Blessed Virgin Mary | |
|---|---|
_1315.jpg) | |
| Mother of God Queen of Heaven Mother of the Church Our Lady | |
| Born | September 8 (Nativity of Mary) |
| Died | The Catholic Church teaches that, at the end of her natural life, she was assumed into heaven, body and soul (Assumption of Mary) |
| Venerated in | Catholic Church |
| Canonized | Pre-Congregation |
| Majorshrine | Santa Maria Maggiore, others (seeShrines to the Virgin Mary) |
| Feast | SeeMarian feast days |
| Attributes | Blue mantle, white veil, Immaculate heart, crown of 12 stars, pregnant woman, halo with 12 stars, roses, woman with child |
| Patronage | SeePatronage of the Blessed Virgin Mary |
Theveneration of Mary in the Catholic Church encompasses variousdevotions which include prayer, pious acts, visual arts, poetry, and music devoted to her.[1][2] Popes have encouraged it, while also taking steps to reform some manifestations of it.[note 1] TheHoly See has insisted on the importance of distinguishing "true from false devotion, and authentic doctrine from its deformations by excess or defect".[3] There are significantly more titles, feasts, and venerative Marian practices amongRoman Catholics than in other Western Christian traditions.[4] The termhyperdulia indicates the special veneration due toMary, greater than the ordinarydulia for other saints, but utterly unlike thelatria due only to God.
Belief in theincarnation ofGod the Son through Mary is the basis for calling her theMother of God, which was declared a dogma at theCouncil of Ephesus in 431. At theSecond Vatican Council and inPope John Paul II's encyclicalRedemptoris mater, she is spoken of also as Mother of the Church.[5]
Growth of Roman Catholicveneration of Mary andMariology has often come not from official declarations, but fromMarian writings of the saints, popular devotion, and at times reportedMarian apparitions. TheHoly See approves only a select few as worthy of belief, the most recent being the 2008 approval ofcertain apparitions from 1665.[6][7]
Further pious veneration of Mary encouraged byPopes are exhibited in thecanonical coronations granted to popular Marian images venerated in a particular locality all over the world, whileMarian movements and societies with millions of members have arisen from belief in events such asGuadalupe,Lourdes,Fátima,Akita, and other reasons.[8]
In Roman Catholic teachings, the veneration of Mary is a natural consequence ofChristology: Jesus and Mary are son and mother, redeemer and redeemed.[9]This sentiment was expressed byPope John Paul II in his encyclicalRedemptoris mater: "At the centre of this mystery, in the midst of this wonderment of faith, stands Mary. As the loving Mother of the Redeemer, she was the first to experience it: 'To the wonderment of nature you bore your Creator'!"[5]
In the Roman Catholic tradition Mariology is seen as Christology developed to its full potential.[10] Mary is seen as contributing to a fuller understanding of the life of Jesus. In this view, a Christology without Mary is not based on the total revelation of the Bible. Traces of this parallel interpretation go back to the early days of Christianity and numerous saints have since focused on it.[9]
The development of this approach continued into the 20th century. In his 1946 publicationCompendium Mariologiae,MariologistGabriel Roschini explained that Mary not only participated in the birth of the physical Jesus, but, with conception, she entered with him into aspiritual union. The divine salvation plan, being not only material, includes a permanent spiritual unity with Christ.[11][12][13] Joseph Cardinal Ratzinger (laterPope 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' thatJohn Paul II proposed as a program to all of Christianity," in order to ensure an authentic approach to Christology via a return to the "whole truth about Mary".[14]
It is possible that the practice of invoking the aid of the Mother of Christ had become more familiar to the faithful some time before any expression of it in the writings of theEarly Church Fathers.[15] Christians' love for Mary intuited, frequently in anticipation, certain aspects of the mystery ofthe Blessed Virgin, calling the attention of theologians and pastors to them.[16] Venerative and devotional practices have often preceded formal theological declarations by theMagisterium.[17]
The veneration of the Blessed Virgin takes place in various ways. Marian prayers and hymns usually begin with veneration (honor) of her, followed by petitions.[18] The number of Marian titles continued to grow as of the 3rd century, and many titles existed by the 5th century, growing especially during the Middle Ages.[19]
Veneration for Mary is based on the reference in the Gospel of Luke to Mary as the selected handmaid of the Lord who is greeted and praised by bothElizabeth and the angelGabriel. God's work is further illuminated in the Marian dogmas of the Roman Catholic Church such as theImmaculate Conception and theAssumption, and are, in the Roman Catholic view, part of the apostolic tradition and divine revelation.[20][21] Catholics distinguish veneration from worship.
