Rosmini’s Contribution to the definition of the Dogma of the Immaculate
Conception
The 150th Anniversary of the definition of the dogma of Mary’s Immaculate Conception provides is
a suitable occasion for recalling Rosmini’s votum in favour of it and the advice he gave to Pius IX.
I shall make use of two sources. The first is the Christmas letter of Father General, Bernardino
Balsari, for December 1907. He gives the whole text of the ‘Votum’, preceded by an introduction. The
second is a publication of the Libreria Editrice Vaticana, which contains the text of a meeting held on 24
October 1999 at Gaeta, in the context of the celebrations organized to commemorate the 150th anniversary of
Pius XI’s stay in the city (1848 – 49/1998 – 99). The author Michele Giulio Masciarelli, is a priest of the
Chieti – Vasto diocese, a graduate of the Pontifical Gregorian University in 1972 a Doctor of Philosophy and
in Canon Law of the University of Abruzzi ion 1976. He teaches at the “Marianum” and “Auxilium” faculty
at the Theological Institute of Abruzzi - Molisano (Chieti) and in the teaching college “Isabella Gonzaga” at
Chieti. He has published various books on theology and spirituality.
Firstly, let us recall the circumstances of the task given to Rosmini, then his position and the advice
he gave to the Pope.
The Circumstances of the Votum
In June 1848 Pius IX constituted a Council of the most notable theologians, with Mgr. Pacifici as
Secretary, who were to study the subject and state in writing their relevant opinion. About that time Antonio
Rosmini had arrived in Rome. He had been sent there by the Piedmontese government on a political mission
to Pius IX. Now, Abbata Strozzi, a Canon Regular of the Lateran was not able for personal reasons to accept
the invitation to take part on the Council and he suggested to Mgr. Pacifici the name of Rosmini as it seemed
to him to be good and suitable that the opinion of a man who combined with the sublimity of philosophy the
excellence of sacred doctrine, should be heard. Moreover he enjoyed the esteem of the Holy See for his great
service to religion, for knowledge and for holiness.
Strozzi’s suggestion was warmly welcomed and, through the express wish to Pius IX, Rosmini
became one of the Consultors. It is probable that the task of writing the Votum was given to Rosmini,
directly by Pius IX, both because a written invitation has not been found and because Rosmini;s name does
not appear in the lists of Consultors which are in the Pontifical Archive.
Rosmini had a tender devotion to Mary and had a heartfelt conviction that God had granted her,
through a singular privilege, immunity from original sin, and, in order to promote among his brethren the
devotion to the Immaculate Virgin, he had asked and obtained from the Holy See, in 1843, that in the Litany
of Our Lady they could add the invocation “Queen conceived without original sin”, and in the Preface of the
Mass: “And in your immaculate conception”.
The Votum of Rosmini, of which he left to his brethren an authentic copy in his own handwriting, to
be kept among his secret papers, remained unknown to the public, until 1904, when, on the 50th anniversary
of the definition of the dogma it was published among the Acts and Documents which related to the event, in
two magnificent volumes and dedicated to Pius X.
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The Content of the Votum
Rosmini skipped the matter relating to the doctrine of the Immaculate Conception and whether it
should be defined (two points already discussed and dealt with my other capable theologians), and restricted
his contribution to the advisability of the definition and to the way in which he thought the Holy See ought to
proceed with that prudence, sincerity and openness which was customary in such situations. He proposed,
therefore, that the Holy See should not hasten to a direct and immediate definition. It should rather get a
good knowledge of the feeling and desire of the whole of Christianity by asking the Episcopate, through an
Encyclical to them. Meanwhile, by praising the glories of Mary Immaculate, that it ensure that devotions in
her honour be extended. In this way, disadvantages would be avoided and more benefits would be obtained.
When the Holy See judged that the time had come to define the Mary’s Immaculate Conception as an article
of faith, he suggested that it refrain from introducing into the definition itself the scholastic distinction of
active and passive conception.
The mind of the Pope was swayed more by Rosmini’s suggestions than those of the other Consultors
and the effect of this soon showed itself. On 2 February1849 Pius IX addressed an Encyclical Ubi primum
nullis to the Catholic Episcopate. At the same time, in order promote this devotion he gave them wide
faculties of permitting in their own dioceses the office of the Immaculate Conception recently granted to the
Roman Clergy. This was precisely as Rosmini had suggested.
As far as omitting the scholastic distinction of active and passive conception in the definition was
concerned, it appears that Rosmini’s advice was not accepted. But in the Bull Ineffabilis the Pope also ended
up by doing what Rosmini had desired and suggested even on this point”. (Bernardino Balsari, Christmas,
1907, Roma, Forzani e C. tipografi editori).
Masciarelli’s Study
There are numerous references to Rosmini. Here, I restrict myself very briefly to those relative to the
Votum. He mentions several extracts which are gathered together in one paragraph: “The contribution of A.
Rosmini to the definition of the dogma of the Immaculate Conception” (Ibid., pp. 45 – 53).
He recalls Rosmini’s conviction regarding it, and the positive outcome of his advice:
“Rosmini expressly reveals his conviction in the Votum handed over to Pius IX: ‘Having considered
and deliberated on everything, I am convinced that the devout opinion on the Immaculate Conception has
achieved that clarity and evidence which amounts to moral certainty’ ” (Ibid., p. 47).
He ends in this way: “Pius IX would, in fact, follow the rosminian suggestionof hearing the
Episcopate before deciding to make the Immaculate Conception a dogma” (Ibid., p. 53).
In conclusion, if we want to pick out one of the salient points in Rosmini’s conviction
on this important dogma, we can indicate it by a statement which reveals the philosopher’s vigorous
reasoningto the benefit of theology: “Because God is wont always to make his works perfect from their
beginning, it was not fitting that he form the flesh of which the Word would share, firstly in an unclean way
and then cleansed by a later miracle and one greater than would be necessary” (Votum…, ibid., p. 33).
Vito Nardin.
(Charitas, n. 11, November 2004, pp. 297 – 300).
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