Thursday, January 1, 2015

Thursday, January 1, 2015 - Litany Lane Blog: Theotokos, Psalms 67:2-8, Sirach 24:1-12 , Luke 2:16-21, Pope Francis's Daily Catechesis, Solemnity of Blessed Mother Mary, The Law of Grace, Roman Catholic Mariology, Catholic Catechism Part Three: Life in Christ Section Two: The Ten Commandment Chapter Two: Tenth Commandment Article 10:1 Disorder of the Covetous Desires, RECHARGE: Jesus Speaks to Young Adults

Thursday,  January 1, 2015 - Litany Lane Blog:

Theotokos, Psalms 67:2-8, Sirach 24:1-12  , Luke 2:16-21, Pope Francis's Daily Catechesis, Solemnity of Blessed Mother Mary, The Law of Grace, Roman Catholic Mariology, Catholic Catechism Part Three:  Life in Christ Section Two: The Ten Commandment Chapter Two: Tenth Commandment Article 10:1 Disorder of the Covetous Desires, RECHARGE: Jesus Speaks to Young Adults

P.U.S.H. (Pray Until Serenity Happens). It has a remarkable way of producing solace, peace, patience and tranquility and of course resolution...God's always available 24/7.

 Let Jesus guide and inspire you to be the best you can be in 2015. God is granting us a state of grace. Honor God daily, use this grace period wisely and pay it forward ~ Zarya Parx 2015

"Where there is a Will, With God, There is a Way", "There is always a ray of sunshine amongst the darkest Clouds, the name of that ray is Jesus" ~ Zarya Parx 2014


The world begins and ends everyday for someone.  We are all human. We all experience birth, life and death. We all have flaws but we also all have the gift of knowledge, reason and free will, make the most of these gifts. Life on earth is a stepping stone to our eternal home in Heaven. The Seven Gifts of the Holy Spirit: wisdom, understanding, wonder and awe (fear of the Lord) , counsel, knowledge, fortitude, and piety (reverence) and shun the seven Deadly sins: wrath, greed, sloth, pride, lust, envy, and gluttony...Its your choice whether to embrace the Gifts of the Holy Spirit rising towards eternal light or succumb to the Seven deadly sins and lost to eternal darkness. Material items, though needed for sustenance and survival on earth are of earthly value only. The only thing that passes from this earth to the Darkness, Purgatory or Heaven is our Soul...it's God's perpetual gift to us...Embrace it, treasure it, nurture it, protect it...~ Zarya Parx 2013


"Raise not a hand to another unless it is to offer in peace and goodwill." ~ Zarya Parx 2012



●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬♥▬●▬▬ஜ۩۞۩ஜ▬▬●


Prayers for Today:   Thursday in Ordinary Time

Rosary - Luminous Mysteries




●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬♥▬●▬▬ஜ۩۞۩ஜ▬▬●


 Papam Franciscus
(Pope Francis)


Pope Francis Daily Catechesis:

January 1, 2015



(2015-01-01 Vatican Radio) 
On January 1, the Solemnity of Mary the Mother of God, Pope Francis celebrated Solemn Mass in the Basilica of Saint Peter.

Below, please find the complete text of the Pope’s homily for the Mass:
Today we are reminded of the words of blessing which Elizabeth spoke to the Virgin Mary: “Blessed are you among women, and blessed is the fruit of your womb! And why has this happened to me, that the mother of my Lord comes to me?” (Lk 1:42-43).

This blessing is in continuity with the priestly blessing which God had given to Moses to be passed on to Aaron and to all the people: “The Lord bless you and keep you; the Lord make his face to shine upon you and be gracious to you; the Lord lift up his countenance upon you, and give you peace” (Num 6:24-26). In celebrating the Solemnity of Mary the Most Holy Mother of God, the Church reminds us that Mary, more than anyone else, received this blessing. In her the blessing finds fulfilment, for no other creature has ever seen God’s face shine upon it as did Mary. She gave a human face to the eternal Word, so that all of us can contemplate him.

In addition to contemplating God’s face, we can also praise him and glorify him, like the shepherds who came away from Bethlehem with a song of thanksgiving after seeing the Child and his young mother (cf. Lk 2:16). The two were together, just as they were together at Calvary, because Christ and his mother are inseparable: there is a very close relationship between them, as there is between every child and his or her mother. The flesh (caro) of Christ – which, as Tertullian says, is the hinge (cardo) of our salvation – was knit together in the womb of Mary (cf. Ps 139:13). This inseparability is also clear from the fact that Mary, chosen beforehand to be the Mother of the Redeemer, shared intimately in his entire mission, remaining at her Son’s side to the end on Calvary.

Mary is so closely united to Jesus because she received from him the knowledge of the heart, the knowledge of faith, nourished by her experience as a mother and by her close relationship with her Son. The Blessed Virgin is the woman of faith who made room for God in her heart and in her plans; she is the believer capable of perceiving in the gift of her Son the coming of that “fullness of time”(Gal 4:4) in which God, by choosing the humble path of human existence, entered personally into the history of salvation. That is why Jesus cannot be understood without his Mother.

Likewise inseparable are Christ and the Church; the salvation accomplished by Jesus cannot be understood without appreciating the motherhood of the Church. To separate Jesus from the Church would introduce an “absurd dichotomy”, as Blessed Paul VI wrote (Evangelii Nuntiandi, 16). It is not possible “to love Christ but without the Church, to listen to Christ but not the Church, to belong to Christ but outside the Church” (ibid.). For the Church is herself God’s great family, which brings Christ to us. Our faith is not an abstract doctrine or philosophy, but a vital and full relationship with a person: Jesus Christ, the only-begotten Son of God who became man, was put to death, rose from the dead to save us, and is now living in our midst. Where can we encounter him? We encounter him in the Church. It is the Church which says today: “Behold the Lamb of God”; it is the Church, which proclaims him; it is in the Church that Jesus continues to accomplish his acts of grace which are the sacraments.

This, the Church’s activity and mission, is an expression of her motherhood. For she is like a mother who tenderly holds Jesus and gives him to everyone with joy and generosity. No manifestation of Christ, even the most mystical, can ever be detached from the flesh and blood of the Church, from the historical concreteness of the Body of Christ. Without the Church, Jesus Christ ends up as an idea, a moral teaching, a feeling. Without the Church, our relationship with Christ would be at the mercy of our imagination, our interpretations, our moods.

Dear brothers and sisters! Jesus Christ is the blessing for every man and woman, and for all of humanity. The Church, in giving us Jesus, offers us the fullness of the Lord’s blessing. This is precisely the mission of the people of God: to spread to all peoples God’s blessing made flesh in Jesus Christ. And Mary, the first and most perfect disciple of Jesus, the model of the pilgrim Church, is the one who opens the way to the Church’s motherhood and constantly sustains her maternal mission to all mankind. Mary’s tactful maternal witness has accompanied the Church from the beginning. She, the Mother of God, is also the Mother of the Church, and through the Church, the mother of all men and women, and of every people.

May this gentle and loving Mother obtain for us the Lord’s blessing upon the entire human family. On this, the World Day of Peace, we especially implore her intercession that the Lord may grant peace in our day; peace in hearts, peace in families, peace among the nations. The message for the Day of Peace this year is “No Longer Slaves, but Brothers and Sisters”. All of us are called to be free, all are called to be sons and daughters, and each, according to his or her own responsibilities, is called to combat modern forms of enslavement. From every people, culture and religion, let us join our forces. May he guide and sustain us, who, in order to make us all brothers and sisters, became our servant.



Reference: Vatican News. From the Pope. © Copyright 2015 - Libreria Editrice Vaticana. Accessed 01/01/2015



************************************************


Liturgical Celebrations to be presided over by Pope:  2015


The Holy Father's universal prayer intention for January 2015 is:
“That those from diverse religious traditions and all people of good will may work together for peace”.

His intention for evangelization is: “That in this year dedicated to consecrated life, religious men and women may rediscover the joy of following Christ and strive to serve the poor with zeal”.


Vatican City,  2015 (VIS)

The following is the English text of the intentions – both universal and for evangelization – that, as is customary, the Pope entrusted to the Apostleship of Prayer for 2015. 


January
Universal: That those from diverse religious traditions and all people of good will work together for peace.
Evangelization: That in this year dedicated to consecrated life, religious men and women may rediscover the joy of following Christ and strive to serve the poor with zeal.

February
Universal: That prisoners, especially the young, may be able to rebuild lives of dignity.
Evangelization: That married people who are separated may find welcome and support in the Christian community.

March
Universal: That those involved in scientific research may serve the well-being of the whole human person.
Evangelization: That the unique contribution of women to the life of the Church may be recognized always.


April
Universal: That people may learn to respect creation and care for it as a gift of God.
Evangelization: That persecuted Christians may feel the consoling presence of the Risen Lord and the solidarity of all the Church.


May
Universal: That, rejecting the culture of indifference, we may care for our neighbours who suffer, especially the sick and the poor.
Evangelization: That Mary’s intercession may help Christians in secularized cultures be ready to proclaim Jesus.

June
Universal: That immigrants and refugees may find welcome and respect in the countries to which they come.
Evangelization: That the personal encounter with Jesus may arouse in many young people the desire to offer their own lives in priesthood or consecrated life.

July
Universal: That political responsibility may be lived at all levels as a high form of charity.
Evangelization: That, amid social inequalities, Latin American Christians may bear witness to love for the poor and contribute to a more fraternal society.

August
Universal: That volunteers may give themselves generously to the service of the needy.
Evangelization: That setting aside our very selves we may learn to be neighbours to those who find themselves on the margins of human life and society.

September
Universal: That opportunities for education and employment may increase for all young people.
Evangelization: That catechists may give witness by living in a way consistent with the faith they proclaim.


October
Universal: That human trafficking, the modern form of slavery, may be eradicated.
Evangelization: That with a missionary spirit the Christian communities of Asia may announce the Gospel to those who are still awaiting it.

November
Universal: That we may be open to personal encounter and dialogue with all, even those whose convictions differ from our own.
Evangelization: That pastors of the Church, with profound love for their flocks, may accompany them and enliven their hope.

December
Universal: That all may experience the mercy of God, who never tires of forgiving.
Evangelization: That families, especially those who suffer, may find in the birth of Jesus a sign of certain hope.


Reference: 
  • Vatican News. From the Pope. © Copyright 2015 - Libreria Editrice Vaticana. Accessed 01/01/2015.


●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬♥▬●▬▬ஜ۩۞۩ஜ▬▬●

November 2, 2013 Our Lady of Medjugorje Message to the World: "Dear children; Anew, in a motherly way, I am calling you to love; to continually pray for the gift of love; to love the Heavenly Father above everything. When you love Him you will love yourself and your neighbor. This cannot be separated. The Heavenly Father is in each person. He loves each person and calls each person by his name. Therefore, my children, through prayer hearken to the will of the Heavenly Father. Converse with Him. Have a personal relationship with the Father which will deepen even more your relationship as a community of my children – of my apostles. As a mother I desire that, through the love for the Heavenly Father, you may be raised above earthly vanities and may help others to gradually come to know and come closer to the Heavenly Father. My children, pray, pray, pray for the gift of love because 'love' is my Son. Pray for your shepherds that they may always have love for you as my Son had and showed by giving His life for your salvation. Thank you."

October 25, 2013 Our Lady of Medjugorje Message to the World:  “Dear children! Today I call you to open yourselves to prayer. Prayer works miracles in you and through you. Therefore, little children, in the simplicity of heart seek of the Most High to give you the strength to be God’s children and for Satan not to shake you like the wind shakes the branches. Little children, decide for God anew and seek only His will – and then you will find joy and peace in Him. Thank you for having responded to my call.”

October 2, 2013 Our Lady of Medjugorje Message to the World: "Dear children, I love you with a motherly love and with a motherly patience I wait for your love and unity. I pray that you may be a community of God’s children, of my children. I pray that as a community you may joyfully come back to life in the faith and in the love of my Son. My children, I am gathering you as my apostles and am teaching you how to bring others to come to know the love of my Son; how to bring to them the Good News, which is my Son. Give me your open, purified hearts and I will fill them with the love for my Son. His love will give meaning to your life and I will walk with you. I will be with you until the meeting with the Heavenly Father. My children, it is those who walk towards the Heavenly Father with love and faith who will be saved. Do not be afraid, I am with you. Put your trust in your shepherds as my Son trusted when he chose them, and pray that they may have the strength and the love to lead you. Thank you." - See more at: http://litanylane.blogspot.com/2013/11/tuesday-november-12-2013-litany-lane.html#sthash.1QAVruYo.bk3E9rXR.dpuf

Today's Word:  Theotokos  Theo·to·kos  [Thee-uh-tok-uh s]  


Origin:  1870-75; < Late Greek Theotókos, equivalent to theo- theo- + -tokos giving birth to

noun
1. a title of the Virgin Mary as the Mother of the incarnate Son of God.


●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬●


Today's Old Testament Reading -   Psalms 67:2-8

2 Then the earth will acknowledge your ways, and all nations your power to save.
3 Let the nations praise you, God, let all the nations praise you.
4 Let the nations rejoice and sing for joy, for you judge the world with justice, you judge the peoples with fairness, you guide the nations on earth.
5 Let the nations praise you, God, let all the nations praise you.
6 The earth has yielded its produce; God, our God has blessed us.
7 May God continue to bless us, and be revered by the whole wide world.


●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬●


Today's Epistle -   Sirach 24:1-12

22 Yahweh spoke to Moses and said,
23 'Speak to Aaron and his sons and say: "This is how you must bless the Israelites. You will say:
24 May Yahweh bless you and keep you.
25 May Yahweh let his face shine on you and be gracious to you.
26 May Yahweh show you his face and bring you peace."
27 This is how they must call down my name on the Israelites, and then I shall bless them.'
8 Then the Creator of all things instructed me and he who created me fixed a place for my tent. He said, "Pitch your tent in Jacob, make Israel your inheritance."
9 From eternity, in the beginning, he created me, and for eternity I shall remain.
10 In the holy tent I ministered before him and thus became established in Zion.
11 In the beloved city he has given me rest, and in Jerusalem I wield my authority.
12 I have taken root in a privileged people, in the Lord's property, in his inheritance.


 ●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬●


Today's Gospel Reading -  Luke 2:16-21

 
Visit of the Shepherds to Jesus and his Mother
The marginalized are God’s favorites
Luke 2:16-21


Opening prayer:
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.  Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.


Reading:
a) A key to the reading:
The reason for Joseph and Mary to go to Bethlehem was the census imposed by Rome’s emperor (Lk 2:1-7). Periodically, the Roman authorities decreed these censuses in the various regions of their immense empire. It was a matter of registering people and knowing how many had to pay taxes. The rich paid taxes on land and goods. The poor paid for the number of children they had. Sometimes the tax was more than 50% of a person’s income.
In Luke’s Gospel we note a significant difference between the birth of Jesus and that of John the Baptist. John is born at home, in his land, in the midst of parents and neighbours and is welcomed by all (Lk 1:57-58). Jesus is born unknown, away from his surroundings of family and neighbours and far from his land. “There was no room in the inn.” He had to be left in a manger (Lk 2:7).
Let us try to place and comment on our text (Lk 2:16-21) in the wider context of the visit of the shepherds (Lk 2:8-21). As we read, let us try to pay attention to the following: What surprises do we find and what contrasts appear in this text?

b) A division of the text to help us in our reading:
Luke 2:8-9: The shepherds in the field, the first persons invited
Luke 2:10-12: The first announcement of the Good News is made to the shepherds
Luke 2:13-14: The praise of the angels
Luke 2:15-18: The shepherds go to Bethlehem and tell of their vision of the angels
Luke 2:19-20: Mary’s attitude and that of the shepherds concerning these events
Luke 2:21: The circumcision of the child Jesus


The Gospel - Luke 2:16-21:
8 In the countryside close by there were shepherds out in the fields keeping guard over their sheep during the watches of the night. 9 An angel of the Lord stood over them and the glory of the Lord shone round them. They were terrified, 10 but the angel said, 'Do not be afraid. Look, I bring you news of great joy, a joy to be shared by the whole people. 11 Today in the town of David a Saviour has been born to you; he is Christ the Lord. 12 And here is a sign for you: you will find a baby wrapped in swaddling clothes and lying in a manger.' 13 And all at once with the angel there was a great throng of the hosts of heaven, praising God with the words: 14 Glory to God in the highest heaven, and on earth peace for those he favours. 15 Now it happened that when the angels had gone from them into heaven, the shepherds said to one another, 'Let us go to Bethlehem and see this event which the Lord has made known to us.' 16 So they hurried away and found Mary and Joseph, and the baby lying in the manger. 17 When they saw the child they repeated what they had been told about him, 18 and everyone who heard it was astonished at what the shepherds said to them. 19 As for Mary, she treasured all these things and pondered them in her heart. 20 And the shepherds went back glorifying and praising God for all they had heard and seen, just as they had been told. 21 When the eighth day came and the child was to be circumcised, they gave him the name Jesus, the name the angel had given him before his conception.


A moment of prayerful silence so that the Word of God may penetrate and enlighten our life.


Some questions to help us in our personal reflection:

a) What did you like best in this text? Why?
b) What surprises and contrasts do you find in this text?
c) How does the text teach us that the little ones are great in heaven and the poorest on earth?
d) What is Mary’s attitude and that of the shepherds concerning the mystery of God just revealed to them?
e) What is the message Luke wants to communicate to us through these details?


For those who wish to go deeper into the theme:

a) The context of then and of today:
The text of the feast of the Mother of God (Lk 2:16-21) is part of the broader description of the birth of Jesus (Lk 2,1-7) and of the visit of the shepherds (Lk 2:8-21). The angel had announced the birth of the Saviour and gave a sign of recognition: “You will find a baby wrapped in swaddling clothes and lying in a manger!” They were expecting the Saviour of a whole people and they were to recognise him in a newborn child, poor, who lies close to two animals! What a great surprise!
God’s plan is fulfilled in an unexpected way, full of surprise. This happens today too. A poor child is the Saviour of the people! Can you believe this?


b) A commentary on the text: 

Luke 2:8-9: The first invited persons
The shepherds were marginalised people, not greatly appreciated. They lived together with the animals, separate from the rest of humanity. Because of their constant contact with animals, they were considered impure. No one would have ever invited them to visit a newly born baby. But it is precisely to these shepherds that the Angel of the Lord appears to pass on the great news of the birth of Jesus. Seeing the vision of the angels, they are full of fear.

Luke 2:10-12: The first announcement of the Good News
The first thing the angel says is: Do not be afraid! The second is: Joy to be shared by the whole people! The third is: Today! Then the angel gives three names to indicate who Jesus is: Saviour, Christ and Lord! Saviour is the one who frees all people from all ties! The authorities in those days liked to use the title Saviour. They attributed the title of Soter to themselves. Christ means anointed or messiah. In the Old Testament this was the title given to kings and prophets. It was also the title of the future Messiah who would fulfil the promises made by God to his people. This means that newly born child, who lies in a manger, has come to fulfil the hopes of the people. Lord was the name given to God himself! Here we have the three greatest titles imaginable. From this announcement of the birth of Jesus as Saviour, Christ and Lord, can you imagine anyone with a higher standing? And angel says to you: “Be careful! I give you this sign of recognition: you will meet a child in a manger, in the midst of poor people!” Would you believe him? God’s ways are not our ways!

Luke 2:13-14: The praise of the angels: Glory to God in the highest heaven, and on earth peace for those he favours
A multitude of angels appears descending from heaven. It is heaven that bends itself towards the earth. The parts of this verse summarise God’s project, his plan. The first part tells us what happens in the world up there: Glory to God in the highest heaven. The second part tells us what will happen in the world here below: On earth peace for those he favours! If people could experience what it means to be favoured by God, everything would be different and peace would dwell on earth. And this would be to the greater glory of God who dwells in the highest!

Luke 2:15-18: The shepherds go to Bethlehem and tell of their vision of the angels
The Word of God is no longer a sound produced by the mouth. It is above all an event! The shepherds literally say: “Let us go to Bethlehem and see this event which the Lord has made known to us”. In Hebrew, the expression DABAR may mean both word and thing (event), generated by the word. The word of God is a creative force. It fulfils what it says. At creation God said: “Let there be light, and there was light!” (Gen 1:3). The word of the angel to the shepherds is the event of the birth of Jesus.

Luke 2:19-20: Mary’s attitude and that of the shepherds concerning these events
Luke immediately adds that, "Mary treasured all these things (events) and pondered them in her heart". These are two ways of perceiving and welcoming the Word of God: (i) The shepherds get up to see the events and verify the sign given by the angel, and then, they go back to their flocks glorifying and praising God for all that they had seen and heard. (ii) Mary, on the other hand, carefully keeps all these events in her mind and meditates on them in her heart. To meditate on things in one’s heart means to ruminate them and throw light on them in the light of the Word of God so as to understand better their full significance for life.

Luke 2:21: The circumcision and Name of Jesus
According to the norms of the law, the child Jesus is circumcised on the eighth day after his birth (cf. Gen 17:12). Circumcision was a sign of belonging to the people. It gave the person an identity. On such an occasion each child received his name (cf. Lk 1:59-63). The child receives the name of Jesus that had been given him by the angel before his conception. The angel had said to Joseph that the name of the child had to be Jesus “he is the one who is to save his people from their sins” (Mt 1:21). The name of Jesus is the same as Joshua, and means God will save. Another name that will gradually be given to Jesus is Christ, which means Anointed or Messiah. Jesus is the awaited Messiah. A third name is that of Emmanuel, which means God with us (Mt 1:23). The complete name is Jesus Christ Emmanuel!


