Chapter 2 of The Seven Words of Mary Derived from St. Bernardine of Siena


THE First Word of our Blessed Lady was spoken at the time of her Annunciation, when the Angel entered the room in which she was engaged in prayer, probably about that very mystery which was soon to be accomplished in her own person. We are all familiar with the story. The words of Gabriel and of Mary are on our lips several times a day: “And the Angel being come in, said unto her, Hail, full of grace, the Lord is with thee, Blessed art thou among women.”

But we are to remember that, before our Lady made any answer, she remained silent, and her first use of speech, if we may so say, was not to use it. For the virtue of prudence in speech, as we all know, consists as much in not speaking as in speaking at the right time. Before the word of speech comes the word of silence, as we shall see. “And when she had heard she was troubled at his saying, and thought within herself what manner of salutation this should be.” The words of St. Luke do not so much signify that she pondered in herself what the meaning of the salutation was, as how great it was, and whence it came.

We know that the message sent by God to our Blessed Lady was not sent till the fulness of time had come, that is, till the long preparation which was to precede the Incarnation in the counsels of God in the providential government of the world was accomplished. It is not likely that there was no analogous preparation made in the chosen Virgin who was to be the conscious and intelligent instrument of God in the execution of the great mystery. As a matter of fact, Catholics believe that the process of the Divine preparation of Mary for her position in the Kingdom of her Son began at the very instant of the dawn of her intelligent life, and continued from that moment without interruption till the time came for the message of the Annunciation to be delivered to
her. The intelligent life of Mary began with her use of the spiritual gifts with which she was so largely endowed at the time of her Immaculate Conception, the graces and virtues, the knowledge of God and His works, which she then received, and this was met on her part by so perfect and faithful a correspondence as to win her an ever continuing increase from His bounty of the gifts with which she began.

Although the few words which conveyed to Mary the first part of the message of God did not fully unfold the whole of that Divine message, as it was afterwards drawn out by St. Gabriel, still they conveyed to her enlightened mind, so fully versed in the knowledge of the Sacred Scriptures and of the ways of God. the whole truth at least in germ and in essence. There was only one point in the whole Divine counsel of the Incarnation which was kept back for later revelation, namely, the manner in which the mystery was to be brought about by the agency of the Holy Ghost Himself. The words she now heard conveyed to her mind the intimation that she was the chosen Woman by whose means God was to be born into the world, in order to redeem it. This would be a natural conclusion to form concerning the thoughts of Mary at any ordinary time. We mean that, if she had known that the very same salutation had been made to another Virgin, she would have thought that it meant to announce to that Virgin that she was to be the Mother of God according to the promises made to mankind from the very first. But, more than this, it is certainly most natural to suppose that according to the usual ways in which God deals with His chosen instruments, she would have had an extraordinary internal illumination as to the meaning of the message. delivered to her, corresponding to the extraordinary external grace of the visit and words of the Archangel. We may therefore fairly conclude that she understood the message, and that her trouble was not so much as to what it meant, as on account of the greatness of the dignity to which, as it implied, she was about to be raised. We must take this into account in considering what we are
told of her trouble.

Mary was full of grace, and her humility was the choicest of all her virtues, and that in which she was most like our Lord Himself. Moreover, it is believed that she had been guided by a special instinct of the Holy Ghost to desire, and even to pray that, if her wish was granted that she might live in the times of the advent of the Messias, she might be the handmaid of the peerless Virgin who was to be chosen to be His Mother. It is not therefore wonderful that she should be troubled at the words of the Angel. It was not trouble of that sort with which we are ourselves familiar, an emotion interfering with the calm rule of reason in the soul or turning away its gaze from the presence of God. There are theologians who think that she may have shared in degree the privilege of our Lord in His Sacred Humanity, according to which He was never troubled, except when He deliberately took the trouble to Himself for His own reasons, as the Scripture says of Him that He “troubled Himself” or “began to grow sorrowful.” (St. John 11, 33; St. Matthew 26, 37) Mary’s trouble, even if involuntary, did not disturb the perfect dominion of reason in her soul.

