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The Visions of Blessed Anne Catherine

Blessed Anne Catherine Emmerich describes the meeting of the parents of the Virgin Mary, Saint Joachim and Saint Ann, in an underground passageway of the Temple of Jerusalem.

“After passing through about a third of the passage Joachim came to a place in the midst of which stood a pillar in the form of a palm-tree with hanging leaves and fruits. Here he was met by Anna, radiant with happiness. They embraced each other with holy joy, and each told the other their good tidings. They were in a state of ecstasy and enveloped in a cloud of light. I saw this light issuing from a great host of angels, who were carrying the appearance of a high shining tower and hovering above the heads of Anna and Joachim. . . . I saw that this tower seemed to disappear between Anna and Joachim, who were enveloped in a glory of brightness. I understood, that as a result of the grace here given, the conception of Mary was as pure as all conceptions would have been but for the Fall. I had at the same time an indescribable vision. The heavens opened above them, and I saw the joy of the Holy Trinity and of the angels, and their participation in the mysterious blessing here bestowed on Mary’s parents. Anna and Joachim returned, praising God . . . .” [2]

Blessed Anne Catherine describes the Immaculate Conception as occurring miraculously. Joachim and Ann were in a state of holy ecstasy and were encompassed by a cloud of light from Heaven. There was a great number of holy angels present. The appearance of a tower was a symbolic representation of the Virgin Mary. [3] Saint Ann and Saint Joachim were surrounded by a glory of brightness from God. The Immaculate Conception of the Virgin Mary occurred solely and entirely by a miracle of God and not in the usual way, for the embrace of Saint Ann and Saint Joachim was a holy embrace, completely chaste and pure.

“The tower vanished between Joachim and Anne, both of whom were encompassed by brilliant light and glory. At the same moment the heavens above them opened, and I saw the joy of the Most Holy Trinity and of the angels over the Conception of Mary. Both Joachim and Anne were in a supernatural state. I learned that, at the moment in which they embraced and the light shone around them, the Immaculate Conception of Mary was accomplished.” [4]

Saint Joachim and Saint Ann met in a passageway under the consecrated part of the Temple of Jerusalem, at the very foundation of the Temple. [5] At that time and in that place, solely by means of a miracle of God, the Virgin Mary was conceived in the womb of her mother, Saint Ann. The joy of the Holy Trinity and of the angels was in the Immaculate Virgin Conception of the Virgin Mary. Based on her visions from God, Blessed Anne Catherine describes the Immaculate Conception of the Virgin Mary as a Virgin Conception. [6]

The Perfect Virginity of Jesus Christ

Jesus Christ is the sinless Divine Son of God, the second Person of the Most Holy Trinity. The Virginity of Jesus Christ is entirely perfect and complete, encompassing His whole life from the first moment of His Holy Conception at the Incarnation, and continuing through His Crucifixion, Resurrection, and Ascension to Heaven. The perfect Virginity of Jesus Christ necessarily includes a Virgin Conception and a Virgin Birth, so that nothing is lacking in Christ, who is the perfect fulfillment of the will of God.

The Virgin Mary is the Mother of Jesus Christ, the Mother of God, the Spouse of the Holy Spirit. The Virgin Mary is entirely without stain of sin, being free from both original and personal sin throughout her entire life beginning from the first moment of her existence at her Immaculate Conception. The Virgin Mary is entirely perfect, lacking in nothing, without flaw, omission, or imperfection.

The Virgin Mary is like Sacred Scripture, in that both are entirely without flaw, omission, or imperfection. Just as Sacred Scripture contains all those things and only those things that God wills, so also the Virgin Mary’s life contains all those things and only those things that God wills. The Virgin Mary is, always has been, and always will be, all that God wills and only what God wills. She is the perfect fulfillment of the will of God. Yet the humanity of Christ is greater than she.

Since the Virgin Mary is entirely perfect, her Virginity must also be entirely perfect. The Holy Roman Catholic Church has always taught that the Virginity of Mary is entirely perfect, lacking in nothing, completely pure and spotless. The Apostolic Constitution of Pope Pius IX, Ineffabilis Deus, infallibly defines the Holy Teaching of Christ about the Immaculate Conception of the Virgin Mary. This same holy and wonderful document also repeatedly reaffirms the teaching of the Church throughout the ages about the perfect Virginity of Mary, the Mother of God.

This Apostolic Constitution teaches that the Virgin Mary is: “immaculate in every respect; innocent, and verily most innocent; spotless, and entirely spotless; holy and removed from every stain of sin; all pure, all stainless, the very model of purity and innocence; more beautiful than beauty, more lovely than loveliness; more holy than holiness, singularly holy and most pure in soul and body; the one who surpassed all integrity and virginity; the only one who has become the dwelling place of all the graces of the most Holy Spirit.” [7]

“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. In them, the Mother of God is invoked and praised as the one spotless and most beautiful dove, as a rose ever blooming, as perfectly pure, ever immaculate, and ever blessed. She is celebrated as innocence never sullied and as the second Eve who brought forth the Emmanuel.” [8]

The Apostolic Constitution of Pope Pius XII, Munificentissimus Deus, which infallibly defines the Assumption of the Virgin Mary into Heaven, teaches us that the Virgin Mary is “immaculate in her conception, a most perfect virgin in her divine motherhood . . . .” [9] In this way, the Holy Catholic Church clearly and explicitly teaches that the Virginity of Mary is entirely perfect.

The perfect Virginity of Jesus Christ requires that He have a Virgin Conception and Virgin Birth. The Virgin Conception and Virgin Birth of Jesus Christ are a necessary and essential part of Christ’s perfect Virginity. The Virgin Conception and Virgin Birth of Jesus Christ are in no way superfluous or extraneous to Christ’s perfect Virginity. The Virgin Conception and Virgin Birth of Jesus Christ are an integral and meaningful part of His perfect Virginity.

The Virginity of Mary is also entirely perfect, therefore she also must necessarily have a Virgin Conception and Virgin Birth. It cannot be otherwise. The Virgin Mary is perfect, therefore her Virginity must also be perfect. To be perfect is to be like Christ. Since Christ has a Virgin Conception and Virgin Birth, Mary must also have a Virgin Conception and Virgin Birth.

If the Virgin Mary did not have a Virgin Conception and Virgin Birth, then her Virginity would be lacking something, would be less than the perfect Virginity seen in the life of Jesus Christ, and then she would not be “immaculate in every respect . . . the one who surpassed all integrity and virginity . . . the dwelling place of all the graces of the most Holy Spirit. . . . perfectly pure, ever immaculate, and ever blessed.” [10] To deny the Virgin Conception and Virgin Birth of the Virgin Mary is to deny her perfect Virginity, which has been taught by the Holy Catholic Church and venerated by the saints and angels throughout the ages.

The Teaching of Sacred Scripture

God’s Sacred Infallible Scripture clearly teaches, but in a hidden way, that the Virgin Mary had both a Virgin Conception and a Virgin Birth.

“ ‘Truly, I say to you, among those born of women there has risen no one greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he.’ ” (Mt 11:11).

“ ‘I tell you, among those born of women none is greater than John; yet he who is least in the kingdom of God is greater than he.’ ” (Lk 7:28).

Here Jesus teaches us that no one is greater than John the Baptist among that group of persons called “those born of women.” Birth implies conception. If a child has been born, that child must also have been conceived. So, when Jesus says “those born of women,” He means those conceived and born of women. No one among that group of persons conceived and born of women is greater than John.

We know well that both Jesus Christ and the Virgin Mary are greater by far than John the Baptist. Therefore, Jesus and Mary are not members of that group referred to as “those born of women.” Yet we also know that both Jesus and Mary were conceived and born of women. Jesus was conceived in the womb of the Virgin Mary and born as her Son. The Virgin Mary was conceived in the womb of Saint Ann and born as her daughter. Both Jesus and Mary had mothers. Therefore, the expression “those born of women” does not refer to all those who have mothers, nor to all those who have been conceived and born.

Jesus was conceived of a woman, but by means of a miracle of God in a Virgin Conception, not in the usual manner of conception. Jesus was born of a woman, but by means of a miracle of God in a Virgin Birth, not in the usual manner of birth. That is why Jesus is not included as one of “those born of women.” Jesus was not conceived and born in the usual, merely human way, but was conceived and born by means of a miracle of God. The phrase “those born of women” means those conceived and born in the usual way, and not by means of a miracle of God. The expression “those born of women” refers only to those persons whose conceptions and births are not accomplished in a miraculous and virginal manner. And this phrase cannot refer to Jesus and Mary, since they are both greater than John the Baptist. [11]

Since the Virgin Mary is also not one of “those born of women,” she who is most like Christ was also not conceived and born in the usual human way, but rather was conceived and born solely by a miracle of God, in a manner which was wholly virginal and pure. The humanity of the Virgin Mary is like the humanity of Jesus Christ in all things, even in conception and birth. The Virgin Mary is the perfect reflection of the humanity of Christ:  like Him in His perfect Virginity, like Him in His Virgin Conception, like Him in His Virgin Birth, like Him in all things except His Divinity. The life of the Virgin Mary is lacking in nothing, flawless and perfect in all things, yet the life of Christ Jesus is greater still.

The Immaculate Virgin Conception of the Virgin Mary

From the first moment of her existence, the Virgin Mary was preserved free from all sin and all tendency towards sin. Yet, the Immaculate Conception of the Virgin Mary was miraculous, not only in that she was preserved free from all sin, but also in the manner by which her Immaculate Conception occurred. God desired that the Virginity of Mary, the Mother of Jesus Christ, be so perfect, complete, and all-encompassing that even the manner of her Immaculate Conception was required by God to be entirely Virginal, occurring solely and entirely by a miracle of God and not in the usual way. Therefore, solely by means of a most wonderful and singular miracle of God, the Virgin Mary was conceived of both her parents, Saint Joachim and Saint Ann, without sexual union and within their complete purity of body, heart, mind, and soul. This teaching is trustworthy and true; it cannot be otherwise.

