Veneration of Mary in the Catholic Church
Blessed Virgin Mary | |
---|---|
Pre-Congregation | |
Major shrine | Santa Maria Maggiore, others (see Shrines to the Virgin Mary) |
Feast | See Marian feast days |
Attributes | Blue mantle, white veil, Immaculate heart, crown of 12 stars, pregnant woman, halo with 12 stars, roses, woman with child |
Patronage | See Patronage of the Blessed Virgin Mary |
The
Belief in the
Growth of Roman Catholic veneration of Mary and
Further pious veneration of Mary encouraged by
From Christ to Mary in the Roman Catholic tradition
Part of a series on the |
Mariology of the Catholic Church |
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In Roman Catholic teachings, the veneration of Mary is a natural consequence of Christology: Jesus and Mary are son and mother, redeemer and redeemed.[9] This sentiment was expressed by Pope John Paul II in his encyclical Redemptoris mater: "At the centre of this mystery, in the midst of this wonderment of faith, stands Mary. As the loving Mother of the Redeemer, she was the first to experience it: 'To the wonderment of nature you bore your Creator'!"[5]
In the Roman Catholic tradition Mariology is seen as Christology developed to its full potential.[10] Mary is seen as contributing to a fuller understanding of the life of Jesus. In this view, a Christology without Mary is not based on the total revelation of the Bible. Traces of this parallel interpretation go back to the early days of Christianity and numerous saints have since focused on it.[9]
The development of this approach continued into the 20th century. In his 1946 publication Compendium Mariologiae,
From veneration to theology
It is possible that the practice of invoking the aid of the Mother of Christ had become more familiar to the faithful some time before any expression of it in the writings of the
The veneration of the Blessed Virgin takes place in various ways. Marian prayers and hymns usually begin with veneration (honor) of her, followed by petitions.[18] The number of Marian titles continued to grow as of the 3rd century, and many titles existed by the 5th century, growing especially during the Middle Ages.[19]
Theological basis for the veneration of Mary
Veneration for Mary is based on the reference in the Gospel of Luke to Mary as the selected handmaid of the Lord who is greeted and praised by both Elizabeth and the angel Gabriel. God's work is further illuminated in the Marian dogmas of the Roman Catholic Church such as the Immaculate Conception and the Assumption, and are, in the Roman Catholic view, part of the apostolic tradition and divine revelation.[20][21] Catholics distinguish veneration from worship.
Mary's role in salvation and redemption
One of the components of the Catholic veneration of Mary is the focus on her participation in the processes of salvation and redemption.[22] This has been explored by such writers as Edward Schillebeeckx and Adrienne von Speyr.[23][24]
John's Gospel records her presence at the beginning and end of Jesus' public life. Particularly significant is Mary's presence at the Cross, when she received from her dying Son the charge to be mother to the beloved disciple. Catholics interpret that through the disciple, Christ is giving care of Mary to all Christians.[16] The Acts of the Apostles expressly numbers the Mother of Jesus among the women of the first community awaiting Pentecost. John Eudes wrote that: "The Virgin Mary began to cooperate in the plan of salvation, from the moment she gave her consent to the Incarnation of the Son of God".[25]
Lumen gentium, the 1964 Dogmatic Constitution of the Church recognized, "all the salvific influence of the Blessed Virgin on men originates, not from some inner necessity, but from the divine pleasure. It flows forth from the superabundance of the merits of Christ, rests on His mediation, depends entirely on it and draws all its power from it."[26] In a singular way she cooperated by her obedience, faith, hope, and burning charity in the work of the Savior in giving back supernatural life to souls. "Wherefore she is our mother in the order of grace."[27]
One of the first scholars to offer theological foundations on the subject of the Immaculate Conception was the Franciscan Duns Scotus who developed the concept that Mary was preserved from sin by the redemptive virtue of Jesus.[28][29][30] Devotions to and the veneration of the Virgin Mary continued to spread, as she came to be seen as the helpful mother of Christians, and by the 15th century these practices had oriented many Catholic devotions.[31]
By the 18th century, the continued growth of Marian veneration had emphasized the role of the Virgin Mary in salvation. The Catholic focus on the role of Mary in salvation and redemption continued with Pope John Paul II's 1987 encyclical Redemptoris mater[5]
Mary as the masterwork of God
The
Mary as protectress and intercessor
It was through Mary's intercession, through compassion for the hosts, at the marriage feast of Cana, that Jesus worked his first miracle.[27]
The Catechism of the Catholic Church states: "From the most ancient times the Blessed Virgin has been honored with the title of 'Mother of God,' to whose protection the faithful fly in all their dangers and needs."[38] The Eastern Catholic Churches observe the feast of the Intercession of the Theotokos in October.