Further information: Mary in Luke’s Gospel

i) The role of the first two chapters of Luke’s Gospel:
These are two rather well known but less deeply understood chapters. Luke writes them in imitation of the Old Testament. It is as though these two chapters were the last of the Old Testament so as to open the door for the coming of the New Testament. In these chapters, Luke creates an atmosphere of softness and praise. From beginning to end the mercy of God is sung, God who finally comes to fulfil his promises. Luke shows us how Jesus fulfils the Old Testament and begins the New Testament. And he does so in favour of the poor, the anawim, those who knew how to wait for his coming: Elisabeth, Zachary, Mary, Joseph, Simeon, Anna and the shepherds. That is why the first two chapters are history but not in the sense that we today give to history. They were more like a mirror where those, for whom they were written, the Christians converted from paganism, could discover who Jesus was and how he had come to fulfil the prophecies of the Old Testament, satisfying the deepest aspirations of the human heart. These chapters were also a mirror of the events that were taking place within the communities in Luke’s time. The communities originating from paganism will be born of the communities of converted Jews. But these were different. The New did not correspond to what the Old Testament imagined and expected. It was "the sign of contradiction" (Lk 2:34), and caused tensions and was the source of much suffering. In Mary’s attitude, Luke presents a model of how the communities could react to and persevere in the New.

ii) A key to the reading:
In these two chapters Luke presents Mary as model for the life of the community. The key is given to us in the episode where the woman in the crowd praises the mother of Jesus. Jesus modifies the praise and says: “More blessed still are those who hear the word of God and keep it!” (Lk 11:27-28). Herein lies the greatness of Mary. It is in the world where Mary knows how to relate to the Word of God that the communities contemplate the more correct way of relating to the Word of God: welcoming it, incarnating it, living it, deepening it, reflecting on it, giving it birth and making it grow, allowing oneself to be overpowered by it even when one does not understand it or when one suffers because of it. This is the vision underlying the two texts of chapters 1 and 2 of Luke’s Gospel, which speak of Mary, the mother of Jesus.

iii) An application of the key to the texts:
1. Luke 1:26-38:
The Annunciation: "Let it happen to me as you have said!"
Opening one’s self so that the Word of God may be welcomed and incarnated.
2. Luca 1:39-45:
The Visitation: "Blessed is she who believed!"
Recognising the Word of God in the events of life.
3. Luke 1:46-56:
The Magnificat: “The Almighty has done great things for me!”
A subversive and resistance hymn of hope.
4. Luke 2:1-20:
The Birth: "She treasured all these things and pondered them in her heart.”
There was no room for them. The marginalised welcome the Word.
5. Luke 2:21-32:
The Presentation: "My eyes have seen the salvation!"
Years of life purify the eyes.
6. Luke 2:33-38:
Simeon and Anna: "A sword will pierce your soul"
Being a Christian means being a sign of contradiction.
7. Luke 2:39-52:
At twelve years: " Did you not know that I must be in my Father's house?"
They did not understand the Word of God addressed to them!

iv) The contrasts that stand out in our text:
1. In the darkness of the night a light shines (2:8-9).
2. The world up there, heaven, seems to embrace our world here below (2:13).
3. The greatness of God manifests itself in the weakness of a child (2:7).
4. The glory of God is made present in a manger, close to animals (2:16).
5. Fear is generated by the sudden apparition of an angel and is changed into joy (2:9-10).
6. Those completely marginalised are the first invited (2:8).
7. The shepherds recognise God present in a child (2:20).
6. Praying with the Psalm 23 (22)

“Yahweh is my shepherd!”
Yahweh is my shepherd,
I lack nothing.
In grassy meadows he lets me lie.
By tranquil streams he leads me
to restore my spirit.
He guides me in paths of saving justice as befits his name.
Even were I to walk in a ravine as dark as death
I should fear no danger,
for you are at my side.
Your staff and your crook are there to soothe me.
You prepare a table for me under the eyes of my enemies;
you anoint my head with oil;
my cup brims over.
Kindness and faithful love pursue me every day of my life.
I make my home in the house of Yahweh for all time to come.


Final Prayer
Lord Jesus, we thank for the word that has enabled us to understand better the will of the Father. May your Spirit enlighten our actions and grant us the strength to practice that which your Word has revealed to us. May we, like Mary, your mother, not only listen to but also practice the Word. You who live and reign with the Father in the unity of the Holy Spirit forever and ever. Amen.

Reference: Courtesy of Order of Carmelites, www.ocarm.org.



●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬●


Featured Item of the Day from Litany Lane





●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬●



Saint of the Day:  Solemnity of the Blessed Virgin Mary


Feast Day:  January 1

Hail Holy Queen
Roman Catholic veneration of the Blessed Virgin Mary (the mother of Jesus) is based on dogma as well as Scripture.[2] The incarnation of the Son of God through Mary thus signifies her honour as Mother of God. From the Council of Ephesus in 431, which dogmatized this belief, to the Second Vatican Council and Pope John Paul II's encyclical Redemptoris Mater, the Virgin Mary has come to be seen and venerated not only as the Mother of God but also as the Mother of the Church.

As the mother of Jesus, Mary has a central role in the Roman Catholic Church. The church's veneration of her as the Blessed Virgin Mary has grown over time both in importance and manifestation, not only in prayer but in art, poetry and music.[3][4][5][6] Popes have encouraged this veneration but from time to time have also taken steps to reform it.[note 1] Overall, there are significantly more titles, feasts and venerative Marian practices among Roman Catholics than any other Christian traditions.[7] Pope Benedict XVI maintains that the Virgin Mary possesses divine motherhood which she continues to bestow as intercessory "graces associated with God's blessing."[8] 

The key role of the Virgin Mary in Roman Catholic beliefs, her veneration, and the growth of Roman Catholic Mariology have not only come about by official statements made in Rome but have often been driven from the ground up, by the Marian writings of the saints and from the masses of believers, and at times via reported Marian apparitions to young and simple children on remote hilltops. The Holy See continues to approve of Marian apparitions on remote mountains, the latest approval being as recent as May 2008.[9][10] Some apparitions, such as Fatima, have given rise to Marian Movements and Societies with millions of members, and many other Marian societies exist around the world.[11]


From Christ to Mary in the Roman Catholic tradition

Theological basis for the veneration of Mary

The Catholic veneration of Mary is based on two aspects: the workings of God who made a virgin the Mother of God,[12] and the biblical view of Mary as the selected maiden of the Lord[13] who is greeted and praised[14]by both Elisabeth[15] and the angel Gabriel[16]. God's work is further illuminated in the Marian dogmas of the Roman Catholic Church such as the Immaculate Conception and the Assumption, the factual basis of both taking place in apostolic time and are, in the Roman Catholic view, part of the apostolic tradition and divine revelation.[17][18][19]

Mysteries of Christ and Mary

In Roman Catholic teachings, the veneration of Mary is a logical and necessary consequence of Christology: Jesus and Mary are son and mother, redeemer and redeemed.[20][21] This sentiment echoed loudly through Saint Peter's Basilica in Rome on March 25, 1987 as Pope John Paul II delivered his encyclical Redemptoris Mater and said:
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"![22]
In the Roman Catholic tradition Mariology is Christology developed to its full potential.[23][24] Mary and her son Jesus are very close but not identical in Catholic theology. Mary contributes to a fuller understanding of her Son, who Christ is and what He did. A Christology without Mary is erroneous in the Roman Catholic view, because it 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.[20][25]

The development of this approach continued into the 20th century, e.g. in his 1946 publication Compendium Mariologiae, the respected Mariologist Gabriel Roschini explained that Mary not only participated in the birth of the physical Jesus, but, with conception, she entered with him into a spiritual union. The divine salvation plan, being not only material, includes a permanent spiritual unity with Christ.[26] [27][28] Cardinal Joseph Ratzinger (later Pope Benedict XVI) wrote:
It is necessary to go back to Mary if we want to return to that "truth about Jesus Christ," "truth about the Church" and "truth about man".[21]
when he suggested a redirection of the whole Church towards the program of Pope John Paul II in order to ensure an authentic approach to Christology via a return to the "whole truth about Mary".[21]

From veneration to theology

Marian venerative practices predated both the liturgical developments and theological definitions relating to the Virgin Mary. While the venerative practices date back to the 2nd century, the first theological definitions started only in the 5th century. Thereafter, venerative and devotional practices have often preceded formal theological declarations by the Magisterium.[29][30][31]

The veneration of the Blessed Virgin takes place in various ways. Marian prayers and hymns usually begin with a praise of her, followed by petitions.[32] 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.[33]

Early veneration in Rome

Earliest fresco of the Virgin Mary, Catacomb of Priscilla, 2nd century.[34]
Early veneration of the Blessed Virgin is documented in Roman Catacombs, underground cemeteries, where Christians hid in times of persecution. In the catacombs paintings show the Blessed Virgin holding the Christ Child.[35] More unusual and indicating the burial ground of Saint Peter excavations in the crypt of St Peter's Basilica discovered a very early fresco of Mary together with Saint Peter.[36][37]

The Roman Priscilla catacombs depict the oldest Marian paintings from the middle of the 2nd century[38] Mary is shown with Jesus on her lap, a standing man with tunic left hand a book right hand a star over his head symbol of messiahs. Priscilla also has a depiction of the annunciation.[34]

After the edict of Milan in AD 313, Christians were permitted to worship openly. The veneration of Mary became public as well. In the following decades Cathedrals and churches were built for public worship. The first Marian churches in Rome date from the 5th and 6th centuries, Santa Maria in Trastevere, Santa Maria Antiqua and Santa Maria Maggiore.[39] However, the very earliest church dedicated to the Virgin Mary dates to the late 4th century in Syria where an inscription dedicating it to the Theotokos was found among the ruins.[40]

This new freedom also permitted literary development of the Marian mysteries. Hippolytus of Rome being early example.[41][42] Saint Ambrose, who lived in Rome before going to Milan as its bishop, venerated Mary as example of Christian life, and is credited with starting a Marian cult of virginity in the 4th century.[43]


Liturgical aspects

The first Christians did not celebrate the liturgy and liturgical feast in the same way as later Christians; the feasts of Easter and Christmas were not known, although the Eucharist was celebrated.[44] Liturgical venerations of the saints are believed to have originated in the 2nd century and in the first three centuries, the emphasis was on the veneration of martyrs, as a continuation of the yearly celebrations of their death, e.g. as noted in the early Christian text on the Martyrdom of Polycarp.[45] However, 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.[41] 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.[41][46]


Growth of Marian culture

Santa Maria Maggiore, the first Marian church in Rome, originally built between 430 and 440.[47]
From the middle of the 11th century onwards, more and more churches, including many of Europe's greatest cathedrals (e.g. Notre Dame de Paris and Notre-Dame de Bayeux among others), were dedicated to Mary. Marian pilgrimage developed large popular followings and prayers such as the Regina Coeli were composed.[32] At the height of the pilgrimage movement in the 11th and 12th centuries, hundreds of people were traveling almost constantly from one Marian shrine to the next.[48]

In the 12th century, the book Speculum Virginum (mirror of Virgins in Latin) provided one of the earliest justifications of cloistered religious life, as it sought to strengthen the resolve of women who contemplated a dedicated religious life, and encouraged them to follow the example of the life of the Virgin Mary.[49] 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.[50] The Renaissance witnessed a dramatic growth in venerative Marian art.[51]

By the 16th century, the Protestant Reformation had introduced a tide against Marian venerations in Europe.[52] However, at the same time new Marian devotions were starting in South America based on Saint Juan Diego's 1531 reported vision of Our Lady of Guadalupe which added almost 8 million people to the ranks of Catholics.[53][54] The ensuing Marian pilgrimages have continued to date and the Marian Basilica on Tepeyac Hill remains the most visited Catholic shrine in the world.[55] In the 17th and 18th centuries writings by the saints, coupled with papal encouragements, increased the growth of Marian devotions, and gave rise to the definition and declaration of new Marian doctrines.[56]

Marian culture continues to be developed within the Catholic Church. For instance, in 1974, after 4 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 overviewed their rationale and provided suggestions for their future direction, emphasising their theological and pastoral value.[57][58]

Multitude of views and perspectives

Throughout the centuries, Catholics have viewed the Virgin Mary from a multitude of perspectives, at times derived from specific Marian attributes ranging from queenship to humility, and at times based on cultural preferences of events taking place at specific points in history.[59][60]

An example of the cultural adaptation of perspective include 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 local Chinese motherly and merciful figure of Kuanyin, which was much admired in south China.[61][62][63][64][65][66] Another example is the Saint Juan Diego's account of the appearance of the Virgin of Guadalupe in 1531 as a tanned Aztec princess who spoke in his local Nahuatl language. The clothing of the Virgin of Guadalupe image has been identified as that of an Aztec princess.[67][68][68][69][70][71]

Other views such as the Virgin Mary as a "miracle worker" have existed for centuries and are still held by many Catholics today.[72][73][74] Instances include the Black Madonna of Częstochowa which continues to be venerated today as the Patron of Poland and Our Lady of Lourdes which 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 scrunity. [75][76][77][78][79]

Development of Marian doctrines

Throughout the centuries, the growth of Marian devotional and venerative practices has been parallelled by the definition of specific Marian doctrines by the Magisterium.[39]

Apart from the title of Mother of God which holds Mary as Theotokos, two specific doctrines relate to the birth of Jesus and the virginity of Mary. These are distinct doctrines which were defined and declared as dogmas at different times. [80]

Since the 4th century, Roman Catholics have believed in the Virgin birth of Jesus, namely that Jesus was miraculously conceived through the action of the Holy Spirit while Mary remained a virgin. This was decided at the First Council of Nicaea in 325. Going beyond the virgin birth of Jesus, the doctrine of Perpetual virginity of Mary holds that before giving birth to Jesus and even thereafter Mary remained a virgin all her life. This dates back to the Council of Constantinople in 533.[80]

Two separate doctrines address the Virgin Mary's conception and death. The doctrine of Immaculate Conception states that Mary was conceived without original sin, namely that she was filled with grace from the very moment of her conception in her mother's womb.[81] The Immaculate Conception was proclaimed a dogma Ex Cathedra by Pope Pius IX in 1854, as the first definitive exercise of papal infallibility.[82] The dogma of the Assumption of Mary states that she was assumed into Heaven body and soul. This was also defined by Pope Pius XII in 1950.[83]

Lumen Gentium, the dogmatic constitution derived from Vatican II in 1964, declared that the Lord had consecrated Mary as "Queen of the universe", reflecting the contemporary expansion of knowledge regarding outer space.[84]


Mary's protection and intercession

The Virgin of Mercy protecting a group of nuns under her mantle. Sano di Pietro, 15th century.
Roman Catholic views of the Virgin Mary place emphasis on her roles as a mediatrix of men to God, refuge and advocate of sinners, protector from dangers and most powerful intercessor with her Son, Jesus, who is God. These views are expressed in prayers and artistic depictions, theology, popular and devotional writings, as well as in the use of Marian Sacramentals and images.[85][86][87][88]

The earliest known prayer to Mary, the Sub tuum praesidium, (Latin for under your protection) begins with the words: "Beneath your compassion, we take refuge."[89][90] 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.[91]
The Catechism of the Catholic Church (item 971) echoes this protective sentiment, stating that:
From the most ancient times the Blessed Virgin has been honoured with the title of 'Mother of God,' to whose protection the faithful fly in all their dangers and needs.[92]
Catholics have continued to seek the protection of Mary as the Mother of Sorrows (who understands and shows compassion) and relied on her intercession as the Queen of Heaven since the Middle Ages.[93] Building on that sentiment, popes have entrusted specific causes to the protection of the Virgin Mary. For instance, pope Benedict XV entrusted the protection of the world through the intercession of Mary Queen of Peace during the first world war .[94]

Miguel Hidalgo's 1810 Guadalupan flag.
For many centuries, Catholics have used Marian Sacramentals. Since the Middle Ages the wearing of the Scapular of Our Lady of Mount Carmel (Brown Scapular) by Catholics has been a sign of their seeking her protection.[86] Pope John Paul II wore a Brown Scapular since childhood and as he momentarily gained consciousness when he was shot on 13 May 1981 he asked to keep his scapular during the operation to remove the bullet.[95][96][97]

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.[98][99] The Virgin of the Navigators (a variant of the Virgin of Mercy), depicting ships under her mantle, is the earliest known painting whose subject is the discovery of the Americas.[100][101]

Both Miguel Hidalgo and Emiliano Zapata flew flags of Our Lady of Guadalupe as their protector, and Zapata's men wore the Guadalupan image around their necks and on their sombreros.[102][103] In 1979 ceremony Pope John Paul II placed Mexico under the protection of the Virgin of Guadalupe.[104]

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 impoverished 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.[105][106] The Sodality of Our Lady founded in 1563 was also placed under her protection.[107]

The popular Catholic prayer, the Memorare relates protection with the intercession of the Virgin Mary, stating:[108]
"Never was it known that anyone who fled to Thy protection, implored Thy help or sought Thy intercession, was left unaided."
Saint 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.[109][110]

This concept of Mary as "the mother to us in the order of grace" who can intercede for "the gift of eternal salvation" was restated in the 1960s in Lumen Gentium, one of the principal documents of the Second Vatican Council.[110][111]

Consecration and entrustment to Mary

Shortly before her death at age 9, Blessed Jacinta Marto of Fátima asked that everyone consecrate themselves to the Immaculate Heart of Mary.[112]

For centuries, Marian devotions among Roman Catholics have included many examples of personal or collective acts of consecration and entrustment to the Virgin Mary; the Latin terms oblatio, servitus, commendatio and dedicatio were used in this context.[113]

Consecration is an act by which a person is dedicated to a sacred service, or an act which separates an object, location or region from a common and profane mode to one for sacred use.[114][115] Consecration to the Virgin Mary has been practiced by Catholics for many centuries, at the personal, societal and papal levels, where individuals, societies, regions and the whole world have been consecrated to her.[116]

The Catholic Church makes it clear that the use of the term "consecration" with regard to Mary is only applied in the "broad and non-technical sense" and is different from "those self-offerings which have God as their object, and which are characterised by totality and perpetuity, which are guaranteed by the Church's intervention and have as their basis the Sacraments of Baptism and Confirmation."[113] Further, "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. The act of consecration [to Mary] should take place outside of the celebration of the Eucharistic Sacrifice, since it is a devotional act which cannot be assimilated to the Liturgy. It should also be borne in mind that the act of consecration to Mary differs substantially from other forms of liturgical consecration."[113]

Individuals declaring their "entrustment" to Mary make a personal act to show their devotion and dedication to Mary as the Mother of God, who, though holy, is not herself a divine being. Such individuals seek her intercession before God through her son Jesus Christ, for she has no divine power.[114][115] Devotions to Mary are also commonly directed to Mary herself, to the Immaculate Heart, and/or to the Immaculata; true consecration is only to God.[117]

Consecration to the Virgin Mary by Roman Catholics has taken place from three perspectives, namely personal, societal and regional and with three forms: to the Virgin herself as a whole, to the Immaculate Heart of Mary and to the Immaculata. 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.[117] Pope Leo XIII, specially encouraged everyone to make acts of consecration to the Virgin Mary based on the methods of Saint Louis de Montfort (who was beatified by Leo), and granted indulgences for such consecrations.[118] Pope Benedict XV also provided strong support for Marian consecration.[118] Pope John Paul II's motto Totus Tuus (i.e. totally yours) reflected his personal consecration to Mary.[119]

In the 18th century, Saint Louis Marie de Montfort became a tireless advocate of "total consecration to Jesus through Mary."[120] In True Devotion, St. Louis stated, "...the most perfect consecration to Jesus Christ is nothing else than a perfect and entire consecration of ourselves to the Blessed Virgin and this is the devotion I teach; or, in other words, a perfect renewal of the vows and promises of holy Baptism."[121]

Early in the 20th century, Saint Maximilian Kolbe, called the Apostle of Consecration to Mary, began a vigorous program of promoting consecration to the Immaculata and published Miles Immaculatae which reached a circulation of 750,000 copies a month.[25][122]

In modern times, Pope John Paul II clarified consecration to Mary in his 1987 encyclical, Mother of the Redeemer, in which he stated, "Mary's motherhood...is a gift which Christ himself makes personally to every individual."[123] John Paul II suggested Christians could best "entrust" themselves to Mary by becoming her spiritual sons and daughters.[124]

Theologian Garrigou-Lagrange designated personal consecration to Mary as the highest level among Marian devotions.[25] His student, Pope John Paul II made Marian devotions and consecrations a hallmark of his papacy, often referring to John 19:26–27, and heavily relying on the spirituality of Saint Louis de Montfort. He also consecrated the entire world to the Immaculate Heart of Mary.[125][126]


Mary's role in salvation and redemption

The Virgin Mary from the Ghent Altarpiece, 1432
One of the components of the Catholic veneration of Mary is the focus on her participation in the processes of salvation and redemption.[127] Entire books have been devoted to the exploration of the Catholic perspectives on Mary's role in salvation and redemption.[128][129][130]

The underlying theological issues have been discussed as far back as St. Thomas Aquinas in the 13th century and were intertwined with the discussions of the Immaculate Conception. One of the first scholars to offer theological foundations in this area was the Franciscan Duns Scotus who developed the notion that Mary was preserved from sin by the redemptive virtue of Jesus.[131][132][133] 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 all the Catholic devotions.[134]

