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Title: |
Ad Caeli Reginam
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Descr.: |
On Proclaiming The Queenship of Mary
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Pope: |
Pope Pius XII
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Date: |
October 11, 1954
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Venerable
Brethren, Health and Apostolic Blessing.
1.
From the earliest ages of the Catholic Church a Christian people,
whether in time of triumph or more especially in time of crisis,
has addressed prayers of petition and hymns of praise and
veneration to the Queen of Heaven. And never has that hope wavered
which they placed in the Mother of the Divine King, Jesus Christ;
nor has that faith ever failed by which we are taught that Mary,
the Virgin Mother of God, reigns with a mother's solicitude over
the entire world, just as she is crowned in heavenly blessedness
with the glory of a Queen.
2.
Following upon the frightful calamities which before Our very eyes
have reduced flourishing cities, towns, and villages to ruins, We
see to Our sorrow that many great moral evils are being spread
abroad in what may be described as a violent flood. Occasionally
We behold justice giving way; and, on the one hand and the other,
the victory of the powers of corruption. The threat of this
fearful crisis fills Us with a great anguish, and so with
confidence We have recourse to Mary Our Queen, making known to her
those sentiments of filial reverence which are not Ours alone, but
which belong to all those who glory in the name of Christian.
3.
It is gratifying to recall that We ourselves, on the first day of
November of the Holy Year 1950, before a huge multitude of
Cardinals, Bishops, priests, and of the faithful who had assembled
from every part of the world, defined the dogma of the Assumption
of the Blessed Virgin Mary into heaven(1) where she is present in
soul and body reigning, together with her only Son, amid the
heavenly choirs of angels and Saints. Moreover, since almost a
century has passed since Our predecessor of immortal memory, Pius
IX, proclaimed and defined the dogma that the great Mother of God
had been conceived without any stain of original sin, We
instituted the current Marian Year(2) And now it is a great
consolation to Us to see great multitudes here in Rome - and
especially in the Liberian Basilica - giving testimony in a
striking way to their faith and ardent love for their heavenly
Mother. In all parts of the world We learn that devotion to the
Virgin Mother of God is flourishing more and more, and that the
principal shrines of Mary have been visited and are still being
visited by many throngs of Catholic pilgrims gathered in prayer.
4.
It is well known that we have taken advantage of every opportunity
- through personal audiences and radio broadcasts - to exhort Our
children in Christ to a strong and tender love, as becomes
children, for Our most gracious and exalted Mother. On this point
it is particularly fitting to call to mind the radio message which
We addressed to the people of Portugal, when the miraculous image
of the Virgin Mary which is venerated at Fatima was being crowned
with a golden diadem.(3) We Ourselves called this the heralding of
the "sovereignty" of Mary.(4)
5.
And now, that We may bring the Year of Mary to a happy and
beneficial conclusion, and in response to petitions which have
come to Us from all over the world, We have decided to institute
the liturgical feast of the Blessed Virgin Mary, Queen. This will
afford a climax, as it were, to the manifold demonstrations of Our
devotion to Mary, which the Christian people have supported with
such enthusiasm.
6.
In this matter We do not wish to propose a new truth to be
believed by Christians, since the title and the arguments on which
Mary's queenly dignity is based have already been clearly set
forth, and are to be found in ancient documents of the Church and
in the books of the sacred liturgy.
7.
It is Our pleasure to recall these things in the present
encyclical letter, that We may renew the praises of Our heavenly
Mother, and enkindle a more fervent devotion towards her, to the
spiritual benefit of all mankind.
8.
From early times Christians have believed, and not without reason,
that she of whom was born the Son of the Most High received
privileges of grace above all other beings created by God. He
"will reign in the house of Jacob forever,"(5) "the
Prince of Peace,"(6) the "King of Kings and Lord of
Lords."(7) And when Christians reflected upon the intimate
connection that obtains between a mother and a son, they readily
acknowledged the supreme royal dignity of the Mother of God.
9.
Hence it is not surprising that the early writers of the Church
called Mary "the Mother of the King" and "the
Mother of the Lord," basing their stand on the words of St.
Gabriel the archangel, who foretold that the Son of Mary would
reign forever,(8) and on the words of Elizabeth who greeted her
with reverence and called her "the Mother of my
Lord."(9) Thereby they clearly signified that she derived a
certain eminence and exalted station from the royal dignity of her
Son.
