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Madonna and Child, Taddeo di Bartolo, 1400

The Mariology of the popes is the theological study of the influence that the popes have had on the development, formulation and transformation of the Roman Catholic Church’s doctrines and devotions relating to Mary, the Mother of God. The growth path of Mariology over the centuries has been influenced by a number of forces and factors, among which papal directives and decisions have often represented key milestones. Throughout history, popes have highlighted the link between Mary and the full acceptance of Jesus Christ as son of God[1]

Papal influences on Marilogy

Emblem of the Papacy.svg

A series of articles on
Roman Catholic
Virgin Mary - Diego Velazquez.jpg

General articles
Overview of MariologyVeneration of the Blessed VirginHistory of MariologyMariology of the saintsMariology of the popesEncyclicals & Apostolic LettersMarian Movements & Societies

RosaryScapularImmaculate HeartSeven JoysSeven SorrowsFirst SaturdaysActs of Reparation

Dogmas and Doctrines

Mother of GodPerpetual virginityImmaculate ConceptionAssumptionMother of the ChurchMediatrixCo-Redemptrix

Expressions of devotion

Key Marian apparitions
(approved or worthy of belief)
GuadalupeMiraculous Medal
La SaletteLourdesPontmainLausBanneuxBeauraingFátimaAkita

Popes were highly important for the development of doctrine and the veneration of the Blessed Virgin. They made decisions not only in the area of Marian beliefs (Mariology) but also Marian practices and devotions. Before the twentieth century, Popes promulgated Marian veneration and beliefs by authorizing:

  • new Marian feast days,
  • prayers, initiatives,
  • acceptance and support of Marian congregations,
  • indulgences
  • special privileges,

and, the formal recognition of Marian apparitions (such as more recently in Lourdes and Fatima). Since Pope Leo XIII, Popes promulgated Mariology also with encyclicals, Apostolic Letters and with two dogmas (Immaculate Conception and Assumption) the promulgation of Marian years (Pius XII, John Paul II), the visit to Marian shrines (Benedict XVI in 2007) and by actively supporting the fathers of Vatican II as they highlighted the importance of Marian veneration (Pope John XXIII and Paul VI) in Lumen Gentium.

Popes also limited and restricted outgrowth of Marian venerations and teaching. Popular views like the Assumption and the Immaculate Conception developed into Papal teaching over time. In 1674 Pope Clement X (1670-1676) indexed books on Marian piety.[2] After the Council of Trent, Marian fraternities were founded, fostering Marian piety,[3] some of which were outlawed by Popes. Not all Popes viewed Marian belief identically. Louis de Montfort was condemned in a Papal bull by Pope Clement X only to be praised by Pope Clement XI, canonized by Pope Pius XII and adored by Pope John Paul II.

The early Church

From the time the Council of Ephesus in 431 formally sanctioned devotion to the Virgin Mary as Theotokos, Mother of God, to Pope John Paul II's 1987 re-affirmation of the title Mother of the Church (first affirmed by Pope Paul VI) Mariology has been on a slow but steady growth path. This path has often been influenced by a triumvirate of forces consisting of papal directives, sensus fidei and the Mariology of the saints. The more recent journey of Mariology has been subject to a number of key papal decisions and directives, such as the first (and to date only) ex cathedra exercise of papal infallibility by Pope Pius XII in 1950 to define the Assumption of Mary as an article of faith for Roman Catholics.

Pope Leo the Great

Saint Leo I
Papacy began September 29, 440
Papacy ended November 10, 461
Predecessor Sixtus III
Successor Hilarius
Personal details
Birth name Leo
Born 400
Tuscany, Italy
Died November 10, 461
Rome, Italy

Many early mariological concepts developed in the Eastern Church. From the West, Pope Damasus I and others defended Mary against Monophysitism, the teaching that Christ had only a divine nature. Accordingly, Mary is only the Mother of God, not the mother of the human Jesus. The most significant papal teaching opposing this view begin with Pope Martin I and continue with Pope Leo the Great. To define this issue, an ecumenical council was convoked first at Nicaea but later transferred to Chalcedon in the year 451. Leo the Great defended the teaching that Christ has two natures, one divine and one human.