It is a part of the total and constant Virginity of Mary, the Mother of God, that even the manner of her Immaculate Conception was completely Virginal, occurring solely and entirely by means of a miracle from the Mercy of God, and not by means of human will or action. Saint Joachim and Saint Ann did not conceive the Virgin Mary by means of marital relations. The Immaculate Virgin Conception of the Virgin Mary occurred in a manner which was wholly virginal and miraculous. Such a true virgin conception could never be brought about by nature or science or human intervention, but solely by a miracle of God. Even so, by the power of God, the body of the Virgin Mary came from both her father, Saint Joachim, and her mother, Saint Ann. The Virgin Mary has as her immediate ancestors both Saint Joachim and Saint Ann. Saint Joachim is the Virgin Mary’s real, biological father and Saint Ann is the Virgin Mary’s real, biological mother, yet the Immaculate Conception of the Virgin Mary occurred solely by means of a miracle of God. This teaching is true and worthy of full acceptance by all Christians.

To those who doubt this teaching, I say, “Which is more virginal, to be conceived with sexual union, or to be conceived without and solely by a miracle of God?” The answer must be that it is more virginal to be conceived without sexual relations, by an act of God rather than by a human act. So then, do you really believe that the ever-Virgin Mary is less virginal than she could be? On the contrary, Mary could not be any more a Virgin than she is, for God willed that the Mother of God be perfect in every way. Therefore, and without any doubt, the perfect-Virgin Mary was conceived solely by a miracle of God and born solely by a miracle of God. Otherwise, she would not be the perfect Virgin that she is.

The Virginity of Mary, the Mother of the Messiah, is without flaw, omission, or imperfection. To have a flaw is to have something that one ought not to have. Mary’s perfect Virginity is without flaw, containing nothing contrary to the will of God. An omission is something lacking that ought to be present. Mary’s perfect Virginity is without omission, lacking in nothing, containing everything according to the will of God. An imperfection is when something that ought to be present is present, but in a lesser form and not entirely as it ought to be. Mary’s perfect Virginity is without imperfection, and is everything that it could ever be and should ever be, in complete fulfillment of the perfect will of God. The perfect Virginity of Mary, the Mother of God, is three times perfect and entirely perfect, without flaw, omission, or imperfection. The Virginity of Mary, the most pure Mother of our Divine Savior Jesus Christ, is a perfect reflection of the will of God.

May all faithful Christians accept this teaching that the Virginity of Mary, the Mother of Jesus Christ, is entirely perfect, complete, and all-encompassing, including both her Immaculate Virgin Conception and her Holy Virgin Birth. Whoever accepts this teaching will be blessed by God; whoever rejects this teaching will be punished by God. If any fight against this teaching, God will fight against them. Amen.

The Lineage of Jesus and Mary

The Immaculate Conception of the Virgin Mary was like the Holy Conception of Jesus Christ in that both were holy, virginal, and miraculous, occurring solely and entirely by the power of God. But the Immaculate Conception of the Virgin Mary was different from the Holy Conception of Jesus Christ in that the body of Jesus came only from the body of His holy Mother, the Virgin Mary, by the power of the Holy Spirit, whereas the body of the Virgin Mary came from both Saint Joachim and Saint Ann, by the power of the Holy Spirit. The Virgin Mary is the sole immediate ancestor of Jesus Christ. Jesus has no human father; God alone is the Father of Jesus Christ. But Saint Joachim and Saint Ann are both the immediate ancestors of the Virgin Mary. The Virgin Mary is of the lineage of both Saint Joachim and Saint Ann.

God’s Sacred Infallible Scripture makes it clear that Saint Joachim is the Virgin Mary’s real, biological father. In the Gospel of Luke, the genealogy of Jesus is given as follows:

“Jesus, when he began his ministry, was about thirty years of age, being the son (as was supposed) of Joseph, the son of Heli, the son of Matthat . . . the son of Nathan, the son of David . . . the son of Isaac, the son of Abraham . . . the son of Adam, the son of God.” (Luke 3:23, 24, 31, 34, 38).

According to Blessed Anne Catherine Emmerich, Saint Joachim, the father of the Virgin Mary, was called Heli before he took the name Joachim. [12] A similar name change occurred with Abraham, who was formerly called Abram (Gen 17:5); Saint Peter the Apostle, who was formerly called Simon (John 1:42); Saint Paul the Apostle, who was formerly called Saul (Acts 13:9); and Seraphia, who was later called Saint Veronica. [13] So the Gospel of Luke names Saint Joachim (also called Heli) as being in Jesus’ lineage.

Seventy-seven generations are named by Sacred Scripture, from Adam the first, to Abraham the twenty-first, to David the thirty-fifth, to Jesus the seventy-seventh. Joseph is named with the words, “being the son (as was supposed) of Joseph” because Joseph is not of Jesus’ lineage. Joseph is counted in this genealogy from the Gospel of Luke, even though he is not the father of Jesus, because he was the husband of the Virgin Mary. His name stands in her place; the Virgin Mary is the unnamed generation between her father, Heli, and her Son, Jesus.

Since Joachim (Heli) is named by Sacred Scripture (without the words “as was supposed”) in the lineage from Abraham to David to Mary to Jesus, Joachim must be the Virgin Mary’s real, biological father and her immediate ancestor, even though she was conceived solely and entirely by a miracle of God. In this way the Gospel of Luke gives us the lineage of Christ Jesus and the Virgin Mary, who were both descendants of Joachim (Heli), David, Abraham, and Adam.

The Virgin Mary’s Own Words

The Virgin Mary described her Immaculate Conception to Saint Bridget.

“And it is a truth that I was conceived without original sin, and not in sin; because, as my Son and I never sinned, so no marriage was more holy than that from which I was born.” [14]

Here the Virgin Mary is telling us that she was preserved free from all sin and all tendency to sin. She adds the phrase “and not in sin” because her Immaculate Conception was completely virginal, occurring solely by a miracle of God and within her parents’ complete purity of body, heart, mind, and soul. The Virgin Mary says that she was born from the marriage of her parents, because both Saint Joachim and Saint Ann are her true, biological parents and her immediate ancestors, even though she was conceived solely by a miracle of God.

The Virgin Mary also said to Saint Bridget:

“A golden hour was my conception, for then began the principle of the salvation of all, and darkness hastened to light. God wished to do in His work something singular and hidden from the world, as He did in the dry rod blooming. But know that my conception was not known to all, because God wished that as the natural law and the voluntary election of good and bad preceded the written law, and the written law followed, restraining all inordinate notions, so it pleased God, that His friends should piously doubt of my conception, and that each should show his zeal till the truth became clear in its preordained time.” [15]

The work of the Redemption of the world by Jesus Christ began with the Virgin Mary’s Immaculate Conception. [16] This was the beginning of “the principle of the salvation of all.” This was the beginning of the building of the Temple of the Body of Jesus Christ (John 2:2021).

Mary is saying that her conception was both “singular and hidden from the world.” Her conception was singular in that she was preserved free from original sin. No one else has ever received this grace of being conceived and born of parents who are sinners, yet of being preserved free from the original sin which comes from being conceived and born of sinners. Jesus did not have original sin, but He was not born of a sinner, He was born of the sinless Virgin Mary. Jesus did not need to be preserved from original sin because His mother Mary did not have original sin to pass on to her Child.

Mary’s conception was hidden from the world in that the Immaculate Conception occurred solely by a miracle of God, not by means of marital relations. This was not known to all. After a time, people found out that Saint Ann was with child, but they likely assumed that the conception occurred in the usual way. Saint Ann and Saint Joachim knew that their holy child’s conception occurred solely by a miracle of God; they had permanently ceased from marital relations beginning at least several months prior to the Immaculate Conception. [17]

God’s friends have piously doubted of the Virgin Mary’s conception; first, because for a time all Christians did not know that the Immaculate Conception preserved Mary free from original sin. Second, some of God’s friends, even today, piously doubt that her conception was virginal and miraculous.

The phrase “till the truth became clear in its preordained time” refers to the time when the Church made clear her teaching on the Immaculate Conception, that from the first moment of her existence the Virgin Mary was preserved free from all sin and all tendency towards sin. And it refers to the time when the Church will make clear her teaching that the Immaculate Conception of the Virgin Mary was entirely virginal and miraculous.

The Teaching of the Church

Is it currently the teaching of the Church that the Virgin Mary’s Immaculate Conception and Holy Birth each occurred in a completely virginal manner, solely by a miracle of God? I understand, clearly and without any doubt whatsoever, that this teaching is God’s true teaching, found in both Sacred Scripture and Sacred Tradition, and is therefore a part of the Deposit of Faith lovingly guarded by the Holy Roman Catholic Church. The Church has not yet explicitly and authoritatively defined the Virgin Conception and Virgin Birth of the Virgin Mary. However, this teaching is the necessary and inexorable conclusion of the explicitly taught Sacred Tradition of the Church that Mary’s Virginity is entirely perfect: “immaculate in every respect; innocent, and verily most innocent; spotless, and entirely spotless; holy and removed from every stain of sin; all pure, all stainless, the very model of purity and innocence . . . singularly holy and most pure in soul and body; the one who surpassed all integrity and virginity . . . .” [18]

The teaching that Mary’s Virginity is entirely perfect is found in the Sacred Tradition of the Church and is therefore a part of the Deposit of Faith. The Church has never taught that the Virginity of Mary is flawed, lacking, or limited in any way. The Church has always taught and expounded upon the perfection of Mary, including her perfect Virginity. The Church teaches that the perfect Virginity of Jesus Christ includes a Virgin Conception and Virgin Birth. Therefore, the Church’s teaching that Mary’s Virginity is entirely perfect implicitly contains the teaching that the perfect Virginity of Mary includes a Virgin Conception and Virgin Birth.