10.
So it is that St. Ephrem, burning with poetic inspiration,
represents her as speaking in this way: "Let Heaven sustain
me in its embrace, because I am honored above it. For heaven was
not Thy mother, but Thou hast made it Thy throne. How much more
honorable and venerable than the throne of a king is her
mother."(10) And in another place he thus prays to her:
"...Majestic and Heavenly Maid, Lady, Queen, protect and keep
me under your wing lest Satan the sower of destruction glory over
me, lest my wicked foe be victorious against me."(11)
11.
St. Gregory Nazianzen calls Mary "the Mother of the King of
the universe," and the "Virgin Mother who brought forth
the King of the whole world,"(12) while Prudentius asserts
that the Mother marvels "that she has brought forth God as
man, and even as Supreme King."(13)
12.
And this royal dignity of the Blessed Virgin Mary is quite clearly
indicated through direct assertion by those who call her
"Lady," "Ruler" and "Queen."
13.
In one of the homilies attributed to Origen, Elizabeth calls Mary
"the Mother of my Lord." and even addresses her as
"Thou, my Lady."(14)
14.
The same thing is found in the writings of St. Jerome where he
makes the following statement amidst various interpretations of
Mary's name: "We should realize that Mary means Lady in the
Syrian Language."(15) After him St. Chrysologus says the same
thing more explicitly in these words: "The Hebrew word 'Mary'
means 'Domina.' The Angel therefore addresses her as 'Lady' to
preclude all servile fear in the Lord's Mother, who was born and
was called 'Lady' by the authority and command of her own
Son."(16)
15.
Moreover Epiphanius, the bishop of Constantinople, writing to the
Sovereign Pontiff Hormisdas, says that we should pray that the
unity of the Church may be preserved "by the grace of the
holy and consubstantial Trinity and by the prayers of Mary, Our
Lady, the holy and glorious Virgin and Mother of God."(17)
16.
The Blessed Virgin, sitting at the right hand of God to pray for
us is hailed by another writer of that same era in these words,
"the Queen of mortal man, the most holy Mother of
God."(18)
17.
St. Andrew of Crete frequently attributes the dignity of a Queen
to the Virgin Mary. For example, he writes, "Today He
transports from her earthly dwelling, as Queen of the human race,
His ever-Virgin Mother, from whose womb He, the living God, took
on human form."(19)
18.
And in another place he speaks of "the Queen of the entire
human race faithful to the exact meaning of her name, who is
exalted above all things save only God himself."(20)
19.
Likewise St. Germanus speaks to the humble Virgin in these words:
"Be enthroned, Lady, for it is fitting that you should sit in
an exalted place since you are a Queen and glorious above all
kings."(21) He likewise calls her the "Queen of all of
those who dwell on earth."(22)
20.
She is called by St. John Damascene: "Queen, ruler, and
lady,"(23) and also "the Queen of every
creature."(24) Another ancient writer of the Eastern Church
calls her "favored Queen," "the perpetual Queen
beside the King, her son," whose "snow-white brow is
crowned with a golden diadem."(25)
21.
And finally St. Ildephonsus of Toledo gathers together almost all
of her titles of honor in this salutation: "O my Lady, my
Sovereign, You who rule over me, Mother of my Lord...Lady among
handmaids, Queen among sisters."(26)
22.
The theologians of the Church, deriving their teaching from these
and almost innumerable other testimonies handed down long ago,
have called the most Blessed Virgin the Queen of all creatures,
the Queen of the world, and the Ruler of all.
23.
The Supreme Shepherds of the Church have considered it their duty
to promote by eulogy and exhortation the devotion of the Christian
people to the heavenly Mother and Queen. Simply passing over the
documents of more recent Pontiffs, it is helpful to recall that as
early as the seventh century Our predecessor St. Martin I called
Mary "our glorious Lady, ever Virgin."(27) St. Agatho,
in the synodal letter sent to the fathers of the Sixth Ecumenical
Council called her "Our Lady, truly and in a proper sense the
Mother of God."(28) And in the eighth century Gregory II in
the letter sent to St. Germanus, the patriarch, and read in the
Seventh Ecumenical Council with all the Fathers concurring, called
the Mother of God: "The Queen of all, the true Mother of
God," and also "the Queen of all Christians."(29)
24.