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One of the components of the Catholic veneration of Mary is the focus on her participation in the processes of salvation and redemption.[22] This has been explored by such writers asEdward Schillebeeckx andAdrienne von Speyr.[23][24]
John's Gospel records her presence at the beginning and end of Jesus' public life. Particularly significant is Mary's presence at the Cross, when she received from her dying Son the charge to be mother to the beloved disciple. Catholics interpret that through the disciple, Christ is giving care of Mary to all Christians.[16] The Acts of the Apostles expressly numbers the Mother of Jesus among the women of the first community awaiting Pentecost.John Eudes wrote that: "The Virgin Mary began to cooperate in the plan of salvation, from the moment she gave her consent to the Incarnation of the Son of God".[25]
Lumen gentium, the 1964 Dogmatic Constitution of the Church recognized, "all the salvific influence of the Blessed Virgin on men originates, not from some inner necessity, but from the divine pleasure. It flows forth from the superabundance of the merits of Christ, rests on His mediation, depends entirely on it and draws all its power from it."[26] In a singular way she cooperated by her obedience, faith, hope, and burning charity in the work of the Savior in giving back supernatural life to souls. "Wherefore she is our mother in the order of grace."[27]
One of the first scholars to offer theological foundations on the subject of theImmaculate Conception was the FranciscanDuns Scotus who developed the concept that Mary was preserved from sin by the redemptive virtue of Jesus.[28][29][30] Devotions to and the veneration of the Virgin Mary continued to spread, as she came to be seen as the helpful mother of Christians, and by the 15th century these practices had oriented many Catholic devotions.[31]
Veronica Giuliani expressed how Mary's suffering in Calvary united her heart with that of Jesus as she suffered each torment along with him.[32] The joint devotion to the hearts was formalized by Jean Eudes who organized the scriptural and theological foundations and developed its liturgical themes.[33] The venerative aspects of the united nature of the two hearts continued through the centuries and in 1985 PopeJohn Paul II coined the termAlliance of the Hearts of Jesus and Mary, and in 1986 addressed the international conference on that topic held atFátima, Portugal.[34][35][36]
By the 18th century, the continued growth of Marian veneration had emphasized the role of the Virgin Mary in salvation. The Catholic focus on the role of Mary in salvation and redemption continued withPope John Paul II's 1987 encyclicalRedemptoris mater.[5]
TheCatechism of the Catholic Church, in paragraphs 721–726, claims that Mary is the first dwelling-place of God in salvation history. As such, she is the masterwork of God and the start of God bringing mankind into communion with Jesus. In Mary's womb, Jesus is the manifestation of God's wonders, the fulfillment of God's plan of loving goodness, and the definitivetheophany. As such, Mary is typified by theBurning Bush in theBook of Exodus and by wisdom in theBook of Proverbs.[37]
It was through Mary's intercession, through compassion for the hosts, at the marriage feast of Cana, that Jesus worked his first miracle.[27]
TheCatechism of the Catholic Church states: "From the most ancient times the Blessed Virgin has been honored with the title of 'Mother of God,' to whose protection the faithful fly in all their dangers and needs."[38] TheEastern Catholic Churches observe the feast of theIntercession of the Theotokos in October.