The teaching that the Virgin Mary’s perfect Virginity necessarily includes a Virgin Conception and Virgin Birth is also found in Sacred Scripture, in the words of Jesus about the holiness of John the Baptist (Mt 11:11; Lk 7:28). In Sacred Scripture, as in Sacred Tradition, this teaching is also present in a manner which is implicit yet irrefutable. Both Sacred Scripture and Sacred Tradition witness to this true teaching. Therefore, the teaching that Mary’s perfect Virginity includes a Virgin Conception and Virgin Birth must one day be the explicit teaching of the Church.

I believe that the teaching of the Holy Catholic Church is God’s teaching, without exception. I am fallible, but God is infallible and this teaching is God’s teaching. I write this teaching and believe it and teach it, but this teaching comes from God, not me. This teaching is part of the Holy Deposit of Faith entrusted to the Children of God.

Saint Joachim and Saint Ann

The Immaculate Conception of the Virgin Mary occurred in a most chaste and virginal manner by the power and Mercy of God. It is not that Saint Ann and Saint Joachim were virgins. They had a most holy and complete marriage. They had conceived a child, Mary Heli (cf. John 19:25), many years earlier, in the usual way. [19] Yet the Virgin Mary’s Immaculate Conception occurred solely by a miracle of God, without marital relations and within her parents’ complete purity of body, heart, mind, and soul. God alone could bring about such a virginal and miraculous conception. [20]

Saint Joachim and Saint Ann had been separated for several months prior to their meeting in the passageway under the Temple. [21] They had ceased from marital relations beginning at least several months before the Immaculate Conception of the Virgin Mary, and they never resumed having marital relations, [22] because after the Immaculate Conception of the Virgin Mary their union could not have produced a greater fruit for God and for all creation.

The Immaculate Conception in Sacred Scripture

The Immaculate Conception is directly referred to by Sacred Scripture in the Gospel of John.

“The Jews then said to him, ‘What sign have you to show us for doing this?’ Jesus answered them, ‘Destroy this temple, and in three days I will raise it up.’ The Jews then said, ‘It has taken forty-six years to build this temple, and will you raise it up in three days?’ But he spoke of the temple of his body.” (John 2:18-21).

When the Jews said to Jesus, “It has taken forty-six years to build this temple,” they were referring to the temple buildings. When Jesus spoke to the Jews, He was referring to the temple of His body. But all of Sacred Scripture is God speaking to us. Therefore, in this passage, Sacred Scripture is using the words of the Jews about the temple to refer both to the temple buildings and to Jesus’ body.

Sacred Scripture is telling us that the body of Jesus had, at that point in time, taken 46 years to build, beginning with the Immaculate Conception of the Virgin Mary. The rebuilding of the Second Temple of Jerusalem is also counted as beginning 46 years earlier. So then, the Immaculate Conception of the Virgin Mary occurred at the time of the rebuilding of the Second Temple of Jerusalem. [23]

God would not allow the perfect and holy Christ to be born of a sinful woman. So, in order to build the Perfect Temple of the Body of Jesus Christ, God began by preserving the Virgin Mary from sin, from all sin and all tendency towards sin, from the first moment of her existence in the womb of her mother, Saint Ann.
The Purification of the Temple

At the time of the Passover, Jesus purified the temple of Jerusalem. “And they came to Jerusalem. And he entered the temple and began to drive out those who sold and those who bought in the temple . . . .” (Mark 11:15; cf. John 2:13-17). He then spoke about his death and Resurrection (John 2:18-21), which purifies the Church.

The act of Jesus, the Son of God, purifying the temple is symbolic of the Immaculate Conception. In the Immaculate Conception of the Virgin Mary, God acted to purify a part of humanity in order to build the temple of Christ’s body. After purifying the temple, Jesus speaks about His death and Resurrection, because it is through the death and Resurrection of Jesus that the Virgin Mary was kept pure from all sin from the first moment of her existence. The Immaculate Conception occurred by the power of the Passion, Crucifixion, death, and Resurrection of Jesus Christ.

By the Crucifixion and Resurrection of Jesus, God preserved the Virgin Mary from all sin, purifying a part of humanity, so that her Son Jesus could purify all humanity by His Crucifixion and Resurrection. God made the human nature of the Virgin Mary pure and holy, so that Mary could be the first and most perfect follower of her pure and holy Son, the Son of God. Yet, it is only by the saving power of her Son Jesus Christ’s suffering, death, and Resurrection that Mary could be perfect in purity and holiness and so be the Mother of the Savior, who suffered and died for her and for all.

Jesus is God. Therefore, it is also true that Jesus Himself brought about the Immaculate Conception of the Virgin Mary, so that He could become Incarnate and could suffer and die for her and for us all. In the Immaculate Conception, Jesus purified a part of humanity, so that He could later become a part of humanity, and suffer and die for His mother Mary and for all.

The Place and Time of the Immaculate Conception

It was fitting that the Immaculate Virgin Conception should occur in a passageway under the consecrated part of the temple. The temple of Jerusalem was a symbol and foreshadowing of the Temple which is the humanity of Jesus. The Immaculate Conception was the essential and indispensable beginning which prepared for the subsequent creation of the humanity of Jesus at the Incarnation of God. The Immaculate Conception is the foundation of the humanity of Jesus, and so the Immaculate Conception took place at the very foundation of the temple.

It was fitting that the Immaculate Virgin Conception should occur at the time of the rebuilding of the temple of Jerusalem. The Immaculate Conception of the Virgin Mary was the beginning of the building of the Temple of Jesus’ body, and so the Immaculate Conception rightly took place at the time of the beginning of the rebuilding of the temple of Jerusalem. Humanity is a temple for God now that God has become a part of humanity in Jesus, who is God made human. The rebuilding of the Temple of Jerusalem symbolizes the renewal which comes to humanity through Jesus and Mary, beginning especially with Mary's Immaculate Virgin Conception. The rebuilding of the temple symbolizes the rebuilding of humanity through Jesus and Mary into a fitting temple in which God dwells.

The Sinless Virgin Mary

In the Immaculate Virgin Conception, the Most Holy Trinity blessed the Virgin Mary through her Divine Son Jesus Christ by keeping her entirely free from original sin and by giving her the grace to be entirely free from personal sin. Throughout her entire life on earth, the Virgin Mary received from the Most Holy Trinity through her Divine Son Jesus Christ the grace to be entirely free from all sin and all tendency towards sin.

Why should the Virgin Mary be exempted from sin?
Because from Mary came Jesus,
who is without sin;
because through Mary came Jesus,
who takes away sin.
So it is fitting that Christ Jesus should take away sin
through the Virgin Mary
and beginning most completely with the Virgin Mary.

The Virgin Birth of Mary

Blessed Anne Catherine Emmerich describes the Virgin Birth of Mary, as revealed to her in visions from God.

“Anna opened the doors of a little cupboard in the wall which contained a casket with holy objects. . . . Anna knelt before the little cupboard with one of the women on each side and the third behind her. . . . Then I saw the room filled with supernatural light which became more intense as it wove itself round Anna. The women sank to the ground as though stunned. The light round Anna took the exact form of the burning bush of Moses on Horeb, and I could no longer see her. The whole flame streamed inwards; and then I suddenly saw that Anna received the shining child Mary in her hands, wrapped her in her mantle, pressed her to her heart, and laid her naked on the stool in front of the holy relics, still continuing her prayer.” [24]

St. Ann felt no pain in Mary’s birth. She prayed humbly to God, and God provided everything needed. The Virgin Mary went directly from her mother’s womb to the outside world solely by a miracle of God and without any part of the usual process of delivery. The Virgin Mother of God was born by solely by a miracle of God, in a true perfect Virgin Birth, and not in the usual way.

“In the moment when the new-born child lay in the arms of her holy mother Anna, I saw that at the same time the child was presented in heaven in the sight of the Most Holy Trinity, and greeted with unspeakable joy by all the heavenly host.” [25]

The Virgin Life of the Virgin Mary

The Church speaks of the total Virginity of Mary in the Eucharistic prayer of Holy Mass:

“In union with the whole Church we honor Mary, the evervirgin mother of Jesus Christ our Lord and God.” [26]

The title “ever-virgin mother of Jesus Christ” means not only that Mary kept a virgin marriage to Joseph, but also that she is always a true and complete Virgin, in every way, throughout her entire life. To be ever-virgin, Mary must have both a Virgin Conception and Virgin Birth. If the conception and birth of the Virgin Mary were not virginal and miraculous, then she would not be the ever-Virgin Mother of God that she is. Beginning with the first moment of her existence at her Immaculate Virgin Conception, the Virgin Mary remained always a Virgin, in every way and at all times, throughout her entire life, and continuing without ceasing through the end of her life on earth. [27]

Other holy women come of age, marry, conceive, and give birth in the usual way, but not so with the Virgin Mary. The womb of the Virgin Mary never bled. At no time did God allow the holy womb which would carry and which did carry the Savior of the world to bleed as with other women.

The true and complete Virginity of Mary included her entire self. Never in her life did the least unchaste desire pass across her Virgin Heart. Never in her life was the least unchaste thought found even briefly in her Virgin Mind. The Virgin Mary never had the least unchaste thought, desire, word, or action. She was always completely pure and chaste in body, mind, heart, and soul.

