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Litany Apparitions

VII · Festivitates Marianae

Marian Feasts

Twenty Marian feasts of the Roman liturgical year, the eighteen fixed and the two moveable, each with its date, rank, scriptural readings, Collect (Latin for principals), and suggested devotion.

Rank Solemnity (the highest, ten total in the universal calendar) · Feast · Memorial (Obligatory or Optional).

Vestment Marian feasts are predominantly white; solemnities of the Mother of God use her own blue.

Source the 1969 reformed Roman Missal, with continuity to the 1962 Missal where the feast predates the reform.

Subscribe marian-feasts.ics · all twenty feasts in your own calendar; the moveable two are reckoned from Easter through 2035.

Winter · Christmas Octave through Lent

January 1

Solemnity of Mary, Mother of God

Solemnity · Holy Day
Readings
Num 6:22–27 (the Aaronic blessing) · Gal 4:4–7 (“born of a woman, born under the law”) · Luke 2:16–21
Marian focus
The dogmatic centerpiece (Ephesus 431). The Octave Day of Christmas. The new civil year offered through the Mother of God.
Collect
Deus, qui salutis aeternae, beatae Mariae virginitate fecunda, humano generi praemia praestitisti...“O God, who through the fruitful virginity of Blessed Mary bestowed on the human race the grace of eternal salvation...”
Devotion
The Litany of Loreto · the Memorare · the World Day of Peace (instituted by Paul VI, 1968)
February 2

Presentation of the Lord · Candlemas

Feast
Readings
Mal 3:1–4 · Heb 2:14–18 · Luke 2:22–40
Marian focus
Simeon’s prophecy: “thy own soul a sword shall pierce.” The forging of the Co-Redemptrix sword in the heart of Mary, sheathed until Calvary.
Devotion
The Candlemas procession · the Fourth Joyful Mystery
February 11

Our Lady of Lourdes

Optional Memorial · World Day of the Sick
Marian focus
Bernadette and the spring. The Immaculate Conception confirmed by Mary herself. The Lourdes Medical Bureau: 70+ medically certified cures.
Cross-link
Apparitions · Lourdes · Litany · Salus infirmorum
Devotion
The Lourdes Novena · the Immaculate Mary hymn · prayer for the sick

Lent · Annunciation · Easter Octave

March 25

Annunciation of the Lord

Solemnity
Readings
Isa 7:10–14 (the virgin shall conceive) · Heb 10:4–10 (the body prepared) · Luke 1:26–38
Marian focus
The fiat. Nine months before December 25. Aquinas: the consent of the Virgin in the place of the whole human nature was awaited.
Collect
Deus, qui Verbum tuum in utero Virginis Mariae veritatem carnis humanae suscipere voluisti...“O God, who willed that thy Word should take on the truth of human flesh in the womb of the Virgin Mary...”
Devotion
The Angelus · the First Joyful Mystery · the Memorare

May 13

Our Lady of Fátima

Optional Memorial
Marian focus
“I am the Lady of the Rosary.” The Immaculate Heart. The 1981 assassination attempt against JPII on this date.
Cross-link
Apparitions · Fátima
Devotion
The First Saturdays devotion · the daily Rosary · consecration to the Immaculate Heart
May 24

Our Lady, Help of Christians · Auxilium Christianorum

Optional Memorial
Marian focus
Lepanto 1571 · Vienna 1683 · the return of Pius VII 1814. Patroness of the Salesians (Don Bosco).
Devotion
The Don Bosco hymn · military and spiritual-combat petition
May 31

Visitation of the Blessed Virgin Mary

Feast
Readings
Zeph 3:14–18a (rejoice, O Daughter of Sion) · Rom 12:9–16b · Luke 1:39–56 (the Magnificat)
Marian focus
The first apostolic journey of the New Testament: the new Ark carries Christ to John in the womb. Mary as the first missionary.
Devotion
The Magnificat · the Second Joyful Mystery

Mon after Pentecost

Mary, Mother of the Church

Memorial
Marian focus
Established universally by Pope Francis in 2018. The maternal motherhood of the redeemed, constituted at Calvary, confirmed at Pentecost.
Devotion
Reading of John 19:25–27 and Acts 1:14 together · see New Testament Texts
Sat after 2nd Sun after Pent

