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Immaculate Conception

 

How is the Immaculata related to the Trinity?



May 2015
taken from Spes Nostra, St. Maximilian Kolbe, pg. 11 Volume III. Issue 1 Jan/Feb 1995

The Immaculata is the work of God, and like every other such work is without comparison and entirely dependent upon her Creator. She is simultaneously the most perfect and most holy work of God, for as St. Bonaventure avers: “God can create a greater and more perfect world, but He
cannot exalt a creature to higher dignity that that to which He exalted Mary.”

The Immaculata is the final “line of demarcation” between God and creation. She is a faithful image of divine perfection and holiness. The Immaculata never had the slightest trace of sin or stain of fault in her. Her love was always of the fullest, without the smallest imperfection. She loved God with her whole being, and love united her from the first moment of her existence in so perfect a manner to God that the angel at the Annunciation could say: “Full of grace, the Lord is with you.” She is, therefore, created of God, belonging to God, a reflection of God, an image of God, a child of God and the most perfect of human beings.

She is an instrumentality of God. With total awareness, she freely permits herself to be led by Him. And, in agreement with his will, she desires only what He commands and acts in keeping with that will as perfectly as possible, without the smallest withdrawal of her will from the will fo God. In the perfect use of the power and privileges entrusted to her, she always fulfills and in all things only and exclusively the will fo God. This she does with love of God in the Holy Trinity. This love of God reaches such heights that it calls down the fruits of God’s love.

At Lourdes Our Lady, when questioned by Bernadette as to her identity replied: "I am the Immaculate Conception” In these clear words she expressed the fact that not only was she immaculately conceived, but the she is the Immaculate Conception, just as something white differs from its whiteness or something perfect from its perfection. Speaking of Himself, God said to Moses: “I Am, Who Am,” that is, my existence is of myself, without beginning or end. The Immaculate Virgin, instead, had her origins from God, is a creature, is a conception, however, the Immaculate Conception. What profound mysteries are hidden in these words!

That title contains many more mysteries which, with time, will be unfolded. It points to the conclusion that, as it were, her Immaculate Conception pertains to the essence of the Immaculata. This title must be pleasing to her, for it signifies her first grace conferred upon her at the pristine moment of her existence, and the first gift is always the most beloved. This name is confirmed throughout her life for she was always immaculate and unsullied by sin. Therefore, she is full of grace and God is ever with her, to the degree, moreover, that she became the Mother of the Son of God.
The Immaculata is in an ineffable manner united to the Holy Spirit as his Spouse, but in a manner incomparably more perfect than human words can express. What kind of union is this? It is, first of all, interior, a union of her being with that of the Holy Spirit. The Holy Spirit dwells in her, and is alive in her from the very first moment of her existence and forever.

On what does the dwelling the Holy Spirit in the Virgin Mary depend? He is love in her, the love of the Father and the Son, a love by which God truly does love Himself, the love of the whole Blessed Trinity, a fruitful love, a conception. In human comparison, the union of love is always the strictest and closest kind of union. Holy Scripture says: “They will be two in one flesh,” and Jesus underscores it when he says: “They are no longer two, but one flesh” (Mt. 9:16) In an incomparably strict manner, of the most interior sort, the Holy Spirits lives in the Immaculata, in her soul, her being, and renders her fruitful from the very first moment of her existence and throughout her life and forever. This eternal Immaculate Conception (The Holy Spirit) in the womb of the soul immaculately initiates the divine life, her Immaculate Conception.





Why do we address Mary as Immaculata?

We turn to her under this name, because she herself deigned to give herself this name at Lourdes: "the Immaculate Conception." God is immaculate, but God is not conceived. Angels are immaculate, but there is no conception with them. The first parents were immaculate before sinning, but neither were they conceived. Jesus was immaculate and conceived, but he was not a conception, for as God he already existed before and to him also applied the words of the name of God as revealed to Moses: "I am who am, who always is and does not begin to be." Other people are conceptions, but stained. She alone is not only conceived, but also a conception and immaculate. This name conceals many more mysteries, which will be discovered in time. Thus she indicates that the Immaculate Conception belongs to her essence.


This name must be dear to her, because it signifies the first grace she received in the first moment of her existence. The first gift is the dearest one. This name is ratified by her life, because she was always unspotted. Hence she was also full of grace and God was always with her, even to the degree that she became the Mother of the Son of God.