  • The same eternal, only-begotten of the eternal begetter was born of the holy Spirit and the Virgin Mary. His birth in time in no way subtracts from or adds to that divine and eternal birth of his: but its whole purpose is to restore humanity, who had been deceived, so that it might defeat death and, by its power, destroy the devil who held the power of death. Overcoming the originator of sin and death would be beyond us, had not he whom sin could not defile, nor could death hold down, taken up our nature and made it his own. He was conceived from the holy Spirit inside the womb of the virgin mother. Her virginity was as untouched in giving him birth as it was in conceiving him.
  • By an unprecedented kind of birth, because it was inviolable virginity which supplied the material flesh without experiencing sexual desire. What was taken from the mother of the Lord was the nature without the guilt. And the fact that the birth was miraculous does not imply that in the lord Jesus Christ, born from the virgin's womb, the nature is different from ours. The same one is true God and true man.[4] [5]

To Leo the Great, Mariology is determined by Christology. If Christ would be divine only, everything on him would be divine. His eating would be symbolism. Only his divinity would have been crucified, buried and resurrected. Mary would only be the mother of God, and Christians would have no hope for their own resurrection. The nucleus of Christianity would be destroyed.[6] He asks for the veneration of the Virgin Mary both at the manger and at the throne of the heavenly father. The most unusual beginning of a truly human life through her was to give birth to Jesus, the Lord and Son of King David.[7]

The 13th to the 17th century

During this period, several popes issued decrees and authorized feasts and processions in honor of Mary.

Pope Clement IV

Pope Clement IV (1265-1268) created a poem on the seven joys of Mary, which in its form is considered an early version of the Franciscan rosary Otto Stegmüller Clemens IV in Marienkunde, 1159

Pope Clement VIII

Pope Clement VIII (1592-1605) considered Marian piety the basis for Church reforms and issued the bull Dominici Gregis (February 3, 1603) to condemn negations of the virginity of Mary. He promulgated Marian congregations and supported the rosary culture with 19 Papal bulls.[8]

Pope Clement X

Madonna Della Strada was a popular Jesuit patron in the 16th and 17th century.

Pope Clement X (1670-1676) furthered Marian piety with additional indulgences and privileges to religious orders and cities to celebrate special Marian feasts. He opposed the Marian piety of Louis de Montfort (canonized by Pope Pius XII) with a bull published on December 15, 1673 and outlawed some manifestations of Marian devotions. Several bulls supported the frequent citing of the rosary.[9]

The 18th century

Pope Clement XI

Pope Clement XI (1700-1721) prepared the ground for the dogma of the Immaculate Conception, without issuing it. He permitted the title “Immaculate conception” and instructed the Holy Office in 1712 not to persecute anybody, using this title. The Feast of the immaculate conception, which existed only regionally, was prescribed for the whole Church. The Pope recommended the teachings and piety of Louis de Montfort and named him “Apostolic Missionary of France” [10] After the victory over the Turks, Clement extended the rosary feast to the whole Church. October 3, 1716.[11]

Pope Benedict XIII

Pope Benedict XIII (1724-1730) issued several indulgences in support of the rosary prayer, rosary processions and for praying the rosary on 15 “Marian Tuesdays”. He outlawed the Serafine rosary in 1727. He extended the Marian fests seven sorrows and Mount Carmel to the whole Church.[12]

Pope Clement XII

Pope Clement XII (1758-1769) outlawed all Marian litanies except the Litany of Loreto. In 1770 he permitted Spain to have the Immaculata as the main patron of the country and in 1767, he granted Spain the privilege, \to add Mater Immaculata in the litany.