Immaculate Heart of Mary

Memorial
Marian focus
The Marian register of the Sacred Heart. Two Hearts theology (John Eudes, 17th c.; Fatima 1917; Akita 1973). One Heart in two persons.
Devotion
The Five First Saturdays devotion (Fatima) · consecration to the Immaculate Heart

Summer · Carmel through the Queenship

July 16

Our Lady of Mount Carmel

Optional Memorial
Marian focus
The Brown Scapular (given to St. Simon Stock, 16 July 1251). The Carmelite tradition. Elias on Carmel as Marian type.
Devotion
Investiture in the Brown Scapular · the Carmelite Marian tradition (Therese of Lisieux, Elizabeth of the Trinity, Edith Stein)

August 5

Dedication of Saint Mary Major · Our Lady of the Snows

Optional Memorial
Marian focus
The dedication of Santa Maria Maggiore in Rome (5th c.). The fall of snow on the Esquiline in August. The mosaics of the Ephesus Marian definition.
August 15

Assumption of the Blessed Virgin Mary

Solemnity · Holy Day · dogma 1950
Readings
Rev 11:19a; 12:1–6a, 10ab · 1 Cor 15:20–27 · Luke 1:39–56
Marian focus
The first fruits of the redeemed. The bodily glorification of the Mother of God before the Last Day. Defined by Pius XII, Munificentissimus Deus, 1 November 1950.
Collect
Omnipotens sempiterne Deus, qui Immaculatam Virginem Mariam, Filii tui genetricem, corpore et anima ad caelestem gloriam assumpsisti...“Almighty ever-living God, who assumed the Immaculate Virgin Mary, the Mother of thy Son, body and soul into heavenly glory...”
Devotion
The Fourth Glorious Mystery · the procession of the Assumption (where local custom permits)
August 22

Queenship of the Blessed Virgin Mary

Memorial
Marian focus
The octave of the Assumption. The Coronation. Pius XII, Ad Caeli Reginam (1954).
Devotion
The Fifth Glorious Mystery · Litany titles Regina angelorum through Regina pacis

Autumn · Nativity through Guadalupe

September 8

Nativity of the Blessed Virgin Mary

Feast
Marian focus
Nine months after the Immaculate Conception (8 December). Anna and Joachim. The dawn announcing the Day.
Collect
Famulis tuis, quaesumus, Domine, caelestis gratiae munus impertire...“Impart to thy servants, we pray, O Lord, the gift of heavenly grace...”
September 12

Most Holy Name of Mary

Optional Memorial
Marian focus
Instituted by Innocent XI after the deliverance of Vienna (12 September 1683). The Marian Name.
September 15

Our Lady of Sorrows

Memorial
Marian focus
The Seven Sorrows. The day after the Exaltation of the Holy Cross. The Mater Dolorosa.
Sequence
The Stabat Mater (Jacopone da Todi, 13th c.), the medieval verbal monument of the Co-Redemptrix doctrine
Devotion
The Seven Sorrows Rosary · the Sorrowful Mysteries · Stabat Mater
October 7

Our Lady of the Rosary

Memorial
Marian focus
Lepanto (7 October 1571). Pius V institutes the feast in 1572. Leo XIII writes eleven encyclicals on the Rosary. Fatima 1917: “I am the Lady of the Rosary.”
Devotion
The Rosary · see Rosary Companion
November 21

Presentation of the Blessed Virgin Mary

Memorial
Marian focus
Drawn from the Protoevangelium of James (2nd c.). Mary’s consecration to the Temple as a child. Pro Orantibus Day, for cloistered religious.
December 8

Immaculate Conception

Solemnity · Holy Day · dogma 1854
Readings
Gen 3:9–15, 20 (the Protoevangelium) · Eph 1:3–6, 11–12 · Luke 1:26–38
Marian focus
Mary preserved from original sin from the first moment of her conception, by the foreseen merits of Christ the Saviour. Defined by Pius IX, Ineffabilis Deus, 8 December 1854.
Collect
Deus, qui per Immaculatam Virginis Conceptionem dignum Filio tuo habitaculum praeparasti...“O God, who by the Immaculate Conception of the Virgin prepared a worthy dwelling for thy Son...”
Devotion
The Miraculous Medal Novena · Tota pulchra es
December 12

Our Lady of Guadalupe

Feast (Americas) · Patroness of the Americas
Marian focus
The 1531 apparition at Tepeyac. The tilma. 8–9 million baptisms in ten years.
Cross-link
Apparitions · Guadalupe
Devotion
The Guadalupe Novena (3–11 December)

Marian Saturdays and Seasonal Devotions

Saturday is the traditional Marian day, the day on which Mary kept the faith alone between Good Friday and Easter morning. The Office of the Blessed Virgin on Saturday is one of the great Marian liturgical resources of the Roman tradition.

