OF DEVOTION TO THE BLESSED VIRGIN MARY. The development, desired by us, of devotion to the Blessed Virgin Mary is an indication of the Church's genuine piety. As we prepare to discuss the place which the Blessed Virgin Mary occupies in Christian worship, we must first turn our. Marialis Cultus / For the Right Ordering and Development of Devotion to the Blessed Virgin Get your site here, or download a FREE site Reading App . Marialis Cultus is the title of a Mariological Apostolic Exhortation by Pope Paul VI on February Get your site here, or download a FREE site Reading App.

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Marialis Cultus is an apostolic exhortation issued by Pope Paul VI in regarding devotion to the Blessed Virgin Mary. Marialis Cultus Summary - Download as Word Doc .doc), PDF File .pdf), Text File .txt) or read online. Marialis Cultus. firmed and developed in Maria/is cultus, and presented in the Collection of Masses of the Blessed Virgin Mary. I. VATICAN II TO MARIALIS CULTUS. Liturgy and.

The progress made in biblical studies, the increasing dissemination of the Sacred Scriptures, and above all the example of Tradition and the interior action of the Holy Spirit are tending to cause the modern Christian to use the Bible ever increasingly as the basic prayerbook, and to draw from it genuine inspiration and unsurpassable examples.

Devotion to the Blessed Virgin cannot be exempt from this general orientation of Christian piety 92 ; indeed it should draw inspiration in a special way from this orientation in order to gain new vigor and sure help. In its wonderful presentation of God's plan for man's salvation, the Bible is replete with the mystery of the Savior, and from Genesis to the Book of Revelation, also contains clear references to her who was the Mother and associate of the Savior.

We would not, however, wish this biblical imprint to be merely a diligent use of texts and symbols skillfully selected from the Sacred Scriptures. More than this is necessary. What is needed is that texts of prayers and chants should draw their inspiration and their wording from the Bible, and above all that devotion to the Virgin should be imbued with the great themes of the Christian message.

This will ensure that, as they venerate the Seat of Wisdom, the faithful in their turn will be enlightened by the divine word, and be inspired to live their lives in accordance with the precepts of Incarnate Wisdom. We have already spoken of the veneration which the Church gives to the Mother of God in the celebration of the sacred liturgy.

However, speaking of the other forms of devotion and of the criteria on which they should be based we wish to recall the norm laid down in the Constitution Sacrosanctum concilium. This document, while wholeheartedly approving of the practices of piety of the Christian people, goes on to say:" They should somehow derive their inspiration from it, and because of its pre-eminence they should orient the Christian people towards it.

What is needed on the part of the leaders of the local communities is effort, pastoral sensitivity and perseverance, while the faithful on their part must show a willingness to accept guidelines and ideas drawn from the true nature of Christian worship; this sometimes makes it necessary to change long-standing customs wherein the real nature of this Christian worship has become somewhat obscured.

In this context we wish to mention two attitudes which in pastoral practice could nullify the norm of the Second Vatican Council.

In the first place there are certain persons concerned with the care of souls who scorn a priori, devotions of piety which, in their correct forms have been recommended by the magisterium, who leave them aside and in this way create a vacuum which they do not fill. They forget that the Council has said that devotions of piety should harmonize with the liturgy, not be suppressed. Secondly there are those who, without wholesome liturgical and pastoral criteria, mix practices of piety and liturgical acts in hybrid celebrations.

It sometimes happens that novenas or similar practices of piety are inserted into the very celebration of the Eucharistic Sacrifice. This creates the danger that the Lord's Memorial Rite, instead of being the culmination of the meeting of the Christian community, becomes the occasion, as it were, for devotional practices. For those who act in this way we wish to recall the rule laid down by the Council prescribing that exercises of piety should be harmonized with the liturgy not merged into it.

Wise pastoral action should, on the one hand, point out and emphasize the proper nature of the liturgical acts, while on the other hand it should enhance the value of practices of piety in order to adapt them to the needs of individual communities in the Church and to make them valuable aids to the liturgy.