It may be that the Blessed Virgin felt troubled at the appearance of an angel, though she was probably not unaccustomed to such visitations. At all events her humility must have been alarmed at the greatness of the Salutation, and perhaps also for the cause which St. Bernardine assigns, and which makes him call her Word in answer to the Angel, a “flame of separating love.” We shall speak of this presently. But the fear and awe of the Angel’s presence, added to her intense humility, is enough to account for her silence, on which we have already remarked. The saints of God are silent when they are praised, and are more inclined not to speak at all, than to be loquacious after commendation. Thus, as has been said, the first lesson which we learn from the words of Mary is that our words should be very few and not at all in our own praise. There is a tradition about the Holy Home of Nazareth that, of the three persons who lived therein, forming what has sometimes been called “the earthly Trinity,” the One who spoke the least was Jesus, next to Him Mary, and after her Joseph, who was the ruler and head of the house, and thus had more occasion to speak, while our Lord, as the Child, had the least.

St. Bernardine, when he speaks of the flame of “separating” love, as manifesting itself in our Lady on this occasion, does not of course refer to her silence, but to the answer which she gave to the further speech of St. Gabriel, which was itself a kind of answer to her silence. “And the Angel said to her, Fear not, Mary, for thou hast found grace with God, Behold thou shalt conceive in thy womb, and shalt bring forth a Son, and thou shalt call His Name Jesus. He shall be great, and shall be called the Son of the most High, and the Lord God shall give unto Him the throne of David His Father, and He shall reign in the house of Jacob for ever, and of His kingdom there shall be no end.” It is not a part of our business here to draw out the full meaning of these great words, which Mary must have understood in their full sense, and which, together with the appellation which Gabriel had first used when he saluted her as full of grace and blessed among women, called to her mind the whole magnificent range of the prophecies concerning the Incarnation, which had been the precious possession of the holy nation, ever increasing in fulness and clearness of detail as the ages rolled on. It is enough to say that our Lady must have perfectly understood the meaning of the language of the Angel, hardly any word of which was not taken from the prophecies preserved in Sacred Scripture, while at the same time, as has been said, the manner in which the mystery was to be carried out, had not been explicitly declared as yet, either in the predictions of the prophets, or in the words of the Archangel.

“But Mary said to the Angel, How shall this be done, because I know not man?” That is, as St. Bernardine explains, “since my state of life and condition require that I should not become a Mother in that usual manner?” She knew, he says, that God had many ways in which His will as to the Incarnation might be carried out, and she wished to declare that as to her own mind and desire, that way was to be excluded. Many writers are of opinion that she had made a vow to remain ever a perfect Virgin, singly and wholly God’s. St. Bernardine quotes St. Augustine to the effect that our Lady had determined in her heart to keep her vow of virginity, although he thinks that this vow had not been expressed in words, on account of her perfect submission to the will of God, and he adds that, after she had conceived her Divine Son, both she and her Spouse made the vow expressly, whereas before she had made it privately, with the stipulation that it should be kept unless God otherwise revealed such to be His will.

St. Bernardine then bids us observe the great devotion of our Blessed Lady to the pure and simple love of God alone, which she considered might be impaired in herself by the slightest departure from the virginity she had offered to Him, even though without any sin she had conceived in the usual manner. And it is in this that our Saint sees the “separating flame of love” of which he speaks. He bids us consider the intense purity and fervour of the love for God which is revealed to us by this Word. Even when the matter proposed to her was nothing less than the Incarnation of God in her chaste womb, she shrank back from this inestimable honour and blessing, until she knew the declared will of God in the matter, preferring, even to what was proposed to her by St. Gabriel, to remain entirely and singly and wholly His.