Roman Catholic views of the Virgin Mary as refuge and advocate of sinners, protector from dangers and powerful intercessor with her Son, Jesus are expressed in prayers, artistic depictions, theology, and popular and devotional writings, as well as in the use of religious articles and images.[39][40] The earliest known prayer to Mary, theSub tuum praesidium, ("Under your protection") dates from about the 3rd century, with more recent scholarship dating it from the 6th to 9th century C.E.[41][42] The artistic depictions of theVirgin 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.[43]
Catholics have continued to seek the protection of Mary as theMother of Sorrows and relied on her intercession as theQueen of Heaven since theMiddle Ages.[44] Building on that sentiment, popes have entrusted specific causes to the protection of the Virgin Mary. PopeBenedict XV entrusted the protection of the world through the intercession of Mary Queen of Peace during theFirst World War.[45]
TheOrder of the Blessed Virgin Mary of Mercy, also known as the order ofOur Lady of Ransom orOrder of Captives began in the 13th century in theKingdom of Aragon (Spain) to ransom captive Christians (slaves) held in Muslim hands. The order now focuses on the role of the Virgin Mary as the protector of captives and prisoners.[46]
The depictions ofOur 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, speciallyBrazil, where its February 2 feast is an official holiday.[47][48]The Virgin of the Navigators, depicting ships under her mantle, is the earliest known painting whose subject is the discovery of theAmericas.[49][50]
BothMiguel Hidalgo andEmiliano Zapata flew flags ofOur Lady of Guadalupe as their protector, and Zapata's men wore the Guadalupan image around their necks and on theirsombreros.[51][52] In 1979 ceremony PopeJohn Paul II placedMexico under the protection of theVirgin of Guadalupe.[53]
The prayer, theMemorare begins: "Remember O most gracious Virgin Mary, that never was it known that anyone who fled to Thy protection, implored Thy help or sought Thy intercession, was left unaided."[54]
Louis de Montfort taught that God appointed Mary as "the dispenser of grace", and to receive grace from God, one can receive it through the hands of the Blessed Virgin, as a child receives from a mother.[25]Lumen gentium states: "This, however, is to be so understood that it neither takes away from nor adds anything to the dignity and efficaciousness of Christ the one Mediator."[26]
Pope Francis has said that her "entire life was contained in her song of praise" of the greatness of the Lord. Francis goes on to confide that at Marian shrines he likes to
spend time looking at the Blessed Mother and letting her look at me. I pray for a childlike trust, the trust of the poor and simple who know that their mother is there, and that they have a place in her heart. And in looking at her, to hear once more, like the IndianJuan Diego: "My youngest son, what is the matter? Do not let it disturb your heart. Am I not here, I who have the honour to be your mother?"[55]
The theological development of devotion to Mary begins withJustin Martyr (100–165) who articulated Mary's role in salvation history as the Second Eve.[56] This was followed up byIrenæus, whomHerbert Thurston calls "the first theologian of the Virgin Mother".[15]
The Catholic Church's magisterium has identified four teachings about Mary as dogmas of faith. These include belief in hervirginal conception of Jesus, taught by theFirst Council of Nicaea in 325. TheCouncil of Ephesus in 431 applied to her the description "Mother of God", (Theotokos). Theperpetual virginity of Mary was taught by theecumenicalSecond Council of Constantinople in 553, which described her as "ever virgin", and was expressed also, by the Lateran synod of October 649,[57] The doctrine of theImmaculate Conception states that from the first moment of her existence Mary was withoutoriginal sin.[58] This doctrine was proclaimed a dogmaex cathedra by PopePius IX in 1854. The dogma of theAssumption of Mary, defined by Pope Pius XII in 1950, states that, at the end of her earthly life, her body did not suffer corruption but was assumed into heaven and became aheavenly body.[59]
In the first three centuries the emphasis was on the veneration ofmartyrs, as a continuation of the yearly celebrations of their death, e.g. as noted in the early Christian text on theMartyrdom of Polycarp.[60]
In the Eastern traditions Mariology developed through liturgical veneration within the framework of the feasts relative to the Incarnation.[61] 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.[62] 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.[62][63]
The Roman Catholic liturgy is one of the most important elements ofMarian devotions. Many Marian feasts are superior to the feast days of the other saints. The liturgical texts of the Marian feast days all link Mary to Jesus Christ.
Mary, as the mother of Jesus, is documented in Romancatacombs: paintings from the first half of the 2nd century show her holding theChrist Child.[15] Excavations in the crypt ofSt Peter's Basilica uncovered a very early fresco of Mary together with Saint Peter.[65]The RomanPriscilla catacombs depict the oldest Marian paintings from the middle of the 2nd century:[66] Mary is shown withJesus on her lap; they are next to a man in a tunic, his left hand holding a book and his right hand pointing to a star over his head, the latter being an Old Testament symbol of messiahs and/orthe Messiah. These catacombs also have a depiction of theAnnunciation.[64]TheEdict of Milan (AD 313) allowed Christians to worship openly. This new freedom also permitted literary development of the veneration of Mary,Hippolytus of Rome being an early example.[62][67]Ambrose, who lived in Rome before going to Milan as its bishop, venerated Mary as an example of Christian life and is credited with starting a Marian cult of virginity in the 4th century.[68]
Marian veneration was theologically sanctioned with the adoption of the titleTheotokos (Mother of God) at theCouncil of Ephesus in 431. The earliest known churches dedicated to Mary were built shortly after that date, among these theChurch of the Seat of Mary (Kathisma) nearMar Elias Monastery, between Jerusalem and Bethlehem.The firstMarian churches in Rome date from the 5th and 6th centuries:Santa Maria in Trastevere,Santa Maria Antiqua andSanta Maria Maggiore.[15]However, the very earliest church dedicated to the Virgin Mary still dates to the late 4th century inSyria,[dubious –discuss] where[clarification needed] an inscription dedicating it to the Theotokos was found among the ruins.[69]
In the early Middle Ages, veneration of Mary was particularly expressed in monasteries, especially those of theBenedictines. Chants such asAve Maris Stella and theSalve Regina emerged and became staples of monastic plainsong.[71] In the 8th century,The Little Office of the Blessed Virgin Mary developed from the monks' practice of praying theCanonical hours. The Carolingians encouraged Marian piety by the celebration of Marian feast days and the dedication of churches in her honor.[56] Devotional practices grew in number.
