre- In his painting, we see three Franciscan friars take refuge under Our sent in Heaven. Turning toward the blessed Mother Lady’s cloak. of God, he wailed and asked: ‘Why then, most saintly Lady, do I not see any persons from the Order of Cîteaux? Why have the most devoted of your serv- ants been excluded from these beatitudes? 'And the told him: ‘Members of the Order of Cîteaux are, to the contrary, so dear and so intimate that I keep them warm under my arms.’ And opening the large and marvelous mantle which covered her, she showed him an innumerable multitude of monks, of lay brothers, and of nuns. Filled with the greatest joy, the monk gave thanks, and, his spirit having reentered his body, recounted to his abbot all that he had seen and heard. The abbot, in turn, reported the event to the abbots assembled in the next chapter. All were filled with joy and with the most ardent love for the Mother of God.*

In fact, it was at the monastery of Cîteaux where the anthem of the Salve Regina was first integrated into their ritual as a daily hymn.

Soon, parishes were founded under the patronage of Our Lady of Mercy. In the Charlotte Diocese, Our Lady of Mercy

This image soon became one of many, as the devotion to Our Lady was founded in 1954 under the leadership of Msgr. Francis O’Brien. of Mercy continued to flourish in Western Europe. From what we By 1957 both Our Lady of Mercy Church and Our Lady of Mercy can infer from history, it seems the spread of the devotion to Mary, Catholic School had new facilities. Both the parish and the school Mother of Mercy came about through the encouragement of West- are vibrant and alive in Winston-Salem. ern mendicant orders, particularly the Franciscans.

Yet there was a piece of Cistercian literature called the Dialogus Miraculorem, which was a compendium of stories and visions of the Blessed Virgin, and also helped spread devotion to Our Lady. Writ- ten sometime around 1230, the monk Caesarius of Heisterbach wrote the following passage: *Translation of Caesarius’ text found in: Solway, “A Numanistic Source of the Virgin of Mercy,” 360; Perdrizet, La Vierge de Misericorde, 22; Caesarii Heisterbachenis, Dialogus miraculorum, VII, 59. Edition. Strange (Cologne, 1851), t. Il, 79 MARY,

In the Catechism, we read: These dogmas are solemn proclamations from the highest authori- ties of the Church. These are not mere arbitrary creations of eccle- Since the Virgin Mary's role in the mystery of Christ and the sial authority, but rather immutable, revealed truths that all Catho- Spirit has been treated, it is fitting now to consider her place lics are bound to believe. in the mystery of the Church. "The Virgin Mary . . . is acknowledged and honored as being truly the Mother of The four Marian dogmas are: God and of the redeemer. . . . She is 'clearly the mother of 1. The Immaculate Conception the members of Christ' . . . since she has by her charity joined in bringing about the birth of believers in the Church, 2. Mary as Mother of God () who are members of its head." "Mary, Mother of Christ, 3. The Perpetual Virginity of Mary Mother of the Church” (CCC 960). 4. The Assumption of Mary It is in this regard that the Church holds the Blessed Virgin Mary in highest esteem. Over the centuries, the Church has formulated Below you will find a greater history and explanation of each of the her creeds on Mary in four principle dogmas. dogmas.

THE IMMACULATE CONCEPTION MARY AS MOTHER OF GOD

 Dogma: Mary was conceived without original sin.  Dogma: Mary is the Mother of God.

 Proclaimed: 8 December 1854 by Pope Pius IX in Ineffabilis Deus.  Proclaimed: 431 at the Council of Ephesus by Pope Celestine I

 Catechism: see CCC 484-493  Catechism: see CCC 495

 Scripture: see Luke 1:28 (κεχαριτωμένη).  Scripture: see Luke 1:43; Galatians 4:4

 In brief: This dogma is often confused with the conception of  In brief: Convoked by Emperor Theodosius II, the Council of Christ (called the Incarnation). The Immaculate Conception Ephesus was called to refute the heresy of Nestorianism, which refers to Mary’s conception without original sin, not by virtue of claimed that Christ was two separate persons (man and divine), her own power or merit, but by a singular grace and privilege by thus denying the singularity of the Hypostatic Union. The God. Mary enjoyed this “fullness of grace” that she could bring proclamation of Mary as “Mother of God” was a formula that greater honor and glory to Christ Himself in the Incarnation. honored Mary and also preserved the integrity of the Second Person of the Trinity, Christ, by reaffirming that Christ is One Person with two distinct natures.

THE PERPETUAL VIRGINITY THE ASSUMPTION OF MARY

 Dogma: Mary was a virgin before, during, and after giving birth.  Dogma: At the end of her earthly life, Mary was taken into heaven body and soul.  Proclaimed: 649 by Pope Martin I at the First Lateran Council.  Proclaimed: 1 November 1950 by Pope Pius XII in  Catechism: see CCC 496-511 Munificentissimus Deus

 Scripture: see Luke 1:34 (cf. Numbers 30).  Catechism: see CCC 496-511

 In brief: This is the oldest-held Marian dogma, and was believed  Scripture: see Revelation 12:1 as a matter of faith since the Church’s inception. In fact, even the Protestant Reformers, such as and John Wesley,  In brief: God, exempting Mary from the stain of sin by unique believed the teaching. It was not until after the sixteenth century privilege, did not allow Mary to experience the corruption of the that this dogma was questioned. grave, and Mary did not have to wait until the end of time for the redemption of her body. Thus, the Immaculate Mother of God and ever-Virgin, free from all stain of sin, was assumed into heaven body and soul at the end of her earthly life.