We wish also to recall that Our predecessor of immortal memory,
Sixtus IV, touched favorably upon the doctrine of the Immaculate
Conception of the Blessed Virgin, beginning the Apostolic Letter
Cum praeexcelsa(30) with words in which Mary is called
"Queen," "Who is always vigilant to intercede with
the king whom she bore." Benedict XIV declared the same thing
in his Apostolic Letter Gloriosae Dominae, in which Mary is called
"Queen of heaven and earth," and it is stated that the
sovereign King has in some way communicated to her his ruling
power.(31)
25.
For all these reasons St. Alphonsus Ligouri, in collecting the
testimony of past ages, writes these words with evident devotion:
"Because the virgin Mary was raised to such a lofty dignity
as to be the mother of the King of kings, it is deservedly and by
every right that the Church has honored her with the title of
'Queen'."(32)
26.
Furthermore, the sacred liturgy, which acts as a faithful
reflection of traditional doctrine believed by the Christian
people through the course of all the ages both in the East and in
the West, has sung the praises of the heavenly Queen and continues
to sing them.
27.
Ardent voices from the East sing out: "O Mother of God, today
thou art carried into heaven on the chariots of the cherubim, the
seraphim wait upon thee and the ranks of the heavenly army bow
before thee."(33)
28.
Further: "O just, O most blessed Joseph, since thou art
sprung from a royal line, thou hast been chosen from among all
mankind to be spouse of the pure Queen who, in a way which defies
description, will give birth to Jesus the king."(34) In
addition: "I shall sing a hymn to the mother, the Queen, whom
I joyously approach in praise, gladly celebrating her wonders in
song...Our tongue cannot worthily praise thee, O Lady; for thou
who hast borne Christ the king art exalted above the
seraphim...Hail, O Queen of the world; hail, O Mary, Queen of us
all."(35)
29.
We read, moreover, in the Ethiopic Missal: "O Mary, center of
the whole world,...thou art greater than the many-eyed cherubim
and the six-winged seraphim...Heaven and earth are filled with the
sanctity of thy glory."(36)
30.
Furthermore, the Latin Church sings that sweet and ancient prayer
called the "Hail, Holy Queen" and the lovely antiphons
"Hail, Queen of the Heavens," "O Queen of Heaven,
Rejoice," and those others which we are accustomed to recite
on feasts of the Blessed Virgin Mary: "The Queen stood at Thy
right hand in golden vesture surrounded with beauty"(37);
"Heaven and earth praise thee as a powerful Queen"(38);
"Today the Virgin Mary ascends into heaven: rejoice because
she reigns with Christ forever."(39)
31.
To these and others should be added the Litany of Loreto which
daily invites Christian folk to call upon Mary as Queen. Likewise,
for many centuries past Christians have been accustomed to
meditate upon the ruling power of Mary which embraces heaven and
earth, when they consider the fifth glorious mystery of the rosary
which can be called the mystical crown of the heavenly Queen.
32.
Finally, art which is based upon Christian principles and is
animated by their spirit as something faithfully interpreting the
sincere and freely expressed devotion of the faithful, has since
the Council of Ephesus portrayed Mary as Queen and Empress seated
upon a royal throne adorned with royal insignia, crowned with the
royal diadem and surrounded by the host of angels and saints in
heaven, and ruling not only over nature and its powers but also
over the machinations of Satan. Iconography, in representing the
royal dignity of the Blessed Virgin Mary, has ever been enriched
with works of highest artistic value and greatest beauty; it has
even taken the form of representing colorfully the divine Redeemer
crowning His mother with a resplendent diadem.
33.
The Roman Pontiffs, favoring such types of popular devotion, have
often crowned, either in their own persons, or through
representatives, images of the Virgin Mother of God which were
already outstanding by reason of public veneration.
34.
As We have already mentioned, Venerable Brothers, according to
ancient tradition and the sacred liturgy the main principle on
which the royal dignity of Mary rests is without doubt her Divine
Motherhood. In Holy Writ, concerning the Son whom Mary will
conceive, We read this sentence: "He shall be called the Son
of the most High, and the Lord God shall give unto him the throne
of David his father, and he shall reign in the house of Jacob
forever, and of his kingdom there will be no end,"(40) and in
addition Mary is called "Mother of the Lord";(41) from
this it is easily concluded that she is a Queen, since she bore a
son who, at the very moment of His conception, because of the
hypostatic union of the human nature with the Word, was also as
man King and Lord of all things. So with complete justice St. John
Damascene could write: "When she became Mother of the
Creator, she truly became Queen of every creature."(42)
Likewise, it can be said that the heavenly voice of the Archangel
Gabriel was the first to proclaim Mary's royal office.