Pope Benedict XIV

Pope Benedict XIV, a highly intellectual Pope wrote books about the feast days of Christ and Mary - De festis Christi at BMV [13] He furthered the Marian congregations for the Sodality of Our Lady with the bull Gloriosae Dominae, issued on September 27, 1748. He increased indulgences for all who pray the rosary.[14]

Pope Clement XIV

Pope Clement XIV (1769-1775) had to deal with popular unrest in Southern Italy regarding celebrations and processions of the Immaculate Conception. He granted a privilege to the Franciscans in Palermo, that only they may celebrate the feast of the Immaculate Conception. Later he extended this privilege to other orders for private masses only. He outlawed he brotherhood of the immaculate conception but confirmed a knightly order with the same name. Allegedly, he had promised the King of Spain to dogmatize the IC and to canonize Maria de Agreda [15]

The 19th century

Velázquez's Coronation of the Virgin, 1645

Pope Pius IX

Pope Pius IX (1846-1878) was deeply religious and shared a strong devotion to Mary with many of his contemporaries. ´Catholic theology in the 19th century was dominated by the issue of the immaculate conception of the Virgin Mary and First Vatican Council, convened and for many years carefully prepared by Pius IX. During his pontificate petitions increased requesting the dogmatization of the Immaculate Conception. In 1848 Pius appointed a theological commission to analyze the possibility for a Mariandogma.[16]

In the same year, the Pope had to flee Rome, where a revolutionary movement took over the Papal States and city government. From his exile in Gaeta he issued the encyclical Ubi Primum, seeking the opinions of the bishops on the immaculate conception, a novel approach of collegiality in the history of the papacy. This approach was quoted by Pope Pius XII, when in Deiparae Virginis Mariae, he inquired from the bishops about a possible dogma of the Assumption of the Virgin Mary. Over 90% of the bishops requested the dogmatization.[16] Pius IX moved cautiously, appointing on May 10, 1852 a commission of twenty theologians to prepare a possible text of the dogma. Upon their completion, he asked a commission of cardinals on December 2, 1852 to finalize the text. It was not until 1854 that Pius IX, with the support of the overwhelming majority of Roman Catholic Bishops, proclaimed the Immaculate Conception.[17] Eight years earlier, in 1846, the Pope had granted the unanimous wish of the bishops from the United States, and declared the Immaculata the patron of the USA.[18] During First Vatican Council, some 108 council fathers requested to add the words "Immaculate Virgin" to the Hail Mary.[19] Some fathers requested, the dogma of the Immaculate Conception to be included in the Creed of the Church, which was opposed by Pius IX.[20]

During the First Vatican Council, nine mariological petitions favoured a possible assumption dogma, which however was strongly opposed by some council fathers, especially from Germany. On May 8, the fathers rejected a dogmatization at that time, a rejection shared by Pius IX. The concept of Co-Redemptrix was also discussed but left open. In its support, Council fathers highlighted the divine motherhood of Mary and called her the mother of all graces.[21]

Pius IX believed in the Assumption of Mary, and recognized the close relation between the Immaculate Conception of Mary and her being taken up into Heaven. He resisted attempts however, to issue a second Mariandogma within two decades. He was also firmly convinced that Mary is the Mediatrix of salvation and stated that in clear terms in his encyclical Ubi Primum. Pius IX taught that Christians have everything through the Virgin Mary. He attributed to Mary his narrow espcape from Rome to Gaeta in 1848 [22]

Rosary Pope Leo XIII

Pope Leo XIII in his rosary and other Marian encyclicals fully embraces the concept of Mary mediating all graces.

Rosary Pope is a title given to Pope Leo XIII (1878-1903) because he issued a record eleven encyclicals on the rosary, instituted the Catholic custom of daily rosary prayer during the month of October, created in 1883 the Feast of Queen of the Holy Rosary. Leo XIII was concerned about attempts to destroy the faith in Christ, and, if possible, to ban him from the face of the earth.[23] The destruction of the ethical order would then lead to disaster and war, so Leo XIII dedicated the human race to the Sacred Heart of Jesus. But in his analysis (based on the writings of Louis de Montfort who was beatified by Leo XIII) the re-Christianisation was not possible without Mary. So Leo XIII promulgated Marian devotions via ten encyclicals on the Rosary and instituted the Catholic custom of daily rosary prayer during he month of October. In 1883 he also created the Feast of Queen of the Holy Rosary.[24] In his encyclical on the fiftieth anniversary of the Dogma of the Immaculate Conception, he stressed her role in the redemption of humanity, mentioning Mary as Mediatrix and Co-Redemptrix.


