crown

Jonathan Roumie tells Father Mike Schmitz: ‘Everything in my life has prepared me for this role’ #Catholic 
 
 Actor Jonathan Roumie, known for his role as Jesus in “The Chosen,” and Father Mike Schmitz, known for the “Bible in a Year” podcast, sit down for an in-depth interview. Credit: Ascension Presents

Dec 29, 2025 / 17:21 pm (CNA).
In a new sit-down interview with Father Mike Schmitz, who is best known for the “Bible in a Year” podcast and YouTube videos on Ascension Presents, actor Jonathan Roumie spoke in depth about his role portraying Jesus in the hit series “The Chosen.”“Everything in my life has prepared me for this role,” Roumie told Schmitz in the 43-minute-long interview, which aired Dec. 28 on the Ascension Presents YouTube channel.Looking back at his childhood, Roumie recalled a couple of moments and experiences that deeply impacted him and his own portrayal of Jesus. He said at 12 years old he reenacted Christ’s passion and crucifixion in his backyard after watching Robert Powell’s portrayal of Jesus in “Jesus of Nazareth.”“I had 2-by-8 planks that I found and I hammered them together and I hammered the nails where the hands would go and I painted the blood and the same thing with the feet,” he recalled. “And then I grabbed like a bush, a piece of a branch of a bush, and made my own crown of thorns and I painted blood on it and everything and I processed around to the side of my garage.”Roumie also opened up about his experience being bullied as a child and how it led him to offer up his past trauma to God as he was reenacting the Crucifixion during filming of Season 6 of “The Chosen,” which focuses on Jesus’ passion and crucifixion.“I was bullied as a kid a lot and I had to kind of look at what Jesus went through as a righteous man and a peaceful man and meek and humble and see just the level of devastation and terrorized bullying that he received to the point of death,” he said. “So for me, I think, and I’ll go back and look at all those experiences I had as a kid, which might have been part of the reason that led me to reenact the Passion, as something that I could relate to and I think all of that prepared me for this role.”He added: “I understand it now a bit more, at least I think, in my own sort of human ignorance and pride… Of course I don’t know exactly what all of this is about but it feels authentic. Like, ‘Well, I went through that as a kid and my compassion increased and my empathy increased and now I’m playing the most compassionate, empathetic human being that was God in the universe for all time.’ So I can lend that experience in his suffering and in his empathy even in wanting to forgive his enemies, which I had to do.”“I was beaten pretty bad. So, I had to offer up all of my past trauma to him as I was recreating it, knowing that that was part of my own personal sacrifice — was my own offering for him on behalf of what he suffered for humanity.”The actor shared that before beginning the filming of Season 6, he asked God in prayer that “if it were his will to allow me a fraction of a fraction of what he went through.”Before traveling to Matera, Italy — the location where the Crucifixion was filmed — Roumie injured his right shoulder after falling while filming a scene. An X-ray and MRI showed that he had separated a bit of his AC joint from the clavicle, causing sharp pain.“It was the right shoulder, so the shoulder that was carrying the beam [of the cross] on and it was extremely painful,” Roumie said. “And that was just one of many things.”Roumie added that while filming the Crucifixion “certain adjustments” also had to be made due to pain being felt by the metal and real nails being used during filming.“He [God] gave me exactly what I asked for — just a glimpse, just a glimpse,” he said. “And I think the thing that I got was that I got to enter into it in a way that I had never entered into it before.”Schmitz asked Roumie how his experience portraying Jesus’ passion and crucifixion has impacted the way he attends or prays at Mass. Roumie shared that in the past year he began to feel “convicted to give more reverence to Christ in the Eucharist.”“I started receiving on my knees and on the tongue, which I hadn’t before,” he said, adding that it was slightly “disorienting at first.”He recalled an experience at Mass where he kneeled to receive the Eucharist but the priest asked him to stand up. He hesitated but rose and continued on with the Mass. Afterward, he asked his spiritual director if that was permissible, to which he responded that a priest “shouldn’t do that but it happens.”After this experience, Roumie shared that he “doubled down on it and now I’m prepared to just wait as long as I need to until somebody concedes because I’m not going anywhere.”Returning to his time portraying Jesus in the series, Schmitz told Roumie that “the show is called ‘The Chosen’ in the sense that it’s also about those who were chosen, but you were chosen and there’s something in that that has changed you. You being chosen to not only portray Jesus, but to be his disciple, an imitator of him, as St. Paul says, and that’s changed you.”“That’s something I’m trying to wrap my head around and identify with,” Roumie responded. “It wasn’t somebody else. He picked me. And I, of course, said yes, because I needed the work initially. I didn’t know what it was going to do to me internally.”Once the final season of “The Chosen” airs, it will have been a span of 10 years that Roumie will have been portraying Jesus. He said that this experience is something that might take “the rest of my life to unpack.”There was an error serializing the imagefile_get_contents(https://iframe.ly/api/iframely/oembed?url=https%3A%2F%2Fwww.youtube.com%2Fwatch%3Fv%3DtLHZ1qYhph0&api_key=): Failed to open stream: HTTP request failed! HTTP/1.1 404 Not Found
“So, I have to give myself a little bit of grace, but it’s something that I think I will always live with. And in fact, I don’t know that I want to let it go because it keeps me connected to him, especially when the show ends.”

Jonathan Roumie tells Father Mike Schmitz: ‘Everything in my life has prepared me for this role’ #Catholic Actor Jonathan Roumie, known for his role as Jesus in “The Chosen,” and Father Mike Schmitz, known for the “Bible in a Year” podcast, sit down for an in-depth interview. Credit: Ascension Presents Dec 29, 2025 / 17:21 pm (CNA). In a new sit-down interview with Father Mike Schmitz, who is best known for the “Bible in a Year” podcast and YouTube videos on Ascension Presents, actor Jonathan Roumie spoke in depth about his role portraying Jesus in the hit series “The Chosen.”“Everything in my life has prepared me for this role,” Roumie told Schmitz in the 43-minute-long interview, which aired Dec. 28 on the Ascension Presents YouTube channel.Looking back at his childhood, Roumie recalled a couple of moments and experiences that deeply impacted him and his own portrayal of Jesus. He said at 12 years old he reenacted Christ’s passion and crucifixion in his backyard after watching Robert Powell’s portrayal of Jesus in “Jesus of Nazareth.”“I had 2-by-8 planks that I found and I hammered them together and I hammered the nails where the hands would go and I painted the blood and the same thing with the feet,” he recalled. “And then I grabbed like a bush, a piece of a branch of a bush, and made my own crown of thorns and I painted blood on it and everything and I processed around to the side of my garage.”Roumie also opened up about his experience being bullied as a child and how it led him to offer up his past trauma to God as he was reenacting the Crucifixion during filming of Season 6 of “The Chosen,” which focuses on Jesus’ passion and crucifixion.“I was bullied as a kid a lot and I had to kind of look at what Jesus went through as a righteous man and a peaceful man and meek and humble and see just the level of devastation and terrorized bullying that he received to the point of death,” he said. “So for me, I think, and I’ll go back and look at all those experiences I had as a kid, which might have been part of the reason that led me to reenact the Passion, as something that I could relate to and I think all of that prepared me for this role.”He added: “I understand it now a bit more, at least I think, in my own sort of human ignorance and pride… Of course I don’t know exactly what all of this is about but it feels authentic. Like, ‘Well, I went through that as a kid and my compassion increased and my empathy increased and now I’m playing the most compassionate, empathetic human being that was God in the universe for all time.’ So I can lend that experience in his suffering and in his empathy even in wanting to forgive his enemies, which I had to do.”“I was beaten pretty bad. So, I had to offer up all of my past trauma to him as I was recreating it, knowing that that was part of my own personal sacrifice — was my own offering for him on behalf of what he suffered for humanity.”The actor shared that before beginning the filming of Season 6, he asked God in prayer that “if it were his will to allow me a fraction of a fraction of what he went through.”Before traveling to Matera, Italy — the location where the Crucifixion was filmed — Roumie injured his right shoulder after falling while filming a scene. An X-ray and MRI showed that he had separated a bit of his AC joint from the clavicle, causing sharp pain.“It was the right shoulder, so the shoulder that was carrying the beam [of the cross] on and it was extremely painful,” Roumie said. “And that was just one of many things.”Roumie added that while filming the Crucifixion “certain adjustments” also had to be made due to pain being felt by the metal and real nails being used during filming.“He [God] gave me exactly what I asked for — just a glimpse, just a glimpse,” he said. “And I think the thing that I got was that I got to enter into it in a way that I had never entered into it before.”Schmitz asked Roumie how his experience portraying Jesus’ passion and crucifixion has impacted the way he attends or prays at Mass. Roumie shared that in the past year he began to feel “convicted to give more reverence to Christ in the Eucharist.”“I started receiving on my knees and on the tongue, which I hadn’t before,” he said, adding that it was slightly “disorienting at first.”He recalled an experience at Mass where he kneeled to receive the Eucharist but the priest asked him to stand up. He hesitated but rose and continued on with the Mass. Afterward, he asked his spiritual director if that was permissible, to which he responded that a priest “shouldn’t do that but it happens.”After this experience, Roumie shared that he “doubled down on it and now I’m prepared to just wait as long as I need to until somebody concedes because I’m not going anywhere.”Returning to his time portraying Jesus in the series, Schmitz told Roumie that “the show is called ‘The Chosen’ in the sense that it’s also about those who were chosen, but you were chosen and there’s something in that that has changed you. You being chosen to not only portray Jesus, but to be his disciple, an imitator of him, as St. Paul says, and that’s changed you.”“That’s something I’m trying to wrap my head around and identify with,” Roumie responded. “It wasn’t somebody else. He picked me. And I, of course, said yes, because I needed the work initially. I didn’t know what it was going to do to me internally.”Once the final season of “The Chosen” airs, it will have been a span of 10 years that Roumie will have been portraying Jesus. He said that this experience is something that might take “the rest of my life to unpack.”There was an error serializing the imagefile_get_contents(https://iframe.ly/api/iframely/oembed?url=https%3A%2F%2Fwww.youtube.com%2Fwatch%3Fv%3DtLHZ1qYhph0&api_key=): Failed to open stream: HTTP request failed! HTTP/1.1 404 Not Found “So, I have to give myself a little bit of grace, but it’s something that I think I will always live with. And in fact, I don’t know that I want to let it go because it keeps me connected to him, especially when the show ends.”