As of the 17th century, a common thread in the writings of saints and theologians alike is the role of the Hearts of Jesus and Mary as joint symbols of redemption and coredemption. Saint Veronica Giuliani expressed how Mary's suffering in Calvary united her heart with that of Jesus as she suffered each torment along with him.[135] The joint devotion to the hearts was formalised by Saint Jean Eudes who organised the scriptural and theological foundations and developed its liturgical themes.[136][137] 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".[109] The venerative aspects of the united nature of the two hearts continued through the centuries and in 1985 Pope John Paul II coined the term Alliance of the Hearts of Jesus and Mary, and in 1986 addressed the international conference on that topic held at Fátima, Portugal.[138][139][140][141]

By the 18th century, the continued growth of Marian veneration had emphasised the role of the Virgin Mary in salvation. In his classic book The Glories of Mary, Saint Alphonsus Liguori explained how God gave Mary to mankind as the "Gate of Heaven", and he quoted Saint Bonaventure, namely "No one can enter Heaven unless by Mary, as though through a door."[142] And he wrote:[143]
Thou art the gate through which all find Jesus; through thee I also hope to find Him."
Saint Louis de Montfort, whose writings later influenced popes, was an ardent supporter of the Virgin Mary's role in salvation.[144][145] The Catholic focus on the role of Mary in salvation and redemption continued into the 20th century, e.g. Pope John Paul II's 1987 encyclical Redemptoris Mater began with the sentence: "The Mother of the Redeemer has a precise place in the plan of salvation."[22]


Catholic saints and the Blessed Virgin Mary

Stained glass depicting St. Louis de Montfort who explained how an initially Christocentric view of salvation leads to total consecration to the Blessed Virgin.[25]
The Roman Catholic perspective on the Virgin Mary has not simply been shaped by the theological studies by a few scholars, but also by devotional concepts embraced by millions of Catholics who venerate the Blessed Virgin Mary. These 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.[146]

Early saints included Saint Irenaeus of Lyons in the 2nd century who was perhaps the earliest of the Church Fathers to write systematically about the Virgin Mary, and he set out a forthright account of her role in the economy of salvation.[147][148][149] Saint Ambrose of Milan (339–397) based the veneration of Mary not only on her virginity but also on her extraordinary courage.[150][151][152]

In the Middle Ages, Saint Bernhard of Clairvaux, a Doctor of the Church, was a fervent supporter of Mary. He highlighted her virginity and humility as the basis for her veneration.[153][154] A particularly significant contribution to Mariology came from John Duns Scotus who in the 13th century defended the doctrine of the Immaculate Conception.[155][156] Scotus identified the key theological foundations which led to the declaration of the dogma of Immaculate Conception centuries later.[157]
 
In the 16th century, Saint Ignatius of Loyola promulgated an ardent love to the Virgin Mary.[158] Ignatius admired images of the Virgin Mary and before his death his death instructed the Jesuits to preserve Madonna della Strada, was later enshrined in the Church of the Gesu in Rome.[159] Filippo Neri, a contemporary of Ignatius, called Mary "mother and advocate" and is credited with the innovation of daily Marian devotions during the month of May.[160] Saint Peter Canisius is credited with adding the Hail Mary to his catechism of 1555.[161][162][163]

In the 18th century, Saint Alphonsus Liguori wrote the classic book The Glories of Mary in which he called Mary the "Gate of Heaven".[164][165] Saint Louis de Montfort's book True Devotion to Mary synthesized many of the earlier saints' writings and teachings on Mary. 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.[25] One of his well-known followers was Pope John Paul II who said that reading Montfort's book was a "decisive turning point" in his life.[166][167]


Mary in Roman Catholic liturgy

The Roman Catholic liturgy is one of the most important elements of Marian devotions. Marian feasts are superior to the feast days of the saints. The liturgical texts of the Marian feast days all link Mary to Jesus Christ and keep Marian awareness awake within the Church.

Catholic Marian feast days

The earliest Christian feasts that relate to Mary grew out of the cycle of feasts that celebrated the Nativity of Jesus. By the 7th century a feast dedicated to Mary was celebrated just before Christmas in the Churches of Milan and Ravenna in Italy.[168] Over time, the number of feasts (and the associated Titles of Mary) and the venerative practices that accompany them increased and today Roman Catholics have more Marian feasts, titles and venerative practices than any other Christians.[7] Marian feasts have continued to be developed in the Catholic Church, e.g. the feast of the Queenship of Mary was declared in the 1954 in the papal encyclical Ad Caeli Reginam by pope Pius XII.[169][170]

Some Marian feasts relate to specific events, e.g. the Feast of Our Lady of Victory (later renamed Feast of Our Lady of the Rosary) was based on the 1571 victory of the Papal States against the Muslims in the Battle of Lepanto. It is now celebrated on the 7th of October.[171][172] The month of October was then established as the "month of the Rosary" by Pope Leo XIII, who recommended daily Rosary devotions in October.[173][174]

During the month of May, May devotions to the Blessed Virgin Mary take place in many Catholic regions. These include the singing of Marian anthems, readings from scriptures, a sermon, and or presentation by local choirs.[175][176] The month is also associated with reflection on the Virgin Mary's role as the ideal disciple who sheds light on the Christian way of life, and theologian Karl Rahner stated:[177]
When we are involved in our May Devotions, we are engaged in a Christian understanding of the human situation.
The Roman Catholic Church celebrates three Marian solemnities which are also holy days of obligation in many countries during the liturgical year[178] (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:[178]
  • 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
  • July 16 Our  Lady of Mount Carmel
  • Immaculate Heart of Mary (Saturday after Sacred Heart of Jesus)
  • August 22 Queenship of Mary
  • September 8 Nativity of the Blessed Virgin Mary

 

Titles of the Blessed Virgin Mary

A large number of titles to honour Mary or ask for her intercession are used by Roman Catholics.[179] While Mater Dei (i.e. "Mother of God" as confirmed by the First Council of Ephesus, 431) is common in Latin, a large number of other titles have been used by Roman Catholics – far more than any other Christians.[7][180][181]

Titles used to refer to the Virgin Mary throughout history, at times reflect the changing attitudes towards her. Domina (lady), Regina (queen) and Stella Maris (star of the sea) are some of the early titles of Mary, of which Regina is the earliest. Domina and Sella Maris are found in Jerome who perhaps originated the etymology of Mary as Stella Maris in the 5th century. While the early emphasis in Stella Maris was on Mary as the Star that bore Christ, by the 9th century, the attention had focused on Mary herself, as indicated in the hymn Ave Maris Stella. By the 11th century, Mary herself had emerged as the star that acted as a guiding light.[182] By the 13th century, as Mariology was growing, Saint Anthony of Padua had composed Mary Our Queen.[183] Titles continue to be interpreted, e.g. Queen of Heaven was further elaborated in 1954 in the papal encyclical Ad Caeli Reginam by pope Pius XII.[169]

Among the most prominent Roman Catholic Marian titles are:[184]
  • 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

 

Marian Music

One of the earliest Marian compositions is the popular Salve Regina in Latin from a Benedictine monk, which exists in several Gregorian versions. The liturgy of the hour includes several offices to be sung. At the close of the Office, one of four Marian antiphons is sung. These songs, Alma Redemptoris Mater Ave Regina caelorum, Regina caeli, and Salve Regina, have been described as "among the most beautiful creations of the late Middle Ages."[185][186]

It is difficult to trace the beginning of non-Gregorian Marian liturgical music.[187] In 1277 Pope Nicholas III prescribed rules for liturgy in Roman churches.[188][189] In the Graduale Romanum, Kyriale IX and X are both for Marian feasts. Over the centuries, Marian master pieces have continued to appear, e.g. Mozart's Coronation Mass.[190] The list of compositions by Giovanni Pierluigi da Palestrina includes numerous Marian masses: Salve Regina, Alma Redemptoris, Assumpta est Maria, Regina coeli, de beata Virgine, Ave Regina coelorum, Descendit Angelus Domini, and O Virgo simul et Mater.[191] Joseph Haydn wrote several Marian compositions including two famous Marian Masses.[192]


Marian prayers, poems and hymns

Throughout the centuries the veneration of the Virgin Mary has given rise to a number of poems and hymns, as well as prayers. Author Emily Shapcote lists 150 Marian poems and hymns in her book Mary the Perfect Woman.[193] 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.[32]

The Catechism of the Catholic Church (item 2679) emphasizes the importance of Marian prayers and states:
Mary is the perfect prayer, a figure of the Church.... We can pray with and to her. The prayer of the Church is sustained by the prayer of Mary and united with it in hope.[194]
The earliest known Marian prayer is the Sub tuum praesidium, or Beneath Thy Protection, a text for which was rediscovered in 1917 on a papyrus in Egypt dated to c. 250.[89][90] The papyrus contains the prayer in Greek and is the earliest known reference to the title Theotokos (confirmed by the Council of Ephesus in 431):[195]
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.
While the Regina Coelorum goes back to the 4th century, the Regina Coeli was composed towards the end of the 11th century. The first part of the Hail Mary, based on the salutation of angle Gabriel in the Visitation was introduced in the 11tth century, although its current form can be traced to the 16th century.[32]

During the 11th century, as the number of monasteries grew, so did Marian prayers. In this period the Little Office of the Blessed Virgin Mary was introduced and was modeled after the Divine office but was much shorter. It was adopted not only by monks but by pious people who could read. And the growth of the Tertiary orders helped spread its use. During the First Crusade, Pope Urban II ordered it to be said for the success of the Christians.[32] In this period, Hermannus Contractus (Herman the Cripple) at the abbey of Reichenau composed the Alma Redemptoris Mater and hymns to Mary became part of daily life at monasteries such as the Benedictine Abbey of Cluny in France.[196][197]

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:[196]
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?
Stronger evidences are discernible in the 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, the Angelus and the Litany of the Blessed Virgin Mary. Marian hymns include O Mary, we Crown Thee With Blossoms Today, Hail Queen of Heaven, the Regina Coeli, and the Ave Maria.[198]

 

Marian devotions

Rosary and scapular
A Catholic devotion is a willingness and desire for pious dedication and service but is an "external practice" which is not part of the official liturgy of the Catholic Church.[199][200][201] A wide range of Marian devotions are followed by Catholics ranging from simple Rosary recitations to formalized, multi-day Novenas to activities which do not involve any prayers, such the wearing of scapulars or maintaining a Mary garden.[202]

Two well known Marian devotions are the Rosary recitation and the wearing of the Brown Scapular. Following their joint growth in the 18th and 19th centuries, by the early 20th century the Rosary and the devotional Scapular had gained such a strong following among Catholics worldwide that the Catholic Encyclopedia of 1914 stated: "Like the Rosary, the Brown Scapular has become the badge of the devout Catholic."[203] In his encyclical Rosarium Virginis Mariae Pope John Paul II emphasized the importance of the Rosary. The Mariological basis of the Scapular devotion is effectively the same as Marian consecration, as discussed in the dogmatic constitution Lumen Gentium of Pope Paul VI, namely the role of the Virgin Mary as "the mother to us in the order of grace" which allows her to intercede for "the gift of eternal salvation".[111][204]


Roman Catholic tradition includes specific prayers and devotions as Acts of Reparation to the Virgin Mary for insults that she suffers. The Raccolta Roman Catholic prayer book (approved by a Decree of 1854, and published by the Holy See in 1898) includes a number of such prayers. These prayers do not involve a petition for a living or deceased beneficiary, but aim to repair the sins of others against the Virgin Mary.[205][206][207]

Catholic view of Marian apparitions

The term Marian apparition is usually used in cases where visions of the Virgin Mary are reported, either with or without a conversation. There are, however, cases (e.g. Saint Padre Pio or Sister Maria Pierina De Micheli) where visions of Jesus and Mary and conversations with both are reported. Well-known apparitions include Our Lady of Lourdes, Our Lady of Guadalupe and Our Lady of Fatima.[208][209][210]

The official position of the Holy See is that while the Holy Office has approved a few apparitions of the Virgin Mary, Roman Catholics at large are not required to believe them. However, many Catholics express belief in Marian apparitions.[211] This has included popes, e.g. four popes, i.e. Pope Pius XII, Pope John XXIII, Pope Paul VI and Pope John Paul II have supported the Our Lady of Fátima messages as supernatural.[citation needed] Pope John Paul II was particularly attached to Fátima and credited Our Lady of Fátima with saving his life after he was shot in Rome on the Feast Day of Our Lady of Fátima in May 1981. He donated the bullet that wounded him on that day to the Roman Catholic sanctuary at Fátima Portugal.[208][212][213]

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 Father 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.[9][10][214][215]

Veneration through Marian art

The tradition of honouring Mary by venerating images of her goes back to 3rd century Christianity.[216] 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.[217]
No image (in either the Western or the Eastern Church) permeates Christian art as the image of Madonna and Child.[218] The images of the Virgin Mary have become central icons of Roman Catholicism and Eastern Orthodox Christianity where Mary remains a central artistic topic.[219] The Virgin Mary has been one of the major subjects of Christian Art, Catholic Art and Western Art since Early Christian art and she has been very widely portrayed in iconic "portraits", often known as Madonnas, with the infant Jesus in the Madonna and Child, and in a number of narrative scenes from her life known as the Life of the Virgin, as well as scenes illustrating particular doctrines or beliefs: from masters such as Michelangelo, Raphael, Murillo and Botticelli to folk art.[220][221]

Some Marian art subjects include:
  • Annunciation
  • Adoration of the Magi
  • Adoration of the shepherds
  • The Assumption in Art
  • Coronation of the Virgin
  • Christ taking leave of his mother
  • Immaculate Conception
  • Pietà
Marian art enjoys a significant level of diversity, e.g. with distinct styles of statues of the Virgin Mary present on different continents (as depicted in the galleries in Roman Catholic Marian art). These depictions are not restricted to European art, and also appear in South American paintings.[222] The South American tradition of Marian veneration through art dates back to the 16th century, with the Virgin of Copacabana gaining fame in 1582.[223]

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 Roman Catholic Marian Movements and Societies. These societies form part of the fabric of Roman Catholic Mariology.[11][224][225] As early as the 16th century, the Holy See endorsed the Sodality of Our Lady and Pope Gregory XIII issued a Papal Bull commending it and granting it indulgences and establishing it as the mother sodality, and other sodalities were formed thereafter.[226][227][228]

The 18th and 19th centuries saw a number of missionary Marian organisations such as Company of Mary, the Marianists, Marist Fathers and Marist Brothers. Some of these missionaries, e.g. Saint Peter Chanel were martyred as they travelled to new lands.[229][230] The 20th century witnessed the formation of Marian organisations with millions of members, e.g. the Legion of Mary and Blue Army of Our Lady of Fatima.[231][232][233][234]


Marian shrines and patronages

The Marian Basilica of Our Lady of Aparecida, Brazil, the largest church in the Americas.[235]
In the Roman Catholic Church a shrine is a church or sacred place which receives many faithful pilgrims for a specific pious reason. The local ordinary must approve the shrine.[236]

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 Virgin of Guadalupe in Mexico City. In third place was Our Lady of Aparecida in Brazil, with the non-Marian shrine of San Giovanni Rotondo in second place.[55] The visual effect of Marian pilgrimages can be dramatic, e.g. on May 13 and October 13 of each year close to one million Catholic pilgrims walk the country road that leads to the Sanctuary of Our Lady of Fátima.[237] Around 2 million pilgrim journey up Tepeyac hill on December 12 each year to visit the Basilica of Our Lady of Guadalupe.[238] While in 1968 Aparecida had about four million pilgrims,[239] the number has since reached eight million pilgrims per year.[240]

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 Basilica of the Holy House in Loreto, Italy
  • The Shrine of Black Madonna of Częstochowa in Częstochowa, Poland
  • The Basilica of Our Lady, Queen of Ireland in Knock, Ireland

There are other Marian pilgrimage sites such as Medjugorje, which is not considered a shrine by the Holy See, but yet receives a large number of pilgrims every year.[241] The number of pilgrims who visit some of the approved shrines every year can be significant. E.g. Lourdes with a population of around 15,000 people, receives about 5,000,000 pilgrims every year.[242] In 1881 a French priest, Julien Gouyet, led by the visions of Jesus and Mary of the Blessed Anne Catherine Emmerich (Klemens Brentano, 1852) discovered the House of the Virgin Mary near Ephesus in Turkey.[243][244][245]  A number of countries, cities and professions consider the Blessed Virgin their patron saint.