Leo XIII is the fist Pope to fully embrace the concept of Mary as mediatrix. In his writings, Leo XIII fully embraces the concept of Mary mediating all graces. In 1883 he writes that nothing is as salvific and powerful as asking for the support of the virgin, the mediator of peace with God and of heavenly graces.[25] In his rosary encyclical Octobri Mense, he writes that Mary is administrator of graces on earth, part of a new salvation order.[26] In Dei Matris he states that Mary is our mediator because Christ our Lord is also our brother [27] And, in Jucunda Semper, he states, that the deepest reason, why we look for the protection of Mary through prayer, is most certainly her office as mediator of divine grace.[28] In Augustissimae Virginis, he states, Calling on Mary is the best way to be heard by God and to find his grace [29] Leo XII in clear words thus repearedly defined the papal ground for the doctrine of mediatrix.


The views of Pope Leo XIII regarding Mary as a redeemer with Christ, rely on Thomas Aquinas. From him he borrows the notion, that Mary, in the hour of Annunciation assumed the role of a helper in the mystery of redemption. Thus All Christians are born through Mary. With Jesus, Mary carried all in her womb. Therefore, all are her children.[30]


Leo XIII recalled Louis de Montfort whom he beatified on the very day of his own golden jubilee as a priest.[31] He (as did later Pius X) applied the Marian analysis of Montfort to the analysis of the Church as a whole.[32] His mariology was greatly influenced by Thomas Aquinas, especially his view of Mary's role in the annunciation.[33]

Leo is considered to be one of the most intelligent popes and his teachings are a possible reflection of that: The style is crisp, short but very clear. A centennial after his death, he is often quoted and used, most recently by Pope Benedict XVI and John Paul II, both of whom, however, did not display "the Marian courage and confidence" of Leo XII in the areas of Mediatrix and Co-Redemptrix.

Leo actively employed his papal authority to support the veneration of Mary in places of her apparitions.[34] In 1879, he crowned Our Lady of La Salette. Upon the blessing and opening of the Church of our Lady in Lourdes, he issued an apostolic writing Parte humanae generi, supporting pilgrimages to Lourdes and other Marian shrines. He declared the Madonna of Monserat to be the patron of Catalonia, and instituted the Feast of the Miraculous Medal in 1894. He condemned heresies about the Immaculate conception [35] and discussed the relation of Saint Joseph to Mary in an 1889 encyclical.[34]

The 20th century

Pope Saint Pius X

Pope Saint Pius X (1903-1914) promoted daily communion. In his 1904 encyclical Ad Diem Illum , he views Mary in context of "restoring everything in Christ". Spiritually we all are her children and she is the mother of us Therefore, she must be adored like a mother [36] Christ is the Word made Flesh and the Savior of mankind. He had a physical body like every other man: and as Savior of the human family, he had a spiritual and mystical body, the Church. This, the Pope argues, has consequences for our view of the Blessed Virgin.

She did not conceive the Eternal Son of God merely that He might be made man taking His human nature from her, but also, by giving him her human nature, that He might be the Redeemer of men. Mary, carrying the Savior within her, also carried all those whose life was contained in the life of the Savior. Therefore, all the faithful united to Christ, are members of His body, of His flesh, and of His bones [37] from the womb of Mary like a body united to its head. Though a spiritual and mystical fashion, all are children of Mary, and she is their Mother. Mother, spiritually, but truly Mother of the members of Christ. (S. Aug. L. de S. Virginitate, c. 6).[38]

Pope Benedict XV

Pope Benedict XV (1914-1922) was an ardent mariologist, devoted to Marian veneration and open new theological perspectives. He personally addressed in numerous letters the pilgrims at Marian sanctuaries. He named Mary, the Patron of Bavaria and permitted in Mexico the Feast of the IC of Guadaloupe. To underline his support for the mediatrix theology, he authorized the Feast of Mary Mediator of all Graces.[39] He condemned the misuse of Marian statues and pictures, dressed in priestly robes, which he outlawed April 4, 1916.[40]