Actor Jonathan Roumie, known for his role as Jesus in “The Chosen,” and Father Mike Schmitz, known for the “Bible in a Year” podcast, sit down for an in-depth interview. Credit: Ascension Presents

Dec 29, 2025 / 17:21 pm (CNA).

In a new sit-down interview with Father Mike Schmitz, who is best known for the “Bible in a Year” podcast and YouTube videos on Ascension Presents, actor Jonathan Roumie spoke in depth about his role portraying Jesus in the hit series “The Chosen.”

“Everything in my life has prepared me for this role,” Roumie told Schmitz in the 43-minute-long interview, which aired Dec. 28 on the Ascension Presents YouTube channel.

Looking back at his childhood, Roumie recalled a couple of moments and experiences that deeply impacted him and his own portrayal of Jesus. He said at 12 years old he reenacted Christ’s passion and crucifixion in his backyard after watching Robert Powell’s portrayal of Jesus in “Jesus of Nazareth.”

“I had 2-by-8 planks that I found and I hammered them together and I hammered the nails where the hands would go and I painted the blood and the same thing with the feet,” he recalled. “And then I grabbed like a bush, a piece of a branch of a bush, and made my own crown of thorns and I painted blood on it and everything and I processed around to the side of my garage.”

Roumie also opened up about his experience being bullied as a child and how it led him to offer up his past trauma to God as he was reenacting the Crucifixion during filming of Season 6 of “The Chosen,” which focuses on Jesus’ passion and crucifixion.

“I was bullied as a kid a lot and I had to kind of look at what Jesus went through as a righteous man and a peaceful man and meek and humble and see just the level of devastation and terrorized bullying that he received to the point of death,” he said.

“So for me, I think, and I’ll go back and look at all those experiences I had as a kid, which might have been part of the reason that led me to reenact the Passion, as something that I could relate to and I think all of that prepared me for this role.”

He added: “I understand it now a bit more, at least I think, in my own sort of human ignorance and pride… Of course I don’t know exactly what all of this is about but it feels authentic. Like, ‘Well, I went through that as a kid and my compassion increased and my empathy increased and now I’m playing the most compassionate, empathetic human being that was God in the universe for all time.’ So I can lend that experience in his suffering and in his empathy even in wanting to forgive his enemies, which I had to do.”

“I was beaten pretty bad. So, I had to offer up all of my past trauma to him as I was recreating it, knowing that that was part of my own personal sacrifice — was my own offering for him on behalf of what he suffered for humanity.”

The actor shared that before beginning the filming of Season 6, he asked God in prayer that “if it were his will to allow me a fraction of a fraction of what he went through.”

Before traveling to Matera, Italy — the location where the Crucifixion was filmed — Roumie injured his right shoulder after falling while filming a scene. An X-ray and MRI showed that he had separated a bit of his AC joint from the clavicle, causing sharp pain.

“It was the right shoulder, so the shoulder that was carrying the beam [of the cross] on and it was extremely painful,” Roumie said. “And that was just one of many things.”

Roumie added that while filming the Crucifixion “certain adjustments” also had to be made due to pain being felt by the metal and real nails being used during filming.

“He [God] gave me exactly what I asked for — just a glimpse, just a glimpse,” he said. “And I think the thing that I got was that I got to enter into it in a way that I had never entered into it before.”

Schmitz asked Roumie how his experience portraying Jesus’ passion and crucifixion has impacted the way he attends or prays at Mass. Roumie shared that in the past year he began to feel “convicted to give more reverence to Christ in the Eucharist.”

“I started receiving on my knees and on the tongue, which I hadn’t before,” he said, adding that it was slightly “disorienting at first.”

He recalled an experience at Mass where he kneeled to receive the Eucharist but the priest asked him to stand up. He hesitated but rose and continued on with the Mass. Afterward, he asked his spiritual director if that was permissible, to which he responded that a priest “shouldn’t do that but it happens.”

After this experience, Roumie shared that he “doubled down on it and now I’m prepared to just wait as long as I need to until somebody concedes because I’m not going anywhere.”

Returning to his time portraying Jesus in the series, Schmitz told Roumie that “the show is called ‘The Chosen’ in the sense that it’s also about those who were chosen, but you were chosen and there’s something in that that has changed you. You being chosen to not only portray Jesus, but to be his disciple, an imitator of him, as St. Paul says, and that’s changed you.”

“That’s something I’m trying to wrap my head around and identify with,” Roumie responded. “It wasn’t somebody else. He picked me. And I, of course, said yes, because I needed the work initially. I didn’t know what it was going to do to me internally.”

Once the final season of “The Chosen” airs, it will have been a span of 10 years that Roumie will have been portraying Jesus. He said that this experience is something that might take “the rest of my life to unpack.”

There was an error serializing the image

file_get_contents(https://iframe.ly/api/iframely/oembed?url=https%3A%2F%2Fwww.youtube.com%2Fwatch%3Fv%3DtLHZ1qYhph0&api_key=): Failed to open stream: HTTP request failed! HTTP/1.1 404 Not Found

“So, I have to give myself a little bit of grace, but it’s something that I think I will always live with. And in fact, I don’t know that I want to let it go because it keeps me connected to him, especially when the show ends.”

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Some Protestant scholars welcome Vatican document clarifying Marian titles #Catholic 
 
 Pope Leo XIV places a crown on the Madonna of Sinti, Roma, and Walking Peoples during the audience of the Jubilee of the Roma, Sinti, and Traveling Peoples in Paul VI Hall at the Vatican on Oct. 18, 2025. / Credit: Filippo Monteforte/AFP via Getty Images

