The Little Office of the Immaculate Conception (Latin : Officium parvum Conceptionis Immaculatae) is a devotional office of the Catholic Church, similar in structure to the Divine Office, the Church's official liturgical prayer, though it does not include any Psalms. It was composed towards the end of the 15th Century and long predated the official promulgation of the dogma of the Immaculate Conception of the Blessed Virgin Mary. The Holy See confirmed the Office in 1615. [1]
The essential structure of the Little Office of the Immaculate Conception mirrors that of the Divine Office, that is, the office is composed of Matins, Prime, Terce, Sext, None, Vespers and Compline, with the exception of Lauds and the addition of a special concluding prayer. [2] [3] Unlike the Divine Office, however, the Little Office of the immaculate conception (not to be confused with the little office of the Blessed Virgin Mary, which does contain psalms ) does not include any psalms. [4] [5]
The Little Office currently has prescribed to it a partial indulgence by the Apostolic Penitentiary, as per section 3 of grant number 22 of the fourth edition of the Holy See's Enchiridion Indulgentiarum: [6]
A partial indulgence is granted to the faithful who piously recite an approved office (e.g. of the Passion of Our Lord Jesus Christ, the Most Sacred Heart of Jesus, the Blessed Virgin Mary, the Immaculate Conception, or St. Joseph).
A Polish translation of the Little Office was printed in the year 1616. Neither the author nor the translator of the Polish text of the Office are known, though the excellent Polish translation made the Office accessible to Poles and ensured its popularity. [7] It is presumed that the translation was done by a Jesuit priest in Kraków or perhaps the first translator of the Bible into Polish, Jakub Wujek. A Latin text, approved by the Holy See, was released from the press of the Apostolic Camera in 1838. [8]
The Immaculate Conception is the belief that the Virgin Mary was free of original sin from the moment of her conception.
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The Litany of the Blessed Virgin Mary is a Marian litany originally approved in 1587 by Pope Sixtus V. It is also known as the Litany of Loreto, after its first-known place of origin, the Shrine of Our Lady of Loreto (Italy), where its usage was recorded as early as 1558.
The Solemnity of the Immaculate Conception, also called Immaculate Conception Day, celebrates the sinless lifespan and Immaculate Conception of the Blessed Virgin Mary on 8 December, nine months before the feast of the Nativity of Mary, celebrated on 8 September. It is one of the most important Marian feasts in the liturgical calendar of the Roman Catholic Church celebrated worldwide.
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Marian feast days in the liturgical year are celebrated in honour of the Blessed Virgin Mary. The number of Marian feasts celebrated, their names can vary among Christian denominations.
Throughout history, Catholic Mariology has been influenced by a number of saints who have attested to the central role of Mary in God's plan of salvation. The analysis of Early Church Fathers continues to be reflected in modern encyclicals. Irenaeus vigorously defended the title of "Theotokos" or Mother of God. The views of Anthony of Padua, Robert Bellarmine and others supported the doctrine of the Immaculate Conception of the Virgin Mary, which was declared a dogma in 1850.
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Lutheran Mariology or Lutheran Marian theology is derived from Martin Luther's views of Mary, the mother of Jesus and these positions have influenced those taught by the Lutheran Churches. Lutheran Mariology developed out of the deep Christian Marian devotion on which Luther was reared, and it was subsequently clarified as part of his mature Christocentric theology and piety. Lutherans hold Mary in high esteem, universally teaching the dogmas of the Theotokos and the Virgin Birth. Luther dogmatically asserted what he considered firmly established biblical doctrines such as the divine motherhood of Mary while adhering to pious opinions of the Immaculate Conception and the perpetual virginity of Mary, along with the caveat that all doctrine and piety should exalt and not diminish the person and work of Jesus Christ. By the end of Luther's theological development, his emphasis was always placed on Mary as merely a receiver of God's love and favour. His opposition to regarding Mary as a mediatrix of intercession or redemption was part of his greater and more extensive opposition to the belief that the merits of the saints could be added to those of Jesus Christ to save humanity. Lutheran denominations may differ in their teaching with respect to various Marian doctrines and have contributed to producing ecumenical meetings and documents on Mary.
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{{cite book}}
: CS1 maint: location (link)S. Pascale-Dominique Nau, Godzinki Petites heures de l'Immaculée Conception (general introduction and commentary) Eds Universitaires Européennes, 2017.
S. Pascale-Dominique Nau, Godzinki: The Little Hours of the Immaculate Conception of the Blessed Virgin Mary (history, general analysis and translation) Rome, 2013 .