During World War I, Benedict placed the world under the protection of the Blessed Virgin Mary (Roman Catholic) and added the invocation Mary Queen of Peace to the Litany of Loreto. He promoted Marian veneration throughout the world by elevating twenty well known Marian shrines such as Ettal Abbey in Bavaria into Basilica Minor's. He also promoted Marian devotions in the month of May in the spirit of Grignon de Montfort [41] The dogmatic constitution on the Church issued by the Second Vatican Council quotes the Marian theology of Benedict XV.[42]

In his encyclical on Ephraim the Syrian he depicts Ephraim as a model of Marian devotion to our mother who uniquely was predestined by God. Pope Benedict did not issue a Marian encyclical but addressed the issue of Co-Redemptrix in his Apostolic Letter, Inter Soldalica, issued March 22, 1918.[43]

  • As the blessed Virgin Mary does not seem to participate in the public life of Jesus Chist, and then, suddenly appears at the stations of his cross, she is not there without divine intention. She suffers with her suffering and dying son, almost as if she would have died herself. For the salvation of mankind, she gave up her rights as the mother of her son and sacrificed him for the reconciliation of divine justice, as far as she was permitted to do. Therefore, one can say, she redeemed with Christ the human race. [43]

Pope Pius XI

Pope Pius XI ruled the Church from 1922 to 1939. During his pontificate, a possible dogma of the assumption was being discussed. He granted France the patron “Our lady assumed into heaven patron” [44] In 1930, he sent a Papal delegate to the celebration of the house of Mary in Loreto, and in 1931, 1500 years after the Council of Ephesus, he issued a call to the separated Orthodox Church to venerate Mary together and to overcome the schism. In several apostolic writings he supported the rosary prayer. In 1931, he instituted the fest of motherhood of Mary. Pope Pius XI liked to quote Berhanrd of Clairvaux: “We have everything through Mary” [45]

Pope Pius XII

Coronation of the Salus Populi Romani by Pope Pius XII in 1954

As a young boy and in later life Eugenio Pacelli was an ardent follower of the Virgin Mary. Salus Populi Romani His pontificate was placed under her protection.Pope Pius XII dedicated Russia to the Immaculate Heart of Mary. He prescribed this Feast for the whole Church in 1944

The 1854 dogma of the Immaculate Conception by Pius IX defined the Virgin conceived without sin, as the mother of God and our mother. Pope Pius XII built on this in Mystici Corporis, which summarizes his Mariology: Maria, whose sinless soul was filled with the divine spirit of Jesus Christ above all other created souls, "in the name of the whole human race" gave her consent "for a spiritual marriage between the Son of God and human nature.",[46] thus elevating human nature beyond the realm of the purely material. She who, according to the flesh, was the mother of our Head, became mother of all His members. Through her powerful prayers, she obtained that the spirit of our Divine Redeemer, should be bestowed on the newly founded Church at Pentecost.[47] She is Most Holy Mother of all the members of Christ, and reigns in heaven with her Son, her body and soul refulgent with heavenly glory.[47]

On November 1, 1950, Pope Pius XII defined the dogma of the assumption:

"By the authority of our Lord Jesus Christ, of the Blessed Apostles Peter and Paul, and by our own authority, we pronounce, declare, and define it to be a divinely revealed dogma: that the Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory."[48]

The dogma of the bodily assumption of the Virgin Mary, is the crowning of the theology of Pope Pius XII. It was preceded by the 1946 encyclical Deiparae Virginis Mariae, which requested all Catholic bishops to express their opinion on a possible dogmatization. In this dogmatic statement, the phrase "having completed the course of her earthly life, " leaves open the question of whether the Virgin Mary died before her Assumption, or, whether she was assumed before death; both possibilities are allowed. Mary's Assumption was a divine gift to Mary as Mother of God. As Mary completed her race as a shining example to the human race, the perspective of the gift of assumption is offered to the whole human race.