Washington, D.C. Newsroom, Dec 15, 2025 / 06:00 am (CNA).
Some Protestant scholars who spoke with CNA welcomed a Vatican document that clarified titles for the Blessed Virgin Mary that discouraged the use of Co-Redemptrix/Co-Redeemer and put limits on the use of Mediatrix/Mediator.The Dicastery for the Doctrine of the Faith (DDF) issued the doctrinal note Mater Populi Fidelis on Nov. 4. It was approved by Pope Leo XIV and signed by DDF Prefect Cardinal Víctor Manuel Fernández on Oct. 7.According to the document, using “Co-Redemptrix” to explain Mary’s role in salvation “would not be appropriate.” The document is less harsh about using “Mediatrix” and says “if misunderstood, it could easily obscure or even contradict” Mary’s role in mediation.The document affirms Mary plays a role in both redemption and mediation because she freely cooperates with Jesus Christ. That role, it explains, is always “subordinate” to Christ, and it warned against using titles in a way that could be misconstrued to mitigate Christ as the sole Redeemer and sole Mediator.Catholic reactions have been mixed, with some seeing the clarification as helpful and others defending the titles as consistent with the understanding of Mary’s role as subordinate and asking the Vatican to formally define the doctrines themselves rather than simply issue a note on the titles.Positive reactions from ProtestantsCNA spoke with three Protestant scholars, all of whom welcomed the Vatican’s doctrinal note on titles for Mary.David Luy, theology professor at the North American Lutheran Seminary, told CNA he does not see the document as “Roman Catholics conceding anything to their tradition” but did see it as being written “with an attentiveness” toward certain concerns that Protestants raise.Although Protestant communities vary widely on how they view Mary and what titles are proper, he said concern over the titles in question “sprouts from a desire to uphold the distinctiveness of Christ as the one mediator.”Luy cited the second chapter of First Timothy. The translation of the text approved by the U.S. Catholic bishops states: “For there is one God. There is also one mediator between God and the human race, Christ Jesus, himself human, who gave himself as ransom for all.”He said Protestants often emphasize the need to “uphold the distinctive mediatorship of Christ” and saw the document as expressing a “sensibility to that central Protestant concern” while also being careful “in the way it develops Mary’s role in the economy of salvation.”“Does it relieve potential strain between Protestants and Catholics? The short answer would be yes,” Luy said.However, he said the concept of mediation “is probably where there’d be a need for just ongoing conversation.” He said Lutherans understand the term “mediation” as being “the means through which God acts in the world” and that “most Lutherans are going to be cautious” of language that describes Mary in terms of mediation.Catholic teaching recognizes Christ as “the one mediator,” according to Lumen Gentium, the dogmatic constitution on the Church issued by the Second Vatican Council in 1964. It teaches that humans cooperate with Christ’s mediation in a subordinate way and “the Church does not hesitate to profess this subordinate role of Mary.”The Rev. Cynthia Rigby, a theology professor at Austin Presbyterian Theological Seminary and co-author of “Blessed One: Protestant Perspectives on Mary,” told CNA she thinks the document could mark “a watershed moment” for relations between Catholics and Protestants.Rigby said Mary should be understood as a woman with “great faith,” and, under that framing, “Christians will identify her less as a secondary savior but as an exemplary Christian.” She said “the weight will shift from trying to explain how it is that Mary brokers salvation without rivaling Christ … to what we can learn about the joy of salvation through her example.”The Vatican document, however, goes much further than Rigby on Mary’s role. It states that she freely cooperates “in the work of human salvation through faith and obedience” during the time that Christ walked the earth and throughout the ongoing life of the Church rather than simply viewing her as an example to follow.Tom Krattenmaker, a Lutheran pastor and theology professor at Yale Divinity School, told CNA the document is “very welcome” and called Mariology “one of the major points distinguishing Christian traditions since the Reformation.”He said the guidance on titles and the explanation provided in the document are “extraordinarily helpful for ecumenical dialogue” because they affirm Christ as the sole redeemer and mediator and Pope Leo XIV “makes very clear that we can say so in ecumenical communality.”Krattenmaker said this “is a reason for Protestants to embrace the clear step forward he is making toward Christian unity.”The Vatican document did not expressly state that ecumenism was the intended goal. However, the subject of Catholic Marian devotions is a frequent point of contention. The document did not alter any doctrines in dispute but instead focused on titles the dicastery felt may cause confusion about what the Church actually teaches about Mary.

Some Protestant scholars welcome Vatican document clarifying Marian titles #Catholic Pope Leo XIV places a crown on the Madonna of Sinti, Roma, and Walking Peoples during the audience of the Jubilee of the Roma, Sinti, and Traveling Peoples in Paul VI Hall at the Vatican on Oct. 18, 2025. / Credit: Filippo Monteforte/AFP via Getty Images Washington, D.C. Newsroom, Dec 15, 2025 / 06:00 am (CNA). Some Protestant scholars who spoke with CNA welcomed a Vatican document that clarified titles for the Blessed Virgin Mary that discouraged the use of Co-Redemptrix/Co-Redeemer and put limits on the use of Mediatrix/Mediator.The Dicastery for the Doctrine of the Faith (DDF) issued the doctrinal note Mater Populi Fidelis on Nov. 4. It was approved by Pope Leo XIV and signed by DDF Prefect Cardinal Víctor Manuel Fernández on Oct. 7.According to the document, using “Co-Redemptrix” to explain Mary’s role in salvation “would not be appropriate.” The document is less harsh about using “Mediatrix” and says “if misunderstood, it could easily obscure or even contradict” Mary’s role in mediation.The document affirms Mary plays a role in both redemption and mediation because she freely cooperates with Jesus Christ. That role, it explains, is always “subordinate” to Christ, and it warned against using titles in a way that could be misconstrued to mitigate Christ as the sole Redeemer and sole Mediator.Catholic reactions have been mixed, with some seeing the clarification as helpful and others defending the titles as consistent with the understanding of Mary’s role as subordinate and asking the Vatican to formally define the doctrines themselves rather than simply issue a note on the titles.Positive reactions from ProtestantsCNA spoke with three Protestant scholars, all of whom welcomed the Vatican’s doctrinal note on titles for Mary.David Luy, theology professor at the North American Lutheran Seminary, told CNA he does not see the document as “Roman Catholics conceding anything to their tradition” but did see it as being written “with an attentiveness” toward certain concerns that Protestants raise.Although Protestant communities vary widely on how they view Mary and what titles are proper, he said concern over the titles in question “sprouts from a desire to uphold the distinctiveness of Christ as the one mediator.”Luy cited the second chapter of First Timothy. The translation of the text approved by the U.S. Catholic bishops states: “For there is one God. There is also one mediator between God and the human race, Christ Jesus, himself human, who gave himself as ransom for all.”He said Protestants often emphasize the need to “uphold the distinctive mediatorship of Christ” and saw the document as expressing a “sensibility to that central Protestant concern” while also being careful “in the way it develops Mary’s role in the economy of salvation.”“Does it relieve potential strain between Protestants and Catholics? The short answer would be yes,” Luy said.However, he said the concept of mediation “is probably where there’d be a need for just ongoing conversation.” He said Lutherans understand the term “mediation” as being “the means through which God acts in the world” and that “most Lutherans are going to be cautious” of language that describes Mary in terms of mediation.Catholic teaching recognizes Christ as “the one mediator,” according to Lumen Gentium, the dogmatic constitution on the Church issued by the Second Vatican Council in 1964. It teaches that humans cooperate with Christ’s mediation in a subordinate way and “the Church does not hesitate to profess this subordinate role of Mary.”The Rev. Cynthia Rigby, a theology professor at Austin Presbyterian Theological Seminary and co-author of “Blessed One: Protestant Perspectives on Mary,” told CNA she thinks the document could mark “a watershed moment” for relations between Catholics and Protestants.Rigby said Mary should be understood as a woman with “great faith,” and, under that framing, “Christians will identify her less as a secondary savior but as an exemplary Christian.” She said “the weight will shift from trying to explain how it is that Mary brokers salvation without rivaling Christ … to what we can learn about the joy of salvation through her example.”The Vatican document, however, goes much further than Rigby on Mary’s role. It states that she freely cooperates “in the work of human salvation through faith and obedience” during the time that Christ walked the earth and throughout the ongoing life of the Church rather than simply viewing her as an example to follow.Tom Krattenmaker, a Lutheran pastor and theology professor at Yale Divinity School, told CNA the document is “very welcome” and called Mariology “one of the major points distinguishing Christian traditions since the Reformation.”He said the guidance on titles and the explanation provided in the document are “extraordinarily helpful for ecumenical dialogue” because they affirm Christ as the sole redeemer and mediator and Pope Leo XIV “makes very clear that we can say so in ecumenical communality.”Krattenmaker said this “is a reason for Protestants to embrace the clear step forward he is making toward Christian unity.”The Vatican document did not expressly state that ecumenism was the intended goal. However, the subject of Catholic Marian devotions is a frequent point of contention. The document did not alter any doctrines in dispute but instead focused on titles the dicastery felt may cause confusion about what the Church actually teaches about Mary.


Pope Leo XIV places a crown on the Madonna of Sinti, Roma, and Walking Peoples during the audience of the Jubilee of the Roma, Sinti, and Traveling Peoples in Paul VI Hall at the Vatican on Oct. 18, 2025. / Credit: Filippo Monteforte/AFP via Getty Images

Washington, D.C. Newsroom, Dec 15, 2025 / 06:00 am (CNA).

Some Protestant scholars who spoke with CNA welcomed a Vatican document that clarified titles for the Blessed Virgin Mary that discouraged the use of Co-Redemptrix/Co-Redeemer and put limits on the use of Mediatrix/Mediator.

The Dicastery for the Doctrine of the Faith (DDF) issued the doctrinal note Mater Populi Fidelis on Nov. 4. It was approved by Pope Leo XIV and signed by DDF Prefect Cardinal Víctor Manuel Fernández on Oct. 7.

