unless otherwise stated.
The Most Holy Name of Mary.
Feast Day 12 September.
Greater-Double.
White Vestments.
English: William-Adolphe Bouguereau's "L'Innocence".
Both young children and the lamb are symbols of innocence.
Français: Bouguereau — L'Innocence.
Русский: "Невинность", картина Виллиама Бугро.
И маленький ребёнок, и ягнёнок — символы невинности
Artist: William-Adolphe Bouguereau (1825–1905).
Date: 1893.
Source/Photographer: http://www.illusionsgallery.com
Author: William-Adolphe Bouguereau (1825–1905).
(Wikimedia Commons)
The Lady Altar,
Our Lady of The Rosary Catholic Church,
Blackfen, Kent, England.
Date: 2012.
Source: Own work.
Author: MULIER FORTIS
The Annunciation.
Artist: Paolo de Matteis (1662–1728).
Date: 1712.
Current location: Saint Louis Art Museum,
Missouri, United States of America.
Source: Own work.
Author: Paolo de Matteis
(Wikimedia Commons)
Just as a few days after Christmas, we celebrate The Holy Name of Jesus, so, after The Nativity of Mary, we glorify her Holy Name. Eight days after The Birth of The Virgin, according to the custom of the Jews, her holy parents, inspired by God, say Saint Jerome and Saint Antoninus, gave her the name of Mary.
Wherefore, during The Octave of The Nativity of Mary, the Liturgy gives a Feast in honour of this Holy Name.
Spain, with the approval of Rome, in 1513, was the first to Celebrate it, and, in 1683, it was extended to the whole Church by Pope Innocent XI to thank Mary for the victory which John Sobieski, King of Poland, had just gained against the Turks, who besieged Vienna and threatened The West.
“The Name of The Virgin,” says the Gospel, “was Mary.” The Hebrew name of Mary, in Latin “Domina”, means “Lady”, or “Sovereign”; for the authority of her Son, Lord of the World, makes her a Sovereign from her birth, in fact, as well as in name [Eighth Lesson at Matins].
Whence, as we call Jesus “Our Lord”, we say of Mary that she is “Our Lady”. To pronounce her name is to proclaim her power.
Let us offer the Holy Sacrifice of The Mass to God, to honour The Most Holy Name of Mary and to obtain by her Intercession her continual protection (Postcommunion).
Mass: Vultum tuum.
Preface: Of The Blessed Virgin: Et te in Festivitáte.
English: The Assumption.
Deutsch: Maria Himmelfahrt.
Hochaltar für St. Maria Gloriosa dei Frari in Venedig.
Français: L'Assomption de la Vierge.
Artist: Titian (1490–1576).
Date: 1516-1518.
Current location: Institution: Santa Maria Gloriosa
Source/Photographer: The Yorck Project:
10.000 Meisterwerke der Malerei.
DVD-ROM, 2002. ISBN 3936122202.
Distributed by DIRECTMEDIA Publishing GmbH.
(Wikimedia Commons)
“Oh, Most Holy Maiden Mary”.
Estonian Philharmonic Chamber Choir.
Available on YouTube at
The following Text is taken from
CATHOLICISM PURE AND SIMPLE
In accordance with Jewish custom, Our Lady’s parents named her, eight days after her birth, and were inspired to call her “Mary”. The Feast of The Holy Name of Mary, therefore, follows that of her Birthday, as The Feast of The Holy Name of Jesus follows Christmas.
The Feast originated in Spain and was approved by The Holy See in 1513; Pope Innocent XI extended its observance to the whole Church in 1683, in thanksgiving to Our Blessed Lady for the victory on 12 September 1683 by John Sobieski, King of Poland, over the Turks, who were besieging Vienna and threatening The West.
In accordance with Jewish custom, Our Lady’s parents named her, eight days after her birth, and were inspired to call her “Mary”. The Feast of The Holy Name of Mary, therefore, follows that of her Birthday, as The Feast of The Holy Name of Jesus follows Christmas.
The Feast originated in Spain and was approved by The Holy See in 1513; Pope Innocent XI extended its observance to the whole Church in 1683, in thanksgiving to Our Blessed Lady for the victory on 12 September 1683 by John Sobieski, King of Poland, over the Turks, who were besieging Vienna and threatening The West.
This day was commemorated in Vienna by creating a new kind of pastry and shaping it in the form of the Turkish half-moon. It was eaten along with coffee, which was part of the booty from the Turks.
The ancient “Onomastica Sacra” have preserved the meanings ascribed to Mary’s name by the Early Christian writers and perpetuated by the Greek Fathers: “Bitter Sea,” “Myrrh of the Sea,” “The Light Giver,” “The Enlightened One,” “Lady,” “Seal of The Lord,” and “Mother of The Lord”, are the principal interpretations.
The ancient “Onomastica Sacra” have preserved the meanings ascribed to Mary’s name by the Early Christian writers and perpetuated by the Greek Fathers: “Bitter Sea,” “Myrrh of the Sea,” “The Light Giver,” “The Enlightened One,” “Lady,” “Seal of The Lord,” and “Mother of The Lord”, are the principal interpretations.
These etymologies suppose that the Hebrew form of the name is Maryãm, not Miryãm.
From the time of Saint Jerome, until the 16th-Century, preferred interpretations of Mary’s name in The West were, “Lady,” “Bitter Sea,” “The Light Giver,” and, especially, “Star of the Sea.”
From the time of Saint Jerome, until the 16th-Century, preferred interpretations of Mary’s name in The West were, “Lady,” “Bitter Sea,” “The Light Giver,” and, especially, “Star of the Sea.”
“Stella Maris” was by far the favoured interpretation. The revival of Hebraic studies, which accompanied The Renaissance, led to a more critical appraisal of the meanings assigned to Our Lady’s name.
Miryãm has all the appearance of a genuine Hebrew name, and no solid reason has been discovered to warrant rejecting the Semitic origin of the word.
Miryãm has all the appearance of a genuine Hebrew name, and no solid reason has been discovered to warrant rejecting the Semitic origin of the word.
The Hebrew name of Mary, Miryãm, (in Latin, Domina) means Lady, or Sovereign; this Mary is, in virtue of her Son’s Sovereign Authority as Lord of the World. We call Mary “Our Lady”, as we call Jesus “Our Lord”, and when we pronounce her name, we affirm her power, implore her aid and place ourselves under her protection.