References

  1. ^ "Item 971 – Devotion to the Blessed Mary". Catechism of the Catholic Church. Vatican. http://www.vatican.va/archive/ccc_css/archive/catechism/p123a9p6.htm. Retrieved 01 Oct 2010.
  2. ^ In the fullness of time, God sent his son, born of a woman.Galatians 4:4
  3. ^ Santa Maria article http://www.time.com/time/magazine/article/0,9171,730158-1,00.html
  4. ^ Merriam-Webster's encyclopedia of world religions by Wendy Doniger, 1999 ISBN 0-87779-044-2 page 696 [1]
  5. ^ Symbolic scores: studies in the music of the Renaissance by Willem Elders 1997 ISBN 90-04-09970-0 page 151 [2]
  6. ^ Maiden and mother: Prayers, hymns, devotions, and songs to the Beloved Virgin Mary Throughout the Year by Margaret M. Miles 2001 ISBN 0-86012-305-7 page vii [3]
  7. ^ a b c Encyclopedia of Catholicism by Frank K. Flinn, J. Gordon Melton 2007 ISBN 0-8160-5455-X pages 443–444
  8. ^ http://www.vatican.va/holy_father/benedict_xvi/homilies/2012/documents/hf_ben-xvi_hom_20120101_world-day-peace_en.html - Pope Benedict XVI - Feast of Solemnity of Mary. Retrieved January 1, 2012.
  9. ^ a b "Vatican recognizes Marian apparitions in France". Catholic News Agency. http://www.catholicnewsagency.com/news/vatican_recognizes_marian_apparitions_in_france/. Retrieved 01 Oct 2010.
  10. ^ a b "Expert explains Church’s criteria for confirming Marian apparitions.". Catholic News Agency. http://www.catholicnewsagency.com/news/expert_explains_churchs_criteria_for_confirming_marian_apparitions/. Retrieved 01 Oct 2010.
  11. ^ a b "University of Dayton on Marian Organisations". Campus.udayton.edu. http://campus.udayton.edu/mary/pastoral.html. Retrieved 2010-11-20.
  12. ^ Galatians 4:4, Luke 1:25, Matthew 1:20
  13. ^ Luke 1:38
  14. ^ Luke 11:27
  15. ^ Luke 1:42
  16. ^ Luke 1:28
  17. ^ McNally, Terrence, What Every Catholic Should Know about Mary ISBN 1-4415-1051-6 page 132
  18. ^ Miravalle, Mark Introduction to Mary 1993, ISBN 978-1-882972-06-7, pages 13–16
  19. ^ Bäumer, 597
  20. ^ a b Encyclopedia of theology: a concise Sacramentum mundi 2004 by Karl Rahner ISBN 0-86012-006-6 page 903
  21. ^ a b c Burke, Raymond L.; et al. (2008). Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons ISBN 978-1-57918-355-4 page xxi
  22. ^ a b Pope John Paul II. "On the Blessed Virgin Mary in the life of the Pilgrim Church". Redemptoris Mater. Vatican. http://www.vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jp-ii_enc_25031987_redemptoris-mater_en.html. Retrieved 01 Oct 2010.
  23. ^ See Pius XII Mystici corporis Christi; John Henry Newman: Mariology is always christocentric, in Michael Testa, Mary: The Virgin Mary in the Life and Writings of John Henry Newman 2001; Mariology Is Christology in Vittorio Messori, "The Mary Hypothesis"Rome, 2005
  24. ^ The mystery of Mary by Paul Haffner 2004 ISBN 0-85244-650-0 page 17
  25. ^ a b c d e Miravalle, Mark Introduction to Mary 1993, ISBN 978-1-882972-06-7, pages 156–163
  26. ^ Mary for evangelicals: toward an understanding of the mother of our Lord by Tim S. Perry, William J. Abraham 2006 ISBN 0-8308-2569-X page 303
  27. ^ Mary's pope by Antoine Nachef 2000 ISBN 1-58051-077-9 page 9
  28. ^ Schmaus, Mariologie, München, 1955, 328
  29. ^ McNally, Terrence, What Every Catholic Should Know about Mary ISBN 1-4415-1051-6 page 186
  30. ^ Baldovin, John and Johnson, Maxwell, Between memory and hope: readings on the liturgical year 2001 ISBN 0-8146-6025-8 page 386
  31. ^ Dalmais, Irénée et al. The Church at Prayer: The liturgy and time 1985 ISBN 0-8146-1366-7 page 130
  32. ^ a b c d e Maiden and Mother: Prayers, Hymns, Devotions, and Songs to the Beloved Virgin Mary Throughout the Year by Margaret R. Miles 2001 ISBN 0-86012-305-7 pages vii–x [4]
  33. ^ Encyclopedia of the Middle Ages, Volume 2 by André Vauchez et al 2001 ISBN 1-57958-282-6 page 919
  34. ^ a b Vladimir Lossky, 1982 The Meaning of Icons ISBN 978-0-913836-99-6 page 173
  35. ^ "Catholic encyclopedia". Newadvent.org. 1912-10-01. http://www.newadvent.org/cathen/15464b.htm. Retrieved 2010-11-20.
  36. ^ Miravalle, Mark Introduction to Mary 1993, ISBN 978-1-882972-06-7, page 41-45
  37. ^ M Guarducci Maria nelle epigrafi paleocristiane di Roma 1963, 248
  38. ^ I Daoust, Marie dans les catacombes 1983
  39. ^ a b "Catholic encyclopedia". Newadvent.org. 1912-10-01. http://www.newadvent.org/cathen/15459a.htm. Retrieved 2010-11-20.
  40. ^ Butler's lives of the saints, Volume 1 by Alban Butler, David Hugh Farmer, Paul Burns 2000 ISBN 0-86012-250-6 page 3
  41. ^ a b c McNally, Terrence, What Every Catholic Should Know about Mary 2009 ISBN 1-4415-1051-6 pages 68–69
  42. ^ Bäumer 520
  43. ^ A new history of ecclesiastical writers, Volumes 1–2' by Louis Ellies Du Pin et al 2010 ISBN 1-171-18698-3 page 212
  44. ^ Handbook for Liturgical Studies by Anscar J. Chupungco 2001 ISBN 0-8146-6165-3 page vii
  45. ^ A brief history of saints by Lawrence Cunningham 2005 ISBN 1-4051-1402-9 pages 16–19
  46. ^ Adolf Adam, Liturgie, 1985, p.291
  47. ^ Rome by Yvonne Labande-Mailfert et al, 1961 ASIN: B0007E741C page 115
  48. ^ Renaissance and Reformation by William Roscoe Estep 1986 ISBN 0-8028-0050-5 page 7
  49. ^ Listen daughter: the Speculum virginum and the formation of religious women by Constant J. Mews 2001 ISBN 0-312-24008-2 pages vii, 1 and 95
  50. ^ Daily life during the Black Death by Joseph Patrick Byrne 2006 ISBN 0-313-33297-5 page 86
  51. ^ Mary in Western art by Timothy Verdon, Filippo Rossi 2005 ISBN 0-9712981-9-X page 203
  52. ^ Renaissance and Reformation by William Roscoe Estep 1986 ISBN 0-8028-0050-5 pages 140–144
  53. ^ Ann Ball, 2003 Encyclopedia of Catholic Devotions and Practices ISBN 0-87973-910-X page 219
  54. ^ Koch, Carl A Popular History of the Catholic Church 1997 ISBN 0-88489-395-2 page 194
  55. ^ a b "Shrine of Gualdalupe Most Popular in World". ZENIT International News Agency. http://www.ewtn.com/library/MARY/ZSHRINE.HTM. Retrieved 01 Oct 2010.
  56. ^ The encyclopedia of Christianity, Volume 3 by Erwin Fahlbusch, Geoffrey William Bromiley 2003 ISBN 90-04-12654-6 pages 406–409
  57. ^ "Marialis Cultus at the Vatican website". Vatican.va. http://www.vatican.va/holy_father/paul_vi/apost_exhortations/documents/hf_p-vi_exh_19740202_marialis-cultus_en.html. Retrieved 2010-11-20.
  58. ^ "University of Dayton". Campus.udayton.edu. http://campus.udayton.edu/mary/resources/documents/MC.html. Retrieved 2010-11-20.
  59. ^ The thousand faces of the Virgin Mary by George Henry Tavard 1996 ISBN 0-8146-5914-4 pages vii–viii and 81
  60. ^ Catholic beliefs and traditions: ancient and ever new by John F. O'Grady 2002 ISBN 0-8091-4047-0 page 183
  61. ^ Lauren Arnold, 1999 Princely Gifts & Papal Treasures: The Franciscan Mission to China by ISBN 0-9670628-0-2 page 151
  62. ^ Lauren Arnold in Atlantic Monthly, September 2007
  63. ^ The great encounter of China and the West by David E. Mungello 1999 ISBN 0-8476-9439-9 page 27
  64. ^ A history of ideas and images in Italian art by James Hall 1983 ISBN 0-06-433317-5 page 223
  65. ^ Iconography of Christian Art by Gertrud Schiller 1971 ASIN: B0023VMZMA page 112
  66. ^ Renaissance art: a topical dictionary by Irene Earls 1987 ISBN 0-313-24658-0 page 174
  67. ^ Mujer del maiz by Angel Vigil 1994 ISBN 1-56308-194-6 pages 16–19
  68. ^ a b Empire of the Aztecs by Barbara A. Somervill 2009 ISBN 1-60413-149-7 page 132
  69. ^ Our Lady of Guadalupe by Jeanette Rodríguez 1994 ISBN 0-292-77062-6 pages 44–46
  70. ^ "Vatican web site". Vatican.va. http://www.vatican.va/holy_father/john_paul_ii/homilies/2002/documents/hf_jp-ii_hom_20020731_canonization-mexico_en.html. Retrieved 2010-11-20.
  71. ^ The image of Guadalupe by Jody Brant Smith 1995 ISBN 0-86554-421-2 pages 1–2
  72. ^ Miracles of Our Lady by Gonzalo de Berceo, Richard Terry Mount, Annette Grant Cash 1997 ISBN 0-8131-2019-5 page 6-7
  73. ^ Miracles of the Blessed Virgin Mary by Johannes Herolt, C. C. Swinton Blandpages 2004 ISBN 1-4191-7308-1 pages 4–6
  74. ^ Piety and charity in late medieval Florence by John Henderson 1997 ISBN 0-226-32688-8 page 196
  75. ^ Lourdes: A History of Its Apparitions and Cures by Georges Bertrin 2004 ISBN 1-4179-8123-7 page 181
  76. ^ The encyclopedia of Christianity, Volume 3 by Erwin Fahlbusch, Geoffrey William Bromiley 2003 ISBN 90-04-12654-6 page 339
  77. ^ David van Biega; Greg Burke (1995-04-10). "Modern Miracles Have Strict Rules". Time.com (Time Magazine). http://www.time.com/time/magazine/article/0,9171,982807,00.html. Retrieved 2010-11-20.
  78. ^ Pilgrimage to images in the fifteenth century by Robert Maniura 2004 ISBN 1-84383-055-8 page 104
  79. ^ Maximilian Kolbe: Saint of Auschwitz by Elaine Murray Stone 1997 ISBN 0-8091-6637-2 pages 7–8
  80. ^ a b Miravalle, Mark Introduction to Mary, 1993, ISBN 978-1-882972-06-7, pages 51–65
  81. ^ "Catholic Encyclopedia: Immaculate Conception". Newadvent.org. http://www.newadvent.org/cathen/07674d.htm. Retrieved 2010-03-02.
  82. ^ Miravalle, Mark. Introduction to Mary'’. 1993 Queenship Publishing ISBN 978-1-882972-06-7 page 51
  83. ^ Pope Pius XII: "Munificentissimus Deus?Defining the Dogma of the Assumption", par. 44. Vatican, November 1, 1950
  84. ^ Lumen Gentium, Chapter 8, Section 59.
  85. ^ A Beginner's Book of Prayer: An Introduction to Traditional Catholic Prayers by William G. Storey 2009 ISBN 0-8294-2792-9 page 99
  86. ^ a b Ann Ball, 2003 Encyclopedia of Catholic Devotions and Practices ISBN 0-87973-910-X page 365
  87. ^ Our Sunday Visitor's Catholic Almanac by Matthew Bunson 2009 ISBN 1-59276-441-X page 122
  88. ^ The Catholic Handbook for Visiting the Sick and Homebound by Corinna Laughlin, Sara McGinnis Lee 2010 ISBN 978-1-56854-886-9 page 4
  89. ^ a b Burke, Raymond L.; et al. (2008). Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons ISBN 978-1-57918-355-4 page 178
  90. ^ a b Mary for evangelicals by Tim S. Perry, William J. Abraham 2006 ISBN 0-8308-2569-X page 142
  91. ^ James Hall, 1983, A History of Ideas and Images in Italian Art ISBN 0-7195-3971-4 page 222
  92. ^ "Part One Section Two Chapter Three Item 971". Catechism of the Catholic Church. Vatican. http://www.vatican.va/archive/ccc_css/archive/catechism/p123a9p6.htm. Retrieved 07Oct 2010.
  93. ^ Mary and the Saints: Companions on the Journey by James P. Campbell 2001 ISBN 0-8294-1725-7 pages 41–45
  94. ^ Queen Mother: A Biblical Theology of Mary's Queenship by Edward P. Sri, Scott Hahn 2005 ISBN 1-931018-24-3 page 13
  95. ^ Pope John Paul II, 1996, Gift And Mystery, Doubleday Books ISBN 978-0-385-40966-7 page 28
  96. ^ Lo Scapolare del Carmelo Published by Shalom, 2005 ISBN 88-8404-081-7 page 6
  97. ^ "HelpFellowship". HelpFellowship. http://www.helpfellowship.org/Pope_John_Paul_II.htm. Retrieved 2010-11-20.
  98. ^ Candice Lee Goucher, 2007 World history: journeys from past to present ISBN 0-415-77137-4 page 102
  99. ^ Vicente del Rio, 2009 Contemporary urbanism in Brazil ISBN 0-8130-3281-4 page 189
  100. ^ John Noble, Susan Forsyth, Vesna Maric, Paula Hardy. Andalucía. Lonely Planet, 2007, p. 100
  101. ^ Silvio Bedini, 1991 The Christopher Columbus encyclopedia ISBN 0-13-142670-2 page 318
  102. ^ Secular ritual by Sally Falk Moore, Barbara G. Myerhoff 1977 ISBN 90-232-1457-9 page 174
  103. ^ Emiliano Zapata by Samuel Brunk 1995 ISBN 0-8263-1620-4 page 68
  104. ^ The Roman Catholic Church: an illustrated history by Edward R. Norman ISBN page 127
  105. ^ Ann Ball, 2003 Encyclopedia of Catholic Devotions and Practices ISBN 0-87973-910-X page 525
  106. ^ Mary's Praise on Every Tongue: A Record of Homage Paid to Our Blessed Lady by Chandlery Peter Joseph 2009 ISBN 1-113-16154-X page 181
  107. ^  "Sodality". Catholic Encyclopedia. New York: Robert Appleton Company. 1913.
  108. ^ Catholic Prayerbook: From Downside Abbey, David Foster (2001), ISBN 0-567-08669-0 p. 153.
  109. ^ a b Spiritual Theology by Jordan Aumann 1980 ISBN 0-7220-8518-4 pages 62–67
  110. ^ a b Mark Miravalle, 1993, Introduction to Mary, ISBN 978-1-882972-06-7, page 173
  111. ^ a b Vatican website: Lumen Gentium No 61 and No 62 [5]
  112. ^ The children of Fatima: Blessed Francisco & Blessed Jacinta Marto by Leo Madigan 2003 OSV Press ISBN 1-931709-57-2 page 248
  113. ^ a b c "Veneration of the Holy Mother of God, item 204". http://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20020513_vers-direttorio_en.html#Chapter%20Five. Retrieved November 20, 2010.
  114. ^ a b "Catholic Encyclopedia: Consecration". http://www.newadvent.org/cathen/04276a.htm. Retrieved November 20, 2010.
  115. ^ a b Mary's Immaculate Heart by John F. Murphy 2007 ISBN 1-4067-3409-8 pages 96–103
  116. ^ Miravalle, Mark Introduction to Mary 1993, ISBN 978-1-882972-06-7, page 153
  117. ^ a b The Catholicism Answer Book by John Trigilio, Kenneth Brighenti 2007 ISBN 1-4022-0806-5 page 325
  118. ^ a b Miravalle, Mark Introduction to Mary 1993, ISBN 978-1-882972-06-7, pp 164–167
  119. ^ Terrence McNally, 2009 What Every Catholic Should Know about Mary ISBN 1-4415-1051-6 page 135
  120. ^ Introduction to Mary: the Heart of Marian Doctrine and Devotion, Mark Miravalle, S.T.D., Queenship Publishing, 1993, pages 110–111
  121. ^ De Montfort, True Devotion, II, Ch.I. No. 120
  122. ^ The Franciscan Tradition by Regis J. Armstrong, Ingrid J. Peterson, Phyllis Zagano 2010 ISBN 0-8146-3030-8 page 51
  123. ^ Redemptoris Mater, No.45
  124. ^ Introduction to Mary: the Heart of Marian Doctrine and Devotion, Mark Miravalle, S.T.D., Queenship Publishing, 1993, pages 123–124
  125. ^ Mary Is for Everyone by William McLoughlin, Jill Pinnock 1998 ISBN 0-85244-429-X page 79
  126. ^ With Jesus by Mark Miravalle 1993 ISBN 1-57918-241-0 page 131
  127. ^ The mystery of Mary by Paul Haffner 2004 ISBN 0-85244-650-0 page 198
  128. ^ Mary, mother of the redemption by Edward Schillebeeckx 1964 ASIN B003KW30VG pages 82–84
  129. ^ Mary in the Redemption by Adrienne von Speyr 2003 ISBN 0-89870-955-5 pages 2–7
  130. ^ Salvation Through Mary by Henry Aloysius Barry 2008 ISBN 1-4097-3172-3 pages 13–15
  131. ^ Summa Theologiae: Volume 51, Our Lady: 3a. 27–30 by Thomas Aquinas, Thomas R. Heath 2006 ISBN 0-521-02959-7 page 114
  132. ^ Encyclopedia of theology: a concise Sacramentum mundi by Karl Rahner 2004 ISBN 0-86012-006-6 pages 896–898 [6]
  133. ^ The encyclopedia of Christianity, Volume 3 by Erwin Fahlbusch, Geoffrey William Bromiley 2003 ISBN 90-04-12654-6 page 407 [7]
  134. ^ Encyclopedia of the Middle Ages, Volume 2 by André Vauchez, Richard Barrie Dobson, Adrian Walford, Michael Lapidge 2001 ISBN 1-57958-282-6 page 919
  135. ^ Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons by Raymond Burke et al. 2008 ISBN 978-1-57918-355-4 pages 372–373
  136. ^ Heart of the Redeemer by Timothy Terrance O'Donnell, 1992 ISBN 0-89870-396-4 page 272
  137. ^ Arthur Calkins, The Theology of the Alliance of the Two Hearts, Missio Immaculatae (English Edition) Year III, N° 4 (May to December 2007)
  138. ^ Pope John Paul II. "Address of his Holiness John Paul II to the Participants of the Study Week of the Pontifical Academy of Sciences". Vatican. http://www.vatican.va/holy_father/john_paul_ii/speeches/1986/september/documents/hf_jp-ii_spe_19860922_simposio-maria-gesu_en.html. Retrieved 04 Oct 2010.
  139. ^ Arthur Calkins, The Alliance of the Two Hearts and Consecration, Miles Immaculatae XXXI (July/December 1995) 389–407
  140. ^ Vatican website: Pope John Paul II Angelus address of September 15, 1985 (Spanish and Italian)
  141. ^ Proceedings of the International Theological Symposium on the Alliance of the Hearts of Jesus and Mary, September 1986, Fatima, Portugal
  142. ^ Saint Alphonsus Liguori, The Glories of Mary, Liguori Publications, 1868, ISBN 0-7648-0664-5 page 623
  143. ^ "Discourse IV of the Dolours of Mary". St. Alphonsus Liguori, of the Dolours of Mary. EWTN. http://www.ewtn.com/library/MARY/7DOLORS.htm. Retrieved 01 Oct 2010.
  144. ^ Antoine Nachef, 2000 Mary's Pope Rowman & Littlefield Press ISBN 978-1-58051-077-6 page 4
  145. ^ Joseph Jaja Rao, 2005, The Mystical Experience and Doctrine of St. Louis-Marie Grignion de Montfort Ignatius Press ISBN 978-88-7839-030-0 page 7
  146. ^ Butler, Alban Lives of the saints, Volume 1 2007 ISBN 1-60506-312-6 page 429
  147. ^ Eric Francis Osborn Irenaeus of Lyons 2001 ISBN 0-521-80006-4 page 112
  148. ^ Irenaeus of Lyons, Adversus haereses 3:22
  149. ^ Tertullian, De Carne Christi 17
  150. ^ The Virgin Mary in the works of Saint Ambrose by Charles William Neumann 1962 ASIN: B0007J9CX0 page 264
  151. ^ Ambrose, CSEL 32, 505, and De inst. Virginum 49
  152. ^ (De Virginib. L. ii., c. ii.)
  153. ^ Mirror of His beauty by Peter Schäfer 2002 ISBN 0-691-09068-8 Page 157
  154. ^ Michael Schmaus, Mariologie, Katholische Dogmatik, München Vol V, 1955207 page 207
  155. ^ Hom. II super "Missus est", 17; Migne, P. L., CLXXXIII, 70-b, c, d, 71-a. Quoted in Doctor Mellifluus 31
  156. ^ Allan B Wolter & Blane O'Neill, John Duns Scotus: Mary's Architect, Franciscan Press, Illinois, 1983, p.1
  157. ^ "Address of John Paul II to the Members of the Scotus Commission". Vatican.va. 16 February 2002. http://www.vatican.va/holy_father/john_paul_ii/speeches/2002/february/documents/hf_jp-ii_spe_20020216_frati-minori_en.html. Retrieved 2010-11-20.
  158. ^ Hugo Rahner, Ignatius von Loyola als Mensch und Theologe, Herder 1965, pp 222, 224, 275, 299, 300
  159. ^ Waldrop, Gregory Object of Devotion: The story of a dramatic restoration America Magazine, October 2010 [8]
  160. ^ A. Venturoli S. Filippo Neri, Roma, 1988, p. 117
  161. ^ "Catholic encyclopedia". Newadvent.org. 1911-06-01. http://www.newadvent.org/cathen/12350a.htm. Retrieved 2010-11-20.
  162. ^ The Catholic Answer Book of Mary by Peter M. J. Stravinskas, 2000 ISBN 0-87973-347-0 page 131
  163. ^ Streicher Catechismi, I, 12
  164. ^ Saint Alphonsus Liguori, The Glories of Mary, Liguori Publications, 1868 , ISBN 0-7648-0664-5 page 623
  165. ^ "EWTN". EWTN. http://www.ewtn.com/library/MARY/7DOLORS.htm. Retrieved 2010-11-20.
  166. ^ Pope John Paul II on Saint Louis de Montfort[dead link]
  167. ^ "Vatican press office". Vatican.va. http://www.vatican.va/news_services/press/documentazione/documents/sp_ss_scv/insigne/sp_ss_scv_stemma-bandiera-sigillo_en.html. Retrieved 2010-11-20.
  168. ^ The Cult of the Virgin Mary in Anglo-Saxon England by Mary Clayton 2003 ISBN 0-521-53115-2 pages 26–37
  169. ^ a b Pope Pius XII. "Encyclical of Pope Pius XII on Proclaiming the Queenship of Mary". Ad Caeli Reginam. Vatican. http://www.vatican.va/holy_father/pius_xii/encyclicals/documents/hf_p-xii_enc_11101954_ad-caeli-reginam_en.html. Retrieved 04 Oct 2010.
  170. ^ "Time Magazine". Time.com. 1954-11-08. http://www.time.com/time/magazine/article/0,9171,857668,00.html. Retrieved 2010-11-20.
  171. ^ EWTN on Battle of Lepanto (1571) [9]
  172. ^ Butler's Lives of the Saints by Alban Butler, Peter Doyle 1999 ISBN 0-86012-253-0 page 222
  173. ^ The encyclopedia of Christianity, Volume 4 by Erwin Fahlbusch, Geoffrey William Bromiley 2005 ISBN 0-8028-2416-1 page 575
  174. ^ Pope Leo XIII. "Encyclical of Pope Leo XIII on the Rosary". Octobri Mense. Vatican. http://www.vatican.va/holy_father/leo_xiii/encyclicals/documents/hf_l-xiii_enc_22091891_octobri-mense_en.html. Retrieved 04 Oct 2010.
  175. ^ Maiden and Mother: Prayers, Hymns, Devotions, and Songs to the Beloved Beloved Virgin Mary Throughout the Year by M. M. Miles, Margaret R. Miles 2001 ISBN 0-86012-305-7 page
  176. ^ Handbook of Prayers by James Socías 2006 ISBN 0-87973-579-1 page 483
  177. ^ Truly Our Sister: A Theology of Mary in the Communion of Saints by Elizabeth A. Johnson 2006 ISBN 0-8264-1827-9 page 97
  178. ^ a b "National Calendar of the USA on-line" (PDF). http://www.usccb.org/liturgy/current/2010cal.pdf. Retrieved 2010-11-20.
  179. ^ Encyclopedia of Catholicism by Frank K. Flinn, J. Gordon Melton 2007 ISBN 0-8160-5455-X pages 443–444
  180. ^ "The Canons of the Two Hundred Holy and Blessed Fathers Who Met at Ephesus". Ccel.org. 2005-06-01. http://www.ccel.org/ccel/schaff/npnf214.x.xvi.i.html. Retrieved 2010-11-20.
  181. ^ The Christian theology reader by Alister E. McGrath 2006 ISBN 1-4051-5358-X page 273
  182. ^ The Cult of the Virgin Mary in Anglo-Saxon England by Mary Clayton 2003 ISBN 0-521-53115-2 pages 249–252
  183. ^ The greatest Marian prayers: their history, meaning, and usage by Anthony M. Buono 1999 ISBN 0-8189-0861-0 page 124
  184. ^ Legends of the Madonna by Anna Jameson 2009 1406853380 page 50
  185. ^ Willi Apel, Gregorian Chant 1958 ISBN 0-253-20601-4 p. 404.
  186. ^ Music In Western Civilisation by Craig M. Wright, Bryan R. Simm 2005 ISBN 0-495-00867-2 page 137
  187. ^ Harvard dictionary of music by Willi Apel 1944 ISBN 0-674-37501-7 pages 355–356
  188. ^ Bäumer, 652
  189. ^ Songs of the dove and the nightingale: sacred and secular music c.900-c.1600 by Greta Mary Hair, Robyn E. Smith 1995 ISBN 2-88449-141-4 page 63
  190. ^ Catholic Music Through the Ages by Edward Schaefer 2008 ISBN 1-59525-020-4 page 100
  191. ^ Harvard dictionary of music by Willi Apel 1944 ISBN 0-674-37501-7 pages 29 and 66
  192. ^ Missa in honorem Beatissimae Virginis Mariae, No. 5 in E flat major, also known as the Grosse Orgelmesse (Great Organ Mass) (H. 22/4) (1766) and Missa Cellensis, Mariazellermesse No. 8 in C major, (H. 22/8) (1782)
  193. ^ Mary the Perfect Woman: One Hundred and Fifty Rhythms in Honor of the Mystical Life of Our Lady by Emily Mary Shapcote 2009 ISBN 1-103-66388-7 pages xxii–xxxiii [10]
  194. ^ "Part Four Section One Chapter Two Item 2679". Catechism of the Catholic Church. Vatican. http://www.vatican.va/archive/ccc_css/archive/catechism/p4s1c2a2.htm. Retrieved 07Oct 2010.
  195. ^ The encyclopedia of Christianity, Volume 3 by Erwin Fahlbusch, Geoffrey William Bromiley 2003 ISBN 90-04-12654-6 page 406 [11]
  196. ^ a b :The Tradition of Catholic Prayer by Christian Raab, Harry Hagan 2007 ISBN 0-8146-3184-3 page 234
  197. ^ James Socías (2006). Handbook of Prayers. p. 472. ISBN 0-87973-579-1. http://books.google.com/?id=AgaDx-NSiMYC&pg=RA4-PA472&dq=Alma+Redemptoris+Mater#v=onepage&q=Alma%20Redemptoris%20Mater&f=false. Retrieved 2010-11-20.
  198. ^ Geoghegan. G.P. A Collection of My Favorite Prayers, 2006 ISBN 1-4116-9457-0 pages 31, 45, 70, 86, 127
  199. ^ Ann Ball, 2003 Encyclopedia of Catholic Devotions and Practices ISBN 0-87973-910-X page 168
  200. ^ "Catholic encyclopedia". Newadvent.org. 1911-06-01. http://www.newadvent.org/cathen/12275b.htm. Retrieved 2010-11-20.
  201. ^ Catholic cults and devotions by Michael P. Carroll 1989 ISBN 0-7735-0693-4 page 7
  202. ^ Ann Ball, 2003 Encyclopedia of Catholic Devotions and Practices ISBN 0-87973-910-X pages 11 and 341
  203. ^  "Scapular". Catholic Encyclopedia. New York: Robert Appleton Company. 1913.
  204. ^ Mark Miravalle, 1993, Introduction to Mary, Queenship Publishing ISBN 978-1-882972-06-7, page 173
  205. ^ Ann Ball, 2003 Encyclopedia of Catholic Devotions and Practices ISBN 0-87973-910-X
  206. ^  "Raccolta". Catholic Encyclopedia. New York: Robert Appleton Company. 1913.
  207. ^ Joseph P. Christopher et al., 2003 The Raccolta St Athanasius Press ISBN 978-0-9706526-6-9
  208. ^ a b Michael Freze, 1993, Voices, Visions, and Apparitions, OSV Publishing ISBN 0-87973-454-X pages 257–265
  209. ^ Short Biography of Padre Pio http://www.padrepiodevotions.org/index.asp?pagename=biography
  210. ^ The book Mother Maria Pierina by Maria Rigamonti http://www.cenacle.co.uk/products.asp?partno=B0532
  211. ^ Habits of Devotion by James M. O'Toole 2005 ISBN 0-8014-7255-5 page 121
  212. ^ McNally, Terrence, What Every Catholic Should Know about Mary ISBN 1-4415-1051-6 page 166
  213. ^ "NY Times". Reuters. Czestochowa (Poland); Fatima (Portugal): NY Times. 1984-05-16. http://www.nytimes.com/1984/05/16/world/pope-donates-bullet-to-fatima-sanctuary.html. Retrieved 2010-11-20.
  214. ^ Vatican News on Benoite Rencurel http://www.catholicnewsagency.com/avantgo/new.php?n=12546
  215. ^ Catholic News on Benoite Rencurel http://www.catholic.org/international/international_story.php?id=27848
  216. ^ Catholic Customs and Traditions: A Popular Guide by Greg Dues 1993 ISBN 0-89622-515-1 page 126 [12]
  217. ^ "Part Three Section Two Chapter One Item 2132". Catechism of the Catholic Church. Vatican. http://www.vatican.va/archive/ccc_css/archive/catechism/p3s2c1a1.htm. Retrieved 06 Oct 2010.
  218. ^ The Celebration of Faith: The Virgin Mary by Alexander Schmemann 2001 ISBN 0-88141-141-8 page 11 [13]
  219. ^ Merriam-Webster's encyclopedia of world religions by Wendy Doniger, 1999 ISBN 0-87779-044-2 page 696
  220. ^ Grieving with Mary: Finding Comfort and Healing in Devotion to the Mother of God by Mary K. Doyle 2009 ISBN 0-87946-397-X page 42
  221. ^ Mary in Western art by Timothy Verdon, Filippo Rossi 2005 ISBN 0-9712981-9-X page 11
  222. ^ The Virgin, saints, and angels: South American paintings 1600–1825 by Suzanne L. Stratton-Pruitt 2006 ISBN 88-7624-613-4 pages 34
  223. ^ Art and architecture of viceregal Latin America, 1521–1821 by Kelly Donahue-Wallace 2008 page ISBN 0826334598143
  224. ^ Early modern confraternities in Europe and the Americas by Christopher F. Black, Pamela Gravestock 2006 ISBN 0-7546-5174-6 page 11
  225. ^ "Catholic encyclopedia". Newadvent.org. http://www.newadvent.org/cathen/14120a.htm. Retrieved 2010-11-20.
  226. ^ The Sodality of Our Lady: historical sketches by P.J. Kenedy & sons, 1916 ISBN page 37
  227. ^ History of the sodalities of the blessed virgin Mary by Louis Delplace 1884 ISBN 1-141-60228-8 page 211
  228. ^ Maiden and Mother: Prayers, Hymns, Devotions, and Songs to the Beloved Virgin Mary Throughout the Year by Margaret M. Miles 2001 ISBN 0-86012-305-7 page 125
  229. ^ "Catholic encyclopedia". Newadvent.org. 1911-02-01. http://www.newadvent.org/cathen/11769a.htm. Retrieved 2010-11-20.
  230. ^ "Catholic encyclopedia". Newadvent.org. 1910-10-01. http://www.newadvent.org/cathen/09749d.htm. Retrieved 2010-11-20.
  231. ^ Joan Carroll Cruz, Saintly Men of Modern Times (2003) ISBN 1-931709-77-7 pages 117–118
  232. ^ Thomas McGonigle, 1996, A History of the Christian Tradition Paulist Press ISBN 978-0-8091-3648-3 page 222
  233. ^ A pilgrim's handbook to Fatima by Leo Madigan 2001 ISBN 0-85244-532-6 page 207
  234. ^ Catholic Dictionary by Peter M. J. Stravinskas 2002 ISBN 0-87973-390-X page 141
  235. ^ Religions of the World by J. Gordon Melton, Martin Baumann 2003 ISBN 1576072231 pages 308-309
  236. ^ New commentary on the Code of Canon Law by John P. Beal, James A. Coriden, Thomas J. Green 2002 ISBN 0-8091-4066-7 page 1437 (Canon 1230)
  237. ^ Trudy Ring, 1996, International Dictionary of Historic Places, ISBN 978-1-884964-02-2 page 245
  238. ^ Pilgrimage: from the Ganges to Graceland : an encyclopedia, Volume 1 by Linda Kay Davidson, David Martin Gitlitz 2002 ISBN 1-57607-004-2 page 213
  239. ^ Brazil rediscovered by Roberta C. Wigder 1977 ISBN 0-8059-2328-4 page 235
  240. ^ Pilgrimage: from the Ganges to Graceland : an encyclopedia, Volume 1 by Linda Kay Davidson, David Martin Gitlitz 2002 ISBN 1-57607-004-2 page 38
  241. ^ "Medjugorje". EWTN. http://www.ewtn.com/expert/answers/medjugorje.htm. Retrieved 01 Oct 2010.
  242. ^ Sacred worlds: an introduction to geography and religion by Chris C. Park 1994 ISBN 0-415-09012-1 page 283
  243. ^ The Ancient Traditions of the Virgin Mary's Dormition and Assumption by Stephen J. Shoemaker 2006 ISBN 0-19-921074-8 page 76
  244. ^ Chronicle of the living Christ: the life and ministry of Jesus Christ by Robert A. Powell 1996 ISBN 0-88010-407-4 page 12
  245. ^ Pope Benedict XVI. "Homily of the Holy Father". Mass Before the Shrine of Meryem Ana Evi. Vatican. http://www.vatican.va/holy_father/benedict_xvi/homilies/2006/documents/hf_ben-xvi_hom_20061129_ephesus_en.html. Retrieved 04 Oct 2010.
  • The Mary Page (The Marian Library/International Marian Research Institute, University of Dayton)
  • Mariology.com
  • Memorials of the Blessed Virgin Mary
  •  "The Blessed Virgin Mary". Catholic Encyclopedia. New York: Robert Appleton Company. 1913.
  •  "Immaculate Conception". Catholic Encyclopedia. New York: Robert Appleton Company. 1913.
  • Queenship of Mary