Roman Catholic views of the Virgin Mary as refuge and advocate of sinners, protector from dangers and powerful intercessor with her Son, Jesus are expressed in prayers, artistic depictions, theology, and popular and devotional writings, as well as in the use of religious articles and images.[39][40] The earliest known prayer to Mary, the Sub tuum praesidium, ("Under your protection") dates from about the 3rd century.[41]
The artistic depictions of the Virgin of Mercy portray the role of Mary as the protector of Christians, as she shelters them under her mantle. The Virgin of Mercy depictions sometimes include arrows raining from above, with the Virgin's cloak protecting the people.[42]
Catholics have continued to seek the protection of Mary as the
The Order of the Blessed Virgin Mary of Mercy, also known as the order of Our Lady of Ransom or Order of Captives began in the 13th century in the Kingdom of Aragon (Spain) to ransom captive Christians (slaves) held in Muslim hands. The order now focuses on the role of the Virgin Mary as the protector of captives and prisoners.[45]
The depictions of Our Lady of Navigators arose from the prayers and devotions of Portuguese navigators, who saw the Virgin Mary as their protector during storms and other hazards. Prayers to Our Lady of Navigators are well known in South America, specially Brazil, where its February 2 feast is an official holiday.[46][47] The Virgin of the Navigators, depicting ships under her mantle, is the earliest known painting whose subject is the discovery of the Americas.[48][49]
Both
The prayer, the Memorare begins: "Remember O most gracious Virgin Mary, that never was it known that anyone who fled to Thy protection, implored Thy help or sought Thy intercession, was left unaided."[53]
Louis de Montfort taught that God appointed Mary as "the dispenser of grace", and to receive grace from God, one can receive it through the hands of the Blessed Virgin, as a child receives from a mother.[25] Lumen gentium states: "This, however, is to be so understood that it neither takes away from nor adds anything to the dignity and efficaciousness of Christ the one Mediator."[26]
Pope Francis has said that her "entire life was contained in her song of praise" of the greatness of the Lord. Francis goes on to confide that at Marian shrines he likes to
spend time looking at the Blessed Mother and letting her look at me. I pray for a childlike trust, the trust of the poor and simple who know that their mother is there, and that they have a place in her heart. And in looking at her, to hear once more, like the Indian Juan Diego: "My youngest son, what is the matter? Do not let it disturb your heart. Am I not here, I who have the honour to be your mother?"[54]
Development of Marian doctrines
The theological development of devotion to Mary begins with
The Catholic Church's magisterium has identified four teachings about Mary as dogmas of faith. These include belief in her
Liturgical aspects
In the first three centuries the emphasis was on the veneration of
In the Eastern traditions Mariology developed through liturgical veneration within the framework of the feasts relative to the Incarnation.[60] In the early part of the 3rd century, Hippolytus of Rome recorded the first liturgical reference to the Virgin Mary, as part of the ordination rite of a bishop.[61] Marian feasts appeared in the 4th century, and the feast of the "Memory of Mary, Mother of God" was celebrated on August 15 in Jerusalem by the year 350.[61][62]
The Roman Catholic liturgy is one of the most important elements of Marian devotions. Many Marian feasts are superior to the feast days of the other saints. The liturgical texts of the Marian feast days all link Mary to Jesus Christ.
History
Early veneration
Mary, as the mother of Jesus, is documented in Roman
Marian veneration was theologically sanctioned with the adoption of the title Theotokos (Mother of God) at the Council of Ephesus in 431. The earliest known churches dedicated to Mary were built shortly after that date, among these the Church of the Seat of Mary (Kathisma) near Mar Elias Monastery, between Jerusalem and Bethlehem. The first
Growth of Marian culture
In the early Middle Ages, veneration of Mary was particularly expressed in monasteries, especially those of the
The
The 12th and 13th centuries saw an extraordinary growth of the cult of the Virgin in Western Europe, inspired in part by the writings of theologians such as
By the 14th century, Mary had become greatly popular as a compassionate intercessor and protector of humanity, and during the great plagues (such as the Black Death) her help was sought against the just judgment of God.[73] The Renaissance witnessed a dramatic growth in venerative Marian art.[74]
By the 16th century, the
Marian culture continues to develop within the Catholic Church. In 1974, after four years of preparation, Pope Paul VI issued the Apostolic Letter Marialis Cultus. In this document, (which was subtitled For the Right Ordering and Development of Devotion to the Blessed Virgin Mary) Paul VI not only discussed the history of Marian devotions but also overviewed their rationale and provided suggestions for their future direction, their theological and pastoral value. He called for "preventing any tendency (as has happened at times in certain forms of popular piety) to separate devotion to the Blessed Virgin from its necessary point of reference-Christ"(MC, 4).[78][79] This followed the turn of events at the Second Vatican Council, which followed a century of increased emphasis on devotion to Mary.[80] The Council document Sacrosanctum Concilium, sought to give guidance on the place of devotions in Christian piety:[81] It decreed that "Devotions should be so drawn up that they harmonize with the liturgical seasons, accord with the sacred liturgy, are in some fashion derived from it, and lead the people to it, since, in fact, the liturgy by its very nature far surpasses any of them" (SC, 13).