On September 8, 1953, the encyclical Fulgens corona announced a Marian year for 1954, the centennial of the Dogma of the Immaculate Conception .[49] Pope Pius XII left open the Mediatrix question, the role of the Virgin in the salvation acts of her son Jesus Christ. In the encyclical Ad caeli reginam he promulagated the feast, Queenship of Mary.[50] Pius XII, who was consecrated on May 13, 1917, the very day, Our Lady of Fatima is believed to have first appeared, consecrated the world to the Immaculate Heart of Mary in 1942, in accordance with the second "secret" of Our Lady of Fatima. (His remains were to be buried in the crypt of Saint Peter Basilica on the feast day of Our Lady of Fatima, October 13, 1958)

Pope Paul VI

Pope Paul VI (1963-1978) made extensive contributions to mariology (theological teaching and devotions) during his pontificate. He attempted to present the Marian teachings of the Church in view of her new ecumenical orientation. In his inaugural encyclical Ecclesiam Suam (section below), the Pope called Mary the ideal of Christian perfection. He regards “devotion to the Mother of God as of paramount importance in living the life of the Gospel.” [51] In 1965, he writes that the Queen of Heaven is entrusted by God, as administrator of his compassion [52] In his 1965 encyclical Mense Maio he described Mary as the way to Christ, the person who encounters Mary cannot help but encounter Christ likewise.[53] In his 1966 encyclical Christi Matri, he recommends the rosary in light of the Vietnam War and the dangers of atomic conflicts. The Queen of Peace and Mother of the Church should be invoked:

  • Nothing seems more appropriate and valuable than to have the prayers of the whole Christian family rise to the Mother of God, who is invoked as the Queen of Peace, begging her to pour forth abundant gifts of her maternal goodness in midst of so many great trials and hardships. We want constant and devout prayers to be offered to her whom We declared Mother of the Church, its spiritual parent, during the celebration of the Second Vatican Council,[54]

The rosary is a summary of gospel teaching.[55] His new Missal includes all new Marian prayers. And in his 1974 exhortation Marialis Cultus, he again promotes Marian devotions, highlighting the Angelus and Rosary prayers. Mary deserves the devotions because she is the mother of graces and because of her unique role in redemption.[55]

On the fiftieth anniversary of the apparition in Fatima, Paul VI made a pilgrimage there, the first ever by a Pope. There, he linked the veneration of Mary to her role in the salvation of the human race[55] Pope Paul VI was an engaged and engaging devotee of the Virgin Mary [55]

John Paul II

Pope John Paul II pilgrimaged more than any of his predecessors to numerous Marian shrines, fostering the veneration of the Virgin Mary at an unpopular time, stating: It is precisely in this pilgrimage through space and time, and even more through the history of souls, that Mary is present

The ancient title Mary Mother of the Church was proclaimed then by Pope Paul VI at the Second Vatican Council. In 1987, Pope John Paul II repeated this title Mother of the Church in his encyclical Redemptoris Mater and at a general audience on September 17, 1997.[56] The encyclical is a long and eloquent summary of modern Mariology, making some novel points: According to John Paul, the Mother of the Redeemer, has a precise place in the plan of salvation.

The Church teaches that Mary appeared on the horizon of salvation history before Christ. [57]
If the greeting and the name "full of grace" say all this, in the context of the angel's announcement they refer first of all to the election of Mary as Mother of the Son of God. But at the same time the "fullness of grace" indicates all the supernatural munificence from which Mary benefits by being chosen and destined to be the Mother of Christ. If this election is fundamental for the accomplishment of God's salvific designs for humanity, and if the eternal choice in Christ and the vocation to the dignity of adopted children is the destiny of everyone, then the election of Mary is wholly exceptional and unique. Hence also the singularity and uniqueness of her place in the mystery of Christ. [58]

The 2002 Apostolic Letter Rosarium Virginis Mariae of Pope John Paul II on the Holy Rosary further communicated his Marian focus as he explained how his personal motto "Totus Tuus" was inspired by St. Louis de Montfort's doctrine on the excellence of Marian devotion and total consecration. The Pope truly venerated the Virgin Mary, as expressed in this motto Totus Tuus.