35.
But the Blessed Virgin Mary should be called Queen, not only
because of her Divine Motherhood, but also because God has willed
her to have an exceptional role in the work of our eternal
salvation. "What more joyful, what sweeter thought can we
have" - as Our Predecessor of happy memory, Pius XI wrote -
"than that Christ is our King not only by natural right, but
also by an acquired right: that which He won by the redemption?
Would that all men, now forgetful of how much we cost Our Savior,
might recall to mind the words, 'You were redeemed, not with gold
or silver which perishes,...but with the precious blood of
Christ...(43) We belong not to
ourselves now, since Christ has bought us 'at a great
price'."(44),(45)
36.
Now, in the accomplishing of this work of redemption, the Blessed
Virgin Mary was most closely associated with Christ; and so it is
fitting to sing in the sacred liturgy: "Near the cross of Our
Lord Jesus Christ there stood, sorrowful, the Blessed Mary, Queen
of Heaven and Queen of the World."(46) Hence, as the devout
disciple of St. Anselm wrote in the Middle Ages:
"just as...God, by making all through His power, is Father
and Lord of all, so the blessed Mary, by repairing all through her
merits, is Mother and Queen of all; for God is the Lord of all
things, because by His command He establishes each of them in its
own nature, and Mary is the Queen of all things, because she
restores each to its original dignity through the grace which she
merited.(47)
37.
For "just as Christ, because He redeemed us, is our Lord and
king by a special title, so the Blessed Virgin also (is our
queen), on account of the unique manner in which she assisted in
our redemption, by giving of her own substance, by freely offering
Him for us, by her singular desire and petition for, and active
interest in, our salvation."(48)
38.
From these considerations, the proof develops on these lines: if
Mary, in taking an active part in the work of salvation, was, by
God's design, associated with Jesus Christ, the source of
salvation itself, in a manner comparable to that in which Eve was
associated with Adam, the source of death, so that it may be
stated that the work of our salvation was accomplished by a kind
of "recapitulation,"(49) in which a virgin was
instrumental in the salvation of the human race, just as a virgin
had been closely associated with its death; if, moreover, it can
likewise be stated that this glorious Lady had been chosen Mother
of Christ "in order that she might become a partner in the
redemption of the human race";(50) and if, in truth, "it
was she who, free of the stain of actual and original sin, and
ever most closely bound to her Son, on Golgotha offered that Son
to the Eternal Father together with the complete sacrifice of her
maternal rights and maternal love, like a new Eve, for all the
sons of Adam, stained as they were by his lamentable
fall,"(51) then it may be legitimately concluded that as
Christ, the new Adam, must be called a King not merely because He
is Son of God, but also because He is our Redeemer, so,
analogously, the Most Blessed Virgin is queen not only because she
is Mother of God, but also because, as the new Eve, she was
associated with the new Adam.
39.
Certainly, in the full and strict meaning of the term, only Jesus
Christ, the God-Man, is King; but Mary, too, as Mother of the
divine Christ, as His associate in the redemption, in his struggle
with His enemies and His final victory over them, has a share,
though in a limited and analogous way, in His royal dignity. For
from her union with Christ she attains a radiant eminence
transcending that of any other creature; from her union with
Christ she receives the royal right to dispose of the treasures of
the Divine Redeemer's Kingdom; from her union with Christ finally
is derived the inexhaustible efficacy of her maternal intercession
before the Son and His Father.
40.
Hence it cannot be doubted that Mary most Holy is far above all
other creatures in dignity, and after her Son possesses primacy
over all. "You have surpassed every creature," sings St.
Sophronius. "What can be more sublime than your joy, O Virgin
Mother? What more noble than this grace, which you alone have
received from God?"(52) To this St. Germanus adds: "Your
honor and dignity surpass the whole of creation; your greatness
places you above the angels."(53) And St. John Damascene goes
so far as to say: "Limitless is the difference between God's
servants and His Mother."(54)
41.
In order to understand better this sublime dignity of the Mother
of God over all creatures let us recall that the holy Mother of
God was, at the very moment of her Immaculate Conception, so
filled with grace as to surpass the grace of all the Saints.