Catholic saints and veneration of Mary
Roman Catholic devotions have relied on the writings of numerous saints throughout history who have attested to the central role of Mary in God's plan of salvation.[82]
Early saints included
In the Middle Ages,
In the 16th century,
In his book The Glories of Mary, Alphonsus Liguori explained how God gave Mary to mankind as the "Gate of Heaven", quoting Bonaventure, "No one can enter Heaven unless by Mary, as though through a door."[93] Louis de Montfort's book True Devotion to Mary synthesized many of the writings of earlier saints. His approach of "total consecration to Jesus Christ through Mary" had a strong impact on Marian devotion both in popular piety and in the spirituality of religious institutes.
Feast days
The earliest Christian feasts that relate to Mary grew out of the cycle of feasts that celebrated the
During the month of May,
The Roman Catholic Church celebrates three Marian solemnities which are also holy days of obligation in many countries during the liturgical year[102] (in liturgical order):
- December 8 Feast of the Immaculate Conception
- January 1 Mary, Mother of God
- August 15 The Assumption of the Blessed Virgin Mary
Among the other prominent Marian feast days and memorials in the General Roman Calendar of the Catholic Church are:[102]
- December 10 Our Lady of Loreto
- December 12 Our Lady of Guadalupe
- February 11 Our Lady of Lourdes
- May 13 Our Lady of Fátima
- May 31 Visitation of the Blessed Virgin Mary
- Blessed Virgin Mary, Mother of the Church (Monday after Pentecost)
- Sacred Heart of Jesus)
- July 16 Our Lady of Mount Carmel
- August 5 Dedication of the Basilica of Saint Mary Major
- August 22 Queenship of Mary
- September 8 Nativity of the Blessed Virgin Mary
- September 12 Most Holy Name of Mary
- September 15 Our Lady of Sorrows
- October 7 Our Lady of the Rosary
- November 21 Presentation of the Blessed Virgin Mary
Titles
A large number of titles to honor Mary or ask for her intercession are used by Roman Catholics.
Titles used to refer to the Virgin Mary throughout history, at times reflect the changing attitudes towards her.
Among the most prominent Roman Catholic Marian titles are:[108]
- Mary, Mother of God
- Mary, the Immaculate Conception
- Mary, Queen of Heaven
- Queen of the Angels
- Queen of Peace
- Star of the Sea (Stella Maris)
- Mother of All Sorrows
Music
Antiphons
The
One of the earliest Marian compositions is the popular
While the date of the composition of
It is difficult to trace the beginning of non-
Prayers
Author Emily Shapcote lists 150 Marian poems and hymns in her book Mary the Perfect Woman.[122] Such prayers and poems go as far back as the 3rd century, but enjoyed a rapid growth during the 11th and 12th centuries. Some of the best poetry written in honor of the Blessed virgin comes from this period of the Middle Ages.[18]
"Because of Mary's singular cooperation with the action of the Holy Spirit, the Church loves to pray in communion with the Virgin Mary, to magnify with her the great things the Lord has done for her, and to entrust supplications and praises to her.[123]
The earliest known Marian prayer is the
Beneath your compassion, We take refuge, O Mother of God: do not despise our petitions in time of trouble: but rescue us from dangers, only pure, only blessed one.