According to the document, using “Co-Redemptrix” to explain Mary’s role in salvation “would not be appropriate.” The document is less harsh about using “Mediatrix” and says “if misunderstood, it could easily obscure or even contradict” Mary’s role in mediation.

The document affirms Mary plays a role in both redemption and mediation because she freely cooperates with Jesus Christ. That role, it explains, is always “subordinate” to Christ, and it warned against using titles in a way that could be misconstrued to mitigate Christ as the sole Redeemer and sole Mediator.

Catholic reactions have been mixed, with some seeing the clarification as helpful and others defending the titles as consistent with the understanding of Mary’s role as subordinate and asking the Vatican to formally define the doctrines themselves rather than simply issue a note on the titles.

Positive reactions from Protestants

CNA spoke with three Protestant scholars, all of whom welcomed the Vatican’s doctrinal note on titles for Mary.

David Luy, theology professor at the North American Lutheran Seminary, told CNA he does not see the document as “Roman Catholics conceding anything to their tradition” but did see it as being written “with an attentiveness” toward certain concerns that Protestants raise.

Although Protestant communities vary widely on how they view Mary and what titles are proper, he said concern over the titles in question “sprouts from a desire to uphold the distinctiveness of Christ as the one mediator.”

Luy cited the second chapter of First Timothy. The translation of the text approved by the U.S. Catholic bishops states: “For there is one God. There is also one mediator between God and the human race, Christ Jesus, himself human, who gave himself as ransom for all.”

He said Protestants often emphasize the need to “uphold the distinctive mediatorship of Christ” and saw the document as expressing a “sensibility to that central Protestant concern” while also being careful “in the way it develops Mary’s role in the economy of salvation.”

“Does it relieve potential strain between Protestants and Catholics? The short answer would be yes,” Luy said.

However, he said the concept of mediation “is probably where there’d be a need for just ongoing conversation.” He said Lutherans understand the term “mediation” as being “the means through which God acts in the world” and that “most Lutherans are going to be cautious” of language that describes Mary in terms of mediation.

Catholic teaching recognizes Christ as “the one mediator,” according to Lumen Gentium, the dogmatic constitution on the Church issued by the Second Vatican Council in 1964. It teaches that humans cooperate with Christ’s mediation in a subordinate way and “the Church does not hesitate to profess this subordinate role of Mary.”

The Rev. Cynthia Rigby, a theology professor at Austin Presbyterian Theological Seminary and co-author of “Blessed One: Protestant Perspectives on Mary,” told CNA she thinks the document could mark “a watershed moment” for relations between Catholics and Protestants.

Rigby said Mary should be understood as a woman with “great faith,” and, under that framing, “Christians will identify her less as a secondary savior but as an exemplary Christian.” She said “the weight will shift from trying to explain how it is that Mary brokers salvation without rivaling Christ … to what we can learn about the joy of salvation through her example.”

The Vatican document, however, goes much further than Rigby on Mary’s role. It states that she freely cooperates “in the work of human salvation through faith and obedience” during the time that Christ walked the earth and throughout the ongoing life of the Church rather than simply viewing her as an example to follow.

Tom Krattenmaker, a Lutheran pastor and theology professor at Yale Divinity School, told CNA the document is “very welcome” and called Mariology “one of the major points distinguishing Christian traditions since the Reformation.”

He said the guidance on titles and the explanation provided in the document are “extraordinarily helpful for ecumenical dialogue” because they affirm Christ as the sole redeemer and mediator and Pope Leo XIV “makes very clear that we can say so in ecumenical communality.”

Krattenmaker said this “is a reason for Protestants to embrace the clear step forward he is making toward Christian unity.”

The Vatican document did not expressly state that ecumenism was the intended goal. However, the subject of Catholic Marian devotions is a frequent point of contention. The document did not alter any doctrines in dispute but instead focused on titles the dicastery felt may cause confusion about what the Church actually teaches about Mary.

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What is ‘papal infallibility?’ CNA explains an often-misunderstood Church teaching #Catholic 
 
 When Pope Pius IX declared the doctrine of the Immaculate Conception of the Virgin Mary on Dec. 8, 1854, he had a golden crown added to the mosaic of Mary, Virgin Immaculate, in the Chapel of the Choir in St. Peter’s Basilica. / Credit: Daniel Ibañez/CNA

CNA Staff, Dec 8, 2025 / 06:00 am (CNA).
On Dec. 8 the Catholic Church celebrates the solemnity of the Immaculate Conception — a paramount feast in the Church’s liturgical calendar and one that indirectly touches on a regularly misunderstood but important piece of Church dogma.The solemnity is the patronal feast of the United States and marks the recognition of the Blessed Mother’s freedom from original sin, which the Church teaches she was granted from the moment of conception.The Catechism of the Catholic Church states that Mary was “redeemed from the moment of her conception” (No. 491) in order “to be able to give the free assent of her faith to the announcement of her vocation” (No. 490). The dogma was disputed and challenged by Protestants over the centuries, leading Pope Pius IX to affirm it in his 1854 encyclical Ineffabilis Deus, stating unequivocally that Mary “was endowed with the grace of the Holy Spirit and preserved from original sin” upon her conception. Ineffabilis Deus is among the papal pronouncements that theologians have long considered to be “infallible.” But what does papal infallibility mean in the context and history of the Church?Defined by First Vatican Council in 1870Though Church historians argue that numerous papal statements down through the centuries can potentially be regarded as infallible under this teaching, the concept itself was not fully defined by the Church until the mid-19th century.In its first dogmatic constitution on the Church of Christ, Pastor Aeternus, the First Vatican Council held that the pope, when speaking “in the exercise of his office as shepherd and teacher of all Christians, in virtue of his supreme apostolic authority,” and while defining “a doctrine concerning faith or morals to be held by the whole Church,” possesses the infallibility that Jesus “willed his Church to enjoy in defining doctrine concerning faith or morals.”Father Patrick Flanagan, an associate professor of theology at St. John’s University, told CNA that the doctrine of papal infallibility “does not concern the pope’s character.”“The pope is human,” Flanagan said. “In other words, he is fallible. He can sin and err in what he says about everyday matters.”Yet in “rare historical, narrowly defined moments” when the pope “exercises his authority as the supreme teacher of the Church of the Petrine office” and speaks “ex cathedra,” he is guided by the Holy Spirit to speak “indisputable truth” about faith and morals, Flanagan said. Flanagan underscored the four specific criteria that a papal statement must make to be considered infallible. For one, the pope must speak “in his official capacity as supreme pontiff,” not off-the-cuff or informally. The doctrine, meanwhile, must concern a matter of faith or morals. “No pope would speak ex cathedra on scientific, economic, or other nonreligious subjects,” Flanagan said. The statement must also be “explicitly straightforward and definitive,” he said, and it “must be intended to bind the whole Church as a matter of divine and Roman Catholic faith.” John P. Joy, a professor of theology and the dean of faculty at St. Ambrose Academy in Madison, Wisconsin, told CNA that the doctrine can be identified in part by the reading of Matthew 16:19.In that passage, Christ tells Peter, the first pope: “I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”“Part of what Jesus is promising here is that he will endorse and ratify in heaven all of the judgments that Peter makes on earth,” Joy said. “So when Peter (or one of his successors) turns the key, so to speak, that is, when he explicitly declares that all Catholics are bound to believe something on earth, then we have the words of Jesus assuring us that God himself will hold us bound to believe the same thing in heaven,” he said. Though the concept of papal infallibility is well known and has become something of a pop culture reference, the number of times a pope has declared something infallibly appears to be relatively small. Theologians and historians do not always agree on what papal statements through the centuries can be deemed infallible. Joy pointed to the Immaculate Conception, as well as Pope Pius XII’s declaration on the Assumption of the Blessed Virgin in 1950, as two of the most well known.He pointed to numerous other statements, such as Pope Benedict XII’s Benedictus Deus from 1336 and Pope Leo X’s Exsurge Domine in 1520, as infallible statements. Flanagan pointed out that there is “no official list” of papally infallible statements. Such declarations are “rare,” he said. “A pope invokes his extraordinary magisterial powers sparingly.” When Catholics trust a papally infallible statement, Joy stressed, they “are not putting [their] faith in the pope as if he were an oracle of truth or a source of divine revelation.” “We are rather putting our faith in God, whom we firmly believe will intervene in order to stop any pope who might be tempted to proclaim a false doctrine in a definitive way,” he said. 