Wherefore, as Our Predecessor of happy memory, Pius IX wrote, God
"showered her with heavenly gifts and graces from the
treasury of His divinity so far beyond what He gave to all the
angels and saints that she was ever free from the least stain of
sin; she is so beautiful and perfect, and possesses such fullness
of innocence and holiness, that under God a greater could not be
dreamed, and only God can comprehend the marvel."(55)
42.
Besides, the Blessed Virgin possessed, after Christ, not only the
highest degree of excellence and perfection, but also a share in
that influence by which He, her Son and our Redeemer, is rightly
said to reign over the minds and wills of men. For if through His
Humanity the divine Word performs miracles and gives graces, if He
uses His Sacraments and Saints as instruments for the salvation of
men, why should He not make use of the role and work of His most
holy Mother in imparting to us the fruits of redemption?
"With a heart that is truly a mother's," to quote again
Our Predecessor of immortal memory, Pius IX, "does she
approach the problem of our salvation, and is solicitous for the
whole human race; made Queen of heaven and earth by the Lord,
exalted above all choirs of angels and saints, and standing at the
right hand of her only a Son, Jesus Christ our Lord, she
intercedes powerfully for us with a mother's prayers, obtains what
she seeks, and cannot be refused."(56) On this point another
of Our Predecessors of happy memory, Leo XIII, has said that an
"almost immeasurable" power has been given Mary in the
distribution of graces;(57) St. Pius X adds that she fills this
office "as by the right of a mother."(58)
43.
Let all Christians, therefore, glory in being subjects of the
Virgin Mother of God, who, while wielding royal power, is on fire
with a mother's love.
44.
Theologians and preachers, however, when treating these and like
questions concerning the Blessed Virgin, must avoid straying from
the correct course, with a twofold error to guard against: that is
to say, they must beware of unfounded opinions and exaggerated
expressions which go beyond the truth, on the other hand, they
must watch out for excessive narrowness of mind in weighing that
exceptional, sublime, indeed all but divine dignity of the Mother
of God, which the Angelic Doctor teaches must be attributed to her
"because of the infinite goodness that is God."(59)
45.
For the rest, in this as in other points of Christian doctrine,
"the proximate and universal norm of truth" is for all
the living Magisterium of the Church, which Christ established
"also to illustrate and explain those matters which are
contained only in an obscure way, and implicitly in the deposit of
faith."(60)
46.
From the ancient Christian documents, from prayers of the liturgy,
from the innate piety of the Christian people, from works of art,
from every side We have gathered witnesses to the regal dignity of
the Virgin Mother of God; We have likewise shown that the
arguments deduced by Sacred Theology from the treasure store of
the faith fully confirm this truth. Such a wealth of witnesses
makes up a resounding chorus [which chants the sublimity of the
royal dignity] of the Mother of God and of men, to whom every
creature is subject, who is "exalted to the heavenly throne,
above the choirs of angels."(61)
47.
Since we are convinced, after long and serious reflection, that
great good will accrue to the Church if this solidly established
truth shines forth more clearly to all, like a luminous lamp
raised aloft, by Our Apostolic authority We decree and establish
the feast of Mary's Queenship, which is to be celebrated every
year in the whole world on the 31st of May. We likewise ordain
that on the same day the consecration of the human race to the
Immaculate Heart of the Blessed Virgin Mary be renewed, cherishing
the hope that through such consecration a new era may begin,
joyous in Christian peace and in the triumph of religion.
48.
Let all, therefore, try to approach with greater trust the throne
of grace and mercy of our Queen and Mother, and beg for strength
in adversity, light in darkness, consolation in sorrow; above all
let them strive to free themselves from the slavery of sin and
offer an unceasing homage, filled with filial loyalty, to their
Queenly Mother. Let her churches be thronged by the faithful, her
feast-days honored; may the beads of the Rosary be in the hands of
all; may Christians gather, in small numbers and large, to sing
her praises in churches, in homes, in hospitals, in prisons. May
Mary's name be held in highest reverence, a name sweeter than
honey and more precious than jewels; may none utter blasphemous
words, the sign of a defiled soul, against that name graced with
such dignity and revered for its motherly goodness; let no one be
so bold as to speak a syllable which lacks the respect due to her
name.
49.