May · the Marian month. Crowning of the Marian statue. Daily Rosary by family or community. October · the Rosary month, climaxing on October 7.

From the 1962 Missal (older feasts continued in tradition)

The perfect passive

Hail, full of grace

Chaire, kecharitōmenē. The angelic salutation that opens the entire Marian story in the New Testament. A Greek perfect passive participle the Vulgate translates gratia plena. The grammar is the doctrine.

Χαῖρε, κεχαριτωμένη, ὁ Κύριος μετὰ σοῦ· εὐλογημένη σὺ ἐν γυναιξίν.
Ave, gratia plena, Dominus tecum, benedicta tu in mulieribus.

“Hail, full of grace, the Lord is with thee: blessed art thou among women.”

Gabriel to Mary · Luke 1:28 · Nestle-Aland 28 · Vulgate

The decisive word is kecharitōmenē. It is the perfect passive participle of charitoō (to grace, to favor). In Greek, the perfect is the tense that names a past action with a continuing present state — "having-been- and-still-being-graced." The grammar carries the doctrine: Mary is not graced at this moment by Gabriel's word; she is in the state of completed grace before the Annunciation begins. The angelic salutation does not confer the grace; it acknowledges it. Whatever grace is in Mary, it was given to her before the angel's first word.

Jerome's Vulgate translates the perfect passive as a substantive epithet, gratia plena (full of grace). The Catholic tradition has read this fullness as the seed of the Immaculate Conception — Mary preserved from original sin by the prevenient application of Christ's merits, made fully of grace before the angelic salutation, before her birth, from her own conception. Pius IX in Ineffabilis Deus (8 December 1854) cites Luke 1:28 explicitly: the kecharitōmenē is the patristic anchor of the dogma, defined in 1854 but read by the Fathers from the second century.

The patristic reading is older than the dogma. Cyril of Alexandria in Hom. 11: “Hail, full of grace, who didst not receive grace by partial measure as the others did, but the fullness of grace dwelled in thee.” (PG 77, 1029). John of Damascus in Hom. in Dorm. BMV II §15: “the grace dwelt in her from her conception.” The 1854 definition formalises in dogmatic form what the patristic East had been reading since the third century. The Immaculate Conception is not a 19th-century innovation but a 19th-century definition of a patristic reading.

Gabriel's salutation is unique. No woman before Mary in the LXX or the New Testament is greeted with kecharitōmenē, or with the perfect passive of any verb describing the divine blessing. The Greek is the angel's own choice, and the perfect passive is doctrinally weighted. Bede, commenting on Lk 1:28: “the angelic greeting is itself the announcement of a mystery the Church will later define.” The grammar names what the Magisterium would later dogmatise.

Aquinas: Per Annuntiationem expectabatur consensus Virginis loco totius humanae naturae ("at the Annunciation, the consent of the Virgin in the place of the whole human nature was awaited") — Summa Theologiae III, q.30, a.1. The fiat of Lk 1:38 is the consenting reception of the kecharitōmenē of Lk 1:28. Grace is given; grace is received. The Marian fiat is not a passive yielding but a free creaturely consent on behalf of all humanity to the divine economy of redemption. The Catholic theology of grace and freedom is enacted in eight Greek words spoken in Nazareth.

The Hail Mary's structure. Ave Maria, gratia plena, Dominus tecum — the angelic salutation is the first line of the most-prayed Marian prayer in the Catholic world. Every Hail Mary recites Luke 1:28 first, Elizabeth's benedicta tu in mulieribus, et benedictus fructus ventris tui (Lk 1:42) second, the Church's ora pro nobis peccatoribus third. The prayer was completed in its present form in the 16th century, but the first half is Lukan: the angel's word and Elizabeth's. The Catholic faithful pray the Gospel itself, billions of times a day, beginning with the perfect passive participle.

The Annunciation is the hinge of the Marian arc. From Genesis 3:15 (the first prophecy) the canon waits centuries for the fiat that activates the prophecy. From Cana and the rosary the Marian story unfolds publicly. From Revelation 12 it closes in the apocalyptic vision. But the entire arc pivots on this verse. Without the kecharitōmenē of Lk 1:28 (which presupposes the Immaculate Conception) and the fiat of Lk 1:38 (which presupposes the kecharitōmenē), the Marian story of the Gospel cannot proceed. The grammar of one word carries the whole canon's Marian theology.

