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Musings 2006/211

Therefore it is clear that The Church has the authority
to define both the situation of Limbo
and how the Souls of Limbo might be released.

Souls which have passed from this life.
In his Encyclical On The Immaculate Conception 1904, Pius X stated the following with regard to a special indulgence proclaimed by him in honour of The Immaculate Conception. See page 12 herein.

P And We do at the same time permit
that this indulgence, which is to be gained only once,
may be applied in suffrage
for the souls which have passed from this life

united in charity with God. P
Now when I read that I was a little surprised. This great Pope did not mention Purgatory although one might take it for granted that he meant Purgatory.
Nevertheless, the wording of this ensures a very broad possibility, for His Holiness has only one condition regarding the departed souls and that was that they are
united in charity with God, and

I do not see why souls in Limbo
would be excluded by that.

The Immaculate Conception
That fabulous document Ineffabilis Deus of Pius IX in 1854, made this incomprehensible statement at the very beginning:-
P God Ineffable -- whose ways are mercy and truth, whose will is omnipotence itself, and whose wisdom "reaches from end to end mightily, and orders all things sweetly" -- having foreseen from all eternity the lamentable wretchedness of the entire human race which would result from the sin of Adam, decreed, by a plan hidden from the centuries,

to complete the first work of his goodness

by a mystery yet more wondrously sublime through the Incarnation of the Word. P
That Pope of history stated that The Immaculate Conception is the completion of God's first work of His Goodness.
He added, shortly after:
Above all creatures did God so love her that truly in her was the Father well pleased with singular delight.
Of course, it is Mary who is The Immaculate Conception, created thus to be the Mother of The Redeemer, God making use of her perfection, through which He would bring forth His very Own Son into time and space.
At the same time however, Mary was a culmination of God's Work, His
first work,

in her own right,

and I can legitimately use these words of Pius IX, to confirm

that Mary was - is - the pinnacle of perfection
of The Work of The Eternal-father
through her absolute co-operation, using her full freewill.

That is to say, The Work of The Eternal-father culminated in His greatest Work: The Immaculate Conception.
That is to say, that The Father's Work is to be compared with The Son's Work, the culmination of which is The Universal Church.

The Immaculate Conception is to be compared
with The Universal Church, Herself!!!

This can hardly be denied since from Mary issued Christ and from Him issued The Universal Church. Thus The Church rightfully claims Mary as Mother of The Church.
No Mary, no Christ, says Mother Teresa. And she might have added No Mary, no Church.
And of course this can be expected - when we consider God's Work with faith and intelligence and common sense - for The Work of The Son must issue from The Work of The Father.
PAnd hence the very words with which the Sacred Scriptures speak of Uncreated Wisdom and set forth his eternal origin,

the Church, both in its ecclesiastical offices and in its liturgy,
has been wont to apply likewise
to the origin of the Blessed Virgin,

inasmuch as God, by one and the same decree, had established the origin of Mary and the Incarnation of Divine Wisdom. P Ineffabilis Deus
(It has seemed to me at times - and perhaps to others - that I tended to exaggerate the astonishing stature of The Virgin before God and before creation, but on re-reading Ineffabilis Deus I see that I only imitate poorly, the great ones of The Church.)
Pius IX here connects The Immaculate Conception with The Incarnation of Christ, Himself, and of course this is most acceptable and proper,

for Mary's Immaculate Conception
was the impetus for the Spirit
to form within her glorious womb,
a body and soul for The Son of God.

The Popes and The Immaculate
Pius IX in his Apostolic Constitution, gives us an insight into the great love the Holy Pontiffs hold for the Virgin. This precious, delightful insight is a marvellous thing to behold and can be grasped in his words:- P Therefore, we ourselves, following the procedure of our predecessors, have not only approved and accepted what had already been established, but bearing in mind, moreover, the decree of Sixtus IV, [4] have confirmed by our authority a proper Office in honour of the Immaculate Conception,

and have with exceeding joy
extended its use
to the universal Church. P

It is a beautiful, heart-warming stimulation to recognise in all the Popes who set out to define or explain some Truth

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