All, according to their state, should strive to bring alive the
wondrous virtues of our heavenly Queen and most loving Mother
through constant effort of mind and manner. Thus will it come
about that all Christians, in honoring and imitating their sublime
Queen and Mother, will realize they are truly brothers, and with
all envy and avarice thrust aside, will promote love among
classes, respect the rights of the weak, cherish peace. No one
should think himself a son of Mary, worthy of being received under
her powerful protection, unless, like her, he is just, gentle and
pure, and shows a sincere desire for true brotherhood, not harming
or injuring but rather helping and comforting others.
50.
In some countries of the world there are people who are unjustly
persecuted for professing their Christian faith and who are
deprived of their divine and human rights to freedom; up till now
reasonable demands and repeated protests have availed nothing to
remove these evils. May the powerful Queen of creation, whose
radiant glance banishes storms and tempests and brings back
cloudless skies, look upon these her innocent and tormented
children with eyes of mercy; may the Virgin, who is able to subdue
violence beneath her foot, grant to them that they may soon enjoy
the rightful freedom to practice their religion openly, so that,
while serving the cause of the Gospel, they may also contribute to
the strength and progress of nations by their harmonious
cooperation, by the practice of extraordinary virtues which are a
glowing example in the midst of bitter trials.
51.
By this Encyclical Letter We are instituting a feast so that all
may recognize more clearly and venerate more devoutly the merciful
and maternal sway of the Mother of God. We are convinced that this
feast will help to preserve, strengthen and prolong that peace
among nations which daily is almost destroyed by recurring crises.
Is she not a rainbow in the clouds reaching towards God, the
pledge of a covenant of peace?(62) "Look upon the rainbow,
and bless Him that made it; surely it is beautiful in its
brightness. It encompasses the heaven about with the circle of its
glory, the hands of the Most High have displayed it."(63)
Whoever, therefore, reverences the Queen of heaven and earth - and
let no one consider himself exempt from this tribute of a grateful
and loving soul - let him invoke the most effective of Queens, the
Mediatrix of peace; let him respect and preserve peace, which is
not wickedness unpunished nor freedom without restraint, but a
well-ordered harmony under the rule of the will of God; to its
safeguarding and growth the gentle urgings and commands of the
Virgin Mary impel us.
52.
Earnestly desiring that the Queen and Mother of Christendom may
hear these Our prayers, and by her peace make happy a world shaken
by hate, and may, after this exile show unto us all Jesus, Who
will be our eternal peace and joy, to you, Venerable Brothers, and
to your flocks, as a promise of God's divine help and a pledge of
Our love, from Our heart We impart the Apostolic Benediction.
53.
Given at Rome, from St. Peter's, on the feast of the Maternity of
the Blessed Virgin Mary, the eleventh day of October, 1954, in the
sixteenth year of our Pontificate.
Endnotes:
1.
Cf. constitutio apostolica Munificentissirnus Deus: AAS XXXXII
1950, p. 753 sq. | 2. Cf. litt. enc. Fulgens corona: AAS XXXXV,
1953, p. 577 sq. | 3. Cf. AAS XXXVIII, 1946, p. 264 sq. | 4. Cf.
L'Osservatore Romano, d. 19 Maii, a. 1946. | 5. Luc. 1, 32. | 6.
Isa. IX, 6. | 7. Apoc. XIX, 16. | 8. Cf. Luc. 1, 32, 33. | 9. Luc.
1, 43. | 10. S. Ephraem, Hymni de B Mana, ed. Th. J. Lamy, t. II,
Mechliniae, 1886, hymn. XIX, p. 624. | 11. Idem, Oratio ad Ssmam
Dei Matrem; Opera omnia, Ed. Assemani, t. III (graece), Romae,
1747, pg. 546. | 12. S. Gregorius Naz., Poemata dogmatica, XVIII,
v. 58; PG XXXVII, 485. | 13. Prudentius, Dittochaeum, XXVII: PL
LX, 102 A. | 14. Hom. in S. Lucam, hom. VII; ed. Rauer, Origenes'
Werke, T. IX, p. 48 (ex catena Marcarii Chrysocephali). Cf. PG
XIII, 1902 D. | 15. S. Hieronymus, Liber de nominibus hebraeis: PL
XXIII, 886. | 16. S. Petrus Chrysologus, Sermo 142, De
Annuntiatione B.M.V.: PL LII, 579 C; cf. etiam 582 B; 584 A | 17. Relatio
Epiphanii Ep. Constantin.: PL LXII, 498 D. | 18. Encomium in
Dormitionem Ssmae Deiparae (inter opera S. Modesti): PG LXXXVI,
3306 B. | 19. S. Andreas Cretensis, Homilia II in Dormitionem
Ssmae Deiparae: PG XCVII, 1079 B. | 20. Id., Homilia III in
Dormitionem Ssmae Deiparae: PG XCVII, 1099 A. | 21. S. Germanus,
In Praesentationem Ssmae Deiparae, 1: PG XCVIII, 303 A. | 22. Id.,
In Praesentationem Ssmae Deiparae, n PG XCVIII, 315 C. | 23. S.