The
During the 11th century, as the number of monasteries grew, so did Marian prayers. There is little or no trace of the Hail Mary as an accepted devotional formula before about 1050. All the evidence suggests that it took its rise from certain versicles and responsories occurring in the Little Office or Cursus of the Blessed Virgin which just at that time was coming into favour among the monastic orders. Two Anglo-Saxon manuscripts at the British Museum, one of which may be as old as the year 1030, show that the words "Ave Maria" etc. and "benedicta tu in mulieribus et benedictus fructus ventris tui" occurred in almost every part of the Cursus, and though it is not clear that these clauses were at first joined together so as to make one prayer, there is conclusive evidence that this had come to pass only a very little later.[129] As regards the addition of the word "Jesus," it is commonly said that this was due to the initiative of Pope Urban IV (1261) although the evidence does not seem sufficiently clear to warrant positive statement on the point.[15] This was the prayer as known to Thomas Aquinas when he gave a Lenten sermon on the "Salutation of the Blessed Virgin" in 1273.[130] By the fourteenth century it was not uncommon to conclude with an appeal for sinners and especially for help at the hour of death. Official recognition of the Ave Maria in its complete form was finally given in the Roman Breviary of 1568.[15]
The Angelus is a prayer commemorating the Incarnation. It originated with the 11th-century monastic custom of reciting three Hail Marys during the evening, or Compline bell. It was traditionally recited in Roman Catholic churches, convents, and monasteries three times daily: 6:00 am, noon, and 6:00 pm and is usually accompanied by the ringing of the Angelus bell, which is a call to prayer.[132]
In the 12th century Bernard of Clairvaux gave sermons (De duodecim stellis), from which an extract has been taken by the Roman Catholic Church and used in the Offices of the Compassion and of the Seven Dolours. Saint Bernard wrote: "Take away Mary, this star of the sea, the sea truly great and wide: what is left but enveloping darkness and the shadow of death and the densest blackness?"[111] There are pious meditations on the Ave Maria and the Salve Regina, usually attributed either to St. Anselm of Lucca (d. 1080) or St. Bernard; and also in the large book "De laudibus B. Mariae Virginis" (Douai, 1625) by Richard de Saint-Laurent.
Other famous Marian prayers include the Magnificat, and the Litany of the Blessed Virgin Mary.
The mostly anonymous Middle English Lyrics of the Later Middle Ages show passionate forms of personal worship, known as affective devotion. The lyrics, reflecting the theology, depict Mary as not just the woman but also the ideal that all humanity should strive for.
Mary's humility is one of the qualities highlighted by in the Middle English Lyrics. The lyric "Gabriel, from hevenë king/ sent to the maidë swetë" is an excellent example of Mary's humility. The lyric's author builds upon this theme throughout the lyric. The second stanza "Mildëliche him gan answere/ The midlë maiden thannë." The theme of humility is fully developed in the third stanza;
When the maiden understood/ And th'angles wordës herdë,/ Mildëliche with mildë mod/ To th'angel she answerdë:/ 'Our Lordës thew-maiden i-wis/ Ich am, that her-aboven is./ Anentës me/ Fulforthëd be/ Thy, sawë;/ That Ich, sithe His wil is,/ Maiden, withouten lawë,/ Of moder have the blis. [133]
Devotions
The term "devotions" is commonly understood to refer to those external practices of piety by which the faith of an individual finds expression.[134] Such prayers or acts may be accompanied by specific requests for Mary's intercession with God.[135][136] Devotion to the Virgin Mary does not, however, amount to worship – which is reserved for God.
A wide range of
Consecration and entrustment to Mary
For centuries, Marian devotions among Roman Catholics have included many examples of personal or collective acts of
The Catholic Church makes it clear that "the faithful should be carefully instructed about the practice of consecration to the Blessed Virgin Mary ... it is, in reality, only analogously a 'consecration to God,' and should be expressed in a correct liturgical manner: to the Father, through Christ in the Holy Spirit, imploring the intercession of the Blessed Virgin Mary, to whom we entrust ourselves completely, so as to keep our baptismal commitments and live as her children."[144]
Individuals declaring their "entrustment" to Mary seek her intercession before God through her son Jesus Christ, for she herself has no divine power.[145][146] In Catholic teachings, consecration to Mary does not diminish or substitute the love of God, but enhances it, for all consecration is ultimately made to God.[147]
In modern times,
Catholic view of Marian apparitions
Many
The official position of the
As a historical pattern, Vatican approval seems to have followed general acceptance of a vision by well over a century in most cases. According to Salvatore M. Perrella of the Mariunum Pontifical Institute in Rome, of the 295 reported apparitions studied by the Holy See through the centuries only 12 have been approved, the latest being in May 2008.[6][7][155][156]
Veneration through Marian art
The tradition of honoring Mary by venerating images of her goes back to 3rd-century Christianity.[157] Following the period of iconoclasm, the position of the church with respect to the veneration of images was formalized at the Second Council of Nicaea in 787. A summary of the doctrine is included in the current Catechism of the Catholic Church.