Furthermore, Mary was entirely virginal, not merely by the absence of things contrary to chastity, but also by the perfect presence of all things pure and holy. True perfect virginity is not merely an absence of things impure, but also the presence of purity proceeding from the True Pure Spirit of God. Therefore, every desire present in the heart of the Virgin Mary was true, pure, holy, and pleasing to the Most Holy Trinity. Every thought ever entering into the mind of the Virgin Mary was true, pure, holy, and pleasing to the One True God. Her entire soul was a continual hymn of truth, purity, holiness, and complete devotion to the will of God.

Other holy disciples of Christ have been called “virgin” by the Church. Other true disciples of Christ have kept themselves pure for Christ. But, compared to the perfect Virgin Mary, not even the holiest of Saints can be called a perfect Virgin. Even the most virginal of Saints does not have virginity in the manner and to the degree of the most pure Virgin Mary. Some virgins have sinned against virginity by the least impure thought or desire, and so their virginity is not perfect. Other virgins are not entirely virginal in body and soul, having been conceived and born in the usual way, having been conceived and born with original sin. And even if some holy person was to remain entirely free from every unchaste thought, desire, and action for a long period of time, such a one would not have anywhere near to the degree of presence of purity found in Mary, the perfect imitator of the Son of God. Jesus Christ and the Virgin Mary are true perfect virgins; everyone else falls short of the mark. Next to Jesus Christ and the Virgin Mary, no other human being is perfect in virginity.

The complete Virginity of Mary includes every aspect of virginity, in body, mind, heart, and soul, throughout her entire life, on earth as in Heaven. The Virgin Mary never failed in the least to please God in all things throughout her entire being and throughout her entire life. So complete was the Virgin Mary’s love for God that she was entirely faithful to God in every way and at all times. The Virgin Mary’s complete and total dedication to God made possible her complete and total Virginity, and the Virgin Conception and Virgin Birth of her Divine Son Jesus Christ.

The Virgin Marriage of Joseph and Mary

The marriage of the Virgin Mary to Saint Joseph was virginal, chaste, and pure. The Virgin Mary said to Saint Bridget:

“Know most certainly that before he married me, Joseph knew in the Holy Ghost, that I had vowed my virginity to my God, and was immaculate in thought, word, and deed, and that he espoused me with the intention of serving me, holding me in the light of a sovereign mistress, not a wife. And I knew most certainly in the Holy Ghost that my perpetual virginity would remain intact, although by a secret dispensation of God I was married to a husband.” [28]

When Joseph realized that his wife, the Virgin Mary, was with child, he did not suspect her of infidelity. He knew that she was faithful to God.

“But when I had consented to the annunciation of God, Joseph, seeing my womb increase by the operation of the Holy Ghost, feared vehemently: not suspecting anything amiss in me, but remembering the sayings of the prophets, foretelling that the Son of God should be born of a virgin, deeming himself unworthy to serve such a mother, until the angel in a dream ordered him not to fear, but to minister unto me in charity.” [29]

A True Virgin Marriage

In the present day, a man and woman often get engaged for a period of time, even as long as a year or more, before their wedding ceremony and marriage. The word ‘betrothed’ is used today to mean ‘engaged to be married.’ But in biblical times, the betrothal was considered to be the beginning of the marriage.

According to Blessed Anne Catherine Emmerich, when Saint Joseph and the Virgin Mary were betrothed, there was an elaborate ceremony, which was their wedding ceremony. [30] This ceremony marked the beginning of the marriage of Saint Joseph and the Virgin Mary. Even though the Virgin Mary and Saint Joseph kept always a virgin marriage, Sacred Scripture nevertheless teaches that they had a true marriage.

In Jewish religious law, which is the Law of God, a virgin betrothed to a man is legally considered to be his wife, even before they come to live together (Deut 22:2324). In the book of Deuteronomy, God commanded that the man who lies with another man’s wife be put to death (Deut 22:22). The penalty for adultery at that time in religious history was death. But if a man lies with a virgin who is not betrothed, he is punished, but allowed to live, because his sin is not that of adultery (Deut 22:28-29). Now, in the case of a man who lies with a betrothed virgin, the man is put to death (Deut 22:23-27). The man who lies with the betrothed virgin is given the penalty for adultery because the betrothed virgin is legally another man’s wife. The man is stoned to death, “because he violated his neighbor’s wife.” (Deut 22:24). Therefore, under the Law of God, the Virgin Mary was legally Joseph’s wife, beginning with their betrothal, even though she remained a Virgin throughout their entire marriage.

The Promise Fulfilled Through Joseph

God gave the Jewish people the Promise of a Messiah, who would be a descendant of Abraham and of David. This Promise is fulfilled partly through Joseph, a descendant of Abraham and of David, who was legally the husband of Mary, the Mother of the Messiah. Joseph was Jesus’ father by religious law (though not by the body). That is why the Gospel of Matthew begins with the genealogy of Joseph, but calls it the genealogy of Jesus (Mt 1:1, 16). One way that the Promise of a Messiah descended from Abraham and from David was fulfilled is through the lineage of Saint Joseph, the legal father of Jesus Christ: “. . . and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ.” (Mt 1:16).

For this reason, it was important that the betrothal of Joseph and Mary occur before the Incarnation, the Virgin Conception of Jesus. In this way, Joseph, in fulfillment of God’s Promise, was legally the husband of Mary and legally the father of Jesus the Messiah from the first moment of Jesus’ human existence.

“Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child of the Holy Spirit; and her husband Joseph, being a just man and unwilling to put her to shame, resolved to send her away quietly.” (Mt 1:18-19; cf. Lk 1:27).

In this passage, Sacred Scripture teaches that the betrothal ceremony was the beginning of the marriage of Joseph and Mary. They “had been betrothed,” meaning that the betrothal ceremony had already taken place. The phrase “before they came together,” means before they began to live in the same dwelling together. Yet Sacred Scripture still calls Joseph “her husband,” because the betrothal was the beginning of the marriage. And these three things: they were betrothed, they had not yet moved into the same house, and they were already considered married, are stated together, one after another. Thus, Sacred Scripture clearly teaches that the marriage of the Virgin Mary to Saint Joseph began before the Virgin Conception of Jesus Christ.

The Promise Fulfilled Through Mary

The Gospel of Luke (Lk 3:2338) gives a different account of the genealogy of Jesus than is given by the Gospel of Matthew. The reason for the difference is that Matthew is giving the genealogy of Jesus through Joseph, Jesus’ father by law, whereas Luke is giving the lineage of Jesus through the Virgin Mary, the Mother of Jesus.

“The book of the genealogy of Jesus Christ, the son of David, the son of Abraham. Abraham was the father of Isaac . . . . And David was the father of Solomon by the wife of Uriah . . . . and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ.” (Mt 1:1, 2, 6, 16).

“Jesus, when he began his ministry, was about thirty years of age, being the son (as was supposed) of Joseph, the son of Heli, the son of Matthat . . . the son of Nathan, the son of David . . . the son of Abraham . . . .” (Lk 3:23, 24, 31, 34).

Notice that Joseph is descended from David by his son Solomon, whereas Mary is descended from David by his son Nathan. Jesus was born only of Mary, not of Joseph and Mary. Even so, the Promise that the Messiah would be a descendant of Abraham and of David was fulfilled in two ways. The Promise was fulfilled through Joseph, because, being the husband of Mary, he was the father of Jesus Christ under the Law of God. And the Promise was fulfilled through the Virgin Mary, who is also a descendant of Abraham and of David, because Jesus was conceived and born of her, by the power of the Holy Spirit.

The Virgin Conception of Jesus Christ

“In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary.” (Luke 1:26-27).

When the angel Gabriel appeared to Mary and told her that she would bear a son, she was already betrothed to Joseph. Yet she did not assume that Joseph would be the father of her child. “And Mary said to the angel, ‘How can this be, since I have no husband?’ ” (Luke 1:34). Mary asked the angel how she could bear a child, because she knew God’s will that her marriage to Joseph remain virginal. Mary had already been betrothed to Joseph, yet she had no husband in the usual sense of the word, for she had vowed her virginity to God.

“And the angel said to her, ‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy, the Son of God.’ ” (Luke 1:35; cf. Mt 1:1825).

God’s Sacred Infallible Scripture clearly teaches that the Holy Conception of Jesus Christ was entirely virginal, occurring solely and entirely by the power of the Holy Spirit, and not in the usual way. Jesus is not merely human, but is God Incarnate. God is the Father of Jesus, and Jesus is the Son of God. Jesus is God.

God gave Blessed Anne Catherine Emmerich a vision of the Annunciation and of the Virgin Conception of Jesus Christ.

“Mary let the veil fall over her face and crossed her hands (but not her fingers) before her breast. I saw her fervently praying thus for a long time, with her face raised to heaven. She was imploring God for redemption, for the promised King, and beseeching Him that her prayer might have some share in sending Him. She knelt long in an ecstasy of prayer; then she bowed her head on to her breast.” [31]

Then a light poured down from heaven and the Angel Gabriel appeared to the Blessed Virgin Mary. They spoke, as described in the Gospel of Luke (Lk 1:2638).

“As soon as the Blessed Virgin had spoken the words, ‘Be it done unto me according to thy word’, I saw the Holy Ghost in the appearance of a winged figure . . . . from whose breast and hands I saw three streams of light pouring down towards the right side of the Blessed Virgin and meeting as they reached her. This light streaming in upon her right side caused the Blessed Virgin to become completely transfused with radiance and as though transparent . . . . her whole form was shining and transfused with light.” [32]

“The Blessed Virgin knew that she had conceived the Messias, the Son of the Most High. All that was within her was open to the eyes of her spirit.” [33]

The Virgin Conception of Jesus in the womb of the Virgin Mary occurred solely by a miracle of God. The Holy Spirit brought about the Virgin Conception of Jesus Christ, the Son of God, within the womb of the Virgin Mary. The Virgin Conception of Jesus Christ occurred in a wholly miraculous manner, which cannot be duplicated by nature, science, or human intervention.