 

 ●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬●
 
Featured Items Panel from Litany Lane




View more Inspirational Designs at Litany Lane.
●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬●


Today's Snippet I:  The Law of Grace

 

On Dec 29, 2014, Ivan had an apparition of Our Lady on Apparition Hill in Medgujorge...God is granting us a state of grace, Honor God daily and use this grace period wisely....
 
Ivan said that Our Lady came to us joyful and happy, and she welcomed all of us with her motherly greeting, "Praised be Jesus, my dear children" After this Our lady said:

"Dear children, today I want to say thank you, thank you dear children, because you have made a choice, you have decided to live my messages. Today I invite you anew, during this time of grace, to pray more for the family and to pray for the evangelization of the family and especially to pray for young people that God may dwell in the family and occupy the first place. I am with you and pray with you. Thank you dear children for also today having responded to my call."

After that Our Lady prayed for a period of time over all of us here with her hands outstretched. She blessed all of us with her motherly blessing and blessed everything brought for her to bless. I also recommended all of you, your needs, your families, and all that is in your hearts. Our Lady knows our hearts better than anyone else.

After that Our Lady continued to pray over all of us and then she left in prayer in the sign of the light and Cross with the words, "Go in peace, my dear children!" ~ Our Lady of Medjugorje 2014


Book 5, Chapter 2
The Mystical City of God, 
The Divine History and Life of The Virgin Mother of God

JESUS INSTRUCTS HIS MOTHER IN THE LAW OF GRACE
I have already said in former chapters, that our Lady was the first and specially privileged Disciple of her most holy Son, chosen among all creatures as the model of the new evangelical law and its Author, according to which He was to mould all the saints of the new evangelical law and judge of all the results of the Redemption. 

In regard to Her the incarnate Word proceeded like a most skillful artist, who understands the art of painting and that pertains to it most thoroughly; who, throwing all powers into one chosen work, seeks to gain from it alone renown and fame as from the full exposition of his art. It is certain that all the holiness and glory of the saints was the result of the love and merits of Christ: (Eph. 2, 3) but in comparison with the excellence of Mary they seem insignificant and as it were only rough sketches; for in all the saints are found defects (I John 1, 8). But this living image of the Onlybegotten was free from all imperfections; and the first strokes of his pencil in Her were of greater beauty than the last touches in the highest angels and saints. She is the model for all the perfection of holiness and virtues of all his elect, and the utmost limit to which the love of Christ can proceed in mere creatures. No one received any grace or glory that most holy Mary could not receive, and She received all that others were incapable of receiving; and her most blessed Son gave to Her all that She could receive and that He could communicate.

The multitude and variety of the saints silently enhance the Artificer of their great sanctity, and the greatness of the highest is made more conspicuous by the beauty of the lowest: but all of them together are a glorification of most holy Mary. For by her incomparable holiness they are all surpassed and they all partake of so much the greater felicity as they imitate Her, whose holiness redounds over all. If the most pure Mary has reached the highest pinnacle in the ranks of the just, She may also on this very account be considered as the instrument or the motive power through which the saints themselves have reached their station. As we must judge of her excellence (even if only from afar), by the labor which Christ the Lord applied for her formation, let us consider what labor He spent upon Her and how much upon the whole Church. To establish and to enrich his Church He deemed it sufficient to spend only three years in preaching, selecting the Apostles, teaching the people, and inculcating the evangelical law by his public life; and this was amply sufficient to accomplish the work enjoined upon Him by the eternal Father and to justify and sanctify all the true believers. But in order to stamp upon his most holy Mother the image of his holiness, He consumed not three years, but ten times three years, engaging in this work with all the power of his divine love, without ever ceasing hour after hour to add grace to grace, gifts to gifts, blessings to blessings, and holiness to holiness. And at the end of all this He still left Her in a state, in which He could continue to add excellence after his Ascension to his eternal Father as I will describe in the third part. Our reason is unbalanced, our words fail at the greatness of this incomparable Lady; for She is elect as the sun (Cant. 6, 9); and her effulgence cannot be borne by terrestrial eyes, nor comprehended by any earthly creatures.

Christ our Redeemer began to manifest his designs in regard to his heavenly Mother after they had come back from Egypt to Nazareth, as I have already mentioned; from that time on He continued to follow up his purpose in his quality as Teacher and as the divine Enlightener in all the mysteries of the Incarnation and Redemption. After they returned from Jerusalem in his twelfth year, the great Queen had a vision of the Divinity, not an intuitive vision, but one consisting of intellectual images; one very exalted and full of the new influences of the Divinity and of the secrets of the Most High. She was especially enlightened in regard to the decrees of the divine Will concerning the law of grace, which was now established by the incarnate Word, and concerning the power, which was given to Him in the consistory of the most blessed Trinity. At the same time She saw for this purpose the eternal Father consigned to His Son the seven-sealed book, of which saint John speaks (Apoc. 5, 1), and how none could be found either in heaven or on earth, who could unseal and open it, until the Lamb broke its seals by his Passion and Death and by his doctrines and merits. For in this figure God wished to intimate, that the secret of this book was nothing else than the new law of the Gospel and the Church founded upon it in this world.

Then the heavenly Queen saw in spirit that, by decree of the most blessed Trinity, She was to be the first one to read and understand this book; that her Onlybegotten was to open it for Her and manifest it all to Her, while She was to put it perfectly into practice; that She was the first one, who was to accompany the Word, and who was to occupy the first place next to Him on the way to heaven, which He had opened up for mortals and traced out in this book. In Her, as his true Mother, was to be deposited this new Testament. She saw how the Son of the eternal Father and of Herself accepted this decree with great pleasure; and how his sacred humanity obeyed it with ineffable joy on her account.

She issued from this ecstatic vision and betook Herself to her most holy Son, prostrating Herself at his feet and saying: "My Lord, my Light and my Teacher, behold thy unworthy Mother prepared for the fulfillment of thy wishes admit me anew as thy disciple and servant and make use of me as the instrument of thy wisdom and power. Execute in me thy pleasure and that of thy eternal Father." Her most holy Son received Her with the majesty and authority of a divine Teacher and instructed Her in most exalted mysteries. In most persuasive and powerful words He explained to Her the profoundest meanings of the works enjoined upon Him by the eternal Father in regard to the Redemption of man, the founding of the Church and the establishment of the new evangelical law. He declared and reaffirmed, that in the execution of these high and hidden mysteries She was to be his Companion and Coadjutrix, receiving and enjoying the first-fruits of grace; and that therefore She, the most pure Lady, was to follow Him in his labors until his death on the Cross with a magnanimous and well prepared heart in invincible and unhesitating constancy. He added heavenly instruction such as enabled Her to prepare for the reception of the whole evangelical Law, the understanding and practice of all its precepts and counsels in their highest perfection. Other sacramental secrets concerning his works in this world the Child Jesus manifested to his most blessed Mother on this occasion. And the heavenly Lady met all his words and intentions with profound humility, obedience, reverence, thanksgiving and most ardent love.


WORDS OF THE QUEEN. (The Virgin Mary speaks to Sister Mary of Agreda, Spain.)

The Most High who in sheer goodness and bounty given existence to all creatures and denies his providential care to none, faithfully supplies all souls with light by which they can enter into the knowledge of Him and of eternal life provided they do not of their own prevent and obscure this light by sin or give up the quest of the kingdom of heaven. To the souls whom according to his secret judgments, He calls to his Church, He shows himself still more liberal. For with the grace of Baptism He infuses into them not only those virtues, which are called essentially infused and which the created cannot merit by its own labors and efforts; but also those, which are accidentally infused and which it can merit by its own labors and efforts. These the Lord gives freely beforehand, in order that the soul may be more prepared zealous in the observance of his holy Law. In other souls, in addition to the common light of faith, the Lord, in his clemency grants supernatural gifts of knowledge and virtue for the better understanding of the evangelical mysteries and for the more zealous practice of good works. In this kind of gifts He has been more liberal with thee than with many generations; obliging thee thereby to distinguish thyself in loving correspondence due to Him and to humble thyself before Him to the very dust.

In order that thou mayest be well instructed and informed, I wish to warn thee as a solicitous and loving Mother of the cunning of satan for the destruction of these works of the Lord. From the very moment in which mortals begin to have the use of their reason, each one of them is followed by many watchful and relentless demons. For as soon as the souls are in a position to raise their thoughts to the knowledge of their God and commence the practice of the virtues infused by Baptism, these demons, with incredible fury and astuteness, seek to root out the divine seed; and if they cannot succeed in this, they try to hinder its growth, and prevent it from bringing forth fruit by engaging men in vicious, useless, or trifling things. Thus they divert their thoughts from faith and hope and from the pursuit of other virtues, leading them to forget that they are Christians and diverting their attention from the knowledge of God and from the mysteries of the Redemption and of life eternal. Moreover the same enemy instills into the parents a base neglectfulness and carnal love for their offspring; and he incites the teachers to carelessness, so that the children find no support against evil in their education, but become depraved and spoiled by many bad habits, losing sight of virtue and of their good inclinations and going the way of perdition.

But the most kind Lord does not forget them in this danger and He renews in them his holy inspirations and special helps. He supplies them with the holy teachings of the Church by his preachers and ministers. He holds out to them the aid of the Sacraments and many other inducements to keep them on the path of life. That those who walk in the way of salvation are the smaller number, is due to the vice and depraved habits imbibed in youth and nourished in childhood. For that saying of Deuteronomy is very true: "As the days of thy youth, so also shall thy old age be" (Deut. 33, 25). Hence the demons gain courage and increase their tyrannical influence over souls in the early years of man's life, hoping that they will be able to induce men to commit so much the greater and the more frequent sins in later years, the more they have succeeded in drawing them into small insignificant faults in their childhood. By these they draw them on to a state of blind presumption; for with each sin the soul loses more and more the power of resistance, subjects itself to the demon, and falls under the sway of its tyrannical enemies. The miserable yoke of wickedness is more and more firmly fastened upon it; it is trodden underfoot by its own iniquity and urged onward under the sway of the devil from one precipice to another, from abyss to abyss (Ps. 41, 8): a chastisement merited by all those, that allow themselves to be overcome by evil-doing in the beginning. By these means Lucifer has hurled into hell so great a number of souls and continues so to hurl them every day, rising up in his pride against the Almighty. In this manner has he been able to introduce into the world his tyrannical power, spreading among men forgetfulness of death, judgment, heaven and hell, and casting so many nations from abyss to abyss of darkness and bestial errors, such are contained in the heresies and false sects of the infidels. Do thou therefore beware of this terrible danger, my daughter, and let not the memory of the law of thy God, his precepts and commands, and the truths of the Catholic Church and the doctrines of the Gospels ever fail in thy mind. Let not a day pass in which thou dost not spend much time in meditating upon all these; and exhort thy religious and all those who listen to thee the same. For thy enemy and adversary is laboring with ceaseless vigilance to obscure thy understanding in forgetfulness of the divine law, seeking to withdraw thy will, which is a blind faculty, from the practice of justification. This, thou knowest, consists in acts of living faith, trustful hope, ardent love, all coming from a contrite and humble heart (Ps. 50, 19).


Reference

Mary of Jesus of Agreda, The Mystical City of God: A Popular Abridgement of the Divine History and Life of the Virgin Mother of God (1671). 794 pages. Archbishop of Santa Fe, NM Imprimatur Feb 9,1949.  Blue Arm Our Lady of Fatima. Ave Maria Institute, 1978. Translated by Fiscar Marison, Tan Books: Abridged edition (January 1, 2012). ISBN 978-0895550705.


About the Author

Venerable Mother Mary of Jesus of Agreda, also known as the Blue Nun, was born in 1602 at Agreda, Spain. She possessed a considerable amount of divine knowledge even at a very young age, and consequently was confirmed at just four years old. When she was twenty-five, Mary was instituted as president of a Franciscan nunnery that her mother left behind after the older woman's death. She wrote fourteen books throughout her lifetime, among them the four-volume Mystical City of God, and also served as spiritual advisor to King Philip IV of Spain. It has also been said that her writings were inspirational for Mel Gibson as he produced his film The Passion of the Christ, released in 2004. Mother Mary of Jesus died in 1665 at the age of sixty-three, and was declared venerable by Pope Clement X less than ten years later.