Because of its ecclesial character, devotion to the Blessed Virgin reflects the preoccupations of the Church herself. Among these especially in our day is her anxiety for the re-establishment of Christian unity. In this way devotion to the Mother of the Lord is in accord with the deep desires and aims of the ecumenical movement, that is, it acquires an ecumenical aspect. This is so for a number of reasons. In the first place, in venerating with particular love the glorious Theotokos and in acclaiming her as the 'Hope of Christians," 94 Catholics unite themselves with their brethren of the Orthodox Churches, in which devotion to the Blessed Virgin finds its expression in a beautiful lyricism and in solid doctrine.

Catholics are also united with Anglicans, whose classical theologians have already drawn attention to the sound scriptural basis for devotion to the Mother of our Lord, while those of the present day increasingly underline the importance of Mary's place in the Christian life. Praising God with the very words of the Virgin cf.

Summary of Marialis Cultus I. The Virgin Mary and the Liturgy of the Church

For Catholics, devotion to the Mother of Christ and Mother of Christians is also a natural and frequent opportunity for seeking her intercession with her Son in order to obtain the union of all the baptized within a single People of God. Finally, since it is natural that in true devotion to the Blessed Virgin "the Son should be duly known, loved and glorified We realize that there exist important differences between the thought of many of our brethren in other Churches and ecclesial communities and the Catholic doctrine on "Mary's role in the work of salvation.

Nevertheless, since it is the same power of the Most High which overshadowed the Virgin of Nazareth cf Lk. We are glad to see that, in fact, a better understanding of Mary's place in the mystery of Christ and of the Church on the part also of our separated brethren is smoothing the path to union. Just as at Cana the Blessed Virgin's intervention resulted in Christ's performing His first miracle cf.

This hope of ours is strengthened by a remark of our predecessor Leo XIII, who wrote that the cause of Christian unity "properly pertains to the role of Mary's spiritual motherhood. For Mary did not and cannot engender those who belong to Christ, except in one faith and one love: for 'Is Christ divided?

Devotion to the Blessed Virgin must also pay close attention to certain findings of the human sciences.

This will help to eliminate one of the causes of the difficulties experienced in devotion to the Mother of the Lord, namely, the discrepancy existing between some aspects of this devotion and modern anthropological discoveries and the profound changes which have occurred in the psycho-sociological field in which modern man lives and works.

The picture of the Blessed Virgin presented in a certain type of devotional literature cannot easily be reconciled with today's life-style, especially the way women live today.

In the home, woman's equality and corresponsibility with man in the running of the family are being justly recognized by laws and the evolution of customs. In the sphere of politics women have in many countries gained a position in public life equal to that of men.

In the social field women are at work in a whole range of different employments, getting further away every day from the restricted surroundings of the home. In the cultural field new possibilities are opening up for women in scientific research and intellectual activities.

In consequence of these phenomena some people are becoming disenchanted with devotion to the Blessed Virgin and finding it difficult to take as an example Mary of Nazareth because the horizons of her life, so they say, seem rather restricted in comparison with the vast spheres of activity open to mankind today.

In this regard we exhort theologians, those responsible for the local Christian communities and the faithful themselves to examine these difficulties with due care. At the same time we wish to take the opportunity of offering our own contribution to their solution by making a few observations. First, the Virgin Mary has always been proposed to the faithful by the Church as an example to be imitated, not precisely in the type of life she led, and much less for the socio-cultural background in which she lived and which today scarcely exists anywhere.

She is held up as an example to the faithful rather for the way in which, in her own particular life, she fully and responsibly accepted the will of God cf.

She is worthy of imitation because she was the first and the most perfect of Christ's disciples. All of this has a permanent and universal exemplary value. Secondly, we would like to point out that the difficulties alluded to above are closely related to certain aspects of the image of Mary found in popular writings.

They are not connected with the Gospel image of Mary nor with the doctrinal data which have been made explicit through a slow and conscientious process of drawing from Revelation. It should be considered quite normal for succeeding generations of Christians in differing sociocultural contexts to have expressed their sentiments about the Mother of Jesus in a way and manner which reflected their own age.

In contemplating Mary and her mission these different generations of Christians, looking on her as the New Woman and perfect Christian, found in her as a virgin, wife and mother the outstanding type of womanhood and the preeminent exemplar of life lived in accordance with the Gospels and summing up the most characteristic situations in the life of a woman.