Ave, gratia plena.

Luke 1:26–38 · Nestle-Aland 28 · Vulgate Ave, gratia plena · Cyril of Alexandria, Hom. 11, PG 77, 1029 · John of Damascus, Hom. in Dorm. BMV II §15 · Bede, Hom. in Lk. I.1 · Aquinas, Summa Theologiae III, q.30, a.1 · Pius IX, Ineffabilis Deus, 8 December 1854 · the Ave Maria (medieval form, 16th-c. final shape) · the Angelus (papal indulgence, Clement VI 1346)

The first Marian voice

The Magnificat

Mary's only sustained utterance in Scripture, and the daily evening canticle of the Catholic Church for fifteen centuries. The Magnificat sets Hannah's canticle (1 Sam 2) at the head of the New Covenant in the voice of a teenage girl from Nazareth.

In the entire New Testament, Mary speaks only six times: at the Annunciation (Lk 1:34, 1:38), at the Visitation (Lk 1:46–55), at the Finding in the Temple (Lk 2:48), and twice at Cana (Jn 2:3, 2:5). The Magnificat is the longest and the only sustained utterance. The Gospel records the Mother of God speaking 105 words in Greek; her theology of grace, her social vision, and her self-understanding fit within those 105 words. Everything the Catholic tradition has to say about Mary's interior life builds on this single self-disclosure.

Magnificat anima mea Dominum,
et exsultavit spiritus meus in Deo salutari meo,
quia respexit humilitatem ancillae suae.
Ecce enim ex hoc beatam me dicent omnes generationes,
quia fecit mihi magna qui potens est, et sanctum nomen eius.

“My soul doth magnify the Lord. And my spirit hath rejoiced in God my Saviour. Because he hath regarded the humility of his handmaid; for behold from henceforth all generations shall call me blessed. Because he that is mighty hath done great things to me; and holy is his name.”

Mary at the Visitation · Luke 1:46–49 · Nestle-Aland 28 / Vulgate

Hannah's canticle (1 Sam 2:1–10) is the structural template. The reversal of fortunes (“He hath put down the mighty from their seat, and hath exalted the humble”); the magnification of the Lord; the lifting of the lowly — every structural element of the Magnificat is in Hannah's song. Mary stands in the line of the Old Testament barren and lowly women whose canticles prophesy the coming work of God: Miriam (Ex 15), Deborah (Judg 5), Hannah (1 Sam 2). The Magnificat is the consummation of that line. See Old Testament Types · Hannah.

The Holy Spirit speaks through Mary. Lk 1:35 names the Holy Spirit's overshadowing at the Annunciation; Lk 1:41 names Elizabeth's filling with the Holy Spirit at the Visitation. The Magnificat is spoken in the Spirit. The Catholic tradition reads it as Spirit-inspired prophecy: not Mary's spontaneous reflection but the Holy Spirit speaking through Mary's lips. “All generations shall call me blessed” (Lk 1:48) is not a self-congratulating prediction; it is a Spirit-prophecy of the universal Catholic Marian devotion that would unfold over the twenty centuries that have followed. Every Hail Mary, every Litany of Loreto, every rosary fulfils this prophecy.

Bede the Venerable in Homilies on the Gospels I.4 (PL 94, 12; CCSL 122) is the patristic standard in the Latin West. Bede reads the Magnificat as Marian autobiography: every line is Mary's own theological self-understanding, given in the Holy Spirit. The Catholic tradition has prayed Bede's reading every evening at Vespers since the sixth century. Ambrose in Expositio Evangelii sec. Lucam II §26 (SC 45) reads the Magnificat as the Spirit-prophecy of Catholic Marian devotion. Augustine in Sermo 215 reads it as the structural template of the Christian theology of grace. The patristic consensus: Mary's canticle is the head of all Christian prophecy in the New Covenant.

The Roman Liturgy of the Hours fixes the Magnificat as the canticle of Evening Prayer. Every Catholic priest, every Catholic religious in a contemplative order, every Catholic family that prays the breviary — every evening, for fifteen centuries — closes the day on Mary's voice. The Catholic Church's daily evening prayer ends, day after day, with the Magnificat. The cumulative effect across centuries is doctrinal: the Marian voice has shaped the Catholic interior register more than any other single biblical text outside the Psalter.