There are many other things said about this First Word of Mary by the writers of the Church which do not exclude the truth of St. Bernardine’s contemplation. For, as has been said above, the active part which was to be taken in the Incarnation by the Holy Ghost was a hidden secret, and no one, however deeply read in the prophecies and anticipations of the Old Testament, could have done more than guess at the truth–even if such a guess could have been formed by mortal mind–without a special guidance of the Holy Spirit, Who was Himself to he the agent in the matter. And even, therefore, if our Lady had some anticipation of the truth, she could not have presumed that it was so to be without some positive declaration of the will of God. St. Bernardine says that he thinks that the reason why the manner of her proposed Maternity was not before this explicitly told to her, was that she might form in her heart this most perfect resolution with regard to virginity, and thereby show her immense and boundless love of purity and merit so much the more thereby.

It was fitting that the revelation of the manner decreed by God for the execution of His great counsel should have been made to no one before it was made to Mary herself at this time, and thus we see how her silence and her trouble brought down upon her the inconceivable blessedness of this most glorious revelation, filling her mind with heavenly light and her heart with the most intense and overwhelming ingratitude. It is natural to compare her treatment of the message of God and His consequent dealing with her, with the corresponding reception in the message of God by the same Archangel to the father of St. John the Baptist, related just before this by St. Luke. The inquiry of Zachary, “How shall I know this, for I am an old man and my wife is advanced in years?” is punished, on account of the incredulity which it manifests, while our Lady’s question, “How shall this be done?” which assumes the truth of the message, and only seeks information as to the manner in which it is to be executed, is rewarded by the astounding revelation of the action of the Holy Ghost. But here we pass to the second utterance of our Blessed Lady on which we have to comment.

The Seven Words of Mary Derived From St. Bernardine of Siena

I will be putting here a work derived from the work of St. Bernardine of Siena on the seven words of Mary. This is not an exact translation, but a work that preaches the same message, often quoting the original author, but taking some liberties. The original is used as a “store of thought.” The book was written by Henry James Coleridge, S.J. and published by Burns and Oates in London in 1889. The original texts in Latin can be found in Book 6 of St. Bernardine’s Opera Omnia.

Here is Chapter 1: THE WORDS OF MARY

“How sweet are thy words unto my palate, more than honey unto my mouth!” Thus the tender-hearted St. Bernardine of Siena begins his discourse on the Words of Mary. (De Visitatione et Septem Verbis B.M.V. Serm. ix. (Op. tom. iv.)) which will furnish us with so large a portion of the thoughts which we hope to set forth in the pages which are to follow. And then he breaks out into the prayer of the Church, Dignare me laudare te, Virgo Sacrata, and he begs her not despise the slight service which he offers her, considering that the devotion with which it is offered to her is not slight. He begs her in her pity to assist him with some heavenly breeze, as he is about to set sail on a great deep. He desires to endeavour to explain, with faltering tongue, the sublime meaning of her words, he relies on her assistance and favour, and implores her to help him. “For what mortal is there
who would venture, unless he could feel safe under some divine instruction, to say anything, either small or great, with uncircumcised and polluted lips, about her whom God the Father predestined before all ages to be that chosen and most worthy Virgin, whom the Son chose for His Mother, and whom the Holy Spirit chose to be the home of all grace? With what words shall a poor child of Adam like himself speak of the sublime thoughts of the Heart of the Blessed Virgin, which her most holy mouth uttered, words for which the tongues of men and angels would not suffice?”

He goes on to remind us that our Lord has said, “A good man out of the good treasure of his heart bringeth forth good things,” (St. Matthew xii. 35) and who among men could be better than she, who found grace to become the Mother of God, who received for nine months, in her heart and her womb, God Himself? What heart can have a treasure like that divine love, with which the Heart of the Blessed Virgin burnt as a furnace? It was out of that Heart, the furnace of divine love, that the good words of the Blessed Virgin came forth, all glowing with the love of God. Nothing but the best of wine can proceed from a vessel full of what is best, and from a furnace of intense heat nothing can come forth but the hottest fire. So from the Blessed Mother of our Lord there can come forth no word but of the highest and most divine love.