●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬●

 

Today's Snippet II:  Roman Catholic Mariology



Our Mother of Perpetual Help (remastered)
Roman Catholic Mariology is the systematic study of the person of the Blessed Virgin Mary and of her place in the economy of salvation, within the theology of the Catholic Church.[1][2][3]

In the Catholic perspective, Mary has a precise place in the plan of salvation and a special place within tradition and devotion.[4][5][6] She is seen as having a singular dignity, and receives a higher level of veneration than all other saints.[7] Roman Catholic Mariology thus studies not only her life but also the veneration of her in daily life, prayer, hymns, art (where she has been a favorite topic), music, and architecture in modern and ancient Christianity throughout the ages.[8][9][10][11]

The four dogmas of Perpetual virginity, Mother of God, Immaculate Conception and Assumption form the basis of Mariology.[12] However, a number of other Catholic doctrines about the Virgin Mary have been developed by reference to sacred scripture, theological reasoning and Church tradition.[13] The development of Mariology is ongoing and since the beginnings it has continued to be shaped by theological analyses, writings of saints, and papal statements, e.g. while two Marian dogmas are ancient, the other two were defined in the 19th and 20th centuries; and papal teachings on Mary have continued to appear in recent times.[14][15][16]

Study of Mary and her place in the Church

Context and components

The study of Mary and her place in the Catholic Church has been undertaken from a number of perspectives and within a number of contexts, and in his address to the 2012 Mariological congress, Pope Benedict XVI stated that this study must be "understood and deeply examined from different and complementary viewpoints": the path of truth (via veritatis) remains for ever valid, and the path of beauty (via pulchritudinis) and the path of love (via amoris) should also be followed in this study.[21] Pope Benedict XVI has also emphasized that the study of Mary can not be performed in isolation from other disciplines and that "Mariology can never be purely mariological" but is inherently related to the study of Christ and of the Church, and expresses the inner coherence of these disciplines.[22]

Pope Benedict XVI has stated that Marian studies have three separate characteristics: first personalizing the Church so it is not seen just as a structure but as a person, secondly the incarnational aspect and the relation to God, and third Marian piety which involves the heart and the emotional component.[23]

Mary's position in Church can be compared to the aspect of the Petrine office in a dual sense.[24][25] This perspective on the duality of the roles of Mary and Peter highlights the subjective holiness of the heart and the objective holiness of the structure of the Church. In this duality the Petrine office logically examines the charisms for their theological soundness, while the Marian dual provides a balance in the spiritual and emotional sense via the service of love that the office can never encompass.[24] Mariology and the doctrine of office are thus not "side chapels" in Roman Catholic teachings, but are central and integrating elements of it.[24]

Maximalism and minimalism

Mariology is a field in which deeply felt pious beliefs of the faithful and hagiography may conflict with theological and critical historical reviews of beliefs and practices.[26] This conflict was recognized as early as the year 1300 by William of Ware who described the tendency of some believers to attribute almost everything to Mary.[27] Bonaventura warned against Marian maximalism. "One has to be careful as to not to minimize the honour of our Lord, Jesus Christ."[28] However, both minimalist and maximalist have always seen in Mary a sign of the Church and viewed her as a model for all Catholics.[29] In the 20th century, Pope Pius XII, "the most Marian Pope in Church history”[30] warned against both exuberant exaggerations and timid minimalism in the presentation of Mary.[31][32] The Vatican II dogmatic constitution Lumen Gentium was specifically written in 1964 to avoid both Marian maximalism and minimalism.[33][34] Pope John Paul II was also careful to avoid both maximalism and minimalism in his Mariology and avoided taking personal positions on issues which were subject to theological debate.[35]


Mariology and Christology


Christ and Mary, mosaic, Chora Church, 12-14th century. "To Christ through Mary", taught by St. Louis de Montfort, is a key theme in Roman Catholic Mariology.[36]
Mariology (the study of Mary) has been related to Christology (the study of Christ) and in the Roman Catholic theological and papal writings has been viewed as interwoven with the mystery of Christ.[37][38][39] Pope John Paul II discussed the "precise place of Mary" in the plan of salvation in the encyclical Redemptoris Mater and stated: "Following the line of the Second Vatican Council, I wish to emphasize the special presence of the Mother of God in the mystery of Christ and his Church. For this is a fundamental dimension emerging from the Mariology of the Council".[39]

Roman Catholic theologians have also explored the interwoven natures of Mariology and Christology.[38] Pope Benedict XVI characterized the relationship by stating that "Christology and Mariology are inseparably interwoven" from their very beginnings.[40] In his view Mariology underscores the nexus of the mysteries of Christology and ecclesiology, and reflects they are intrinsically interweaved.[37]

Early Christians and numerous saints focused on this connection[41] and popes highlighted the inner link between Marian doctrines and a fuller understanding of Christological themes.[42][43] Given the Catholic perspective that the Church lives in its relation to Christ, being the Body of Christ, it also has a relation to his mother, whose study is the subject of Roman Catholic Mariology.[44] In his 1946 publication Compendium Mariologiae, Mariologist Gabriel Roschini explained that Mary did not only participate in the birth of the physical Jesus but also, with conception, she entered with him into a spiritual union - the divine salvation plan being not only material but including a permanent spiritual unity with Christ.[45] This was echoed by Pope Saint Pius X who in Ad Diem Illum stated: "there is no more direct road than by Mary for uniting all mankind in Christ."[46]

In Roman Catholic theology the study of Mary, while contributing to the study of Christ, is also a separate discipline in its own right, with an understanding of the figure of Mary contributing to a fuller understanding of who Christ is and what he did.[47][48] The Congregation for Catholic Education has characterized the situation as follows: "The history of theology shows that an understanding of the mystery of the Virgin contributes to a more profound understanding of the mystery of Christ, of the Church and of the vocation of man."[49] Referring to this, Cardinal Raymond Burke stated that the promotion of a fuller knowledge of the Virgin Mary is the "constant work of the Church".[50]

History and Development


Santa Maria Antiqua, in the Forum Romanum, 5th century, seat of Pope John VII.
The history of Mariology goes back to the 1st century. Early Christians focused their piety at first more upon the martyrs around them; but following that they saw in Mary a bridge between the old and the new.[51] The earliest recorded prayer to Mary, the sub tuum praesidium, is dated in its earliest form to around the year 250.[52]

In Egypt the veneration of Mary had started in the 3rd century and the term Theotokos was used by Church Father Origen.[53] In the 5th century, the Third Ecumenical Council in Ephesus declared Mary as Theotokos (God-bearer).[54] Churches dedicated to Mary were constructed across the Christian world, among the most famous being Santa Maria Maggiore in Rome.[55] After the 5th century, the celebration of the Assumption of Mary began to spread across the Christian world.[56] The Middle Ages saw growth and development for Mariology and prayers to Mary such as the Ave Maria, and chants such as Ave Maris Stella and the Salve Regina emerged and became staples of monastic plainsong.[16][57][58]

The Renaissance period witnessed a dramatic growth in Marian art.[59] Masterpieces by Boticelli, Leonardo da Vinci and Raphael were produced in this period. In the 16th century, the Council of Trent confirmed the Catholic tradition of paintings and artworks in churches, resulting in a great development of Marian art and Mariology during the Baroque Period.[11] During the Reformation, the Catholic Church defended its Mariology against Protestant views. With the victory at Battle of Lepanto (1571) accredited to her, it "signified the beginning of a strong resurgence of Marian devotions."[60] The baroque literature on Mary experienced unforeseen growth. More than 500 pages of Mariological writings were published during the 17th century alone.[61]

Popes have been an important element in shaping both the theological and the devotional aspects of the Roman Catholic perspective on the Virgin Mary.[62] Theologically, popes have highlighted the inner link between Virgin Mary and Jesus Christ, the encyclicals Mystici Corporis, Lumen Gentium and Redemptoris Mater being examples. Furthermore, popes have fostered the veneration of the Blessed Virgin through the promotion of Marian devotions, feast days, prayers, initiatives, the acceptance and support of Marian congregations, and, the formal recognition of Marian apparitions such as in Lourdes and Fátima.[63][64] Popes have at times followed on paths initiated by previous popes, for instance popes Alexander VII and Clement X both promulgated the veneration of the Heart of Jesus and the Heart of Mary, a concept which was embraced by pope John Paul II in the 20th century as the Alliance of the Hearts of Jesus and Mary.[65][66][67][68]

The two Marian dogmas of Immaculate Conception and Assumption were established by popes in the 19th and 20th century. In 1904 at the 50th anniversary of the Dogma of the Immaculate Conception, Saint Pope Pius X with the encyclical Ad diem illum encouraged the entire Church to honor the Virgin Mary.[69] Pope Pius XII issued the Dogma of the Assumption and the Second Vatican Council declared Mary to be the Mother of the Church.[70] In his 2002 Apostolic Letter Rosarium Virginis Mariae, Pope John Paul II emphasized Saint Louis de Montfort's approach of viewing the study of Mary as a path to gaining a better understanding of the mystery of Christ.[71]

Four Marian Dogmatic teachings

Marian Roman Catholic dogmas present infallible Church teachings about Mary and her relation to Jesus Christ, and reflect the role of Mary in the economy of salvation.[48][72]

De Fide Definita or De Fide Credenda doctrines have the highest degree of dogmatic certainty. These doctrines come in several forms, namely the sacred scriptures and apostolic tradition[73] and teachings which have been specifically defined as revealed by an extraordinary definition by a Pope or Ecumenical council (extraordinary universal Magisterium), or those teachings infallibly taught to be revealed by the ordinary universal Magisterium. As in the case of the Immaculate Conception or the Assumption, these doctrines were held by the Church prior to the date of official definition, but open for discussion. The date of definition must be accepted by all faithful members of the Catholic Church as contained specifically in the Deposit of Faith and owed supernatural faith in itself (de fide credenda).[12][48][72]

There are Four Marian Dogmas specifically defined by the Magisterium among a large number of other dogmas and doctrines about the Virgin Mary - for example, the Annunciation of Mary is dogma because it is in the scriptures, but it has not been specifically defined by the Magisterium. These four Marian dogmas include:[12]



Name First Magisterial Definition Dogma content
Mother of God Council of Ephesus (431) Mother of God, not that the nature of the Word or his divinity received the beginning of its existence from the holy Virgin, but that, since the holy body, animated by a rational soul, which the Word of God united to himself according to the hypostasis, was born from her, the Word is said to be born according to the flesh.
Assumption into heaven Pope Pius XII (1950) Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory
Immaculate Conception Pope Pius IX (1854) Mary, at her conception, was preserved immaculate from Original Sin
Perpetual virginity Baptismal symbols since the 3rd century 'Perpetual virginity of Mary', means that Mary was a virgin before, during and after giving birth


Although there are only four Marian dogmas, popular support for a "fifth Marian dogma" which establishes Mary as Co-Redemptrix and Mediatrix appeared in the 20th century both from lay groups and the clergy.[12] According to L'Osservatore Romano, in 1996 the Holy See formed a commission to seek the opinion of scholars regarding the possibility and the opportuneness of establishing a fifth Marian dogma on Mary as Coredemptrix, Mediatrix and Advocate.[74] A lay movement called Vox Populi Mariae Mediatrici is promoting the doctrine of Mary as Mediatrix and provides petitions that can be signed by Roman Catholics at large and sent to the Pope in support of a formal dogmatic definition.[75][76][77]

Mother of God


Madonna and Child from Saint Catherine's Monastery, c. 600
This dogma states that Mary is the mother of God (de fide).[78][79]

The term "Mother of God" appears within the oldest known prayer to Mary, the Sub tuum praesidium, which dates to around 250 AD and states: "Under thy protection we seek refuge, Holy Mother of God".[78] This is reflected in the following statement in the Catechism of the Catholic Church:[80]
"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."
Early in the fifth century after the Church Fathers had found common ground on Mary's virginity before, during and after giving birth, this was the first specifically Marian doctrine to be formally defined by the Church. The definition Mother of God (in Greek:Theotokos) was formally affirmed at the Third Ecumenical Council held at Ephesus in 431.[78] The objection to the title raised by Patriarch Nestorius of Constantinople, was rejected at the council.[78]

Scriptural basis for the dogma is found in John 1:14 which states "And the Word became flesh, and dwelt among us" and Galatians 4:4 which states "God sent forth his Son, born of a woman, born under the law".[81] Luke 1:35 further affirms divine maternity by stating: "The Holy Spirit shall come upon thee ... wherefore also the holy thing which is begotten shall be called the Son of God."[81]

The dogmatic constitution Lumen Gentium at the Second Vatican Council affirmed Mary as the Mother of God by stating:[79][82]
"The Virgin Mary, who at the message of the angel received the Word of God in her heart and in her body and gave Life to the world, is acknowledged and honored as being truly the Mother of God and Mother of the Redeemer."

This dogma is inherently related to the Christological dogma of the hypostatic union which relates the divine and human natures of Jesus Christ.[79]


Assumption of Mary


Assumption of Mary by Charles Le Brun, 1835
This dogma states that Mary was assumed into heaven with body and soul (de fide). The Catechism of the Catholic Church (item 966) states:
"the Immaculate Virgin, preserved free from all stain of original sin, when the course of her earthly life was finished, was taken up body and soul into heavenly glory, and exalted by the Lord as Queen over all things."[83]
Pope Pius XII discussed the Assumption in Deiparae Virginis Mariae (1946) and in declared it a dogma in Munificentissimus Deus (1950).[84][85][86]

Although the Assumption was only recently defined as dogma, accounts of the bodily assumption of Mary into heaven have circulated since at least the 5th century and by the 8th century saints Andrew of Crete and John of Damascus had declared belief in it.[87][88] The Book of Revelation (12:1) has been interpreted as referring to it; with her coronation implying her previous bodily assumption to heaven.[84]

Before declaring the Assumption a dogma in Munificentissimus Deus in 1950, in the encyclical Deiparae Virginis Mariae "" (1946) Pope Pius XII obtained the opinion of Catholic bishops, and based on their overwhelming support (1210 among the 1232 bishops) proceeded with the dogmatic definition.[84][89] Since the 1870 solemn declaration of Papal Infallibility by Vatican I in 1870, this declaration by Pius XII has been the only ex cathedra use of Papal Infallibility. While Pope Pius XII deliberately left open the question of whether Mary died before her Assumption, the more common teaching of the early Fathers is that she did.[90][91]

When responding to Pope Pius XII following the circulation of Deiparae Virginis Mariae a large number of Catholic bishops pointed the Book of Genesis (3:15) as a scriptural basis.[87] In Munificentissimus Deus (item 39) Pius XII referred to the "struggle against the infernal foe" as in Genesis 3:15 and to "complete victory over the sin and death" as in the Letters of Paul as a scriptural basis for the dogmatic definition, Mary being assumed to heaven as in 1 Corinthians 15:54: "then shall come to pass the saying that is written, Death is swallowed up in victory".[87][92][93]


Immaculate Conception of Mary


Altar of the Immaculata by Joseph Lusenberg, 1876. Saint Antony's Church, Urtijëi, Italy.
This dogma states that Mary was conceived without original sin (de fide). This means that the conception of Mary in her mother's womb was without any stain of original sin and from the first moment of her existence, she was preserved by God from the lack of sanctifying grace that afflicts mankind, and that she was instead filled with divine grace.[94]

The dogma of the Immaculate Conception is distinct from and should not be confused with the perpetual virginity of Mary or the virgin birth of Jesus; for this dogma refers to the conception of Mary by her mother, Saint Anne and not the conception of Jesus.

The feast of the Immaculate Conception, celebrated on December 8, was established in 1476 by Pope Sixtus IV, but the dogmatic definition was performed by Pope Pius IX in his constitution Ineffabilis Deus, on December 8, 1854.[94][95] The dogmatic definition in Ineffabilis Deus (which is Latin for "Ineffable God"), was made ex cathedra by the exercise of papal authority by Pope Pius IX.[96]

The dogma states that Mary possessed sanctifying grace from the first instant of her existence and by a special and unique gift of God was free from the lack of grace caused by the original sin at the beginning of human history.[97] In Fulgens corona (item 10) Pope Pius XII reaffirmed the concept by stating: "Who will dare to doubt that she, who was purer than the angels and at all times pure, was at any moment, even for the briefest instant, not free from every stain of sin?"[98]

Ineffabilis Deus (as well as Pope Pius XII's Munificentissimus Deus on the Assumption) also teaches the predestination of Mary, in that she was preserved from sin due to the role reserved for her in the economy of salvation.[95] This predetermination of Mary's role in salvation was referred to in Lumen Gentium (item 61) which stated that she was "Predestined from eternity by that decree of divine providence which determined the incarnation of the Word to be the Mother of God."[95] [99] The definition in Ineffabilis Deus confirms the uniqueness of the Immaculate Conception as a gift from God to Mary to allow her to become the stainless Mother of God.[94]


Perpetual virginity of Mary


The Annunciation by Paolo de Matteis, 1712.
This dogma states that Mary was a virgin before, during and after giving birth (de fide). This oldest Marian doctrine, (also held by Lutheran, Anglican, Eastern Orthodox, and Oriental Orthodox, and many other Christians) affirms Mary's "real and perpetual virginity even in the act of giving birth to the Son of God made Man."[100] Thus, by the teaching of this dogma, the faithful believe that Mary was ever-Virgin (Greek ἀειπάρθενος) for the whole of her life, making Jesus her only biological son, whose conception and birth are held to be miraculous.[101][102]

The doctrine of perpetual virginity is distinct from the dogma of the Immaculate Conception of Mary, which relates to the conception of the Virgin Mary herself without any stain (macula in Latin) of original sin.[103]


Virginity before birth

This means that Mary conceived by the Holy Spirit without participation of any man (de fide). The Greek term Aeiparthenos (i.e. "Ever Virgin") is attested to from the early 4th century.[104] The Catechism of the Catholic Church (item 499) includes the term Aeiparthenos and referring to the dogmatic constitution Lumen Gentium (item 57) states: "Christ's birth did not diminish his mother's virginal integrity but sanctified it."[105][106][107]

Virginity during birth
This means that Mary gave birth without losing her corporal virginity (de fide) and her corporal integrity was not affected by giving birth.[106] The Church does not teach how this occurred physically, but insists that virginity during child birth is different from virginity of conception; Pope Pius XII stating in Mystici Corporis "Within her virginal womb Christ our Lord already bore the exalted title of Head of the Church; in a marvelous birth she brought Him forth as the source of all supernatural life".[106][108]

Virginity after birth
This means that Mary remained a virgin after giving birth (de fide).[106] This belief of the Church was questioned in its early years[109] given scriptures say little about this, mentioning the brothers of Jesus, but never "sons of Mary," suggesting to the patristical writers a broader family relationship.[106][109][110]


Other Marian doctrines

Apart from the four Marian dogmas listed above, the Catholic Church holds a number of other doctrines about the Virgin Mary which have been developed by references to Sacred Scripture, theological reasoning and Church tradition.[13]

Mary as Mother of all Christians


Federico Barocci, Madonna del Popolo (Madonna of the people) 1579
The title Mother of the Church (in Latin Mater Ecclesiae) was officially given to the Virgin Mary during the Second Vatican Council by Pope Paul VI.[111] This title goes back to St. Ambrose of Milan in the 4th century, but this use was not known until its 1944 rediscovery by Hugo Rahner.[111][112] Rahner's Mariology, following Ambrose, saw Mary in her role within the Church, his interpretation being based solely on Ambrose and the early Fathers.[112]

The Catechism of the Catholic Church states that the Virgin Mary is mother of the Church and of all its members, namely all Christians:[80]
"The Virgin Mary . . . is acknowledged and honoured as being truly the Mother of God and of the redeemer.... since she has by her charity joined in bringing about the birth of believers in the Church, who are members of its head." "Mary, Mother of Christ, Mother of the Church."
Pope Paul VI's "Credo of the People of God" states:[113][114]
"The Mother of the Church, carries on in heaven her maternal role with regard to the members of Christ, cooperating in the birth and development of divine life in the souls of the redeemed."
In Redemptoris Mater Pope John Paul II referred to Paul VI's "Credo of the People of God" as a reaffirmation of the statement that Mary is the "mother of the entire Christian people, both faithful and pastors" and wrote that the Credo "restated this truth in an even more forceful way":[113]

Pope Benedict XVI also referred to the Credo of Paul VI and stated that it sums up all of the scriptural texts that relate to the matter.[114]

Co-Redemptrix


Pietro Lorenzetti, 1310
Co-Redemptrix refers to the participation of Mary in the salvation process. Already, Irenaeus, the Church Father (died 200), referred to Mary as "causa salutis" [cause of our salvation] given her "fiat."[115] It is teaching, which has been considered since the 15th century[116] but never declared a dogma. The Roman Catholic view of Co-Redemptrix does not imply that Mary participates as equal part in the redemption of the human race, since Christ is the only redeemer.[117] Mary herself needed redemption and was redeemed by Jesus Christ her son. Being redeemed by Christ, implies that she cannot be his equal part in the redemption process.[118]

Co-redemptrix refers to an indirect or unequal but important participation by Mary in the redemption process. She gave free consent to give life to the redeemer, to share his life, to suffer with him under the cross and to sacrifice him for the sake of the redemption of mankind. Co-redemption is not something new.