What is ‘papal infallibility?’ CNA explains an often-misunderstood Church teaching #Catholic When Pope Pius IX declared the doctrine of the Immaculate Conception of the Virgin Mary on Dec. 8, 1854, he had a golden crown added to the mosaic of Mary, Virgin Immaculate, in the Chapel of the Choir in St. Peter’s Basilica. / Credit: Daniel Ibañez/CNA CNA Staff, Dec 8, 2025 / 06:00 am (CNA). On Dec. 8 the Catholic Church celebrates the solemnity of the Immaculate Conception — a paramount feast in the Church’s liturgical calendar and one that indirectly touches on a regularly misunderstood but important piece of Church dogma.The solemnity is the patronal feast of the United States and marks the recognition of the Blessed Mother’s freedom from original sin, which the Church teaches she was granted from the moment of conception.The Catechism of the Catholic Church states that Mary was “redeemed from the moment of her conception” (No. 491) in order “to be able to give the free assent of her faith to the announcement of her vocation” (No. 490). The dogma was disputed and challenged by Protestants over the centuries, leading Pope Pius IX to affirm it in his 1854 encyclical Ineffabilis Deus, stating unequivocally that Mary “was endowed with the grace of the Holy Spirit and preserved from original sin” upon her conception. Ineffabilis Deus is among the papal pronouncements that theologians have long considered to be “infallible.” But what does papal infallibility mean in the context and history of the Church?Defined by First Vatican Council in 1870Though Church historians argue that numerous papal statements down through the centuries can potentially be regarded as infallible under this teaching, the concept itself was not fully defined by the Church until the mid-19th century.In its first dogmatic constitution on the Church of Christ, Pastor Aeternus, the First Vatican Council held that the pope, when speaking “in the exercise of his office as shepherd and teacher of all Christians, in virtue of his supreme apostolic authority,” and while defining “a doctrine concerning faith or morals to be held by the whole Church,” possesses the infallibility that Jesus “willed his Church to enjoy in defining doctrine concerning faith or morals.”Father Patrick Flanagan, an associate professor of theology at St. John’s University, told CNA that the doctrine of papal infallibility “does not concern the pope’s character.”“The pope is human,” Flanagan said. “In other words, he is fallible. He can sin and err in what he says about everyday matters.”Yet in “rare historical, narrowly defined moments” when the pope “exercises his authority as the supreme teacher of the Church of the Petrine office” and speaks “ex cathedra,” he is guided by the Holy Spirit to speak “indisputable truth” about faith and morals, Flanagan said. Flanagan underscored the four specific criteria that a papal statement must make to be considered infallible. For one, the pope must speak “in his official capacity as supreme pontiff,” not off-the-cuff or informally. The doctrine, meanwhile, must concern a matter of faith or morals. “No pope would speak ex cathedra on scientific, economic, or other nonreligious subjects,” Flanagan said. The statement must also be “explicitly straightforward and definitive,” he said, and it “must be intended to bind the whole Church as a matter of divine and Roman Catholic faith.” John P. Joy, a professor of theology and the dean of faculty at St. Ambrose Academy in Madison, Wisconsin, told CNA that the doctrine can be identified in part by the reading of Matthew 16:19.In that passage, Christ tells Peter, the first pope: “I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”“Part of what Jesus is promising here is that he will endorse and ratify in heaven all of the judgments that Peter makes on earth,” Joy said. “So when Peter (or one of his successors) turns the key, so to speak, that is, when he explicitly declares that all Catholics are bound to believe something on earth, then we have the words of Jesus assuring us that God himself will hold us bound to believe the same thing in heaven,” he said. Though the concept of papal infallibility is well known and has become something of a pop culture reference, the number of times a pope has declared something infallibly appears to be relatively small. Theologians and historians do not always agree on what papal statements through the centuries can be deemed infallible. Joy pointed to the Immaculate Conception, as well as Pope Pius XII’s declaration on the Assumption of the Blessed Virgin in 1950, as two of the most well known.He pointed to numerous other statements, such as Pope Benedict XII’s Benedictus Deus from 1336 and Pope Leo X’s Exsurge Domine in 1520, as infallible statements. Flanagan pointed out that there is “no official list” of papally infallible statements. Such declarations are “rare,” he said. “A pope invokes his extraordinary magisterial powers sparingly.” When Catholics trust a papally infallible statement, Joy stressed, they “are not putting [their] faith in the pope as if he were an oracle of truth or a source of divine revelation.” “We are rather putting our faith in God, whom we firmly believe will intervene in order to stop any pope who might be tempted to proclaim a false doctrine in a definitive way,” he said. 


When Pope Pius IX declared the doctrine of the Immaculate Conception of the Virgin Mary on Dec. 8, 1854, he had a golden crown added to the mosaic of Mary, Virgin Immaculate, in the Chapel of the Choir in St. Peter’s Basilica. / Credit: Daniel Ibañez/CNA

CNA Staff, Dec 8, 2025 / 06:00 am (CNA).

On Dec. 8 the Catholic Church celebrates the solemnity of the Immaculate Conception — a paramount feast in the Church’s liturgical calendar and one that indirectly touches on a regularly misunderstood but important piece of Church dogma.

The solemnity is the patronal feast of the United States and marks the recognition of the Blessed Mother’s freedom from original sin, which the Church teaches she was granted from the moment of conception.

The Catechism of the Catholic Church states that Mary was “redeemed from the moment of her conception” (No. 491) in order “to be able to give the free assent of her faith to the announcement of her vocation” (No. 490). 

The dogma was disputed and challenged by Protestants over the centuries, leading Pope Pius IX to affirm it in his 1854 encyclical Ineffabilis Deus, stating unequivocally that Mary “was endowed with the grace of the Holy Spirit and preserved from original sin” upon her conception. 

Ineffabilis Deus is among the papal pronouncements that theologians have long considered to be “infallible.” But what does papal infallibility mean in the context and history of the Church?

Defined by First Vatican Council in 1870

Though Church historians argue that numerous papal statements down through the centuries can potentially be regarded as infallible under this teaching, the concept itself was not fully defined by the Church until the mid-19th century.

In its first dogmatic constitution on the Church of Christ, Pastor Aeternus, the First Vatican Council held that the pope, when speaking “in the exercise of his office as shepherd and teacher of all Christians, in virtue of his supreme apostolic authority,” and while defining “a doctrine concerning faith or morals to be held by the whole Church,” possesses the infallibility that Jesus “willed his Church to enjoy in defining doctrine concerning faith or morals.”

Father Patrick Flanagan, an associate professor of theology at St. John’s University, told CNA that the doctrine of papal infallibility “does not concern the pope’s character.”

“The pope is human,” Flanagan said. “In other words, he is fallible. He can sin and err in what he says about everyday matters.”

Yet in “rare historical, narrowly defined moments” when the pope “exercises his authority as the supreme teacher of the Church of the Petrine office” and speaks “ex cathedra,” he is guided by the Holy Spirit to speak “indisputable truth” about faith and morals, Flanagan said. 

Flanagan underscored the four specific criteria that a papal statement must make to be considered infallible. For one, the pope must speak “in his official capacity as supreme pontiff,” not off-the-cuff or informally. 

The doctrine, meanwhile, must concern a matter of faith or morals. “No pope would speak ex cathedra on scientific, economic, or other nonreligious subjects,” Flanagan said. 

The statement must also be “explicitly straightforward and definitive,” he said, and it “must be intended to bind the whole Church as a matter of divine and Roman Catholic faith.” 

John P. Joy, a professor of theology and the dean of faculty at St. Ambrose Academy in Madison, Wisconsin, told CNA that the doctrine can be identified in part by the reading of Matthew 16:19.

In that passage, Christ tells Peter, the first pope: “I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”

“Part of what Jesus is promising here is that he will endorse and ratify in heaven all of the judgments that Peter makes on earth,” Joy said. 

“So when Peter (or one of his successors) turns the key, so to speak, that is, when he explicitly declares that all Catholics are bound to believe something on earth, then we have the words of Jesus assuring us that God himself will hold us bound to believe the same thing in heaven,” he said. 

Though the concept of papal infallibility is well known and has become something of a pop culture reference, the number of times a pope has declared something infallibly appears to be relatively small. 

Theologians and historians do not always agree on what papal statements through the centuries can be deemed infallible. Joy pointed to the Immaculate Conception, as well as Pope Pius XII’s declaration on the Assumption of the Blessed Virgin in 1950, as two of the most well known.

He pointed to numerous other statements, such as Pope Benedict XII’s Benedictus Deus from 1336 and Pope Leo X’s Exsurge Domine in 1520, as infallible statements. 

Flanagan pointed out that there is “no official list” of papally infallible statements. Such declarations are “rare,” he said. “A pope invokes his extraordinary magisterial powers sparingly.” 

When Catholics trust a papally infallible statement, Joy stressed, they “are not putting [their] faith in the pope as if he were an oracle of truth or a source of divine revelation.” 