The Visitation context is the doctrinal hinge. Elizabeth has just greeted Mary as mater Domini mei ("the mother of my Lord", Lk 1:43), the first explicit identification of Mary as Theotokos in the Gospel. The Magnificat is Mary's response: not to deflect the title but to magnify the Lord who has done great things for her. The Catholic Theotokos doctrine, defined at Ephesus 431, is given verbally at the Visitation (Elizabeth's salutation) and exegetically at the Magnificat (Mary's own canticle). The dogma is in the Gospel; the Council formalises what Elizabeth named and Mary confirmed in the Holy Spirit.

The Marian-text trio of Scripture: Genesis 3:15 (the first prophecy) → the Magnificat (the first Marian voice) → Revelation 12 (the apocalyptic vision). Each is a popover in this library because each is a structural anchor of the Catholic Marian tradition. The Magnificat sits at the centre as Mary's own voice between the prophecy and the vision, in the Holy Spirit, on the day she first carried Christ in her womb across the hill country of Judea.

Magnificat anima mea Dominum.

Luke 1:46–55 · Nestle-Aland 28 · Vulgate · 1 Samuel 2:1–10 (Hannah's canticle) · Bede, Homiliae in Lucam I.4, PL 94, 12; CCSL 122 · Ambrose, Expositio Evangelii sec. Lucam II §26, SC 45 · Augustine, Sermo 215 · Roman Breviary, Vespers canticle (fixed in the 6th c., universal in the Roman Rite) · Council of Ephesus (431), definition of Theotokos · Liturgy of the Hours, post-Vatican II, retains the Magnificat at Evening Prayer

The daily bell

The Angelus

The Catholic Church's daily lay enactment of the Annunciation. Three times a day — six in the morning, noon, six in the evening — for seven hundred years.

The Angelus is a three-versicle Marian prayer cycle that recites the Annunciation, intersperses three Hail Marys, and closes with Verbum caro factum est, et habitavit in nobis (John 1:14, "the Word was made flesh and dwelt among us"). The prayer is medieval; the discipline of praying it three times daily at the sound of a church bell is late-medieval and was indulgenced by successive popes from the 14th century forward.

The structural development:

The three versicles narrate the Annunciation in three movements:

I. Angelus Domini nuntiavit Mariae (The angel of the Lord declared unto Mary) — the Gabriel sequence, Lk 1:26–33.

II. Ecce ancilla Domini (Behold the handmaid of the Lord) — Mary's fiat, Lk 1:38, the consent that is the hinge of the Marian arc.

III. Et Verbum caro factum est (And the Word was made flesh) — John 1:14, the Incarnation declared, recited with a profound bow or genuflection. The Catholic Church bows at the noon Angelus the way the Eastern Church bows at the Trisagion: the lay devotional posture of the Word become flesh.

Et Verbum caro factum est, et habitavit in nobis.

“And the Word was made flesh, and dwelt among us.”

John 1:14 · the climax of the Angelus · recited bowing

The bell. The Angelus bell is the Catholic Church's most enduring acoustic public witness. A village or a monastery rings the Angelus three times a day; the entire community pauses, removes hats, makes the sign of the Cross, prays the three versicles and Hail Marys, and returns to work. Millet's L'Angélus (1857–1859) is the paradigmatic painting of the lay devotion: two peasants, heads bowed, the church bell tower in the distance at sunset. The Angelus is the form Catholic time has taken in Europe for seven hundred years.

Eastertide. Between Easter and Pentecost, the Angelus is suspended; the Regina Caeli is prayed instead, three times a day, standing (the Resurrection annuls the bowing posture of the Angelus, just as it annuls the kneeling of penance). The fifty-day Easter window is the only time of the year the Angelus does not ring in the Catholic Church.

St. John Paul II's Sunday tradition. The Sunday noon Angelus from the window of the Apostolic Palace, addressed to pilgrims in St Peter's Square, became under JPII a weekly papal Marian address. The custom continues: a brief Marian reflection, the three versicles, the apostolic blessing. Every Sunday at noon Rome time, the Catholic world prays the Angelus with the Pope.

Verbum caro factum est.