TheRomanesque period saw the construction of majorMarian churches, such asSpeyer Cathedral (also known as theMariendom) inSpeyer, Germany, andOur Lady of Flanders Cathedral inTournai, Belgium. From the year 1000 onward more and more churches, including many of Europe's greatest cathedrals were dedicated to Mary. Gothic cathedrals, such asNotre Dame de Paris as well asOur Lady of Chartres near Paris, were major masterworks of the time. Construction ofSanta Maria Assunta Cathedral inSiena, Italy andNotre-Dame Cathedral, Luxembourg increased the number ofchurches devoted to the Virgin Mary.
The 12th and 13th centuries saw an extraordinary growth of the cult of the Virgin in Western Europe, inspired in part by the writings of theologians such asBernard of Clairvaux. The movement found its grandest expression in the French cathedrals, often dedicated to "Our Lady", such asNotre-Dame de Paris andNotre-Dame de Bayeux among others.[72]Walsingham and other places of Marian pilgrimage developed large popular followings. 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.[73]
By the 14th century, Mary had become greatly popular as a compassionate intercessor and protector of humanity, and during the great plagues (such as theBlack Death) her help was sought against the just judgment of God.[74] TheRenaissance witnessed a dramatic growth in venerative Marian art.[75]
By the 16th century, theProtestant Reformation had introduced a tide against Marian venerations in Europe.[76] However, at the same time new Marian devotions were starting in Latin America based onJuan Diego's 1531 reported vision ofOur Lady of Guadalupe. The ensuing Marian pilgrimages have continued to date and the Marian Basilica onTepeyac Hill remains the most visited Catholic shrine in the world.[77] 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.[78]
Marian culture continues to develop within the Catholic Church. In 1974, after four years of preparation,Pope Paul VI issued the Apostolic LetterMarialis Cultus. In this document, (which was subtitledFor the Right Ordering and Development of Devotion to the Blessed Virgin Mary) Paul VI not only discussed the history of Marian devotions but also overviewed their rationale and provided suggestions for their future direction, their theological and pastoral value. He called for "preventing any tendency (as has happened at times in certain forms of popular piety) to separate devotion to the Blessed Virgin from its necessary point of reference-Christ"(MC, 4).[79][80] This followed the turn of events at theSecond Vatican Council, which followed a century of increased emphasis on devotion to Mary.[81] The Council documentSacrosanctum Concilium, sought to give guidance on the place of devotions in Christian piety:[82] It decreed that "Devotions should be so drawn up that they harmonize with the liturgical seasons, accord with the sacred liturgy, are in some fashion derived from it, and lead the people to it, since, in fact, the liturgy by its very nature far surpasses any of them" (SC, 13).
Roman Catholic devotions have relied on the writings of numerous saints throughout history who have attested to the central role of Mary in God's plan of salvation.[83]
Early saints includedIrenaeus 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.[84][85]Ambrose of Milan (339–397) based the veneration of Mary not only on her virginity but also on her extraordinary courage.[86][87]
In the Middle Ages,Bernhard of Clairvaux highlighted her virginity and humility as the basis for her veneration.[88][89] A particularly significant contribution to Mariology came from JohnDuns Scotus who in the 13th century defended the doctrine of the Immaculate Conception.[90] Scotus identified the key theological foundations which led to the declaration of the dogma of Immaculate Conception centuries later.[91]
In the 16th century,Ignatius of Loyola instructed the Jesuits to preserveMadonna della Strada, which was later enshrined in theChurch of the Gesu in Rome.[92]Filippo Neri, a contemporary of Ignatius, is credited with the innovation of daily Marian devotions during themonth of May.[93]
In his bookThe Glories of Mary,Alphonsus Liguori explained how God gave Mary to mankind as the "Gate of Heaven", quotingBonaventure, "No one can enter Heaven unless by Mary, as though through a door."[94]Louis de Montfort's bookTrue Devotion to Mary synthesized many of the writings of earlier saints. His approach of "total consecration to Jesus Christ through Mary" had a strong impact on Marian devotion both in popular piety and in the spirituality ofreligious institutes.
