Ad Honorem Immaculatae Conceptionis Mariae Oblatio

133 should acknowledge the important role played by the Polish immaculist, St. Stanislaus of Jesus and Mary Papczyński in the context of the struggles to discover the fullness of the Catholic truth and to properly “heed” what the Spirit was saying to the Church about the mystery of the Immaculate Conception of Mary. His Oblatio of December 11, 1670, was preceded by his poetic work entitled Triumphus sine originali macula conceptae mag- nae virgini [The Triumph of the Great Virgin conceived without original sin – no English edition, note of the translator], composed towards the end of 1669. In that work, the author praises the victory of Mary over the ancient serpent and supports the then new way of reasoning in favor of the classic doctrine of the Immaculate Conception, proposed by a Polish Fran- ciscan, Fr. Dominik Korwin Kochanowski. Father Papczyński’s poem was included in the introduction to the second edition of Father Kochanowski’s book (see Introduction to TMV , p. 1232 in Pisma zebrane ). The poem by St. Stanislaus of Jesus and Mary contains a striking emphasis on the super- natural relationship that exists between the Mother and the Son, which constitutes her freedom from Adam’s sin. One can even get the impression that Father Papczyński parallels the conception of Mary in the womb of her mother Anna and the virginal conception of Jesus by Mary herself. Our Founder writes [for the want of an English translation, the Latin original is given]: “Quae culpa totum polluit hominum genus, Abest abest a Virgine. Concepta naturae ordinem contra fuit; Ut ipsa concepit Deum. Posterius ergo quando creditur, prius Cur non sit aptum creditu?” ( Triumphus sine originali macula Conceptae Magnae Virgini in: S. Papczyński, Norma vitae et alia scripta , Ed. C. Krzyżanowski, MIC, Varsaviae, 2001, pp. 153-154) [“Whatever fault pollutes the whole human race; It is far from the Virgin. She had been conceived against the order of nature; And she has similarly begotten God. Since the latter is believed, therefore, Why not believe the former?”] However, the point here is not to make the Immaculate Conception of Mary equal to the Virginal Conception of Jesus, but to show God’s super- natural action in both extraordinary salvific events. The author of the ‘full- this doctrine. The Holy See had to intervene more than once in the disputes over the truth about the Immaculate Conception”; cf. M. Pisarzak, Z. Proczek, Niepokalana, ślub krwi i świadectwo marianów , in: “Salvatoris Mater”, t. 6, No 1 (2004), pp. 233-234.