Papal teaching began to mention this aspect in official Church documents during the pontificate of Pope Pius X[119] Pius X referred to it in his encyclical Ad Diem Illum.[120] Pope Benedict XV first described the term in his own right in his Apostolic Letter, Inter Soldalica, issued March 22, 1918.[121][121] Pope Pius XII repeated this argument with slightly different accents in his encyclical Mystici Corporis.[122] In the Papal bull Munificentissimus Deus on dogma of the assumption, Pope Pius declares that “the revered Mother of God, from all eternity joined in a hidden way with Jesus Christ in one and the same decree of predestination, immaculate in her conception, a most perfect virgin in her divine motherhood, as the noble associate of the divine Redeemer[123]

Mediatrix

In Catholic teachings, Jesus Christ is the only mediator between God and man.[124] He alone reconciled through his death on the Cross creator and creation. But this does not exclude a secondary mediating role for Mary, preparatory, supportive, in the view of several prominent, but not all Catholics. The teaching that Mary intercedes for all believers and especially those who request her intercession through prayer has been held in the Church since early times, for example by Ephraim, the Syrian “after the mediater a mediatrix for the whole world[125] Intercession is something that may be done by all the heavenly saints, but Mary is seen as having the greatest intercessionary power. The earliest surviving recorded prayer to Mary is the Sub tuum praesidium, written in Greek.[126]

Mary has increasingly been seen as a principal dispenser of God's graces and Advocate for the people of God and is mentioned as such in several official Church documents. Pope Pius IX used the title in Ineffabilis Deus. In the first of his so called Rosary encyclicals, Supremi Apostolatus (1883), Pope Leo XIII calls Our Lady the guardian of our peace and the dispensatrix of heavenly graces. The following year, 1884, his encyclical Superiore Anno speaks of the prayers presented to God through her whom He has chosen to be the dispenser of all heavenly graces. Pope Pius X employed this title in Ad Diem Illud in 1904, Pope Benedict XV introduced it into the Marian liturgy when he created the Marian feast of Mary, Mediatrix of all Graces in 1921, In his 1954 encyclical Ad caeli reginam, Pope Pius XII calls Mary the Mediatrix of peace.[127]

Queen of Heaven


Statue (detail) of the Assumption of Mary in Attard, Malta
The doctrine that the Virgin Mary has been crowned Queen of Heaven goes back to the early patristic writers of the Church such as St. Gregory Nazianzen "the Mother of the King of the universe," and the "Virgin Mother who brought forth the King of the whole world,"[128] Prudentius, the Mother marvels "that she has brought forth God as man, and even as Supreme King."[129] and, St. Ephrem, "Let Heaven sustain me in its embrace, because I am honored above it. For heaven was not Thy mother, but Thou hast made it Thy throne.

How much more honorable and venerable than the throne of a king is her mother."[130] The Catholic Church often sees Mary as queen in heaven, bearing a crown of twelve stars in Revelation[131]


Many Popes have given tribute to it. Mary is the Queen of Heaven and Earth, (Pius IX), Queen and Ruler of the Universe (Leo XIII) and Queen of the World (Pius XII)[132] The theological and logical foundation of these titles rests in the dogma of Mary as the Mother of God. As mother of God, she participates in his salvation plan. The Catholic faith teaches that Mary, the Virgin Mother of God, reigns with a mother's solicitude over the entire world, just as she is crowned in heavenly blessedness with the glory of a Queen:[133]
Certainly, in the full and strict meaning of the term, only Jesus Christ, the God-Man, is King; but Mary, too, as Mother of the divine Christ, as His associate in the redemption, in his struggle with His enemies and His final victory over them, has a share, though in a limited and analogous way, in His royal dignity. For from her union with Christ she attains a radiant eminence transcending that of any other creature; from her union with Christ she receives the royal right to dispose of the treasures of the Divine Redeemer's Kingdom; from her union with Christ finally is derived the inexhaustible efficacy of her maternal intercession before the Son and His Father.[133]

Marian devotions and traditions


Praying to Our Lady of the Gate of Dawn in Vilnius, Lithuania.
Marian devotions are highly prominent within the Roman Catholic tradition and a wide variety of devotions ranging from Consecration to Mary, to the wearing of scapular, to multi-day prayers such as Rosary Novenas are practiced by Catholics.[134][135][136][137]

The spread of Marian devotions, such as the Rosary via lay organizations, has also influenced popular interest in Mariology, the growth of Marian devotions building sensus fidelium, which influences the public interest in specific aspects of Mariology.[138] Marian devotions generally begin at the level of popular piety, often in connection with the religious experiences and visions of simple and modest individuals (in some cases children), and the recounting of their experiences in time creates strong emotions among numerous Roman Catholics to build sensus fidelium.[139][140]

Theologians have at times cited in support of their Mariology this constant sensus fidelium, e.g. Saint Alphonsus Liguori valued texts and traditions of the Church Fathers as expressions of the sensus fidelium of the past and attributed great weight to the argument that "the greater part of the faithful have always had recourse to the intercession of the divine mother for all the graces which they desire".[141] Speaking of the witness of the Church Fathers in attributing certain titles to Mary, in Fulgens corona Pope Pius XII wrote:
If the popular praises of the Blessed Virgin Mary be given the careful consideration they deserve, who will dare to doubt that she, who was purer than the angels and at all times pure, was at any moment, even for the briefest instant, not free from every stain of sin?[142]
The Marian dogmas of the Immaculate Conception and the Assumption of Mary were defined in part on the basis of the sensus fidei, "the supernatural appreciation of faith on the part of the whole people, when, from the bishops to the last of the faithful, they manifest a universal consent in matters of faith and morals".[143] In the case of the dogmas of Immaculate Conception and Assumption, the two popes concerned consulted the Catholic bishops worldwide about the faith of the community before proceeding to define the dogma.[144]
Referring to these dogmas, in 2010 Pope Benedict XVI called the People of God the "teacher that goes first" and stated:
"Faith both in the Immaculate Conception and in the bodily Assumption of the Virgin was already present in the People of God, while theology had not yet found the key to interpreting it in the totality of the doctrine of the faith. The People of God therefore precede theologians and this is all thanks to that supernatural sensus fidei, namely, that capacity infused by the Holy Spirit that qualifies us to embrace the reality of the faith with humility of heart and mind. In this sense, the People of God is the 'teacher that goes first' and must then be more deeply examined and intellectually accepted by theology."[145]
Marian devotions have been encouraged by popes, and in Marialis Cultus Pope Paul VI stated:"From the moment when we were called to the See of Peter, we have constantly striven to enhance devotion to the Blessed Virgin Mary.[146] In Rosarium Virginis Mariae, Pope John Paul II stated: "Among all devotions that which most consecrates and conforms a soul to our Lord is devotion to Mary.[147]

Devotion to the Virgin Mary does not, however, amount to worship - which is reserved for God; Catholics view Mary as subordinate to Christ, but uniquely so, in that she is seen as above all other creatures. In 787 the Second Council of Nicaea affirmed a three-level hierarchy of latria, hyperdulia and dulia that applies to God, the Virgin Mary and then to the other saints.[148][149][150]


Marian Processions


Annual Grand Marian Procession through Downtown Los Angeles
In Los Angeles, California, a Marian procession took place annually for roughly the first 100 years following the founding of the city. In an attempt to revive the custom of religious processions, in September 2011 the Queen of Angels Foundation inaugurated an annual "Grand Marian Procession" in the heart of Downtown Los Angeles' historic core.[151][152] This yearly procession, intended to coincide with the anniversary of the founding of the City of Los Angeles, begins outside of the parish of La Iglesia de Nuestra Señora Reina de los Angeles which is part of the Los Angeles Plaza Historic District, better known as "La Placita". By way of city streets, the procession eventually terminates at the Cathedral of Our Lady of the Angels where a public Rosary and Mass in honour of the Blessed Virgin Mary are offered.[153] Subsequent years have seen the involvement and participation of numerous chivalric, fraternal, and religious orders, parishes, lay groups, political figures, as well as other religious and civic organizations.

Traditional views


A statute of John Paul II with Our Lady of Guadalupe, by Pacho Cárdenas, made entirely with keys donated by Mexicans to symbolize that they had given him the keys to their hearts.[158]
Traditional views on Mary have emphasized the Marian dogmas and doctrines, accompanied by devotions and venerations.

An example of the changing perspectives on the Virgin Mary based on specific spiritual views, and its adoption within a culture a world away is the transformation of the image of Mary from a Heavenly Queen to a mother of humility, and the construction of views to accommodate both perspectives. While depictions of the Virgin Mary as the Queen of Heaven or Coronation of the Virgin by artists such as Paolo Veneziano or Giuliano da Rimini were common in the early part of the 14th century, they did not fit with the virtue of humility which was a key tenet of the spirituality of Saint Francis of Assisi. The concept of the Virgin of humility was developed in the 14th century in order to accommodate Franciscan piety, by depicting the Madonna sitting on the ground, rather than a throne. It offered a view of the Virgin Mary (often barefoot) as a mother nursing a child, rather than a Queen in a coronation scene.[159][160][161]

As the Franciscans began to preach in China, the notion of the Virgin of humility resonated well with the Chinese, partly due to the cultural acceptance of humility as a virtue in China, and partly due to its similarity to the motherly, merciful figure of Kuanyin, which was much admired in south China.[162][163][164] However, by the middle of the 15th century, a dual view had emerged in Europe, as represented by Domenico di Bartolo's 1433 Madonna of humility which expressed the symbolic duality of her nature: an earthly barefoot woman, as well as a heavenly queen. Despite her low, sitting position, the depiction of star and the gems, as well as a halo, signify the regal status of the Virgin, as she is being attended to while she holds the Child Jesus.[165]

Saint Juan Diego's account of the appearance of the Virgin of Guadalupe to him in 1531 on Tepeyac Hill in Mexico provides another example of the cultural adaptation of the view of the Virgin Mary. Juan Diego did not describe the Virgin Mary as either European or Middle Eastern, but as a tanned Aztec princess who spoke in his local Nahuatl language, and not in Spanish. The image of the Virgin of Guadalupe that is highly venerated in Mexico has the appearance of a South American, rather than a European woman, and the clothing of the Virgin of Guadalupe has been identified as that of an Aztec princess. The Virgin of Guadalupe was a turning point in the conversion of Latin America to Catholicism, and is the primary view of Mary among millions of Catholics in Mexico in the 21st century.[166][167][168] Pope John Paul II reinforced the localization of this view by permitting local Aztec dances during the ceremony in which he declared Juan Diego a saint, spoke in Nahuatl as part of the ceremony, called Juan Diego "the talking eagle" and asked him to show "the way that leads to the Dark Virgin of Tepeyac".[167] [169][170]

The view of the Virgin Mary as a "miracle worker" has existed for centuries and is still held by many Catholics in the 21st century.[171][172] The legends of the miracles of the Maddona of Orsanmichele in Florence go back to the Renaissance.[173] The legends of miracles performed by the image of the Black Madonna of Częstochowa also go back for centuries, and it continues to be venerated today as the Patron of Poland.[174][175] Every year, millions of Catholic pilgrims visit the Basilica at Our Lady of Lourdes in search of miraculous cures.[176][177] Although millions of Catholics hope for miracles on their pilgrimages, the Vatican has generally been reluctant to approve of modern miracles, unless they have been subject to extensive analysis.[178]


Eastern-Rite Catholic traditions

While Eastern-Rite Catholics belong to the Catholic Church and are also under the Pope's authority and hold the same theological beliefs as Latin-Rite Catholics, Eastern theology has a notably different emphasis on specific Marian beliefs. Furthermore, much of the literature and publications on Mariology and centers for its study have been related to the Latin Rite of the Church.

Assumption of Mary

The traditional Eastern expression of this doctrine is the Dormition of the Theotokos which emphasises her falling asleep to be later assumed into heaven. The differences in these observances is for some Eastern Catholics superficial.[179] However, Latin Catholics in general disagree with this eastern understanding.[180]

Immaculate Conception

The doctrine of the Immaculate Conception is a teaching of Eastern origin but expressed in the terminology of the Western Church.[181] The Western concept of the Virgin Mary being free from original sin as defined by St. Augustine of Hippo is not accepted in the East. However, Eastern Catholics recognized from ancient times that Mary was preserved by God from the contagion of original sin. Eastern Catholics while not observing the Latin-Rite holy day, have no difficulty affirming it or even dedicating their churches to the Virgin Mary under this title.[182]


Centers for Mariological studies

The formal study of Mariology within the circles associated with the Holy See took a major step forward between the Holy Year 1950 and 1958 based on the actions of Pope Pius XII, who authorized institutions for increased academic research into the veneration of the Blessed Virgin Mary.
  • Pontifical Marian International Academy The PAMI is an international pontifical organization connecting all Promoters of Mariology, Catholics, Orthodox, Protestants and Muslim. John XXIII with the Apostolic Letter Maiora in Dies defined the purpose of the PAMI: to promote and animate studies of Mariology through International Mariological Marian Congresses and other academic meetings and to see to the publication of their studies. The PAMI has the task of coordinating the other Marian Academies and Societies that exist all over the world and to exercise vigilance against any Marian excess or minimalism. For this reason the Pope determined that in the Academy there be a Council that assures the organization of Congresses and the coordination of the Mariological Societies, Promoters and Teachers of Mariology.
  • Academia Mariana Salesiana - He granted the foundation of the Academia Mariana Salesiana, which is a part of a papal university. The Academy supports Salesian studies to further the veneration of the Blessed Virgin in the tradition of Saint John Bosco.[183]
  • Centro Mariano Montfortano- Also in 1950, the Centro Mariano Montfortano was moved from Bergamo to Rome. The Centro promulgates the teachings of Saint Louis de Montfort, who was earlier canonized by Pius XII. It publishes the monthly Madre e Regina, which promulgates the Marian orientation of Montfort.[184]
  • Marianum was created in 1950 and entrusted to the Order of Servites. It is authorized to grant all academic degrees, including a doctorate in theology. Since 1976, every two years the Marianum organizes international conferences to find modern formulations which approximate the mystery of Mary.[18]
  • Collegamento Mariano Nazionale (1958)- the last Marian initiative of Pope Pius XII. It coordinates activities of Marian centres in Italy, and organizes Marian pilgrimages and Marian study weeks for priests. In addition it started Marian youth gatherings and publishes the journal Madonna.[183]
Of these organizations, the Marianum Pontifical Theological Faculty is the most active marilogical centre in Rome (www.marianum.it).[185] This Pontifical Catholic Faculty was founded by Father Gabriel Roschini (who directed it for several years) under the direction of Pope Pius XII in 1950. At the Marianum, one can get a Master's degree in Mariology (2-year academic program) and one can also get a doctorate in Mariology. This mariological facility has a library with more than 85,000 volumes on Mariology and a number of magazines and journals of theological and Mariological concern. Marianum is also the name of the prestigious journal of Marian theology, founded by Father Roschini in 1939.[184]

In 1975, the University of Dayton in Ohio formed the International Marian Research Institute in affiliation with the Marianum to offer a doctorate in sacred theology (S.T.D.) and a licentiate in sacred theology (S.T.L.).[186]