The Virgin Mary described the Virgin Conception of her Son Jesus Christ to Saint Bridget:

“Still I deemed myself unworthy, and asked the angel not why or when, but how it should be done, that I, unworthy, should be the Mother of God, not knowing man. And the angel answered me as I said: ‘Nothing is impossible to God . . . .’ Hearing the words of the angel, I felt a most fervent desire to be the Mother of God, and my soul spoke in love: ‘Here I am, let Thy will be done in me.’ At this word my Son was instantly conceived in my womb, with unspeakable exultation of my soul and my whole body.” [34]

The body of Jesus, that is, the physical part of the humanity of Jesus, came from the body of Mary, by the power of the Holy Spirit. The human soul of Jesus was created by God (as are all souls). The human life of Jesus our Savior began at conception, (just as the lives of all human beings begin at conception). The Divinity of Jesus Christ was united to His humanity from the first moment that His humanity was created at His Holy Virgin Conception. At the beginning of the human life of Jesus Christ, His body, His soul, and His Divinity were at once united. The body was not created first, awaiting a soul; nor was the soul created first, awaiting a body. And body and soul, created together, did not wait to be united to the Eternal Divinity of the Second Person of the Most Holy Trinity. In one and the same instant, the body and soul of Jesus were created and united to His Eternal Divinity.

The Virgin Birth of Jesus Christ

The Virgin Mary spoke to Saint Bridget about the presence of the Son of God in her womb and about His Virgin Birth.

“And when I had Him in my womb, I bore Him without pain, without any weight or feeling of inconvenience. In all things I humbled myself, knowing that He was almighty whom I bore. And when I brought Him forth, I brought Him forth without pain and sin, as I conceived Him . . . . And as He entered all my members with the joy of my whole soul, so with the joy of my whole body, my soul exulting with ineffable joy, He came forth, my virginity untouched.” [35]

“And therefore, know truly, that although men, according to human ideas, would assert that my Son was born in the usual way, it is true beyond all doubt that He was born as I tell thee and thou hast seen.” [36]

The Virgin Mary clearly told Saint Bridget that her Divine Son Jesus Christ was not born in the usual way, but rather in a way which was entirely virginal.

God also showed the Virgin Birth of Jesus to Saint Bridget:

“When all these things were ready, then the Virgin, kneeling with great reverence, placed herself in prayer, with her back to the crib, her face eastward, raised to Heaven. She stood with uplifted hands, and eyes fixed on Heaven, rapt as it were, in an ecstasy of contemplation, inebriated with the divine sweetness. And while she thus stood in prayer, I beheld her Child move in her womb, and at once in a moment, and in the twinkling of an eye, she brought forth her Son, from whom such ineffable light and splendor radiated, that the sun could not be compared to it . . . and so sudden and momentary was that mode of bearing, that I could not perceive or discern how, or in what part she brought forth. Nevertheless, I immediately beheld that glorious Babe lying naked and most pure on the ground, His flesh most clean from all filth or impurity. . . . When the Virgin perceived that she had been delivered, she immediately bowed her head, and joining her hands, adored her Son with great respect and reverence, saying:  ‘Welcome, my God, and my Lord, and my Son.’ ” [37]

Saint Bridget says, “His flesh most clean from all filth or impurity,” meaning that there was no blood or fluids or anything else on the body of Jesus when He was born. The miracle of the birth of Jesus Christ was perfect and complete. There was no need to cut an umbilical cord. There was no afterbirth. Everything necessary was provided by God miraculously. No midwife was needed because the miracle of the birth of Jesus Christ was not lacking in any way. And the same is true for the miraculous birth of the Virgin Mary.

The birth of Jesus Christ occurred solely and entirely by a miracle of God and not in the usual way. When Jesus was born, He went from His mother Mary’s womb to the outside world immediately and directly by a miracle of God, without any part whatsoever of the usual process of delivery. First He was in the womb, then He was out of the womb, without having to travel through any places in between. God alone could bring about such a virginal and miraculous birth. The Virgin Births of both Jesus and Mary occurred solely, entirely, and necessarily by means of a miracle of God and not in the usual way. [38]

The visions given by God to Blessed Anne Catherine Emmerich also confirm that the birth of Jesus Christ was virginal and miraculous.

“Joseph suggested to the Blessed Virgin that he should summon to her assistance some pious women whom he knew in Bethlehem. She declined, however, saying that she needed no human help.” [39]

“I saw the radiance round the Blessed Virgin ever growing greater. . . . At midnight she was wrapt in an ecstasy of prayer. I saw her lifted from the earth, so that I saw the ground beneath her. Her hands were crossed on her breast. The radiance about her increased . . . . Then I no longer saw the roof of the cave; a pathway of light opened above Mary, rising with ever-increasing glory towards the height of heaven. . . . Meanwhile the Blessed Virgin, borne up in ecstasy, was now gazing downwards, adoring her God, whose Mother she had become and who lay on the earth before her in the form of a helpless new-born child. I saw our Redeemer as a tiny child, shining with a light that overpowered all the surrounding radiance, and lying on the carpet at the Blessed Virgin’s knees. It seemed to me as if he were at first quite small and then grew before my eyes. But the movement of the intense radiance was such that I cannot say for certain how I saw it.” [40]

The Eucharistic prayer from Holy Mass also clearly teaches that the birth of Jesus Christ was a Virgin Birth.

“In union with the whole Church we celebrate that day (night)
when Mary without loss of her virginity gave this world its savior.
We honor her, the ever-virgin mother of Jesus Christ, our Lord and God.” [41]

The phrase “without loss of her virginity” means that Jesus left the womb of the Virgin Mary solely by a miracle of God and not in the usual way. Jesus went from being inside the womb to being outside the womb solely by means of the power of God. This is what is meant by a virgin birth; other explanations are insufficient and unacceptable. The births of both Jesus and Mary were Virgin Births. God is Truth; whoever loves God will love the truth.

One Teaching

Jesus Christ is perfect in all things, including His Perfect Virginity. God alone is the Father of Jesus Christ. God required the Holy Conception of Jesus Christ to be a miraculous Virgin Conception. Since Christ had a Virgin Conception, He must also have had a Virgin Birth, for the Virginity of Jesus Christ is entirely perfect in every way. The perfect, complete, and all-encompassing Virginity of Jesus Christ extends even to His perfect Virgin Conception and His perfect Virgin Birth. This teaching is trustworthy and true; it cannot be otherwise.

God would not give the perfect-Virgin Jesus Christ a Virgin Conception within the womb of His mother, Mary, without also giving Him a Virgin Birth out of the womb of His mother, Mary. His Holy Conception was virginal and miraculous, therefore His Holy Birth was also virginal and miraculous. Every perfect Virgin must have both a Virgin Conception and a Virgin Birth. Jesus Christ is perfect in Virginity. Therefore, Jesus must have had both a Virgin Conception and a Virgin Birth, for without both His Virginity would not be perfect, complete, and all-encompassing. The Virgin Conception and Virgin Birth are joined by God and cannot be separated.

The Virginity of Jesus Christ, the Son of God, is so perfect, complete, and all-encompassing that even His Holy Conception and His Holy Birth were entirely Virginal, occurring solely and entirely by a miracle of God and not in the usual way. It is the infallible teaching of the Holy Catholic Church that both the Holy Conception and the Holy Birth of Jesus Christ were entirely virginal and miraculous. This is the truth; whoever loves God loves truth.

The life of the Virgin Mary is a perfect reflection of the life of Jesus Christ. The Virgin Mary is perfect and is the chosen Mother of God because she resembles Christ in all things except His Divinity. The lives of Jesus and Mary are joined by God and cannot be separated. God gave a Virgin Conception and Virgin Birth to the perfect-Virgin Jesus Christ. Therefore, God also gave a Virgin Conception and Virgin Birth to His Mother, the perfect-Virgin Mary. God would not give Jesus Christ a Virgin Conception and Virgin Birth without also giving His Holy Mother a Virgin Conception and Virgin Birth. Gods wills that the Virgin Mary be like Christ in all things except His Divinity.

The perfect Virginity of Jesus Christ requires that His Mother Mary also be perfect in Virginity. The perfect Virginity of Jesus, the Son of God, brought about the perfect Virginity of Mary, the Mother of God. The perfect Virginity of Mary results from and is dependent upon the perfect Virginity of Jesus. The Virgin Mary is both a perfect Virgin and the perfect Mother. The Virgin Mary was required by God to be free from all sin and all tendency to sin, throughout her entire life, so that she could be the sinless Mother of the sinless Son of God. In the same way, the Virgin Mary was required by God to be entirely perfect in Virginity, throughout her entire life, including her Immaculate Virgin Conception and her Holy Virgin Birth, so that she could be the perfect-Virgin Mother of the perfect-Virgin Jesus Christ. This teaching is trustworthy and true; it cannot be otherwise.

God required that the Virgin Mary be conceived within the womb of her mother, Saint Ann, in a virginal manner, by means of a miracle of God. God also required that the Virgin Mary be born out of the womb of her mother, Saint Ann, in a virginal manner, by means of a miracle of God. God would not give the perfect-Virgin Mary a Virgin Conception within the womb of her mother, Saint Ann, without also giving her a Virgin Birth out of the womb of her mother, Saint Ann. The Virgin Conception and Virgin Birth are joined by God and cannot be separated.