“We are rather putting our faith in God, whom we firmly believe will intervene in order to stop any pope who might be tempted to proclaim a false doctrine in a definitive way,” he said. 

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PHOTOS: Tickhill Psalter’s Jesse Tree shines in Morgan Library’s Advent exhibit #Catholic 
 
 Death of Uriah; David in Penance, from the Morgan’s famed Farnese Hours, demonstrates the enduring appeal of the penitential Psalms of David as seen in this early Renaissance book of hours. Italy, Rome, 1546. The Morgan Library & Museum, New York, MS M.69, fols, 63v-63r. Photography by Janny Chiu. / Credit: Courtesy of the New York Library

New York City, New York, Nov 30, 2025 / 08:00 am (CNA).
Part of the New York Public Library’s Spencer Collection, the Tickhill Psalter is on view throughout Advent and Christmas at The Morgan Library & Museum in its exhibit “Sing a New Song: The Psalms in Medieval Art and Life.” A full-page Jesse Tree introduces the Psalms in the Tickhill Psalter, a 14th-century illuminated manuscript from the Augustinian Worksop Priory in Nottinghamshire, England. Tree of Jesse (Psalm 1), from the Tickhill Psalter, England, Nottinghamshire, Worksop Priory, 1303-14, New York Public Library, Spencer 26. fol. 6v. The Medieval manuscript is on display in Morgan Library’s Advent exhibit. Credit: Courtesy of the Morgan LibraryDavid appears in the historiated B of Psalm 1, providing a conceptual link to scenes from his life in the Jesse Tree on the facing page. “Beatus vir,” or “Blessed is the man,” the first stanza opens in celebration of the one who delights in God’s law, concluding: “That person is like a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither, — what they do prospers.” These words and their historiated B, with its visual link to the facing page, highlight David as key author of the Psalms and their prefiguration of Christ, the good fruit of the Jesse Tree, a theme common to medieval illuminated manuscripts.King David as Psalmist, from Florence, Italy, ca. 1408-10, by Lorenzo Monaco, who was born Piero di Giovanni but took the name Lorenzo Monaco, or Lorenzo the Monk, upon joining the monastery of Santa Maria degli Angeli, where he became a skilled illuminator and translated themes common to illuminated manuscripts into panel paintings, like this tempera on wood with gold ground depicting David seated on a stone bench tuning a psaltery, lips parted, prepared to sing, with a halo backing the crown he wears to signify the divine inspiration of his compositions. The Metropolitan Museum of Art, New York, 65.14.4. November 2025. Credit: Courtesy of the Metropolitan Museum of Art, New YorkProphets stand in architectural niches on either side of the Tickhill Psalter’s Jesse Tree, heralding the Psalms as prophecy. Credit: Courtesy of the New York LibraryThe central panel of a 1490 Flemish triptych with scenes from the life of Saint Augustine contextualizes the exhibit. This five-by-five-foot oil on wood painting references Augustine’s use of allegory, essential to his understanding of scripture and interpretation of the psalms as prophecy. One scene captures Augustine’s realization of the Trinity as boundless mystery that dwarfs human understanding, allegorized by a child trying to pour the sea into a hole in the sand. Scenes from the life of St. Augustine of Hippo, 1490, Bruges, Belgium, by the unnamed master of St. Augustine, amplifies the Church’s leading theologian on the allegorical interpretation of Psalms. At center, his installation as bishop of Hippo highlights his teaching authority, flanked by scenes of ordination and preaching on the left. On the right, he engages in scholarly discourse and converses with a child trying to pour the sea into a hole in the sand, illustrating the importance of allegory in Augustinian thought. Credit: Courtesy of the New York Public LibraryLate 12th-century book comprised of Augustine’s Gradual Psalms and his Enchiridion (Greek for “handbook”). The well-worn and annotated pages reflect the proliferation of Augustinian influence on interpretation of Scripture. Spain, Santa Maria de Benevivere, near Palencia. Free Library of Philadelphia, Lewis E22, fols. 68v-69r. Credit: Courtesy of the New York Public LibraryIn the book accompanying the exhibit, Morgan curator Deirdre Jackson extends the psalms’ significance to this triptych through a reference to a surviving panel housed in Ireland that shows Augustine on his deathbed. It’s a scene described by contemporary bishop Possidius of Calama, who said that Augustine “ordered those psalms of David which are especially penitential to be copied out and, when he was very weak, used to lie in bed, facing the wall where the written sheets were put up, gazing at them and reading them, and copiously and continuously weeping as he read.”Death of Uriah; David in Penance, from the Morgan’s famed Farnese Hours, demonstrates the enduring appeal of the penitential Psalms of David as seen in this early Renaissance book of hours. Italy, Rome, 1546. The Morgan Library & Museum, New York, MS M.69, fols, 63v-63r. Photography by Janny Chiu. Credit: Courtesy of the New York Public LibraryScenes from the Life of David, depicting the story of David and Goliath, exemplifies the significance attached to the figure of David in medieval illuminated manuscripts. Winchester Bible, England, Winchester, ca. 1160-80. The Morgan Library & Museum, New York, MS M.619v. Photography by Graham S. Haber. Credit: Courtesy of the New York LibraryIn his book “The Tickhill Psalter and Related Manuscripts,” 20th-century art historian Donald Drew Egbert speculates that the Tickhill Psalter was decorated by highly skilled illuminators working for Augustinian monasteries and patrons of Augustinian houses during a high point of book arts in England.St. Thomas More, “in tribulation vehementi et in carcere” (annotation), from the Prayer Book of Thomas More, France, Paris, 1522 (Psalter) and 1530 (Book of Hours), Beinecke Rare Book & Manuscript Library, Yale University, New Haven, MS Vault More, fol. 68v (Psalter section). Credit: Courtesy of the New York LibraryThis high point inspired a trend of books as personalized treasures, best exemplified in this exhibit by St. Thomas More’s prayer book. Containing much of his own writing in the margins, it consists of a Book of Hours and a Psalter and was with him in the Tower of London while he awaited execution. More’s notes during that time show his preoccupation with the psalms of David’s tribulations. Beside Psalm 87:5-10, “a man without help … in the dark places, and in the shadow of death,” More writes, “in severe tribulation and in prison.”The Prayer Book of Thomas More is backed by a wall-sized image of Hans Holbein’s “Sir Thomas More,” positioned to look like More is gazing intently across the gallery at an image of David from the Crusader Bible. Engelhard Gallery, Photography by Janny Chiu, October 2025. Credit: Courtesy of the New York LibraryMore’s thoughts in distress demonstrate the appeal of David’s story to the human heart, a reality repeatedly expressed throughout the treasures of this exhibit. In the Tickhill Psalter’s Jesse Tree, David is encircled by branches springing from a tree that grows out of his father, Jesse, sprawled in an active sleep, his elbow supporting a hand planted against his head as though dreaming of all that is to come. A crop of the enter of Tickhill Psalter showing the Virgin and Child and the figure of David playing a harp. Credit: Courtesy of the New York LibraryThe branches of the tree wind around David and directly overhead to encircle the Virgin and Child, tracing Christ’s lineage through Mary to the House of David. At the top, the branches surround Christ enthroned in majesty, fulfilling the promise of victory over sin and death foreshadowed in the psalms.David strikes a joyous pose and plays a harp in celebration, and foliage on either side of the main branch wraps around prophets who unfurl scrolls to hint at mysteries about to be foretold in the reading of the psalms.Beneath the figure of Jesse, two separate depictions of David protecting his sheep from wild animals cast his actions as allegory in the fight against evil, segueing to his likeness in the historiated B, dancing and singing his story into the Psalms to animate their prefiguration of Christ.