Any most wise and prudent lady is sparing of her words, but they are full of solidity and meaning. There are Seven Words recorded of the most Blessed Mother of Christ, but they are words of wonderful depth and virtue, and they show how full she was of sevenfold grace. She spoke twice to the Angel, saying the first time, ” How shall this be done, because I know not man?” and the second time, ” Behold, the handmaid of the Lord, be it done to me according to thy word.” She spoke twice also to St. Elisabeth, the first time to salute her, and again when she sang her Magnificat. She spoke twice also to her Son, once in the Temple when she said, ” Son, why hast Thou done so to us? Behold, Thy father and I have sought Thee sorrowing,” and again at the Marriage Feast at Cana, when she said. “They have no wine.” Once also she spoke to the servants in the feast, when she said, ‘Whatsoever He shall say to you, do ye.” In all these words she spoke very little, but once, when God was to be praised and thanked, then she allowed herself greater latitude, ” My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour,” and her Canticle then tells us much more about her Heart than all her other words besides.

These words, says St.Bernardine, were uttered in wonderful order, following seven acts or processes of love, as if they were so many flames proceeding from the furnace of her Heart, and the most devout student of them may well say, “How sweet are thy words to my lips,” to all my affections and feelings. And he then distinguishes them in order, according to what he calls the seven flames of love of the Heart of the most Blessed Virgin. The first comes of the love that separates, the second of the love that transforms, the third of the love that communicates, the fourth of the love that rejoices, the fifth of the love that savours, the sixth of the love that pities, and the seventh of the love that consummates. These are the titles which the Saint of Siena gives to these seven flames of love, and we shall see how it is that they are to be explained. We may add that these Seven Words are not distributed throughout the life of our Blessed Lady according to any plan that lies on the surface, although we cannot doubt that their places in the Gospel records are divinely ordered for our instruction. The Gospel records do not relate for us the life of our Blessed Lady, except so far as it is important that what she said or did should be told us, that we may understand the Life of our Lord and her position towards Him on particular occasions. Four of these words of Mary belong to the period before our Lord’s Birth. The two first belong to the mystery of the Annunciation, the two next to that of the Visitation. The fifth Word was spoken during what we term the Hidden Life, and the two last belong to the very beginning of His public preaching, having been uttered at the Marriage Feast in Cana of Galilee.

All the seven Words of Mary are connected, therefore, with most marvellous mysteries, for the first four throw an immense light on the Annunciation and the Visitation, the accomplishment of the Incarnation itself in her chaste womb, and the first spiritual miracle of our Lord of which we have any knowledge, the sanctification of the Blessed Baptist while yet unborn, in the womb of St. Elisabeth. The two last words are necessary for the intelligence of His first external miracle, the change of the water into wine. The fifth word of Mary stands by itself, in the history of the mystery which contains the first recorded Word
spoken by our Blessed Lord Himself, on the first occasion on which, at the age of twelve, He took upon Himself, in a certain sense, the great office of the Teacher of mankind, as the work which His Father had given Him to do. The lesson which He taught, so to speak, to the doctors in the Temple is not recorded for us, but the lesson contained in the short conversation with His Blessed Mother is fruitful in instruction, and we owe that lesson, after Him, to Mary, while at the same time it reveals to us in a wonderful manner her position in regard to Him. The same may be said also of the power which she exerted in the Marriage Feast of Cana, the beginning of signs, which, as we shall see, St. Bernardine considers as representing to us our Lord’s design as to what we may expect from her intercession at all times.

We shall have occasion as we proceed to notice, especially, the marvellous consequences which followed on each of these words of our Blessed Mother. Isaias sings of the word of God “As the rain and the snow come down from heaven, and return no more thither, but soak the earth, and water it, and make it to spring, and give seed to the sower, and bread to the eater: so shall My word be which shall go forth from My mouth, it shall not return to Me void, but it shall do whatsoever I please, and shall prosper in the things for which I sent it.” (Isaiah 55, 10,11). No words but the words of God have in them this Divine power. Yet it seems as if our Lord had ordained that the words of His saints and servants, speaking in His name, have in them often a marvellous force and fecundity, and we may notice this power in these seven recorded Words of His Blessed Mother.