References

  1. The Oxford Dictionary of the Christian Church ISBN 978-0-19-280290-3 (2005) defines Mariology as "the systematic study of the person of the Blessed Virgin Mary and of her place in the economy of the Incarnation"
  2. Our Sunday Visitor's Catholic Encyclopedia (ISBN 978-0-87973-669-9 page 649) defines Mariology as "The study of the Blessed Virgin Mary in Christian theology, especially in the Roman Catholic Church"
  3. Our Sunday Visitor's Encyclopedia of Saints ISBN 978-1-931709-75-0 page 917 defines Mariology as "Branch of theology that focuses on the Blessed Virgin. It examines her life, virtues, and important role in the economy of salvation."
  4. Peter Fehlner in Mariology: A Guide for Priests, Deacons, seminarians, and Consecrated Persons ISBN 1-57918-355-7, 2008 edited by M. Miravalle, page 218
  5. Encyclical Redemptoris Mater, first paragraph
  6. Christianity by Sue Penney 1995 ISBN 0-435-30466-6 page 8
  7. Introduction to Mary by Mark Miravalle (1993) Queenship Pub. Co. ISBN 978-1-882972-06-7 pages 16-17
  8. Merriam-Webster's encyclopedia of world religions by Wendy Doniger, 1999 ISBN 0-87779-044-2 page 696
  9. Symbolic scores: studies in the music of the Renaissance by Willem Elders 1997 ISBN 90-04-09970-0 page 151
  10. Maiden and Mother: Prayers, Hymns, Devotions, and Songs to the Beloved Virgin Mary Throughout the Year by Margaret M. Miles 2001 ISBN 0-86012-305-7 page vii
  11. From Trent to Vatican Two by Raymond F. Bulman, Frederick J. Parrella 2006 Oxford UP ISBN 0-19-517807-6 pages 179-180
  12. Mark Miravalle, 1993, Introduction to Mary, Queenship Publishing ISBN 978-1-882972-06-7 page 51
  13. Introduction to Mary by Mark Miravalle (1993) Queenship Pub. Co. ISBN 978-1-882972-06-7 pages 10-11
  14. Mary in the New Testament by Raymond E. Brown 1978 ISBN 0-8091-2168-9 page 28, "in the course of centuries, Mariology has had an enormous development"
  15. Luigi Gambro in Mariology: A Guide for Priests, Deacons, seminarians, and Consecrated Persons ISBN 1-57918-355-7, 2008 edited by M. Miravalle, pages 142-145
  16. Trent Pomplun in The Blackwell Companion to Catholicism by James Buckley, Frederick Christian Bauerschmidt and Trent Pomplun (Dec 21, 2010) ISBN 1-4443-3732-7 pages 319-320
  17. Christianity: the first two thousand years by David Lawrence Edwards 2001 ISBN 0-304-70127-0 pages 438-439
  18. A feminist companion to Mariology by Amy-Jill Levine, Maria Mayo Robbins 2005 ISBN 0-8264-6661-3 page 147
  19. Sigmund Freud's Christian unconscious by Paul C. Vitz 1993 ISBN 0-8028-0690-2 page 191
  20. Encyclopedia of psychology and religion: L - Z by David Adams Leeming 2009 ISBN 0-387-71801-X page 900
  21. Vatican website: Benedict XVI Address to the 23 Mariological Congress, September 8, 2012
  22. Mary: The Church at the Source by Benedict XVI, Adrian Walker and Hans Urs Von Balthasar (Oct 1, 2005) ISBN 1-58617-018-X page 30
  23. Mary: The Church at the Source by Benedict XVI, Adrian Walker and Hans Urs Von Balthasar (Oct 1, 2005) ISBN 1-58617-018-X pages 34-35
  24. Mary: The Church at the Source by Benedict XVI, Adrian Walker and Hans Urs Von Balthasar (Oct 1, 2005) ISBN 1-58617-018-X pages 173-174
  25. Avery Cardinal Dulles, SJ: A Model Theologian, by Patrick W. Carey (September 1, 2010) ISBN 0-8091-0571-3 page 553
  26. Michael Schmaus in the Encyclopedia of Theology: a Concise Sacramentum Mundi edited by Karl Rahner (31 Dec 1999) ISBN 0-86012-006-6 pages 900-904
  27. C. Balic, "The Marian rules of Dun Scotus", Euntes Docete, 9, 1956, 110
  28. Bonaventura, Opera VI, 497
  29. The Blackwell Companion to Catholicism by James Buckley, Frederick Christian Bauerschmidt and Trent Pomplun (December 21, 2010) ISBN 1-4443-3732-7 page 324
  30. Bäumer, Kirchenlexikon', Pius XII
  31. Encyclical Ad Caeli Reginam item 44, at the Vatican website
  32. Edward Sri "Advocate and Queen" in Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons, Queenship Publishing ISBN 1-57918-355-7 pages 498-499
  33. Contemporary Catholic Theology by Liam Gearon and Michael A. Hayes (Mar 1, 1999) ISBN 0-8264-1172-X page 283
  34. Lumen Gentium, item 67 at the Vatican website
  35. Church and Society: The Laurence J. McGinley Lectures by Avery Dulles (March 14, 2008) ISBN 0-8232-2862-2 page 256
  36. Introduction to Mary by Mark Miravalle (1993) Queenship Pub. Co. ISBN 978-1-882972-06-7 page 156
  37. Mary: The Church at the Source by Benedict XVI, Adrian Walker and Hans Urs Von Balthasar (Oct 1, 2005) ISBN 1-58617-018-X page 29: "Mariology underscores the nexus mysteriorum - the intrinsic interweaving of the mysteries in their irreducible mutual otherness and their unity".
  38. See John Henry Newman: Mariology is always christocentric, in Michael Testa, Mary: The Virgin Mary in the Life and Writings of John Henry Newman 2001; "Mariology Is Christology", in Vittorio Messori, The Mary Hypothesis, Rome: 2005
  39. Encyclical Redemptoris Mater, by Pope John Paul II, items 1, 48 and 51 Text at the Vatican web site
  40. Mary: The Church at the Source by Benedict XVI, Adrian Walker and Hans Urs Von Balthasar (Oct 1, 2005) ISBN 1-58617-018-X pages 51-52
  41. Msgr. Charles Mangan in Mariology: A Guide for Priests, Deacons, seminarians, and Consecrated Persons ISBN 1-57918-355-7, 2008 edited by M. Miravalle, pages 520-529
  42. Msgr. Charles Mangan in Mariology: A Guide for Priests, Deacons, seminarians, and Consecrated Persons ISBN 1-57918-355-7, 2008 edited by M. Miravalle, pages 530-540
  43. see Pius XII, Mystici corporis, also John Paul II in Redemptoris Mater: The Second Vatican Council, by presenting Mary in the mystery of Christ, also finds the path to a deeper understanding of the mystery of the Church. Mary, as the Mother of Christ, is in a particular way united with the Church, "which the Lord established as his own body."11 "one cannot think of the reality of the Incarnation without referring to Mary, the Mother of the Incarnate Word." Redemptoris Mater item 44
  44. "If we look at the Church, we have to have to consider the miraculous deeds which God performed with his mother." (Pope Paul VI, Vatican II, November 21, 1964)
  45. Michael Schmaus, Katholische Dogmatik: Mariologie, München: 1955, page 328
  46. Pope Saint Pius X, in Ad Diem Illum, section 5, 1904
  47. Paul Haffner, 2004 The mystery of Mary Gracewing Press ISBN 0-85244-650-0 page 17
  48. Mark Miravalle, 1993, Introduction to Mary, Queenship Publishing ISBN 978-1-882972-06-7, pages 5-11
  49. The Virgin Mary in Intellectual and Spiritual Formation, Congregation for Catholic Education Rome, March 25, 1988, item 18 Text at the University of Dayton
  50. Raymond Burke, in Mariology: A Guide for Priests, Deacons, seminarians, and Consecrated Persons 2008 edited by M. Miravalle, ISBN 1-57918-355-7 pages xvii-xx "The Virgin Mary in Intellectual and Spiritual Formation, issued during the heart of the Marian Year, on the first anniversary of the publication of Redemptoris Mater, reminds us that the promotion of the fuller knowledge of and more fervent devotion to the Blessed Virgin Mary is the constant work of the Church."
  51. Michael Schmaus, Katholische Dogmatik: Mariologie, 1955, page 174
  52. Matthewes-Green, Frederica (2007). The Lost Gospel of Mary: The Mother of Jesus in Three Ancient Texts. Brewster MA: Paraclete Press. pp. 85–87. ISBN 978-1-55725-536-5.
  53. Benz, Ernst The Eastern Orthodox Church: Its Thought and Life 2009 ISBN 0-202-36298-1 page 62
  54. Mary, Mother of God by Carl E. Braaten and Robert W. Jenson 2004 ISBN 0-8028-2266-5 page 84
  55. Vatican website
  56. Butler's Lives of the Saints by Alban Butler, Paul Burns 1998 ISBN 0-86012-257-3 pages 140-141
  57. Catholic encyclopedia
  58. Osborne, John L. "Early Medieval Painting in San Clemente, Rome: The Madonna and Child in the Niche" Gesta 20.2 (1981:299–310) and (note 9) referencing T. Klauser, Rom under der Kult des Gottesmutter Maria, Jahrbuch für der Antike und Christentum 15 (1972:120–135).
  59. Renaissance Art: A Very Short Introduction by Geraldine A. Johnson 2005 ISBN 0-19-280354-9 pages 103-104
  60. Otto Stegmüller, Barock, in Marienkunde, 1967 566
  61. A Roskovany, conceptu immacolata ex monumentis omnium seculrorum demonstrate III, Budapest: 1873
  62. Msgr Charles Magnan, "The Spiritual Maternity of the Blessed Virgin Mary" in Mariology: A Guide for Priests, Deacons, seminarians, and Consecrated Persons, 2008 edited by M. Miravalle, Queenship Publishing ISBN 1-57918-355-7 pages 530-541
  63. Mark Miravalle, 1993, Introduction to Mary, ISBN 978-1-882972-06-7, pages 164–168
  64. Mark Miravalle in Mariology: A Guide for Priests, Deacons, seminarians, and Consecrated Persons ISBN 1-57918-355-7, 2008 edited by M. Miravalle, page 850
  65. Leo Cardinal Scheffczyk, Vaticanum II, in Marienlexikon, 567
  66. Murphy, John Mary's Immaculate Heart 2007 ISBN 1-4067-3409-8 page 37 and pages 59–60
  67. "Pope John Paul II 1986 Speech at the Vatican Website". Vatican.va. Retrieved 2010-11-20.
  68. Arthur Calkins, The Alliance of the Two Hearts and Consecration, Miles Immaculatae XXXI (July/December 1995) 389–407. [1]
  69. Ad diem illum items 16–20
  70. Bäumer 534
  71. Pope John Paul II. "Apostolic Letter of the Supreme Pontiff on the Most Holy Rosary". Rosarium Virginis Mariae. Vatican. Retrieved 4 Oct 2010.
  72. Raymond Burke, in Mariology: A Guide for Priests, Deacons, seminarians, and Consecrated Persons 2008 edited by M. Miravalle, ISBN 1-57918-355-7 pages xvii-xx
  73. Catechism of the Catholic Church 88: The Dogmas of the Faith
  74. L'Osservatore Romano, Weekly Edition in English 25 June 1997, page 10
  75. "Voice of the People for Mary Mediatrix". Retrieved 2008-10-09.
  76. Vox Popoli website
  77. Robert Moynihan, Is the Time Ripe for a 5th Marian Dogma? Zenit, March 1, 2010
  78. Introduction to Mary by Mark Miravalle (1993) Queenship Pub. Co. ISBN 978-1-882972-06-7 pages 44-46
  79. Manfred Hauke, "The Mother of God" in Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons, Queenship Publishing ISBN 1-57918-355-7 page 167-168
  80. "Mary, Mother of Christ, Mother of the Church." Catechism item 963 at the Vatican web site
  81. Manfred Hauke, "The Mother of God" in Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons, Queenship Publishing ISBN 1-57918-355-7 page 170-171
  82. The constitution Lumen Gentium 53 at the Vatican web site
  83. Catechism of the Catholic Church, item 966 at the vatican Web site
  84. Introduction to Mary by Mark Miravalle (1993) Queenship Pub. Co. ISBN 978-1-882972-06-7 pages 72-75
  85. Encyclopedia of Catholicism by Frank K. Flinn, J. Gordon Melton 207 ISBN 0-8160-5455-X page 267
  86. Apostolic Constitution Munificentissimus Deus item 44 at the Vatican web site
  87. Introduction to Mary by Mark Miravalle (1993) Queenship Pub. Co. ISBN 978-1-882972-06-7 pages 75-78
  88. Religious Celebrations: An Encyclopedia of Holidays, Festivals, Solemn Observances, and Spiritual Commemorations by J. Gordon Melton ISBN 1-59884-205-6 page 50
  89. Encyclical Deiparae Virginis Mariae at the Vatican web site
  90. As the Virgin Mary remained an ever-virgin and sinless, it is viewed that the Virgin Mary could not thus suffer the consequences of Original Sin, which is chiefly Death. http://www.newadvent.org/fathers/3819.htm Nicea II Session 6 Decree
  91. Nicaea II Definition, "without blemish" a EWTN
  92. Paul Haffner in Mariology: A Guide for Priests, Deacons, seminarians, and Consecrated Persons ISBN 1-57918-355-7, 2008 edited by M. Miravalle, pages 328-350
  93. Apostolic Constitution Munificentissimus Deus item 39at the Vatican web site
  94. Mark Miravalle, 1993, Introduction to Mary, Queenship Publishing ISBN 978-1-882972-06-7 pages 64 and 70
  95. Fr. Peter Fehlner, "The Predestination of the Virgin Mother and Her Immaculate Conception" in Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons, Queenship Publishing ISBN 1-57918-355-7 pages 215-217
  96. The Creeds of Christendom by Philip Schaff 2009 ISBN 1-115-46834-0 page 211
  97. Mark Miravalle, 1993, Introduction to Mary, Queenship Publishing ISBN 978-1-882972-06-7 page 64-70
  98. Encyclical Fulgens corona, item 10 at the Vatican web site
  99. Lumen Gentium item 61 at the Vatican web site
  100. Catechism of the Catholic Church §499
  101. Mark Miravalle, 1993, Introduction to Mary, Queenship Publishing ISBN 978-1-882972-06-7, pages 56-64
  102. Mary in the New Testament edited by Raymond Edward Brown 1978 ISBN 0-8091-2168-9 page 273
  103. A history of the church in the Middle Ages by F. Donald Logan, 2002, ISBN 0-415-13289-4, p150
  104. Joseph, Mary, Jesus by Lucien Deiss, Madeleine Beaumont 1996 ISBN 0-8146-2255-0 page 30
  105. Catechism of the Catholic Church by the Vatican, 2002 ISBN 0-86012-324-3 page 112
  106. Vatican website: Catechism items 499-501
  107. Vatican website: Lumen Gentium item 57
  108. Encyclical Mystici Corporis item 110 Mystici Corporis at the Vaican website
  109. E.g. by Tertullian, Eunomius, Helvisius, Bonosus of Sardica; see Ludwig Ott, Fundamentals of Catholic Dogma ISBN 0-89555-009-1 page 249
  110. J D Aldama, La vergenidad in partu en la exegesis patristica, Salamanca, 1962, page 113
  111. International Theological Commission, Vol II: 1986-2007 edited by Michael Sharkey and Thomas Weinandy (Aug 21, 2009) ISBN 1-58617-226-3 page 208
  112. Hugo Rahner, "Mater Ecclesia - Lobpreis der Kirche aus dem ersten Jahrtausend", Einsiedeln/Köln 1944
  113. John Paul II, Redemptoris Mater, no. 47, citing Pope Paul VI, Solemn Profession of Faith (30 June 1968), 15: Acta Apostolicae Sedis 60 (1968) 438f.
  114. Mary: The Church at the Source by Benedict XVI, Adrian Walker and Hans Urs Von Balthasar (Oct 1, 2005) ISBN 1-58617-018-X pages 58-59
  115. Why It's Not the Right Time for a Dogma on Mary as Co-redemptrix - ZENIT - The World Seen From Rome
  116. Ott 256
  117. 1Tim 2,5
  118. Ott Dogmatics 256
  119. Ott 256.
  120. Ad diem Illum 14
  121. AAS, 1918, 181
  122. Mystici Corporis 110
  123. Munificentissimus Deus 40
  124. 1 Tim, 2,5
  125. Oratio IV ad Deiparem
  126. and dating from approximately AD 250
  127. Ad Caeli Reginam, 51
  128. S. Gregorius Naz., Poemata dogmatica, XVIII, v. 58; PG XXXVII, 485.
  129. Prudentius, Dittochaeum, XXVII: PL LX, 102 A.
  130. S. Ephraem, Hymni de B. Maria, ed. Th. J. Lamy, t. II, Mechliniae, 1886, hymn. XIX, p. 624.
  131. 12, verses 1-5.
  132. in:enyclical Ad caeli reginam
  133. Ad Caeli reginam 39
  134. Ann Ball, 2003 Encyclopedia of Catholic Devotions and Practices ISBN 0-87973-910-X page 341
  135. Ann Ball, 2003 Encyclopedia of Catholic Devotions and Practices ISBN 0-87973-910-X page 168
  136. Miravalle, Mark Introduction to Mary 1993, ISBN 978-1-882972-06-7, pages 13-23
  137. Fr. Etienne Richter "Marian Devotion, the Rosary and the Scapular" in Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons 2008 edited by M. Miravalle ISBN 978-1-57918-355-4 pages 667-679
  138. Stefano Manelli in Mariology: A Guide for Priests, Deacons, seminarians, and Consecrated Persons ISBN 1-57918-355-7, 2008 edited by M. Miravalle, page 12
  139. John T. Ford "Newman on 'Sensus Fidelium' and Mariology," Marian Studies, Vol. 28 (1977), pp. 144-45
  140. The Cult of the Mother of God in Byzantium by Leslie Brubaker and Mary Cunningham 2011 ISBN 0-7546-6266-7 pages 201-203
  141. Alphonsus De Liguori: Selected Writings by Saint Alfonso Maria de' Liguori 1999 ISBN 0-8091-3771-2 pages 243 and 43
  142. Pope Pius XII, encyclical Fulgens corona Encyclical Fulgens corona, item 10 at the Vatican web site
  143. Catechism of the Catholic Church, 92
  144. William Henn, "Interpreting Marian Doctrine" in Gregorianum 70/3 (1989), p.431 [2]
  145. Pope Benedict XVI, General Audience 7 July 2010 at the Vatican web site
  146. Vatican web site: Apostolic Letter Marialis Cultus
  147. Vatican web site: Rosarium Virginis Mariae
  148. The History of the Christian Church by Philip Smith 2009 ISBN 1-150-72245-2 page 288
  149. Miravalle, Mark. Introduction to Mary'’. 1993 ISBN 978-1-882972-06-7 pages 92–93
  150. Trigilio, John and Brighenti, Kenneth The Catholicism Answer Book 2007 ISBN 1-4022-0806-5 page 58
  151. http://www.thequeenofangels.com/wp-content/media/tidings-online20110906.pdf
  152. http://www.thequeenofangels.com/wp-content/media/marian_procession_seeks_prayer_for_los_angeles_on_citys_birthday___ewtn_n.pdf
  153. http://www.thequeenofangels.com/wp-content/media/tidings-online20110902.pdf
  154. http://www.thequeenofangels.com/wp-content/media/tidings-online20110902.pdf
  155. The thousand faces of the Virgin Mary by George Henry Tavard 1996 ISBN 0-8146-5914-4 pages vii–viii and 81
  156. Catholic beliefs and traditions: ancient and ever new by John F. O'Grady 2002 ISBN 0-8091-4047-0 page 183
  157. Encyclopedia of feminist literature by Mary Ellen Snodgrass 2006 ISBN 0-8160-6040-1 page 547
  158. The thousand faces of the Virgin Mary by George Henry Tavard 1996 ISBN 0-8146-5914-4 page 253
  159. The Next Pope Anura Guruge 2010 ISBN 0-615-35372-X page 227
  160. A history of ideas and images in Italian art by James Hall 1983 ISBN 0-06-433317-5 page 223
  161. Iconography of Christian Art by Gertrud Schiller 1971 ASIN B0023VMZMA page 112
  162. Renaissance art: a topical dictionary by Irene Earls 1987 ISBN 0-313-24658-0 page 174
  163. Lauren Arnold, 1999 Princely Gifts & Papal Treasures: The Franciscan Mission to China by ISBN 0-9670628-0-2 page 151
  164. Lauren Arnold in Atlantic Monthly, September 2007
  165. The great encounter of China and the West by David E. Mungello 1999 ISBN 0-8476-9439-9 page 27
  166. Art and music in the early modern period by Franca Trinchieri Camiz, Katherine A. McIver ISBN 0-7546-0689-9 page 15
  167. Mujer del maiz by Angel Vigil 1994 ISBN 1-56308-194-6 pages 16–19
  168. Empire of the Aztecs by Barbara A. Somervill 2009 ISBN 1-60413-149-7 page 132
  169. Our Lady of Guadalupe by Jeanette Rodríguez 1994 ISBN 0-292-77062-6 pages 44–46
  170. "Canonization of Juan Diego Cuauhtlatoatzin". Retrieved November 18, 2010.
  171. The image of Guadalupe by Jody Brant Smith 1995 ISBN 0-86554-421-2 pages 1–2
  172. Miracles of Our Lady by Gonzalo de Berceo, Richard Terry Mount, Annette Grant Cash 1997 ISBN 0-8131-2019-5 page 6–7
  173. Miracles of the Blessed Virgin Mary by Johannes Herolt, C. C. Swinton Blandpages 2004 ISBN 1-4191-7308-1 pages 4–6
  174. Piety and charity in late medieval Florence by John Henderson 1997 ISBN 0-226-32688-8 page 196
  175. Pilgrimage to images in the fifteenth century by Robert Maniura 2004 ISBN 1-84383-055-8 page 104
  176. Maximilian Kolbe: Saint of Auschwitz by Elaine Murray Stone 1997 ISBN 0-8091-6637-2 pages 7–8
  177. Lourdes: A History of Its Apparitions and Cures by Georges Bertrin 2004 ISBN 1-4179-8123-7 page 181
  178. The encyclopedia of Christianity, Volume 3 by Erwin Fahlbusch, Geoffrey William Bromiley 2003 ISBN 90-04-12654-6 page 339
  179. Comparison of the Assumption and the Dormition of Mary
  180. Ecclesiasticus II: Orthodox Icons, Saints, Feasts and Prayer by George Dion Dragas 2005 ISBN 0-9745618-0-0 page 178
  181. Explanation of the Immaculate Conception from an Eastern Catholic perspective
  182. Ukrainian Catholic Church of the Assumption of the Blessed Virgin Mary - Perth Amboy, NJ
  183. Bäumer, Marienlexikon, 534
  184. Bäumer, Marienlexikon, 535
  185. at Viale 30 Aprile- 6, 00153, Rome
  186. University of Dayton Marian Institute

●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬♥▬●▬▬ஜ۩۞۩ஜ▬▬●



Catholic Catechism 

Part Three:  Life in Christ 

Section Two:  The Ten Commandments

Chapter Two:  Tenth Commandment 

 Article 10: The Disorder of Covetous Desires



CHAPTER TWO

YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF

Jesus said to his disciples: "Love one another as I have loved you."1 Jn 13:34
2196 In response to the question about the first of the commandments, Jesus says: "The first is, 'Hear, O Israel: the Lord our God, the Lord is one; and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' the second is this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these."2 Mk 12:29-31; cf. ⇒ Deut 6:4-5; ⇒ Lev 19:18; ⇒ Mt 22:34-40; ⇒ Lk 10:25-28
 
The apostle St. Paul reminds us of this: "He who loves his neighbor has fulfilled the law. the commandments, 'You shall not commit adultery, You shall not kill, You shall not steal, You shall not covet,' and any other commandment, are summed up in this sentence, 'You shall love your neighbor as yourself.' Love does no wrong to a neighbor; therefore love is the fulfilling of the law."3 Rom 13:8-10


Article 10
THE TENTH COMMANDMENT
You shall not covet ... anything that is your neighbor's....
You shall not desire your neighbor's house, his field, or his manservant, or his maidservant,, or his ox, or his ass, or anything that is your neighbor's.

I. The Disorder of Covetous Desires
2535 The sensitive appetite leads us to desire pleasant things we do not have, e.g., the desire to eat when we are hungry or to warm ourselves when we are cold. These desires are good in themselves; but often they exceed the limits of reason and drive us to covet unjustly what is not ours and belongs to another or is owed to him.

2536 The tenth commandment forbids greed and the desire to amass earthly goods without limit. It forbids avarice arising from a passion for riches and their attendant power. It also forbids the desire to commit injustice by harming our neighbor in his temporal goods:
When the Law says, "You shall not covet," these words mean that we should banish our desires for whatever does not belong to us. Our thirst for another's goods is immense, infinite, never quenched. Thus it is written: "He who loves money never has money enough."320

2537 It is not a violation of this commandment to desire to obtain things that belong to one's neighbor, provided this is done by just means. Traditional catechesis realistically mentions "those who have a harder struggle against their criminal desires" and so who "must be urged the more to keep this commandment":
. . . merchants who desire scarcity and rising prices, who cannot bear not to be the only ones buying and selling so that they themselves can sell more dearly and buy more cheaply; those who hope that their peers will be impoverished, in order to realize a profit either by selling to them or buying from them . . . physicians who wish disease to spread; lawyers who are eager for many important cases and trials.321

2538 The tenth commandment requires that envy be banished from the human heart. When the prophet Nathan wanted to spur King David to repentance, he told him the story about the poor man who had only one ewe lamb that he treated like his own daughter and the rich man who, despite the great number of his flocks, envied the poor man and ended by stealing his lamb.322 Envy can lead to the worst crimes.323 "Through the devil's envy death entered the world":324
We fight one another, and envy arms us against one another.... If everyone strives to unsettle the Body of Christ, where shall we end up? We are engaged in making Christ's Body a corpse.... We declare ourselves members of one and the same organism, yet we devour one another like beasts.325

2539 Envy is a capital sin. It refers to the sadness at the sight of another's goods and the immoderate desire to acquire them for oneself, even unjustly. When it wishes grave harm to a neighbor it is a mortal sin:
St. Augustine saw envy as "the diabolical sin."326 "From envy are born hatred, detraction, calumny, joy caused by the misfortune of a neighbor, and displeasure caused by his prosperity."327

2540 Envy represents a form of sadness and therefore a refusal of charity; the baptized person should struggle against it by exercising good will. Envy often comes from pride; the baptized person should train himself to live in humility:
Would you like to see God glorified by you? Then rejoice in your brother's progress and you will immediately give glory to God. Because his servant could conquer envy by rejoicing in the merits of others, God will be praised.328


320 Roman Catechism, III, 37; cf. ⇒ Sir 5:8.
321 Roman Catechism, III, 37.
322 Cf. ⇒ 2 Sam 12:14.
323 Cf. ⇒ Gen 4:3-7; ⇒ 1 Kings 21:1-29.
324 ⇒ Wis 2:24.
325 St. John Chrysostom, Hom. in 2 Cor. 27, 3-4 PG 61, 588.
326 Cf. St. Augustine, De catechizandis rudibus 4, 8 PL 40, 315-316.
327 St. Gregory the Great Moralia in Job 31, 45: PL 76, 621.
328 St. John Chrysostom, Hom. in Rom. 71, 5: PG 60, 448.



●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬♥▬●▬▬ஜ۩۞۩ஜ▬▬●


RE-CHARGE:  Heaven Speaks to Young Adults


To all tween, teens and young adults, A Message from Jesus: "Through you I will flow powerful conversion graces to draw other young souls from darkness. My plan for young men and women is immense. Truly, the renewal will leap forward with the assistance of these individuals. Am I calling you? Yes. I am calling you. You feel the stirring in your soul as you read these words. I am with you. I will never leave you. Join My band of young apostles and I will give you joy and peace that you have never known. All courage, all strength will be yours. Together, we will reclaim this world for the Father. I will bless your families and all of your relationships. I will lead you to your place in the Kingdom. Only you can complete the tasks I have set out for you. Do not reject Me. I am your Jesus. I love you...Read this book, upload to your phones/ipads.computers and read a few pages everyday...and then Pay It Forward...




Reference

  •   Recharge: Directions For Our Times. Heaven Speaks to Young Adults.  recharge.cc.


●▬▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬♥▬●▬ஜ۩۞۩ஜ▬▬●


Posted by