The earliest Christian feasts that relate to Mary grew out of the cycle of feasts that celebrated theNativity of Jesus. By the 7th century a feast dedicated to Mary was celebrated just before Christmas in the churches ofMilan andRavenna in Italy.[95] Over time, the number of feasts (and the associatedtitles of Mary) and the venerative practices that accompany them increased and today theCatholic Church has more Marian feasts, titles, and venerative practices than any other Christian body.[4] Marian feasts have continued to be developed in the Catholic Church, e.g. the feast of theQueenship of Mary was declared in the 1954 in the papal encyclicalAd Caeli Reginam by popePius XII.[96][97]
Catherine of Siena, adopted the custom of dedicating Saturday to Mary. The month of October was established as the "month of the Rosary" by PopeLeo XIII, who recommended daily Rosary devotions in October.[98][99]
During the month of May,May devotions to the Blessed Virgin Mary take place in many Catholic regions. These may include the singing of Marian anthems, crowning of statues of Mary with floral wreaths, readings fromscriptures, asermon, and or presentation by local choirs.[100][101] 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 theologianKarl Rahner stated: "When we are involved in our May Devotions, we are engaged in a Christian understanding of the human situation."[102]
The Roman Catholic Church celebrates three Mariansolemnities which are alsoholy days of obligation in many countries during the liturgical year[103] (in liturgical order):
Among the other prominent Marian feast days and memorials in theGeneral Roman Calendar of the Catholic Church are:[103]
A large number of titles to honor Mary or ask for her intercession are used by Roman Catholics.[104] WhileMater Dei (i.e. "Mother of God" as confirmed by theFirst 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.[4][105][106]
Titles used to refer to the Virgin Mary throughout history, at times reflect the changing attitudes towards her.Domina (lady),Regina (queen) andStella Maris (star of the sea) are some of the early titles of Mary, of which Regina is the earliest.Domina andSella Maris are found inJerome who perhaps originated theetymology of Mary asStella 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 hymnAve Maris Stella. By the 11th century, Mary herself had emerged as the star that acted as a guiding light.[107] By the 13th century, asMariology was growing,Anthony of Padua had composed Mary Our Queen.[108] Titles continue to be interpreted, e.g.Queen of Heaven was further elaborated in 1954 in the papal encyclicalAd Caeli Reginam by popePius XII.[96]
Among the most prominent Roman Catholic Marian titles are:[109]
TheLiturgy of the Hours includes several offices to be sung, includingCompline. At the close of this office, one of fourMarian antiphons is sung. These songs,Alma redemptoris mater,Ave Regina caelorum,Regina caeli, andSalve Regina, have been described as "among the most beautiful creations of the late Middle Ages".[110][111]
One of the earliest Marian compositions is the popularSalve Regina inLatin from a Benedictine monk, which exists in several Gregorian versions.Hermann of Reichenau (July 18, 1013 – September 24, 1054), composed theAlma redemptoris mater and hymns to Mary became part of daily life at monasteries such as theBenedictineAbbey of Cluny in France.[112][113]
While the date of the composition ofAve Regina caelorum is uncertain, conjecture that it antedates the fourth century seems to be without any warrant of external or internal evidence. It is found in the St. Alban's Book of the twelfth century.[114] TheRegina Caeli has been traced back to the twelfth century.[115]
It is difficult to trace the beginning of non-Gregorian Marian liturgical music.[116] In 1277Pope Nicholas III prescribed rules for liturgy in Roman churches.[117][118] In theGraduale 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.[119] Thelist of compositions by Giovanni Pierluigi da Palestrina includes numerous Marian masses:Salve Regina,Alma Redemptoris,Assumpta est Maria,Regina caeli,de beata Virgine,Ave Regina caelorum,Descendit Angelus Domini, andO Virgo simul et Mater.[120]Joseph Haydn wrote several Mariancompositions including two famous Marian Masses.[121]
Marian hymns includeO Mary, we Crown Thee With Blossoms Today,Hail Queen of Heaven, theRegina Caeli, and theAve Maria.[122]
Author Emily Shapcote lists 150 Marian poems and hymns in her bookMary the Perfect Woman.[123] 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 theMiddle Ages.[18]
"Because of Mary's singular cooperation with the action of the Holy Spirit, the Church loves to pray in communion with the Virgin Mary, to magnify with her the great things the Lord has done for her, and to entrust supplications and praises to her.[124]
The earliest known Marian prayer is theSub tuum praesidium, orBeneath Thy Protection, a text for which was rediscovered in 1917 on a papyrus in Egypt dated often toc. 250, but by others to the 5–6th century.[125][126] The papyrus contains the prayer inGreek and is the earliest known reference to the titleTheotokos (confirmed by theCouncil of Ephesus in 431):[127]
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.