The Virginity of Mary, the Mother of God, is entirely perfect, complete, and all-encompassing, like the Virginity of her Son Jesus. Therefore, the Virgin Mary must have had a Virgin Conception and Virgin Birth, like her Son. Otherwise her Virginity would not be as perfect as it could be, as perfect as is her Son’s Virginity. The Church has never taught and will never teach that the Virginity of the Mother of Jesus Christ is flawed in any way. The Church has always taught that the Virginity of Jesus and the Virginity of Mary are entirely perfect and without flaw. God desired that the Virginity of Mary, the Mother of Jesus Christ, be so perfect, complete, and allencompassing that even the manner of her Immaculate Conception and her Holy Birth were required by God to be entirely Virginal, occurring solely and entirely by a miracle of God, and not in the usual way. This teaching is trustworthy and true; it cannot be otherwise.

The conception and birth of the Virgin Mary and the conception and birth of Jesus Christ were each fully miraculous and fully virginal. Each occurred in a wholly pure and virginal manner, solely and entirely by a miracle of God. This teaching is one teaching. All Christians should know this true teaching without any doubt. May God give His special blessing to everyone who accepts this teaching without doubt.

Arguments and Objections

The theological arguments in favor of Mary’s virgin conception and virgin birth are as follows:

1. Perfect Virginity must include a virgin conception and a virgin birth — Christ’s life defines perfect virginity; Christ’s life includes a virgin conception and a virgin birth. Therefore, perfect virginity must include a virgin conception and a virgin birth. Sacred Tradition teaches that the Virgin Mary is perfect in all things, including her perfect virginity. Therefore, Mary must have had a virgin conception and a virgin birth.

True perfect virginity must completely encompass the manner of conception and birth. Perfect virginity is not merely the absence of sexual experience, nor merely a physical state. True perfect virginity encompasses the whole person, body and soul, throughout that person’s entire life. Mary’s conception and birth were entirely virginal, because Mary is entirely virginal. Thus, Mary’s perfect virginity must include a virgin conception and a virgin birth.

2. Of all those born of women, none is greater than John the Baptist (Lk 7:28) — Christ and Mary are each greater than John, therefore, Christ and Mary are not part of that group called “those born of women.” Christ and Mary were each conceived and born. Christ has Mary as His mother; Mary has St. Ann as her mother. Christ was conceived and born, not in the usual human way, but in a miraculous and virginal manner. The phrase “those born of women” refers to that group of persons who were conceived and born, not by a miracle of God, but in the usual human way. Mary is greater than John, therefore, Mary was conceived and born in a miraculous and virginal manner.

3. Private revelation — Blessed Anne Catherine Emmerich describes a virgin conception and a virgin birth for the Virgin Mary. See above for quotes and references.

4. Immaculate Conception implies Virgin Conception — Mary is entirely free from all aspects of original sin. Procreation by means of sexual relations is a result of original sin (see chapter two). Anyone entirely free from original sin, such as Christ and Mary, must have been conceived without sexual relations, in an entirely virginal and miraculous manner.

5. Comparison with Adam and Eve — Adam and Eve were each created in a miraculous and virginal manner, without sexual relations. The conception of Christ and the conception of Mary could each be no less miraculous and no less virginal than those of Adam and Eve, because Christ and Mary exceed Adam and Eve in all things.

6. Mary as a figure of the Church — The Church was conceived in a miraculous and virginal manner, from the side of Christ on the Cross. Mary is a perfect image of the Church and so she, too, was conceived in a miraculous and virginal manner, by virtue of Christ on the Cross. [42]

7. Prior to the Fall, Adam and Eve were immortal in body and soul. — They would never have died, if they had never disobeyed God. Even though sin and death made their bodies mortal, their souls remained immortal because of the Mercy of God. After the Fall, God continues to create the immortal soul supernaturally, at the time of each human person’s conception, while the mortal body is created by natural means. Since, before the Fall, both body and soul were immortal, it was fitting that God create both body and soul supernaturally, by means of miraculous virgin conceptions, not by means of nature. For, before the Fall, the body was immortal and so was beyond nature. Thus, Adam and Eve would have conceived children in this way, solely by a miracle of God, if they had not Fallen from grace. Christ and Mary are each completely untouched by the Fall from grace, therefore they were each conceived in a miraculous and virginal manner.

8. Transmission of Original Sin — Since the third aspect of original sin, as it is in the body, is transmitted by procreation, human persons who are entirely without original sin must be conceived miraculously, with both body and soul created by God (see chapter two).

Some people think that a human person could be created by natural procreation and yet be preserved from original sin by God. If the body is created by natural means, from parents who have original sin, then they can only naturally create an imperfect body. Original sin is not the presence of something, whose transfer can be prevented. Rather, original sin, as it is in the body, is an imperfection. If the body is created by the imperfect, (by parents with original sin,) then the body will have the imperfection of original sin.

Preservation from all aspects of original sin includes the third aspect as it affects the body. Thus, in order to preserve someone from original sin, God must create for that person a body which is perfectly ordered towards the soul and towards God, not an imperfect body which can be directed towards many lesser things. Such a body cannot be created by natural procreation from parents who have original sin. But, if the body is created by God, Who is perfect, then the body will be perfectly ordered towards the soul and towards God.

If the body were created even partially by natural means, then the body would partially retain the imperfection of original sin as it applies to the body, for original sin affects the entire body, in such a thorough manner that no partial intervention would be sufficient to produce a child entirely without original sin.

9. In every case, persons entirely free from original sin were created miraculously by God. — Adam and Eve were each created miraculously in body and soul. Christ’s human nature was created miraculously, body and soul. In the general Resurrection, the resurrected Just will have new bodies created miraculously by God. Their souls are the same souls they had on earth, which were created miraculously at their conception. The resurrected Just will have no trace of original sin in body and soul. The angels do not have original sin, and they are created miraculously by God, not by nature. Thus, all persons who are free from original sin are created entirely and solely by a miracle of God. The Virgin Mary is entirely free from original sin, therefore, she also was created, at her Immaculate Conception, miraculously in body and soul.

The Virgin Birth of Jesus Christ

The Birth of Christ necessarily occurred solely and entirely by a miracle of God, just as His conception took place solely and entirely by a miracle of God. Jesus Christ and the Virgin Mary are each perfect virgins, therefore, they each must have a perfect virgin conception and a perfect virgin birth.

If the conception of Jesus Christ had taken place even partially in the usual way, we would not call it a virgin conception. The conception of Christ had to occur solely and entirely by a miracle of God in order to be a perfect virgin conception. In the same way, the Birth of Christ also had to occur solely and entirely by a miracle of God in order to be a perfect virgin birth.

Some persons claim that the Birth of Christ took place mostly in the usual way, but with a miracle to preserve Mary’s virginity. On the contrary, true perfect virginity must completely encompass and permeate the manner of conception and birth. Perfect virginity is not merely the absence of sexual experience, nor is it merely a physical state. True perfect virginity encompasses the whole person, body and soul, throughout their entire life. The Virgin Mary must have had a perfect virgin conception and a perfect virgin birth, because perfect virginity must necessarily encompass the whole person, even from the very first moment of existence, even in the very means of bringing that person into existence. For this reason, Christ and Mary must each have been conceived and born solely and entirely by a miracle of God.

Christ’s conception occurred without any part of the usual process of conception and Christ’s birth occurred without any part of the usual process of delivery, for conception and birth in the usual way are associated with a lack of virginity. Mary’s conception occurred without any part of the usual process of conception and Mary’s birth occurred without any part of the usual process of delivery, for conception and birth in the usual way are associated with lack of virginity. Christ and Mary were each born solely and entirely by a miracle of God.

A miraculous virgin birth must occur without any part of the usual process of delivery: without any use of the birth canal, without an after birth, without the need for any of the services usually performed by a midwife or a physician. In a miraculous virgin birth, first the child is in the womb and then, in the next instant, the child is out of the womb. The birth occurs solely and entirely by a miracle of God, and not by human will or action. The child does not travel from the womb to the outside world, but rather is brought from one place to the other instantly and miraculously. No other explanation of virgin birth is sufficient.

Objections and Replies

Objection 1:  According to the Catholic Encyclopedia (online, 1908 edition):  “According to Ephiphanius it was maintained even in the fourth century by some enthusiasts that St. Anne conceived without the action of man. This error was revived in the West in the fifteenth century. (Anna concepit per osculum Joachimi.) In 1677 the Holy See condemned the error of Imperiali who taught that St. Anne in the conception and birth of Mary remained virgin (Benedict XIV, De Festis, II, 9).” [43]

Reply 1:  First, concerning the “error of Imperiali” and St. Anne’s virginity. St. Ann and St. Joachim were not virgins. They conceived a child in the usual way, years before the Virgin Mary. This sister is mentioned in Sacred Scripture: “But standing by the cross of Jesus were his mother, and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene.” (Jn 19:25). Blessed Anne Catherine Emmerich believed that this was the older sister of the Virgin Mary, and that this older sister was conceived and born to Joachim and Mary about 19 years prior to the Virgin Mary’s Immaculate Conception. [44] Therefore, St. Anne was not a virgin.

Nevertheless, the Virgin Mary was conceived and born in a miraculous and virginal manner, even though St. Ann herself was not a virgin. Mary’s conception and birth were entirely virginal, because Mary herself is entirely virginal. Mary was not conceived and born of a virgin, but Mary was conceived and born in a manner which was entirely miraculous and entirely virginal.