The first Word spoken by Mary brought down upon her the revelation, which seems to have been given then for the first time, of the operation of the Divine Person of the Holy Ghost in the Conception of our Lord. The second Word was her Fiat, which brought about the Incarnation itself. The third was fraught with the sanctification of St. John in the womb of St. Elisabeth, and the filling of St. Elisabeth herself with the Holy Ghost and the spirit of prophecy. The fourth Word of Mary summed up the thanksgivings of angels and men for the gift of the Incarnation. The fifth Word was followed by the eighteen years of our Lord’s subjection to His parents, and prepared our Lady for her part in the sufferings of her Son. Her sixth Word brought about the beginning of signs, and made her take her place as our great intercessor with Him. And the seventh laid down the law according to which we are to reap the full benefits of her intercession–the condition of fulfilling His commandments.

Cardinal Lambruschini’s Defense of the Immaculate Conception

There are many classic Mariological works online, and some of them are even in English!

This one is a defense written about 12 years prior to the Dogma, defending the teaching of the Immaculate Conception. This English translation is from 1855, one year after the dogma was declared.

A Polemical Treatise on the Immaculate Conception by Luigi Lambruschini. You can download the book as a PDF file by clicking on the gear icon.

St. Lawrence of Brindisi’s works in English

This topic has become near and dear to my heart. I would like to point out that all of the Opera Omnia of St. Lawrence of Brindisi has been translated into English by Fr. Vernon Wagner, O.F.M.Cap., of Mount Calvary, Wisconsin, and most of it has been published. All of his sermons are included in the English Opera Omnia, but the Lutheranismi Hypotyposis and his commentary on Genesis are not included. Franciscan University of Steubenville is one of 4 libraries listed on WorldCat that has the English volumes available in their collection. Some of the sets can be found in libraries of Capuchin houses.

It is possible to order this set of St. Lawerence’s works, or individual volumes from the set, direct from the publisher in India. As far as I can tell, shipping is included in the price (even international shipping). To order, visit this page.

Summa Aurea de Laudibus Beatissimae Virginis Mariae

For serious Mariological research in Latin, this set of books is a goldmine. For those interested, you will be happy to find that all of the volumes are available free online to download.

Summa Aurea de Laudibus Beatissimae Virginis Mariae edited by Jean-Jacques Bourassé (a collection of older books)
Published by Migne 1862

Volume 1 (Tomus Primus)
**** This contains the text of Mariae Sanctissimae vita ac gesta, cultusque illi adhibitus by Jean Chrysostome Trombelli which is also available here as its own book

Volume 2 (Tomus Secundus)
**** Volume 2 finished the work started in volume 1 and also includes Historia Deiparae Virginis Mariae by Cristobal de Castro which is also available here as a separate book and De Reliquiis B. Virginis Mariae by Trombelli (could not find as a separate book) and De Aedibus Quas Incoluit SS. Virgo and Iconographia B. Virginis Mariae by the same author. Also included is Biblia Mariana.

Volume 3 (Tomus Tertius) is listed in error as volume 11. It includes Mundus Marianus (not sure if this is the same one available online) and Kalendarium Marianum by George Colvener (online as Kalendarium Sacratissimae Virginis Mariae nouissimum). This volume also contains Church Fathers on Liturgica Mariana and Excerpta ex antiquis Liturgiis.