PHOTOS: Tickhill Psalter’s Jesse Tree shines in Morgan Library’s Advent exhibit #Catholic Death of Uriah; David in Penance, from the Morgan’s famed Farnese Hours, demonstrates the enduring appeal of the penitential Psalms of David as seen in this early Renaissance book of hours. Italy, Rome, 1546. The Morgan Library & Museum, New York, MS M.69, fols, 63v-63r. Photography by Janny Chiu. / Credit: Courtesy of the New York Library New York City, New York, Nov 30, 2025 / 08:00 am (CNA). Part of the New York Public Library’s Spencer Collection, the Tickhill Psalter is on view throughout Advent and Christmas at The Morgan Library & Museum in its exhibit “Sing a New Song: The Psalms in Medieval Art and Life.” A full-page Jesse Tree introduces the Psalms in the Tickhill Psalter, a 14th-century illuminated manuscript from the Augustinian Worksop Priory in Nottinghamshire, England. Tree of Jesse (Psalm 1), from the Tickhill Psalter, England, Nottinghamshire, Worksop Priory, 1303-14, New York Public Library, Spencer 26. fol. 6v. The Medieval manuscript is on display in Morgan Library’s Advent exhibit. Credit: Courtesy of the Morgan LibraryDavid appears in the historiated B of Psalm 1, providing a conceptual link to scenes from his life in the Jesse Tree on the facing page. “Beatus vir,” or “Blessed is the man,” the first stanza opens in celebration of the one who delights in God’s law, concluding: “That person is like a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither, — what they do prospers.” These words and their historiated B, with its visual link to the facing page, highlight David as key author of the Psalms and their prefiguration of Christ, the good fruit of the Jesse Tree, a theme common to medieval illuminated manuscripts.King David as Psalmist, from Florence, Italy, ca. 1408-10, by Lorenzo Monaco, who was born Piero di Giovanni but took the name Lorenzo Monaco, or Lorenzo the Monk, upon joining the monastery of Santa Maria degli Angeli, where he became a skilled illuminator and translated themes common to illuminated manuscripts into panel paintings, like this tempera on wood with gold ground depicting David seated on a stone bench tuning a psaltery, lips parted, prepared to sing, with a halo backing the crown he wears to signify the divine inspiration of his compositions. The Metropolitan Museum of Art, New York, 65.14.4. November 2025. Credit: Courtesy of the Metropolitan Museum of Art, New YorkProphets stand in architectural niches on either side of the Tickhill Psalter’s Jesse Tree, heralding the Psalms as prophecy. Credit: Courtesy of the New York LibraryThe central panel of a 1490 Flemish triptych with scenes from the life of Saint Augustine contextualizes the exhibit. This five-by-five-foot oil on wood painting references Augustine’s use of allegory, essential to his understanding of scripture and interpretation of the psalms as prophecy. One scene captures Augustine’s realization of the Trinity as boundless mystery that dwarfs human understanding, allegorized by a child trying to pour the sea into a hole in the sand. Scenes from the life of St. Augustine of Hippo, 1490, Bruges, Belgium, by the unnamed master of St. Augustine, amplifies the Church’s leading theologian on the allegorical interpretation of Psalms. At center, his installation as bishop of Hippo highlights his teaching authority, flanked by scenes of ordination and preaching on the left. On the right, he engages in scholarly discourse and converses with a child trying to pour the sea into a hole in the sand, illustrating the importance of allegory in Augustinian thought. Credit: Courtesy of the New York Public LibraryLate 12th-century book comprised of Augustine’s Gradual Psalms and his Enchiridion (Greek for “handbook”). The well-worn and annotated pages reflect the proliferation of Augustinian influence on interpretation of Scripture. Spain, Santa Maria de Benevivere, near Palencia. Free Library of Philadelphia, Lewis E22, fols. 68v-69r. Credit: Courtesy of the New York Public LibraryIn the book accompanying the exhibit, Morgan curator Deirdre Jackson extends the psalms’ significance to this triptych through a reference to a surviving panel housed in Ireland that shows Augustine on his deathbed. It’s a scene described by contemporary bishop Possidius of Calama, who said that Augustine “ordered those psalms of David which are especially penitential to be copied out and, when he was very weak, used to lie in bed, facing the wall where the written sheets were put up, gazing at them and reading them, and copiously and continuously weeping as he read.”Death of Uriah; David in Penance, from the Morgan’s famed Farnese Hours, demonstrates the enduring appeal of the penitential Psalms of David as seen in this early Renaissance book of hours. Italy, Rome, 1546. The Morgan Library & Museum, New York, MS M.69, fols, 63v-63r. Photography by Janny Chiu. Credit: Courtesy of the New York Public LibraryScenes from the Life of David, depicting the story of David and Goliath, exemplifies the significance attached to the figure of David in medieval illuminated manuscripts. Winchester Bible, England, Winchester, ca. 1160-80. The Morgan Library & Museum, New York, MS M.619v. Photography by Graham S. Haber. Credit: Courtesy of the New York LibraryIn his book “The Tickhill Psalter and Related Manuscripts,” 20th-century art historian Donald Drew Egbert speculates that the Tickhill Psalter was decorated by highly skilled illuminators working for Augustinian monasteries and patrons of Augustinian houses during a high point of book arts in England.St. Thomas More, “in tribulation vehementi et in carcere” (annotation), from the Prayer Book of Thomas More, France, Paris, 1522 (Psalter) and 1530 (Book of Hours), Beinecke Rare Book & Manuscript Library, Yale University, New Haven, MS Vault More, fol. 68v (Psalter section). Credit: Courtesy of the New York LibraryThis high point inspired a trend of books as personalized treasures, best exemplified in this exhibit by St. Thomas More’s prayer book. Containing much of his own writing in the margins, it consists of a Book of Hours and a Psalter and was with him in the Tower of London while he awaited execution. More’s notes during that time show his preoccupation with the psalms of David’s tribulations. Beside Psalm 87:5-10, “a man without help … in the dark places, and in the shadow of death,” More writes, “in severe tribulation and in prison.”The Prayer Book of Thomas More is backed by a wall-sized image of Hans Holbein’s “Sir Thomas More,” positioned to look like More is gazing intently across the gallery at an image of David from the Crusader Bible. Engelhard Gallery, Photography by Janny Chiu, October 2025. Credit: Courtesy of the New York LibraryMore’s thoughts in distress demonstrate the appeal of David’s story to the human heart, a reality repeatedly expressed throughout the treasures of this exhibit. In the Tickhill Psalter’s Jesse Tree, David is encircled by branches springing from a tree that grows out of his father, Jesse, sprawled in an active sleep, his elbow supporting a hand planted against his head as though dreaming of all that is to come. A crop of the enter of Tickhill Psalter showing the Virgin and Child and the figure of David playing a harp. Credit: Courtesy of the New York LibraryThe branches of the tree wind around David and directly overhead to encircle the Virgin and Child, tracing Christ’s lineage through Mary to the House of David. At the top, the branches surround Christ enthroned in majesty, fulfilling the promise of victory over sin and death foreshadowed in the psalms.David strikes a joyous pose and plays a harp in celebration, and foliage on either side of the main branch wraps around prophets who unfurl scrolls to hint at mysteries about to be foretold in the reading of the psalms.Beneath the figure of Jesse, two separate depictions of David protecting his sheep from wild animals cast his actions as allegory in the fight against evil, segueing to his likeness in the historiated B, dancing and singing his story into the Psalms to animate their prefiguration of Christ.


Death of Uriah; David in Penance, from the Morgan’s famed Farnese Hours, demonstrates the enduring appeal of the penitential Psalms of David as seen in this early Renaissance book of hours. Italy, Rome, 1546. The Morgan Library & Museum, New York, MS M.69, fols, 63v-63r. Photography by Janny Chiu. / Credit: Courtesy of the New York Library

New York City, New York, Nov 30, 2025 / 08:00 am (CNA).

Part of the New York Public Library’s Spencer Collection, the Tickhill Psalter is on view throughout Advent and Christmas at The Morgan Library & Museum in its exhibit “Sing a New Song: The Psalms in Medieval Art and Life.” A full-page Jesse Tree introduces the Psalms in the Tickhill Psalter, a 14th-century illuminated manuscript from the Augustinian Worksop Priory in Nottinghamshire, England.

Tree of Jesse (Psalm 1), from the Tickhill Psalter, England, Nottinghamshire, Worksop Priory, 1303-14, New York Public Library, Spencer 26. fol. 6v. The Medieval manuscript is on display in Morgan Library’s Advent exhibit. Credit: Courtesy of the Morgan Library
Tree of Jesse (Psalm 1), from the Tickhill Psalter, England, Nottinghamshire, Worksop Priory, 1303-14, New York Public Library, Spencer 26. fol. 6v. The Medieval manuscript is on display in Morgan Library’s Advent exhibit. Credit: Courtesy of the Morgan Library

David appears in the historiated B of Psalm 1, providing a conceptual link to scenes from his life in the Jesse Tree on the facing page. “Beatus vir,” or “Blessed is the man,” the first stanza opens in celebration of the one who delights in God’s law, concluding: “That person is like a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither, — what they do prospers.” 

These words and their historiated B, with its visual link to the facing page, highlight David as key author of the Psalms and their prefiguration of Christ, the good fruit of the Jesse Tree, a theme common to medieval illuminated manuscripts.