The Christian veneration of images is not contrary to the first commandment which proscribes idols. Indeed, "the honour rendered to an image passes to its prototype," and "whoever venerates an image venerates the person portrayed in it." The honour paid to sacred images is a "respectful veneration," not the adoration due to God alone: Religious worship is not directed to images in themselves, considered as mere things, but under their distinctive aspect as images leading us on to God Incarnate. The movement toward the image does not terminate in it as image, but tends towards that whose image it is.[158]
No other image (in either the
Some Marian art subjects include the:
- Annunciation
- Adoration of the Magi
- Adoration of the shepherds
- Assumption of the Virgin Mary in Art
- Coronation of the Virgin
- Christ taking leave of his mother
- Immaculate Conception
- Pietà
Marian movements and societies
Throughout the centuries the devotion to and the veneration of the Virgin Mary by Roman Catholics has both led to, and been influenced by a number of
The 18th and 19th centuries saw a number of missionary Marian organizations such as
Marian shrines and patronages
In the
Marian shrines account for major veneration centers and pilgrimage sites for Roman Catholics. According to Bishop Francesco Giogia, at the end of the 20th century, the most visited Catholic shrine in the world was that of the
Major Marian shrines include:
- The Sanctuary of Our Lady of Lourdes in Lourdes, France
- The Basilica of Our Lady of Guadalupe in Mexico City, Mexico
- The Sanctuary of Our Lady of Fátima in Fátima, Portugal
- The Vailankanni, India
- The Basilica of the Our Lady of Peñafrancia in Naga City, Philippines
- The
- The Shrine of Black Madonna of Częstochowa in Częstochowa, Poland
- The Basilica of Our Lady, Queen of Ireland in Knock, Ireland
- The Basilica of Our Lady of Ta' Pinu in Gozo, Malta.
There are other Marian pilgrimage sites such as
A number of countries, cities, and professions consider the Blessed Virgin their patron saint. For a list, see Patronage of the Blessed Virgin Mary.
Cultural adaptations
Echoing the Byzantine depiction of Christ Pantocrator, the Eastern Church portrayed Mary as the regal Queen of Heaven. As this theme spread to the West, prayers such as the Regina caeli,[18] Ave Regina caelorum, and Salve Regina were composed.
An example of the cultural adaptation of perspective includes the view of the Virgin Mary as a mother with humility (rather than a heavenly queen) as the Franciscans began to preach in China, and its similarity to the local Chinese motherly and merciful figure of
Other views, such as the Virgin Mary as a "miracle worker" have existed for centuries and are still held by many Catholics as of 2015[update].[198][199][200] Instances include the Black Madonna of Częstochowa which continues to be venerated today as the Patron of Poland, and Our Lady of Lourdes – Lourdes receives millions of pilgrims per year. However, the Vatican has generally been reluctant to approve of modern miracles, unless they have been subject to extensive analysis and scrutiny.[201][202][203][204][205]
See also
- Ecumenical views of Mary
Notes
Footnotes
- ^ For example, on March 12, 1969, Pope Paul VI reduced and rearranged the number of Marian feast days in Sanctitas clarior. Several of his predecessors did similarly.
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- Pope Paul VI. (November 21, 1964), Lumen gentium §60
Further reading
- Baldovin, John and Johnson, Maxwell, Between memory and hope: readings on the liturgical year 2001 ISBN 0-8146-6025-8
- Calkins, Arthur. The Alliance of the Two Hearts and Consecration, Miles ImmaculataeXXXI (July/December 1995)
- de Montfort, Louis Marie. True Devotion to Mary.
- Liguori, Alphonsus. Discourse IV of the Dolours of Mary
- Liguori, Alphonsus. The Glories of Mary.
- O'Donnell, Timothy Terrance. Heart of the Redeemer, 1992 ISBN 0-89870-396-4page 272
- O'Grady, John F., Catholic beliefs and traditions: ancient and ever new, 2002 ISBN 0-8091-4047-0
- Storey, William G., A Beginner's Book of Prayer: An Introduction to Traditional Catholic Prayers, 2009 ISBN 0-8294-2792-9
External links
- The Mary Page (The Marian Library/International Marian Research Institute, University of Dayton)
- Herbermann, Charles, ed. (1913). Catholic Encyclopedia. New York: Robert Appleton Company. .
- Herbermann, Charles, ed. (1913). Catholic Encyclopedia. New York: Robert Appleton Company. .