Volume 4 (Tomus Quartus)
**** This volume contains Trombelli’s De Cultu Publico ab Ecclesia Beatae Mariae Exhibito . It also contains numerous shorter works of Marian devotion, such as Annus Marianus, sive Corona anni Mariani ex SS. Patrum sententiis… by Cyrillo, the Contemplationes de Beata Virgine by Raymond Jordan (“Idiota” or Raymundus Jordanus)–these are the longer set of “Contemplationes,” Novendialia Exercitia pro VII Festis principalioribus B. V. Mariae by Seeauer and Hebdomada Mariana, seu septem dierum opus complectens pia septem Exercitia by Mariologi Bohemi.

Volume 5 (Tomus Quintus)
****This volume contains, among other books, Jesu Christi monita maxime salutaria de cultu dilectissimae matri Mariae debite exhibendo, by Henri de Cerf (1674), Defensio Beatissimae Virginis Mariae et Piorum Cultorum illius Contra Libellum intitulatum by Francisco Lodviscio Bona (1671), and sections on the Rosary and Scapulars.

Volume 6 (Tomus Sextus)
****This volume is made up entirely of a digest of teachings of the Church Fathers on Our Lady. It includes such authors as the Venerable Bede, Paulus Winfridus, Diaconus, St. Paulinus of Aquileia, St Theodore the Studite, St. Ivo of Chartres, Hugh of St. Victor, Robert Pullus, Bl. Guerricus, St. Amadeus of Lausanne, etc.

Volume 7 (Tomus Septimus)
**** Contained partially in Volume 7 and partially in Volume 8 is the Theologia Mariana of Virgil Sedlmayr. It is referred to as Scholastica Mariana by Bourasse. This book covers many questions about the Blessed Virgin Mary.

Volume 8 (Tomus Octavus)
****The last part of Volume 8 contains the first four (out of five) books of De Maria Virgine Incomparabili et Dei Genitrice Sacrosancta by St. Peter Canisius.

Volume 9 (Tomus Nonus) is listed in error as vol. 4. It contains book five of the previously mentioned work and B. Virginis mariae Corona Stellarum Duodecim by Georg Reismüller. Although this book is not online, a book that appears quite similar in subject matter is: Pentaphyllum Marianum by the same author. It might be an earlier edition. This volume also contains the beginning of the Polyanthea Mariana.

Volume 10 (Tomus Decimus)
****This volume contains the Polyanthea Mariana which gives a list of titles of Our Lady and where they are found.

Volume 11 (Tomus Undecimus) is listed in error as volume 6. Some of the original books contained in it are: Reges Mariani, Principes Mariani, Fundatores Mariani, Lilia Mariana (all by Marracci). Also contained in this is Maria Augustae Ordines by Nicolai and the beginning of the Atlas Marianus.

Volume 12 (Tomus Duodecimus)
****This volume contains part of the Altas Marianus, which gives the history of various miraculous images of the Mother of God. It also includes Sailer’s Imitation of Mary and Miranda Mariana by Cimarolo. An example of a story in this collection is: Mary discloses to Bl. Veronica of Binasco the negligence of the sisters, and shows what she had to appease.

Volume 13 (Tomus Decimus Tertius et Ultimus)
****This volume contains Elogia Gloriosissimae Virginis Deiparae Mariae ad ejusdem Litanias Lauretanas by Berlendi which can also be found as a separate book. It also includes Apostoli Mariani.

Classic Texts About Our Lady in Latin

De Assumptione Beatae Virginis Mariae by Pseudo-Augustine
as found in Patrologiae Latina ed. Migne, Vol. 40 (It begins on “page 182” which is actually column 1141 in the book).

This is a 9th century work by an anonymous author (erroneously attributed to St. Augustine at some point in the Middle Ages) on the bodily Assumption of the Most Blessed Virgin Mary into heaven.

De Laudibus Beatae Mariae Virginis–found in the Opera Omnia S. Alberti Magni, Paris 1898, Vol. 36. The text is attributed to St. Albert the Great but is actually from Richard of St. Laurent, and it is one of the most important Marian works of the 13th century.

Although the original of this text is in Greek, there is a Latin translation provided.
The Mariale of St. Joesph the Hymnographer is provided in the Patrolgia Graeca vol. 105. It begins on pg. 977 of the text.