TheLittle Office of the Blessed Virgin Mary probably originated as amonastic devotion around the middle of the eighth century.[128] It is a variation of the Common of the Blessed Virgin Mary in theLiturgy of the Hours (Divine Office). It may have originally been put together to be prayed in connection with the Votive Masses of Our Lady on Saturday, which were written byAlcuin, the liturgical master of Charlemagne's court.[129] The Little Office did not come into general use before the tenth century.
During the 11th century, as the number of monasteries grew, so did Marian prayers. There is little or no trace of theHail Mary as an accepted devotional formula before about 1050. All the evidence suggests that it took its rise from certain versicles and responsories occurring in the Little Office or Cursus of the Blessed Virgin which just at that time was coming into favour among the monastic orders. Two Anglo-Saxon manuscripts at the British Museum, one of which may be as old as the year 1030, show that the words "Ave Maria" etc. and "benedicta tu in mulieribus et benedictus fructus ventris tui" occurred in almost every part of the Cursus, and though it is not clear that these clauses were at first joined together so as to make one prayer, there is conclusive evidence that this had come to pass only a very little later.[130] As regards the addition of the word "Jesus," it is commonly said that this was due to the initiative of Pope Urban IV (1261) although the evidence does not seem sufficiently clear to warrant positive statement on the point.[15] This was the prayer as known toThomas Aquinas when he gave a Lenten sermon on the "Salutation of the Blessed Virgin" in 1273.[131] By the fourteenth century it was not uncommon to conclude with an appeal for sinners and especially for help at the hour of death. Official recognition of the Ave Maria in its complete form was finally given in the Roman Breviary of 1568.[15]
Three Hail Marys is a traditional Roman Catholic devotional practice of reciting three Hail Marys as a petition for purity and other virtues. The practice of saying three Hail Marys in the evening somewhere about sunset had become general throughout Europe in the first half of the fourteenth century and it was recommended byPope John XXII in 1318. The practice was observed byFranciscans and eventually developed into theAngelus prayer.[132]
The Angelus is a prayer commemorating the Incarnation. It originated with the 11th-century monastic custom of reciting three Hail Marys during the evening, or Compline bell. It was traditionally recited in Roman Catholic churches, convents, and monasteries three times daily: 6:00 am, noon, and 6:00 pm and is usually accompanied by the ringing of the Angelus bell, which is a call to prayer.[133]
In the 12th centuryBernard of Clairvaux gave sermons (De duodecim stellis), from which an extract has been taken by the Roman Catholic Church and used in theOffices of the Compassion and of theSeven Dolours. Saint Bernard wrote: "Take away Mary, this star of the sea, the sea truly great and wide: what is left but enveloping darkness and the shadow of death and the densest blackness?"[112] There are pious meditations on theAve Maria and theSalve Regina, usually attributed either toSt. Anselm of Lucca (d. 1080) orSt. Bernard; and also in the large book "De laudibus B. Mariae Virginis" (Douai, 1625) by Richard de Saint-Laurent.
Other famous Marian prayers include theMagnificat, and theLitany of the Blessed Virgin Mary.
The mostly anonymous Middle English Lyrics of the Later Middle Ages show passionate forms of personal worship, known as affective devotion. The lyrics, reflecting the theology, depict Mary as not just the woman but also the ideal that all humanity should strive for.