King David as Psalmist, from Florence, Italy, ca. 1408-10, by Lorenzo Monaco, who was born Piero di Giovanni but took the name Lorenzo Monaco, or Lorenzo the Monk, upon joining the monastery of Santa Maria degli Angeli, where he became a skilled illuminator and translated themes common to illuminated manuscripts into panel paintings, like this tempera on wood with gold ground depicting David seated on a stone bench tuning a psaltery, lips parted, prepared to sing, with a halo backing the crown he wears to signify the divine inspiration of his compositions. The Metropolitan Museum of Art, New York, 65.14.4. November 2025. Credit: Courtesy of the Metropolitan Museum of Art, New York
King David as Psalmist, from Florence, Italy, ca. 1408-10, by Lorenzo Monaco, who was born Piero di Giovanni but took the name Lorenzo Monaco, or Lorenzo the Monk, upon joining the monastery of Santa Maria degli Angeli, where he became a skilled illuminator and translated themes common to illuminated manuscripts into panel paintings, like this tempera on wood with gold ground depicting David seated on a stone bench tuning a psaltery, lips parted, prepared to sing, with a halo backing the crown he wears to signify the divine inspiration of his compositions. The Metropolitan Museum of Art, New York, 65.14.4. November 2025. Credit: Courtesy of the Metropolitan Museum of Art, New York
Prophets stand in architectural niches on either side of the Tickhill Psalter’s Jesse Tree, heralding the Psalms as prophecy. Credit: Courtesy of the New York Library
Prophets stand in architectural niches on either side of the Tickhill Psalter’s Jesse Tree, heralding the Psalms as prophecy. Credit: Courtesy of the New York Library

The central panel of a 1490 Flemish triptych with scenes from the life of Saint Augustine contextualizes the exhibit. This five-by-five-foot oil on wood painting references Augustine’s use of allegory, essential to his understanding of scripture and interpretation of the psalms as prophecy. One scene captures Augustine’s realization of the Trinity as boundless mystery that dwarfs human understanding, allegorized by a child trying to pour the sea into a hole in the sand. 

Scenes from the life of St. Augustine of Hippo, 1490, Bruges, Belgium, by the unnamed master of St. Augustine, amplifies the Church’s leading theologian on the allegorical interpretation of Psalms. At center, his installation as bishop of Hippo highlights his teaching authority, flanked by scenes of ordination and preaching on the left. On the right, he engages in scholarly discourse and converses with a child trying to pour the sea into a hole in the sand, illustrating the importance of allegory in Augustinian thought. Credit: Courtesy of the New York Public Library
Scenes from the life of St. Augustine of Hippo, 1490, Bruges, Belgium, by the unnamed master of St. Augustine, amplifies the Church’s leading theologian on the allegorical interpretation of Psalms. At center, his installation as bishop of Hippo highlights his teaching authority, flanked by scenes of ordination and preaching on the left. On the right, he engages in scholarly discourse and converses with a child trying to pour the sea into a hole in the sand, illustrating the importance of allegory in Augustinian thought. Credit: Courtesy of the New York Public Library
Late 12th-century book comprised of Augustine’s Gradual Psalms and his Enchiridion (Greek for “handbook”). The well-worn and annotated pages reflect the proliferation of Augustinian influence on interpretation of Scripture. Spain, Santa Maria de Benevivere, near Palencia. Free Library of Philadelphia, Lewis E22, fols. 68v-69r. Credit: Courtesy of the New York Public Library
Late 12th-century book comprised of Augustine’s Gradual Psalms and his Enchiridion (Greek for “handbook”). The well-worn and annotated pages reflect the proliferation of Augustinian influence on interpretation of Scripture. Spain, Santa Maria de Benevivere, near Palencia. Free Library of Philadelphia, Lewis E22, fols. 68v-69r. Credit: Courtesy of the New York Public Library

In the book accompanying the exhibit, Morgan curator Deirdre Jackson extends the psalms’ significance to this triptych through a reference to a surviving panel housed in Ireland that shows Augustine on his deathbed. It’s a scene described by contemporary bishop Possidius of Calama, who said that Augustine “ordered those psalms of David which are especially penitential to be copied out and, when he was very weak, used to lie in bed, facing the wall where the written sheets were put up, gazing at them and reading them, and copiously and continuously weeping as he read.”

Death of Uriah; David in Penance, from the Morgan’s famed Farnese Hours, demonstrates the enduring appeal of the penitential Psalms of David as seen in this early Renaissance book of hours. Italy, Rome, 1546. The Morgan Library & Museum, New York, MS M.69, fols, 63v-63r. Photography by Janny Chiu. Credit: Courtesy of the New York Public Library
Death of Uriah; David in Penance, from the Morgan’s famed Farnese Hours, demonstrates the enduring appeal of the penitential Psalms of David as seen in this early Renaissance book of hours. Italy, Rome, 1546. The Morgan Library & Museum, New York, MS M.69, fols, 63v-63r. Photography by Janny Chiu. Credit: Courtesy of the New York Public Library
Scenes from the Life of David, depicting the story of David and Goliath, exemplifies the significance attached to the figure of David in medieval illuminated manuscripts. Winchester Bible, England, Winchester, ca. 1160-80. The Morgan Library & Museum, New York, MS M.619v. Photography by Graham S. Haber. Credit: Courtesy of the New York Library
Scenes from the Life of David, depicting the story of David and Goliath, exemplifies the significance attached to the figure of David in medieval illuminated manuscripts. Winchester Bible, England, Winchester, ca. 1160-80. The Morgan Library & Museum, New York, MS M.619v. Photography by Graham S. Haber. Credit: Courtesy of the New York Library

In his book “The Tickhill Psalter and Related Manuscripts,” 20th-century art historian Donald Drew Egbert speculates that the Tickhill Psalter was decorated by highly skilled illuminators working for Augustinian monasteries and patrons of Augustinian houses during a high point of book arts in England.

St. Thomas More, “in tribulation vehementi et in carcere” (annotation), from the Prayer Book of Thomas More, France, Paris, 1522 (Psalter) and 1530 (Book of Hours), Beinecke Rare Book & Manuscript Library, Yale University, New Haven, MS Vault More, fol. 68v (Psalter section). Credit: Courtesy of the New York Library
St. Thomas More, “in tribulation vehementi et in carcere” (annotation), from the Prayer Book of Thomas More, France, Paris, 1522 (Psalter) and 1530 (Book of Hours), Beinecke Rare Book & Manuscript Library, Yale University, New Haven, MS Vault More, fol. 68v (Psalter section). Credit: Courtesy of the New York Library

This high point inspired a trend of books as personalized treasures, best exemplified in this exhibit by St. Thomas More’s prayer book. Containing much of his own writing in the margins, it consists of a Book of Hours and a Psalter and was with him in the Tower of London while he awaited execution. More’s notes during that time show his preoccupation with the psalms of David’s tribulations. Beside Psalm 87:5-10, “a man without help … in the dark places, and in the shadow of death,” More writes, “in severe tribulation and in prison.”

The Prayer Book of Thomas More is backed by a wall-sized image of Hans Holbein’s "Sir Thomas More," positioned to look like More is gazing intently across the gallery at an image of David from the Crusader Bible. Engelhard Gallery, Photography by Janny Chiu, October 2025. Credit: Courtesy of the New York Library
The Prayer Book of Thomas More is backed by a wall-sized image of Hans Holbein’s “Sir Thomas More,” positioned to look like More is gazing intently across the gallery at an image of David from the Crusader Bible. Engelhard Gallery, Photography by Janny Chiu, October 2025. Credit: Courtesy of the New York Library

More’s thoughts in distress demonstrate the appeal of David’s story to the human heart, a reality repeatedly expressed throughout the treasures of this exhibit. In the Tickhill Psalter’s Jesse Tree, David is encircled by branches springing from a tree that grows out of his father, Jesse, sprawled in an active sleep, his elbow supporting a hand planted against his head as though dreaming of all that is to come. 

A crop of the enter of Tickhill Psalter showing the Virgin and Child and the figure of David playing a harp. Credit: Courtesy of the New York Library
A crop of the enter of Tickhill Psalter showing the Virgin and Child and the figure of David playing a harp. Credit: Courtesy of the New York Library

The branches of the tree wind around David and directly overhead to encircle the Virgin and Child, tracing Christ’s lineage through Mary to the House of David. At the top, the branches surround Christ enthroned in majesty, fulfilling the promise of victory over sin and death foreshadowed in the psalms.

David strikes a joyous pose and plays a harp in celebration, and foliage on either side of the main branch wraps around prophets who unfurl scrolls to hint at mysteries about to be foretold in the reading of the psalms.

Beneath the figure of Jesse, two separate depictions of David protecting his sheep from wild animals cast his actions as allegory in the fight against evil, segueing to his likeness in the historiated B, dancing and singing his story into the Psalms to animate their prefiguration of Christ.

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