The Angelus · Latin form, 13th–16th c. · Franciscan tradition (13th c.) · Callixtus III (1456), noon bell against the Ottoman advance · Benedict XIV (1742), plenary indulgence universal · Pope John Paul II, Sunday papal Angelus tradition (1978–2005) · Regina Caeli (Eastertide replacement)

Vestimentum Mariae

The Brown Scapular

A two-cloth Marian habit, given by the Mother of God to St. Simon Stock on 16 July 1251 at Aylesford. The lay Carmelite tradition. The daily renewal of Marian consecration in fabric.

The Brown Scapular is, in physical form, two small squares of brown wool joined by two cords, worn over the shoulders so that one square hangs on the chest and one on the back. It is the full Carmelite habit, miniaturized for lay wear: the same brown wool, the same shape, the same blessing. To wear the Scapular is to take part in the Carmelite consecration to Mary, in lay form.

The Marian vision. On the night of 16 July 1251, in the Carmelite priory of Aylesford in Kent, England, the Virgin Mary appeared to St. Simon Stock (c. 1165–1265), Prior General of the Carmelite Order. The Order, recently transplanted from the slopes of Mount Carmel to the Latin West, was facing severe difficulties — persecution from secular clergy, papal hesitation, the wars of the times. Mary held out the Carmelite scapular and said:

Hoc erit tibi et cunctis Carmelitis privilegium, in hoc moriens aeternum non patietur incendium.

“This shall be the privilege for thee and for all Carmelites: whosoever dies in this shall not suffer eternal fire.”

Words to St. Simon Stock · Aylesford, 16 July 1251 · medieval Carmelite tradition

The promise — that the wearer of the Scapular, dying in the state of grace, would be preserved from hell — is the great Carmelite privilege. The Catholic Magisterium has consistently interpreted the promise as conditional on the state of grace at death and on the faithful use of the Scapular during life; it is not a magical guarantee but a Marian assurance to the soul who takes Mary's habit and lives accordingly.

The Sabbatine privilege. A century later, on 3 March 1322, Pope John XXII reported in the apostolic letter Sacratissimo uti culmine a Marian apparition to himself, in which Mary promised that wearers of the Scapular who fulfilled their Carmelite obligations would be released from purgatory on the first Saturday after their death — the Sabbatine privilege. The privilege was confirmed by successive popes across the 14th-17th centuries (Clement VII 1530, St. Pius V 1566, Gregory XIII 1577, Paul V 1613). Modern scholarship questions the authenticity of John XXII's bull, but the Sabbatine privilege has been preserved as a Marian devotional tradition under whatever historical mode of foundation actually held.

The conditions of the Scapular. The wearer: (1) must be enrolled in the Scapular by a priest using the official ritual; (2) must wear it day and night (a Scapular medal is permitted in place of cloth in modern practice); (3) must observe chastity according to one's state of life; (4) must pray the Rosary daily, or fulfill the Marian office proper to one's state, or other Marian devotion as the priest may permit. The Scapular is not a charm; it is the cloth sign of an interior consecration.

Carmelite Marian saints in the Scapular. St. Teresa of Ávila wore it. St. John of the Cross wore it. St. Thérèse of Lisieux wore it. St. Elizabeth of the Trinity wore it. St. Edith Stein (Teresa Benedicta of the Cross) wore it to Auschwitz; she was vested in the Carmelite habit and the Scapular at her death. JPII received the Brown Scapular at his First Communion in 1929 and wore it all his life, including when shot in St Peter's Square on 13 May 1981 — the feast of Our Lady of Fátima. The surgeons had to cut around it.

The Scapular is the cheapest Marian object in the Catholic world (two pieces of brown wool, four cents of material). It is one of the most theologically dense (the lay sign of full Marian consecration). It is one of the most personally enacted (worn day and night, against the skin, for the duration of a life). It is the Marian devotional object whose physical form most perfectly fits its theological content: vestimentum Mariae, the garment of Mary, worn.

Vestimentum Mariae.

St. Simon Stock, Aylesford, 16 July 1251 · Carmelite tradition · John XXII, Sacratissimo uti culmine, 3 March 1322 (Sabbatine privilege) · Confirmations: Clement VII (1530), Pius V (1566), Gregory XIII (1577), Paul V (1613) · Pius XI, Pretiosus iste thesaurus, 1922 · Pius XII, Neminem profecto, 1950 · Carmelite Marian saints: Teresa of Ávila, John of the Cross, Thérèse of Lisieux, Elizabeth of the Trinity, Edith Stein, John Paul II