Mary's humility is one of the qualities highlighted by in the Middle English Lyrics. The lyric "Gabriel, from hevenë king/ sent to the maidë swetë" is an excellent example of Mary's humility. The lyric's author builds upon this theme throughout the lyric. The second stanza "Mildëliche him gan answere/ The midlë maiden thannë." The theme of humility is fully developed in the third stanza:
When the maiden understood/And th'angles wordës herdë,/Mildëliche with mildë mod/To th'angel she answerdë:/'Our Lordës thew-maiden i-wis/Ich am, that her-aboven is./Anentës me/Fulforthëd be/Thy, sawë;/That Ich, sithe His wil is,/Maiden, withouten lawë,/Of moder have the blis.[134]
The term "devotions" is commonly understood to refer to those external practices of piety by which the faith of an individual finds expression.[135] Such prayers or acts may be accompanied by specific requests for Mary'sintercession withGod.[136][137] Devotion to the Virgin Mary does not, however, amount to worship – which is reserved for God.
A wide range ofMarian devotions are followed by Catholics ranging from simpleRosary recitations to formalized Novenas to activities which do not involve any prayers, such the wearing of scapulars or maintaining aMary garden.[138] 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 theRosary and the devotionalScapular had gained such a strong following among Catholics worldwide that theCatholic Encyclopedia of 1914 stated: "Like the Rosary, the Brown Scapular has become the badge of the devout Catholic."[139] In his encyclicalRosarium Virginis MariaePope John Paul II emphasized the importance of the Rosary. TheMariological basis of the Scapular devotion is effectively the same as Marian consecration, as discussed in the dogmatic constitutionLumen gentium of theSecond Vatican Council, 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".[140] The same Council decree clarified that the many ways in which Mary can encourage and assist us "neither takes away from nor adds anything to the dignity and efficaciousness of Christ the one Mediator."[141]
Roman Catholic tradition includes specific prayers and devotions asActs of Reparation to the Virgin Mary for insults that she suffers. TheRaccolta Roman Catholic prayer book (approved by a Decree of 1854, and published by theHoly See in 1898) includes a number of such prayers. These prayers do not involve a petition for a living or deceased beneficiary, but aim torepair the sins of others against the Virgin Mary.[142][143][144]
For centuries, Marian devotions among Roman Catholics have included many examples of personal or collective acts ofconsecration and entrustment to the Virgin Mary; the Latin termsoblatio,servitus,commendatio, anddedicatio were used in this context.[145]
The Catholic Church makes it clear that "the faithful should be carefully instructed about the practice of consecration to the Blessed Virgin Mary ... it is, in reality, only analogously a 'consecration to God,' and should be expressed in a correct liturgical manner: to the Father, through Christ in the Holy Spirit, imploring the intercession of the Blessed Virgin Mary, to whom we entrust ourselves completely, so as to keep our baptismal commitments and live as her children."[145]
Individuals declaring their "entrustment" to Mary seek her intercession before God through her son Jesus Christ, for she herself has no divine power.[146][147] 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.[148]
In modern times,Pope John Paul II clarified consecration to Mary in his 1987 encyclical,Redemptoris mater, in which he stated, "Mary's motherhood ... is a gift which Christ himself makes personally to every individual."[5]
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ManyMarian apparitions have been reported by believers, includingOur Lady of Lourdes,Our Lady of Guadalupe, andOur Lady of Fátima.[150][151][152] In some cases (e.g.Alexandrina of Balazar,Padre Pio orMaria Pierina De Micheli) these have involvedvisions of Jesus and Mary and sometimes include a spoken element.
