What did Our Lady of America
mean when she referred to herself as the "Immaculate Virgin?"
Pope Benedict XVI explained this title in a homily on Dec. 14, 2005:
What does "Mary, the Immaculate"
mean? Does this title have something to tell us? The liturgy illuminates the content of these words for us in two great images.
First of all comes the marvelous narrative of the annunciation of the Messiah’s coming to Mary, the Virgin of Nazareth. The Angel’s greeting is interwoven with threads from the Old Testament, especially from the Prophet Zephaniah. He shows that Mary, the humble provincial woman who comes from a priestly race and bears within her the great priestly patrimony of Israel, is "the holy remnant" of Israel to which the prophets referred in all the periods of trial and darkness. . . .
In the humility of the house in Nazareth lived holy Israel, the pure remnant. God saved and saves his people. From the felled tree trunk Israel’s history shone out anew, becoming a living force that guides and pervades the world. Mary is holy Israel: She says "yes" to the Lord
, she puts herself totally at his disposal and thus becomes the living temple of God.
The second image is much more difficult and obscure. This metaphor from the Book of Genesis speaks to us from a great historical distance and can only be explained with difficulty; only in the course of history has it been possible to develop a deeper understanding of what it refers to.
It was foretold that the struggle between humanity and the serpent, that is, between man and the forces of evil and death, would continue throughout history. It was also foretold, however, that the "offspring" of a woman would one day triumph and would crush the head of the serpent to death; it was foretold that the offspring of the woman - and in this offspring the woman and the mother herself - would be victorious and that thus, through man, God would triumph. . . .
What picture does this passage show us? The human being does not trust God. Tempted by the serpent, he harbors the suspicion that in the end, God takes something away from his life, that God is a rival who curtails our freedom and that we will be fully human only when we have cast him aside; in brief, that only in this way can we fully achieve our freedom. . . .
He himself wants to obtain from the tree of knowledge the power to shape the world, to make himself a god, raising himself to God’s level, and to overcome death and darkness with his own efforts. He does not want to rely on love that to him seems untrustworthy; he relies solely on his own knowledge since it confers power upon him. Rather than on love, he sets his sights on power, with which he desires to take his own life autonomously in hand. And in doing so, he trusts in deceit rather than in truth and thereby sinks with his life into emptiness, into death. . . .
We live in the right way if we live in accordance with the truth of our being, and that is, in accordance with God’s will. For God’s will is not a law for the human being imposed from the outside and that constrains him, but the intrinsic measure of his nature, a measure that is engraved within him and makes him the image of God, hence, a free creature.
If we live in opposition to love and against the truth - in opposition to God - then we destroy one another and destroy the world. Then we do not find life but act in the interests of death. All this is recounted with immortal images in the history of the original fall of man and the expulsion of man from the earthly Paradise.
Dear brothers and sisters, if we sincerely reflect about ourselves and our history, we have to say that with this narrative is described not only the history of the beginning but the history of all times, and that we all carry within us a drop of the poison of that way of thinking, illustrated by the images in the Book of Genesis.
We call this drop of poison "original sin." Precisely on the feast of the Immaculate Conception, we have a lurking suspicion that a person who does not sin must really be basically boring and that something is missing from his life: the dramatic dimension of being autonomous; that the freedom to say no, to descend into the shadows of sin and to want to do things on one’s own is part of being truly human; that only then can we make the most of all the vastness and depth of our being men and women, of being truly ourselves; that we should put this freedom to the test, even in opposition to God, in order to become, in reality, fully ourselves. . . .
If we look, however, at the world that surrounds us we can see that this is not so; in other words, that evil is always poisonous, does not uplift human beings but degrades and humiliates them. It does not make them any the greater, purer or wealthier, but harms and belittles them.
This is something we should indeed learn on the day of the Immaculate Conception: The person who abandons himself totally in God’s hands does not become God’s puppet, a boring "yes man"; he does not lose his freedom. Only the person who entrusts himself totally to God finds true freedom, the great, creative immensity of the freedom of good. . . .
The closer a person is to God, the closer he is to people. We see this in Mary. The fact that she is totally with God is the reason why she is so close to human beings. For this reason she can be the Mother of every consolation and every help, a Mother whom anyone can dare to address in any kind of need in weakness and in sin, for she has understanding for everything and is for everyone the open power of creative goodness. . . .
As a merciful Mother, Mary is the anticipated figure and everlasting portrait of the Son. Thus, we see that the image of the Sorrowful Virgin, of the Mother who shares her suffering and her love, is also a true image of the Immaculate Conception. Her heart was enlarged by being and feeling together with God. In her, God’s goodness came very close to us.
Mary thus stands before us as a sign of comfort, encouragement and hope. She turns to us, saying: "Have the courage to dare with God! Try it! Do not be afraid of him! Have the courage to risk with faith! Have the courage to risk with goodness! Have the courage to risk with a pure heart! Commit yourselves to God, then you will see that it is precisely by doing so that your life will become broad and light, not boring but filled with infinite surprises, for God’s infinite goodness is never depleted!"
Let us thank the Lord for the great sign of his goodness which he has given us in Mary, his Mother and the Mother of the Church. Let us pray to him to put Mary on our path like a light that also helps us to become a light and to carry this light into the nights of history. Amen.