Ioannes Damascenus, Homilia I in Dormitionem B.M.V.: P.G. XCVI,
719 A. | 24. Id., De fide orthodoxa, I, IV, c. 14: PG XLIV, 1158
B. | 25. De laudibus Mariae (inter opera Venantii Fortunati): PL
LXXXVIII, 282 B et 283 A. | 26. Ildefonsus Toletanus, De
virginitate perpetua B.M.V.: PL XCVI, 58 A D. | 27. S. Martinus 1,
Epist. XIV: PL LXXXVII, 199-200 A. | 28. S. Agatho: PL LXXXVII,
1221 A. | 29. Hardouin, Acta Conciliorum, IV, 234; 238: PL LXXXIX,
508 B. | 30. Xystus IV, bulla Cum praeexcelsa. d. d. 28 Febr. a.
1476. | 31. Benedictus XIV, bulla Gloriosae Dominae, d. d. 27
Sept. a. 1748. | 32. S. Alfonso, Le glone de Maria, p. I, c. I,
s.1. | 33. Ex liturgia Armenorum: in festo Assumptionis, hymnus ad
Matutinum. | 34. Ex Menaeo (byzantino): Dominica post Natalem, in
Canone, ad Matutinum. | 35. Officium hymni Axathistos (in ritu
byzantino). | 36. Missale Aethiopicum, Anaphora Dominae nostrae
Mariae, Matris Dei. | 37. Brev. Rom., Versiculus sexti Respons. |
38. Festum Assumptionis; hymnus Laudum. | 39. Ibidem, ad
Magnificat 11 Vesp. | 40. Luc. 1, 32, 33. | 41. Ibid. 1, 43. | 42.
S. Ioannes Damascenus, De fide orthodoxa, 1. IV, c. 14; PL XCIV,
1158 s. B. | 43. I Petr. I, 18, 19. | 44. I Cor. VI, 20. | 45.
Pius XI, litt. enc. Quas primas: AAS XVII, 1925, p. 599. | 46.
Festum septem dolorum B. Mariae Virg., Tractus. | 47. Eadmerus, De
excellentia Virginis Mariae, c. 11: PL CLIX, 508 A B. | 48. F.
Suarez, De mysteriis vitae Christi, disp. XXII, sect. 11 (ed Vives,
XIX, 327). | 49. S. Irenaeus, Adv. haer., V, 19, 1: PG VII, 1175
B. | 50. Pius XI, epist. Auspicatus profecto: AAS XXV, 1933, p.
80. | 51. Pius XII, litt. enc. Mystici Corporis: AAS XXXV, 1943,
p. 247. | 52. S. Sophronius, In annuntianone Beatae Mariae
Virginis: PG LXXXVII, 3238 D; 3242 A. | 53. S. Germanus, Hom. II
in dormitione Beatae Mariae Virginis: PG XCVIII, 354 B. | 54. S.
Ioannes Damascenus, Hom. I in Dormitionem Beatae Mariae Virginis:
PG XCVI, 715 A. | 55. Pius IX, bulla Ineffabilis Deus: Acta Pii
IX, I, p. 597-598. | 56. Ibid. p. 618. | 57. Leo XIII, litt. enc.
Adiumcem populi: AAS, XXVIII, 1895-1896, p.130. | 58. Pius X, litt
enc. Ad diem illum: AAS XXXVI, 1903-1904, p. 455. | 59. S. Thomas,
Summa Theol., I, q. 25, a. 6, ad 4. | 60. Pius XII, litt. enc.
Humani generis: AAS XLII, 1950, p. 569. | 61. Ex Brev. Rom.:
Festum Assumptionis Beatae Mariae Virginis. | 62. Cf. Gen. IX, 13.
| 63. Eccl. XLIII, 12-13.
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