Immaculate Conception and the Holy Spirit: The Marian Teaching of St. Maximilian Kolbe

by H.M. Manteau-Bonamy

A brilliant analysis of St. Maximilian Kolbe's insights on Mary's spousal relationship with the Holy Spirit, and her active role in salvation history.

Genres: Theology, Catholic, Religion

186 pages, Paperback

First published February 1, 1992

Reviews

[booklady · Rating 5 out of 5]

When I first read 33 Days to Morning Glory I encountered some aspects of Catholic Marian theology which were brand new to me. Following the proverbial rabbit trail of footnotes led me to H.M. Manteau-Bonamy's Immaculate Conception and the Holy Spirit: The Marian Teaching of St. Maximilian Kolbe, an excellent explanation of the extant writings of Maximilian Kolbe. As an aside, Fr. Kolbe gave many lectures to his priests which he deemed unworthy of recording. Fortunately, his priests disagreed and took notes anyway. This book, however, is based solely on studies of his written works.

Have read it through twice already and am just beginning to unpack some of it. Not easy, yet very worthwhile reading. It's a book I'll return to again and again.

[Trina Druffner · Rating 5 out of 5]

This is one of the best books I’ve read in a longggg time. Cohesive, answered so many of my thoughts on the Trinity and Mary. I LOVED LOVED LOVED LOVED IT.

[Michael · Rating 3 out of 5]

Some editing issues. For a Roman Catholic it's a great book, but you might need to go into it with at least a little bit of study in Mariology. Definitely not an "intro" book. A Protestant would be very confused by the whole thing as they would not understand a lot of the language used unless they have really studied Roman Catholicism. An Orthodox Catholic (or Eastern/Greek Orthodox as they're commonly referred to) would literally lose his/her mind and be very frustrated by the logic used to draw conclusions... I suppose that would be expected though provided the subject being discussed! Ha! In fact, a Roman Catholic that is reading critically, would probably have some issues as well now that I think about it. Specifically his ability to promote the Filioque passively, then use examples that tend to imply that the Filioque is wrong, then use it again as authoritative. In his defense he was not specifically about the Filioque (so he may not have noticed), but rather the action of the Holy Spirit. With that said, anyone familiar enough with that issue that is reading closely would find a lot of unintended contradiction in his writing.