Did the Holy See condemn the idea that St. Ann remained a virgin in the conception and birth of Mary? I cannot find a reference to support this claim. But, even so, it is true that St. Ann was not a virgin. St. Ann could not have “remained a virgin,” if she was not a virgin before. Furthermore, the claim does not say that a Pope or Ecumenical Council condemned the idea. Thus, we may infer that the claimed condemnation was from an office within the Holy See, but not directly from the office of the Roman Pontiff. Such a decision on doctrine would fall under the fallible Ordinary Magisterium, not the infallible Sacred Magisterium.

No claim is made that the Holy See condemned the idea that Mary herself was conceived and born in a miraculous and virginal manner. The Holy See was likely aware of this teaching, since it was known to be maintained by some persons as early as the fourth century and was revived again in the 15th century. Yet neither the Pope, nor an Ecumenical Council, nor an office of the Holy See, has ever condemned the idea that the Virgin Mary was conceived and born in a miraculous virginal manner. In fact, the Sacred Magisterium has not yet decided this question definitively. It is an open theological question.

The document cited above (Benedict XIV, De Festis Domini Nostri Jesu Christi et Beatae Mariae Virginis) was written by Pope Benedict XIV. According to the theologian Rev. William G. Most, “This was written as a private theologian, not as Pope.” [45] Rev. William G. Most, writing about the tradition of the Rosary, also states:  “Benedict XIV...wrote in favor of the papal tradition before his election as Pope.” [46] The footnote for the preceding quote reads: “Pope Benedict XIV, De Festis Domini Nostri Jesu Christi et Beatae Mariae Virginis, II, 12 (Pratt in typographia Aldina, 1843), IX, 294-98.” [47] Also, this document (De Festis…) could not have been written in 1677, for the author (who became Pope Benedict XIV) was born about the year 1675. [48]

The Latin cited above, “Anna concepit per osculum Joachimi,” means ‘Anna conceived by the kiss of Joachim.’ This expression is a euphemistic way of saying that St. Ann conceived Mary in her womb, with Joachim as Mary’s biological father, but entirely without sexual relations. It does not mean that Joachim and Ann conceived by means of kissing. It correctly implies that Mary’s conception was miraculous and virginal.

The statement, “This error was revived in the West in the fifteenth century,” is no proof that this doctrine is in error. The 1908 version of the Catholic Encyclopedia makes this unsupported claim, but more recent editions of the Catholic Encyclopedia do not mention the idea at all. Note also that the Catholic Encyclopedia is not issued by the Church and is not an official document of the Magisterium.

Objection 2:  Saint Epiphanius, Bishop of Salamis (4th century), wrote against both the miraculous virgin conception and the miraculous virgin birth of Mary: “For even if the account and the traditions concerning Mary state that it was told to her father Joachim in the desert that his wife had conceived, that did not happen without their coming together, nor without the man’s seed…. For it cannot be that anyone is born upon earth outside of the course of human nature; only was distinguished , and to him alone did nature allow this….” [49]

Reply 2:  Saint Epiphanius was wrong in his belief that St. Joachim and St. Ann conceived the Virgin Mary in the usual manner and also wrong in his belief that St. Ann gave birth to the Virgin Mary in the usual manner. He gives no theological argument to support his belief. Blessed Ann Catherine Emmerich believed that the Virgin Mary was conceived and born in a miraculous virginal manner, based on her visions from God.

Saint Epiphanius wrote the above quote in the context of criticizing a group of women, led by priestesses, who seemed to worship the Virgin Mary. He calls this group the “Collyridians,” (cake-eaters,) because they offered bread in Mary’s name in a religious ceremony. He correctly criticizes them for worshipping Mary, for having women priestesses, and for having a ceremony with bread offered to Mary (in poor imitation of the Eucharist). This group was wrong to worship Mary, because Mary is merely human, not Divine.

However, this group was not wrong in all things. Saint Epiphanius incorrectly criticizes them for saying, about Mary: “We honor the queen of heaven.” The Magisterium and the faithful have frequently referred to Mary as the Queen of Heaven. This group was also called the “Philomarianites,” (Mary lovers,) because of their love for the Virgin Mary. They were correct in loving Mary and in holding her in high regard. As the centuries have passed, Mary’s place in God’s plan has become ever-clearer.

It is not clear from what Saint Epiphanius says, whether or not the Collyridians actually believed that Mary was conceived in a miraculous and virginal manner. In writing about this group, Saint Epiphanius argues against this idea. He may have been refuting something that the group believed, which would be consistent with their exaltation of Mary, or, he may have been making the point that Mary is merely human.

Objection 3:  The idea that Mary was conceived miraculously and virginally is found in certain non-canonical works, which have been condemned by the Church. Therefore, the idea itself is also condemned.

Reply 3:  Non-canonical works from the early Church do not have God as their true author and so they are not infallible. The Magisterium has not condemned these various non-canonical works per se, but has only taught that these works are the fallible works of human persons, not infallible Sacred Scripture. These works were written by some members of the early Church, who attempted to write about Christ and Mary and the things of faith. These works contain some truths, such as that Jesus is the Son of God and that He died for our Salvation. They also contain some errors, because they are the work of fallible human beings. The Summa Theologica of St. Thomas Aquinas also contains some errors, for the same reason.

The numerous theological arguments in favor of a miraculous virgin conception and miraculous virgin birth for the Virgin Mary are based on Tradition and Scripture. None of the arguments are based on the apocryphal works of the early Church. Blessed Anne Catherine Emmerich believed in the miraculous virgin conception and miraculous virgin birth of Mary based on her visions from God. Her writings and ideas are not from non-canonical works of the early Church, but are from her experience of God.

The apocryphal and non-canonical work called The Gospel of the Nativity of Mary states: “Therefore, when she has grown up, just as she herself shall be miraculously born of a barren woman, so in an incomparable manner she, a virgin, shall bring forth the Son of the Most High, who shall be called Jesus, and who, according to the etymology of His name, shall be the Saviour of all nations.” [50] This work is the fallible work written in the time of the early Church. However, this particular quote is true. The Virgin Mary did have a miraculous birth, just as Christ had a miraculous birth; yet these two births are properly called incomparable because Mary is merely human, whereas Christ is the Son of God.

Objection 4:  Most Bishops and theologians do not teach that the Virgin Mary was conceived and born in a miraculous and virginal manner.

Reply 4:  In the middle ages, most Bishops and theologians did not believe or teach that Mary had an Immaculate Conception, free from the stain of original sin. St. Thomas Aquinas and St. Albert the Great—each a Doctor of the Church as well as a Saint—taught that the Virgin Mary did not have an Immaculate Conception. St. Thomas even wrote against the idea in the Summa Theologica. Blessed John Duns Scotus was one of the few theologians who argued strongly in favor. Yet, as the centuries passed, the Church grew in love for, and in knowledge of, the Virgin Mary. The people of God, including the religious orders and the ordained Servants of God gradually began to accept the idea of the Immaculate Conception. Many centuries after the idea was first proposed and debated, the Church infallibly defined the Immaculate Conception of the Virgin Mary. [51]

Furthermore, the Magisterium has never taught that the Virgin Mary had a conception and birth in the ordinary manner. Theologians and Bishops do not, in general, specifically teach that Mary had an ordinary conception and birth. The Catechism of the Catholic Church does not mention the question. There is no Papal encyclical or document of an Ecumenical Council which answers the question. It is an open question.

Objection 5:  Conception by means of marital relations is a good thing created by God. It is God’s will for the human species to “be fruitful and multiply.” Sexual relations within marriage is a part of the Sacrament of Marriage and is therefore not contrary to the will of God.

Reply 5:  Yes, this is true; but virginity is a still greater good. And perfect virginity encompasses a person’s whole life, even from conception and birth.

Objection 6:  Mary’s conception and birth cannot be like Christ’s conception and birth, because Christ is Divine and Mary is merely human.

Reply 6:  Mary’s conception and birth are not entirely the same as Christ’s conception and birth. The three main differences are as follows. First, Christ is Divine, whereas Mary is merely human. Thus, Christ's conception was an Incarnation, whereas Mary's conception was not an Incarnation. Christ’s Birth is far greater than Mary’s birth, because Christ is God Incarnate, whereas Mary is not. Second, Mary was conceived, virginally and miraculously, of both her parents, (St. Joachim and St. Ann). Christ was conceived, virginally and miraculously, of only one human parent, (the Virgin Mary). This difference indicates that Christ is Divine, with God alone as His Father, (but it is not what makes Christ Divine). Third, Christ was conceived, virginally and miraculously, of a perfect Virgin. Mary was conceived, virginally and miraculously, of Joachim and Ann, who were not virgins. Joachim and Ann conceived and bore a child years earlier, the older sister of the Virgin Mary (Jn 19:25).

Objection 7:  Christ became Incarnate at His miraculous virgin conception. The claim that Mary was also conceived miraculously and virginally is tantamount to saying that she also is Divine.

Reply 7:  A miraculous virgin conception does not imply Divinity. For example, Adam and Eve were both conceived  miraculously and virginally, yet neither of them is Divine. Christ’s miraculous virgin conception is not what causes Him to be Divine. Christ is Divine because His Divine Nature united with His human nature from the first moment of His conception. Christ’s miraculous virgin conception was also an Incarnation, but other miraculous virgin conceptions are not Incarnations.


“Jesus said to him, ‘Have you believed because you have seen me? Blessed are those who have not seen and yet believe.’ ” (John 20:29).

“ ‘I have yet many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth . . . .’ ” (John 16:12-13).

“ ‘My sheep hear my voice, and I know them, and they follow me; and I give them eternal life, and they shall never perish, and no one shall snatch them out of my hand.’ ” (John 10:2728).