The official position of theHoly See is that while theHoly 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.[153] This has included popes, e.g. four popes, i.e.Pope Pius XII,Pope John XXIII,Pope Paul VI,Pope John Paul II,Pope Benedict XVI andPope Francis have supported the Our Lady of Fátima apparitions as supernatural.Pope John Paul II was particularly attached to Fátima and credited the Blessed Virgin 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 atFátima,Portugal.[150][154][155]
As a historical pattern, Vatican approval seems to have followed general acceptance of a vision by well over a century in most cases. According to Salvatore M. Perrella of theMariunum Pontifical Institute in Rome, of the 295 reported apparitions studied by theHoly See through the centuries only 12 have been approved, the latest being in May 2008.[6][7][156][157]
The tradition of honoring Mary by venerating images of her goes back to 3rd-century Christianity.[158] Following the period oficonoclasm, the position of the church with respect to the veneration of images was formalized at theSecond Council of Nicaea in 787. A summary of the doctrine is included in the currentCatechism 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.[159]
No other image (in either theWestern or theEastern Church) permeates Christian art as much as the image of Madonna and Child.[160] The images of the Virgin Mary have become centralicons ofRoman Catholicism andEastern Orthodox Christianity where Mary remains a central artistic topic.[161] Byzantine images of theTheotokos were adopted in the West, where Byzantine models became widely distributed in by the 7th century. The Virgin Mary has been one of the major subjects ofChristian art,Catholic Art andWestern Art sinceEarly Christian art and she has been very widely portrayed in iconic "portraits", often known asMadonnas, with the infant Jesus in theMadonna and Child, and in a number of narrative scenes from her life known as theLife of the Virgin, as well as scenes illustrating particular doctrines or beliefs: from masters such asMichelangelo,Raphael,Murillo andBotticelli tofolk art.[162][163]
Some Marian art subjects include the:
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 inRoman Catholic Marian art). These depictions are not restricted to European art, and also appear in South American paintings.[164] The South American tradition of Marian veneration through art dates back to the 16th century, with theVirgin of Copacabana gaining fame in 1582.[165]
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 ofRoman Catholic Marian Movements and Societies. These societies form part of the fabric ofRoman Catholic Mariology.[8][166][167] As early as the 16th century, theHoly See endorsed theSodality of Our Lady andGregory XIII issued apapal bull commending it and granting itindulgences and establishing it as themother sodality, and other sodalities were formed thereafter.[168][169][170]
The 18th and 19th centuries saw a number of missionary Marian organizations such asCompany of Mary, theMarianists, theMarist Fathers, and theMarist Brothers. Some of these missionaries, e.g.Peter Chanel, were martyred as they travelled to new lands.[171][172] The 20th century witnessed the formation of Marian organizations with millions of members, e.g. theLegion of Mary andBlue Army of Our Lady of Fatima.[173][174][175][176]
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In theRoman Catholic Church ashrine is a church or sacred place which receives many faithful pilgrims for a specific pious reason. The localordinary must approve the shrine.[178]
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 theVirgin of Guadalupe in Mexico City. In third place wasOur Lady of Aparecida in Brazil, with the non-Marian shrine ofSan Giovanni Rotondo in second place.[77] 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 theSanctuary of Our Lady of Fátima.[179] Around 2 million pilgrims journey upTepeyac hill on December 12 each year to visit theBasilica of Our Lady of Guadalupe.[180] While in 1968 Aparecida had about four million pilgrims,[181] the number has since reached eight million pilgrims per year.[182]
Major Marian shrines include:
There are other Marian pilgrimage sites such asMedjugorje, which is not considered a shrine by theHoly See, but yet receives a large number of pilgrims every year.[183] 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.[184] In 1881 a French priest,Julien Gouyet, led by thevisions of Jesus and Mary ofAnne Catherine Emmerich (Klemens Brentano, 1852) discovered theHouse of the Virgin Mary nearEphesus inTurkey.[185][186][187]
A number of countries, cities, and professions consider the Blessed Virgin theirpatron saint. For a list, seePatronage of the Blessed Virgin Mary.
Echoing the Byzantine depiction ofChrist Pantocrator, the Eastern Church portrayed Mary as the regal Queen of Heaven. As this theme spread to the West, prayers such as theRegina caeli,[18]Ave Regina caelorum, andSalve Regina were composed.
An example of the cultural adaptation of perspective includes the view of the Virgin Mary as a mother with humility (rather than a heavenly queen) as the Franciscans began to preach in China, and its similarity to the local Chinese motherly and merciful figure ofKuanyin, which was much admired in south China.[188][189][190][191][192][193] Another example is theJuan Diego's account of the appearance of theVirgin of Guadalupe in 1531 as a tannedAztec princess who spoke in his localNahuatl language. The clothing of the Virgin of Guadalupe image has been identified[by whom?] as that of an Aztec princess.[194][195][196][197][198]
Other views, such as the Virgin Mary as a "miracle worker" have existed for centuries and are still held by many Catholics as of 2015[update].[199][200][201] Instances include theBlack Madonna of Częstochowa which continues to be venerated today as the Patron ofPoland, andOur Lady of Lourdes – Lourdes receives millions of pilgrims per year. However, the Vatican has generally been reluctant to approve of modern miracles, unless they have been subject to extensive analysis and scrutiny.[202][203][204][205][206]
One or more of the preceding sentences incorporates text from a publication now in thepublic domain: Herbermann, Charles, ed. (1913). "Angelus".Catholic Encyclopedia. New York: Robert Appleton Company.
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