More Books about the Blessed Virgin Mary in the Latin Language

It’s amazing how many books about the Blessed Virgin Mary are available free online to either read or download. Here are more classic examples of Mariology.

Mariale of Bl. Bernadine of Busti, O.F.M. (1511)

Psalterium divae Virginis Mariae rhythmice conscriptum by Stephanus (Cantuarensis) (1579)

Theotocodia sive parthenodia opus eximium in laudem deiparae Virginis by Tito Próspero Martinengo (1583)

Apologeticus Marianus by Johannes Paludanus (1623)

Elucidarium Deiparae by Juan Bautista Poza (1627)

De Immaculata prorsusque pura, sanctissimae, semperque virginis genitricis Dei Mariae Conceptione by Juan Serrano (1635)

Sancti Bernardini Senensis ordinis Seraphici Minorum Opera omnia synopsibus ornata, postillis illustrata, nec non variis tractatibus… Volume 4 (1635). This book contains sermons of St. Bernardine of Siena concerning the Blessed Virgin.

Nomenclator Marianus, e titulis selectioribus, quibus B. Virgo a S.S. Patribus honestatur, contextus (1639) by Théophile Raynaud

Rosetum Deiparae Virginis Mariae (1641) by Johann Christian Itzstein

Philosophia tota deiparae sacra by Conrad Calmelet, Ignatius Waizenegger (1642)

Diptycha Mariana. Quibus inanes Beatissimae Virginis Praerogativae, Plerisque Novis Scriptionibus Vulgate, a Probates et Veris Apud Patres, Thelogosque Receptis, Solide, et Accurate Secernuntur (1643) by Théophile Raynaud

Corona augustissimae Virginis Dei Matris (1645) by François Poiré

Directiones Mariani colloquii Deiparae Virginis (1645) by Jacob Rhem. This book is from Jakob Rem, the Jesuit who founded the Sodality of Our Lady in Ingolstadt, Bavaria, and received in a private revelation the term “Mother Thrice Admirable,” which is used today most commonly in the Schoenstatt movement.

Adae abbatis Perseniae, sacri ordinis Cisterciensis alumni, … Mariale Quo … By Adam de Perseigne collected by I. Marracci (1652)

Firmamentum Symbolicum in quo Deiparae Elogia, Quibus velunt firmamentum stellis est (1652) by Sebastianus (a Matre Dei) Mary is the symbolic firmament, the firmament of stars as it were.

Opera Omnia by Raymond Jordon (Idiota) (1654) collected by Théophile Raynaud. Included in this book ascribed to “Idiota,” are a number of “contemplations” of the Virgin Mary: a shorter set of contemplations that was translated into a number of languages, including English, which begins on page 204, and a complete tract on the Blessed Virgin, which covers many topics (de Vita et Laudibus Gloriosae Virginis Mariae). This is found beginning on page 219 according to the PDF file/viewer or 119 according to the book (there is an error in the book pagination it really should read 219. A Spanish translation: Contemplaciones del Idiota (1550) has the short set of contemplations on the Virgin Mary beginning on page 245.

Domus propitiationis pauperis in patrocinium Mariae Deiparae by François Van Hondegen (1655). The title translates to: The House of Propitiation of the Poor Under the Patronage of Mary the Mother of God. The first section of the book deals with the mediation and mercy of Christ, and then afterwards examples of the patronage of Mary to those devoted to her.

Exceptiones Concilii Tridentini pro omnimoda puritate Deiparae Virginis expensae (1655) by Juan Eusebio Nieremberg

Annus Marianus by Paul de Barry and Adam Schirmbeck (1659)

Maiestas gratiarum ac virtutum omnium Deiparae Virginis, Mariae (1659) by Francisco Guerra (only Volume 2 is online)

Disputationes Theologiae Scholasticae, Volume 2 (1661) by Georges de Rhodes. This text contains a tract on Mary, the Mother of God.