PRAISE BE TO GOD ALMIGHTY FOR ALL ETERNITY

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EndNotes:

[1] From the inscription on the miraculous medal. Our Lady showed the Medal to Saint Catherine Laboure on November 27, 1830, in the mother-house of the Sisters of Charity of St. Vincent de Paul, in Paris. Catherine saw our Lady standing on a globe, with dazzling rays of light streaming from her outstretched hands. Framing the figure was an inscription: “O Mary, conceived without sin, pray for us who have recourse to thee.” Then Mary spoke to Catherine: "Have a medal struck upon this model. Those who wear it will receive great graces, especially if they wear it around the neck." (The Association of the Miraculous Medal; http://www.amm.org/medal.htm).

[2] Blessed Anne Catherine Emmerich, The Life of the Blessed Virgin Mary, (Rockford, Illinois: TAN Books and Publishers, Inc., 1970), p. 40-41.

[3] This symbolism is mentioned by Pope Pius IX, in the Apostolic Constitution, Ineffabilis Deus, (Dec. 8, 1854), p. 13. This document makes reference to the Song of Solomon 4:4, with its symbolism of a tower, interpreted as referring to the Virgin Mary. This very same document infallibly defines the teaching of the Church about the Immaculate Conception.

[4] Blessed Anne Catherine Emmerich, The Life of Jesus Christ and Biblical Revelations, (Rockford, Illinois: TAN Books and Publishers, Inc., 1986), Vol. 1, p. 137-138.

[5] Blessed Anne Catherine Emmerich, The Life of the Blessed Virgin Mary, p. 39-40.

[6] Cf. Blessed Anne Catherine Emmerich, The Life of Jesus Christ and Biblical Revelations, Vol. 1, p. 135.

[7] Ineffabilis Deus, p. 17.

[8] Ineffabilis Deus, p. 17-18.

[9] Pope Pius XII, Apostolic Constitution, Munificentissimus Deus, (Nov. 1, 1950), p. 18, n. 40.

[10] Ineffabilis Deus, p. 17-18.

[11] The least in the kingdom of Heaven are greater than John, even though such persons are among those conceived and born in the usual way, because once one enters into Heaven, original sin and every effect of original sin is completely removed. John the Baptist had original sin, but the souls in Heaven have had their original sin and every effect of every kind of sin wiped clean.

[12] Blessed Anne Catherine Emmerich, The Life of the Blessed Virgin Mary, p. 57.

[13] Blessed Anne Catherine Emmerich, The Dolorous Passion of Our Lord Jesus Christ, (Rockford, Illinois: TAN Books and Publishers, Inc., 1983), Meditation III, p. 68.

[14] Saint Bridget of Sweden, Revelations of St. Bridget, (Rockford, Illinois: TAN Books and Publishers, Inc., 1984), p. 14.

[15] Saint Bridget of Sweden, Revelations of St. Bridget, p. 14-15.

[16] Cf. Pope John Paul II, Encyclical Letter, Redemptoris Mater, (March 25, 1987), p. 56, n. 1:  “In the liturgy the Church salutes Mary of Nazareth as the Church’s own beginning, for in the event of the Immaculate Conception the Church sees projected, and anticipated in her most noble member, the saving grace of Easter.”

[17] Blessed Anne Catherine Emmerich, The Life of the Blessed Virgin Mary, p. 29-30, 32. Joachim and Ann were separated for at least several months before the Immaculate Conception.

[18] Ineffabilis Deus, p. 17.

[19] The Gospel of John refers to the Virgin Mary’s sister as “his mother’s sister, Mary the wife of Clopas” (John 19:25). Blessed Anne Catherine calls her “Maria,” “Maria Heli,” and also “Mary Heli,” and calls her husband “Cleophas.” Blessed Anne Catherine Emmerich, The Life of the Blessed Virgin Mary, p. 22-24, 74, 384.

[20] A true virgin conception must necessarily be accomplished without sexual relations. This condition is necessary, but not sufficient. A true virgin conception must also meet other conditions, especially that the conception be accomplished solely by a miracle of God, and not by any means which could be duplicated by nature, science, or human intervention. A true virgin conception is not conception in the usual way accompanied or assisted by a miracle. A true virgin conception does not miraculously bring together a man’s seed and a woman’s egg, so that conception would proceed, from that point forward, in the usual way. But rather, a true virgin conception must occur solely and completely by a miracle from God. A true virgin conception is conception solely and entirely by means of a miracle—fully miraculous and fully virginal.

[21] Blessed Anne Catherine Emmerich, The Life of the Blessed Virgin Mary, p. 29-30, 32.

[22] Blessed Anne Catherine Emmerich, The Life of the Blessed Virgin Mary, p. 41.

[23] For details on the timing of the Immaculate Conception and the rebuilding of the Temple of Jerusalem, see my book, Important Dates in the Lives of Jesus and Mary. The Immaculate Conception occurred at the time of a holy feast celebrating the completion of the rebuilding of the Sanctuary of the Temple (the holiest part of the Temple, where only the priests were permitted to go). The 46 years is counted from the completion of the Sanctuary itself. The Sanctuary was completed 1½ years after the rebuilding began; but the rebuilding of the remainder of the Temple buildings took several more years to complete. And some work related to the Temple buildings also continued, even up to and beyond the time of Christ. Cf. Flavius Josephus, The Antiquities of the Jews, 15.420-423; 20.219.

[24] Blessed Anne Catherine Emmerich, The Life of the Blessed Virgin Mary, p. 75. The burning bush of Moses is a biblical symbol of the Virgin Mary, just as Pope Pius IX teaches:  Ineffabilis Deus, p. 13.

[25] Blessed Anne Catherine Emmerich, The Life of the Blessed Virgin Mary, p. 77.

[26] New Saint Joseph Sunday Missal and Hymnal, (New York, NY: Catholic Book Publishing Co., 1974), Eucharistic Prayer I, In Communion with the Saints, p. 27.

[27] From the point of view of Heaven, in Eternity, the lives of Jesus and Mary are ever present-tense.

[28] Saint Bridget of Sweden, Revelations of St. Bridget, p. 23.

[29] Saint Bridget of Sweden, Revelations of St. Bridget, p. 23-24.

[30] Blessed Anne Catherine Emmerich, The Life of the Blessed Virgin Mary, p. 133.

[31] Blessed Anne Catherine Emmerich, The Life of the Blessed Virgin Mary, p. 142.

[32] Blessed Anne Catherine Emmerich, The Life of the Blessed Virgin Mary, p. 142-143.

[33] Blessed Anne Catherine Emmerich, The Life of the Blessed Virgin Mary, p. 144.

[34] Saint Bridget of Sweden, Revelations of St. Bridget, p. 19-20.

[35] Saint Bridget of Sweden, Revelations of St. Bridget, p. 20.

[36] Saint Bridget of Sweden, Revelations of St. Bridget, p. 28.

[37] Saint Bridget of Sweden, Revelations of St. Bridget, p. 25-26.

[38] A true virgin birth must necessarily exclude any use of the birth canal whatsoever. This condition is necessary, but not sufficient. A true virgin birth must also meet other conditions, especially that the birth be accomplished solely by a miracle of God, and not by means of nature, science, or human intervention. A true virgin birth is not birth in the usual way accompanied or assisted by a miracle. But rather, a true virgin birth must occur solely and completely by a miracle from God. A true virgin birth is birth solely and entirely by means of a miracle—fully miraculous and fully virginal.

[39] Blessed Anne Catherine Emmerich, The Life of the Blessed Virgin Mary, p. 191.

[40] Blessed Anne Catherine Emmerich, The Life of the Blessed Virgin Mary, p. 193.

[41] New Saint Joseph Sunday Missal and Hymnal, Eucharistic Prayer I, Communicantes for Christmas, p. 68.

[42] The poet Daniel J. Maley suggested this idea that Mary’s virgin conception was like the virgin conception of the Church from the side of Christ.

[43] The Catholic Encyclopedia, “St. Anne,” from the online version of 1908 edition, (www.NewAdvent.org, Kevin Knight, 1908), http://www.newadvent.org/cathen/01538a.htm.

[44] Emmerich, Life of the Blessed Virgin Mary, p. 22-27.

[45] Reverend William G. Most, Mary in Our Life, Appendix VI: The Brown Scapular, (www.PetersNet.net, Trinity Communications, 2002), footnote 22 reads as follows: “Pope Benedict XIV, De Festis, II, vi, 10 (IX, 271). This was written as a private theologian, not as Pope.”

[46] Reverend William G. Most, Mary in Our Life, Appendix V: St. Dominic as Author of the Rosary, (www.PetersNet.net, Trinity Communications, 2002).

[47] Reverend William G. Most, Mary in Our Life, Appendix V: St. Dominic as Author of the Rosary, (www.PetersNet.net, Trinity Communications, 2002), footnote 14.

[48] The Catholic Encyclopedia, “Pope Benedict XIV,” from the online version of 1908 edition, (www.NewAdvent.org, Kevin Knight, 1908), http://www.newadvent.org/cathen/02432a.htm.

[49] The Panarion of St. Epiphanius, Bishop of Salamis, Selected Passages, trans. and ed. Philip R. Amidon, S.J., (New York, New York: Oxford University Press, Inc. 1990), p. 354, n. 79.5.5 and 79.7.1. The editors marks and indicate “editorial restoration inserted in the text itself” and “editorial restoration or emendation included in the critical apparatus,” respectively.

[50] The Gospel of the Nativity of Mary, Wesley Center Online, Non-canonical Homepage, (Northwest Nazarene University: Wesley Center for Applied Theology, 1996), http://wesley.nnu.edu/noncanon/gospels/natmary.htm, chapter 4.

[51] Ineffabilis Deus.



by Ronald L. Conte Jr.