There are only three feast days in the Church that commemorates the birth of important individuals (I cannot stress this enough) in salvation history. They are the birth of Our Lord, the greatest of them all, the birth of Our Lady, which is the focus of today’s comments, and the birth of the Precursor, Saint John the Baptist. These people are significant, for not only is their birth into this world observed by Holy Mother Church, but also by the fact that they are either pure or purified even before birth. Our Lord obviously was not affected by Original Sin, as He is the one who shall destroy sin and death, and therefore He must not be affected by its effects and the consequence, as well as original sin itself. Saint John the Baptist, on the other hand, is purified and cleansed in the womb of his mother, and therefore could not have been affected by Original Sin. Our Lady, on the other hand, is immaculate and pure during conception, and so therefore we also celebrate her birth, her nativity into this world, and rightfully so, for she is that gate for which our Savior had entered in order that He redeem us all. Hence it is just as meet and right that we celebrate her nativity, for unlike the rest of us who are born into the world with Original sin, she was not, for she is immaculate. This is simply common sense for us that she is the Immaculate Virgin, for she who is the one destined to be that vessel for our Lord, the primeval tabernacle in which Our Lord dwelt on for twelve months, should be kept free from all stain of sin, and so therefore was she kept clean and was herself born Immaculate and free from the stain of Original Sin from the moment of her conception, which also places her far above even Saint John the Baptist, for Our Lady has been cleansed even far earlier than Saint John the Baptist, who is cleansed in the womb after conception, and so it is just and fitting for her to be called as Immaculate, the Cause of Our Joy.
“Let us, then, understand the Church, when, even on this day, she proclaims thy divine maternity, and unites in her chants of praise the birth of Emmanuel and thine own. He who, being Son of God by essence, willed to be also Son of man, had, before all other designs, decreed that he would have a Mother. Such, consequently, was the primordial, absolute character of that title of mother, that, in the eternal decree, it was one with the very being of the chosen creature, the motive and cause of her existence, as well as the source of all her perfections natural and supernatural. We too, then, must recognise thee as Mother, even from thy very cradle, and must celebrate thy birthday by adoring thy Son our Lord.” – The Liturgical Year, Dom Prosper Gueranger, OSB