Hyperdulia Deiparae seu Conciones, in omnia Festa B. Virginis Mariae (1673) by Joannes Dedinger

Hebdomada Mariana Divisa In Diversas Orationes Jaculatorias Pro Qualibet Die … (1675) by Constantius Arzonni

Hyperdulia Mariana (or Hyperdulia Sacra Mariana) (1676) by Maximilian Schmidt, Pietro Antonio Spinelli

Excitationes dormitantis animae circa Psalmum 86, Canticum Magnificat, Salvatationem Angelicam, et Antiphonam Salve Regina, ad colendam, laudandam, et diligendam Sanctissimam Virginem Deiparam by Angelo Paciuchelli (1682)

Sacra Beatae Mariae Virginis ex Evangelio ad literam epitheta:
sanctorum Patrum ac interpretum doctrina accurate explanata …
by Miguel de Ulate (1707)

Virginis Mariae, magnae Dei, et hominis Christi Iesu, dignissimae matris … by Miguel de Ulate (1714)

Quaestiones disputatae de Immaculata Conceptione Beatae Mariae Virginis by William of Ware, John Duns Scotus, Petrus Aureoli (1904)

Latin Texts about the Blessed Virgin Mary online

A list of classic books in Latin concerning the Blessed Virgin Mary that could be useful for Mariologists (available free online):

Biblia Mariana Title Page

Psalterium Gloriosissimae Virginis Mariae
by Ulrich Stöckl (1580). This is from the days when the Hail Mary ended with “fruit of your womb, Jesus Christ,” and then they added phrases (usually 3 lines) to this. Each “Hail Mary” was its own prayer with a particular petition or observation. This book has some “warts” of antisemitism, so it is no doubt best that this particular Psalterium vanished into obscurity.

Monita Mariana by Adrianus Mangotius. This book is an example of early Biblical Mariology, since most of the chapters are based on explaining a particular verse of the Old Testament or New Testament relating to Mary, and quoting other parts of Scripture and Church Fathers to interpret it. Included are such verses as Genesis 3:15, Isaiah 7:14, and Jeremiah 31:22.

Maria Deipara thronus Dei by Pietro Antonio Spinelli (1619)

De eminentissima Deiparae Virginis perfectione by Giovanni Maria da Udine (1629)

De eminentia deiparae Virginis Mariae semper immaculatae by Giovanni Battista Novati (1639). This book discusses various attributes of the Virgin Mary in a scholastic format. It covers such topics as the knowledge of Mary, her virtues, her singular perogatives and perfections, her glorious Assumption, her intercession, and devotions to Her.

De affectu et amore erga Jesum et Mariam by Juan Eusebio Nieremberg (1645)

Bibliotheca Mariana by Marracci (1648)

Theatrum Excellentiarum SS Deiparae ex Consociatione Excellentarum Sui Filii by Martinus Philippus Convelt (1655)

Allegationes et avisamenta pro immaculata conceptione beatissimae virginis by Johannes (de Segovia), Pedro de Alva y Astorga (1664)

Monumenta antiqua Immaculatae Conceptionis Sacratissimae Virginis Mariae compiled by Fr. Pedro de Alba y Astorga (1664)

Magnificentia Dei erga matrem suam by Paul de Barry (1675). This appears to be some sort of calendar.

Maria Deipara Elucidata Theologiae Placitis… by Francisco Garau (1688)

Panoplia Mariana: Jean-Baptiste Van Ketwigh (1710)

De immaculata B. Virginis conceptione dissertatio by Giovanni A. de Luca (1739)

Mater Amoris Et Doloris, Quam Christus In Cruce Moriens Omnibus ac Singulis… by Anton Ginther (1741)

Biblia Mariana by Josephum de S. Miguel et Barco Burgensem, Ordinis Praedicatorum (1749)
from Europeana / from Google Books

De immaculato deiparae semper virginis conceptu Caroli Passaglia …, Volume 1 by Carlo Passaglia (1854)