In recent years, to emphasize the role of Mary in the Roman Catholic Church, in Rosarium Virginis Mariae, Pope John Paul II quoted Saint Louis de Montfort, and said:

“Our entire perfection consists in being conformed, united and consecrated to Jesus Christ. Hence the most perfect of all devotions is undoubtedly that which conforms, unites and consecrates us most perfectly to Jesus Christ.
Now, since Mary is of all creatures the one most conformed to Jesus Christ, it follows that among all devotions that which most consecrates and conforms a soul to our Lord is devotion to Mary, his Holy Mother, and that the more a soul is consecrated to her the more will it be consecrated to Jesus Christ."[59] As the pontiff observed, Saint Louis de Montfort's approach to Mariology as presented in God Alone presents the logic of how an initially Christ centric view leads to total consecration to the Blessed Virgin Mary.[60]


  1. Pius XII's Mystici Corporis Christi and John Paul II's Redemptoris Mater are recent papal influences on the understanding of this link.
  2. such as Avvisi salutary della virgine ai suoi devoti indiscreti
  3. often on occupational lines (bakers, butchers etc)
  4. Acta conciliorum Oecumenicorum, Vol. II,2,1,Nr.5 PL 54
  6. PL 54, 221, C 226
  7. Sermons, 9,PL54, 227,CF,and 205 BC
  8. Baumann, Clemens VII in Marienkunde, 1162
  9. Baumann, in Marienkunde, 1163
  10. R Lauretin, L’action du Saint siege par rapport au probleme de I’Immaculetee Conception in Marienkunde 1163
  11. Baumann in Marienkunde 1163
  12. Baumann in Marienkunde, 672
  13. Opera Omnia Roma, 1747, 51
  14. Baumann, Marienkunde, 672
  15. F Masson, Le Cardinal de Bernis depuis son minister Paris, 1884, 156, 164
  16. 16.0 16.1 Bäumer 245
  17. The Holy Spirit Assists the Roman Pontiff
  18. Pius IX in Bäumer, 245
  19. and to add the Immaculata to the Litany of Loreto.
  20. Bauer, p. 566.
  21. Bäumer 566
  22. Bäumer, 245
  23. Annum Sacrum 1899 at the Vatican website [1]
  24. Remigius Baumer, 1988, Marienlexikon, St. Ottilien, pp.41
  25. Suprimi apostolatus Rudolf Graber, Die marianischen Weltrundschreiben der Päpste der letzten 100 Jahre, Würzburg; 1954 , p 30.
  26. Encyclical Octobri Mense Graber 48
  27. Graber 62
  28. Graber, 83
  29. Graber 115
  30. Bäumer, 96
  31. J M Höcht, Fatima und Pius XII, 1956
  32. Köster 54
  33. Bäumer, IV, 97
  34. 34.0 34.1 Bäumer, IV 97
  35. Rosmini
  36. Ad diem illum 10
  37. (Ephes. v., 30),
  38. Ad diem illum laetissimum 10
  39. AAS 1921, 345
  40. AAS 1916 146 Baumann in Marienkunde; 673
  41. Schmidlin 179-339
  42. C VII, §50
  43. 43.0 43.1 AAS, 1918, 181
  44. on March 22. 1922
  45. Bäumer, Marienlexikon 246
  46. Office for Holy Week
  47. 47.0 47.1 Pius XII, Enc. Mystici Corporis Christi, 110
  48. AAS 1950, 753
  49. AAS 1953, 577
  50. AAS 1954, 625
  51. Ecclesiam Suam 58
  52. Mense Majo, 1965, 2
  53. Mense Majo, 2
  54. Christi Matri 8
  55. 55.0 55.1 55.2 55.3 Bäumer 128
  56. Blessed Virgin Is Mother Of The Church
  57. Redemptoris Mater 3
  58. Redemptoris Mater 9
  59. Pope John Paul II's Apostolic Letter Rosarium Virginis Mariae
  60. Saint Louis de Montfort, God Alone: The Collected Writings of St. Louis Marie De Montfort, Montfort Publications, 1995 ISBN 0910984557

See also


  • Saint Louis de Montfort True Devotion to Mary ISBN 1593304706, also available as online text [2]
  • Michael Schmaus, Mariologie, Katholische Dogmatik, München Vol V, 1955
  • K Algermissen, Boes, Egelhard, Feckes, Michael Schmaus, Lexikon der Marienkunde, Verlag Friedrich Pustet, Regensburg, 1967