When the Church considers the long history of Marian devotion she rejoices at the continuity of the element of cult which it shows, but she does not bind herself to any particular expression of an individual cultural epoch or to the particular anthropological ideas underlying such expressions.

The Church understands that certain outward religious expressions, while perfectly valid in themselves, may be less suitable to men and women of different ages and cultures. Finally, we wish to point out that our own time, no less than former times, is called upon to verify its knowledge of reality with the word of God, and, keeping to the matter at present under consideration, to compare its anthropological ideas and the problems springing therefrom with the figure of the Virgin Mary as presented by the Gospel.

The reading of the divine Scriptures, carried out under the guidance of the Holy Spirit, and with the discoveries of the human sciences and the different situations in the world today being taken into account, will help us to see how Mary can be considered a mirror of the expectations of the men and women of our time. Thus, the modern woman, anxious to participate with decision-making power in the affairs of the community, will contemplate with intimate joy Mary who, taken into dialogue with God, gives her active and responsible consent, not to the solution of a contingent problem, but to that "event of world importance," as the Incarnation of the Word has been rightly called.

The modern woman will note with pleasant surprise that Mary of Nazareth, while completely devoted to the will of God, was far from being a timidly submissive woman or one whose piety was repellent to others; on the contrary, she was a woman who did not hesitate to proclaim that God vindicates the humble and the oppressed, and removes the powerful people of this world from their privileged positions cf Lk.

The modern woman will recognize in Mary, who "stands out among the poor and humble of the Lord," a woman of strength, who experienced poverty and suffering, flight and exile cf.

These are situations that cannot escape the attention of those who wish to support, with the Gospel spirit, the liberating energies of man and of society. And Mary will appear not as a Mother exclusively concerned with her own divine Son, but rather as a woman whose action helped to strengthen the apostolic community's faith in Christ cf.

Having offered these directives, which are intended to favor the harmonious development of devotion to the Mother of the Lord, we consider it opportune to draw attention to certain attitudes of piety which are incorrect.

The Second Vatican Council has already authoritatively denounced both the exaggeration of content and form which even falsifies doctrine and likewise the small-mindedness which obscures the figure and mission of Mary.

The Council has also denounced certain devotional deviations, such as vain credulity, which substitutes reliance on merely external practices for serious commitment. Another deviation is sterile and ephemeral sentimentality, so alien to the spirit of the Gospel that demands persevering and practical action. They are not in harmony with the Catholic Faith and therefore they must have no place in Catholic worship. Careful defense against these errors and deviations will render devotion to the Blessed Virgin more vigorous and more authentic.

It will make this devotion solidly based, with the consequence that study of the sources of Revelation and attention to the documents of the magisterium will prevail over the exaggerated search for novelties or extraordinary phenomena. It will ensure that this devotion is objective in its historical seeing, and for this reason everything that is obviously legendary or false must be eliminated. It will ensure that this devotion matches its doctrinal content-hence the necessity of avoiding a one-sided presentation of the figure of Mary, which by overstressing one element compromises the overall picture given by the Gospel.

It will make this devotion clear in its motivation; hence every unworthy self-interest is to be carefully banned from the area of what is sacred. Finally, insofar as it may be necessary we would like to repeat that the ultimate purpose of devotion to the Blessed Virgin is to glorify God and to lead Christians to commit themselves to a life which is in absolute conformity with His will. When the children of the Church unite their voices with the voice of the unknown woman in the Gospel and glorify the Mother of Jesus by saying to Him: "Blessed is the womb that bore you and the breasts that you sucked" Lk.

It is also an echo of other words of the Savior: "Not every one who says to me 'Lord, Lord,' will enter the kingdom of heaven, but he who does the will of my Father who is in heaven" Mt. We have indicated a number of principles which can help to give fresh vigor to devotion to the Mother of the Lord.

It is now up to episcopal conferences, to those in charge of local communities and to the various religious congregations prudently to revise practices and exercises of piety in honor of the Blessed Virgin, and to encourage the creative impulse of those who through genuine religious inspiration or pastoral sensitivity wish to establish new forms of piety. For different reasons we nevertheless feel it is opportune to consider here two practices which are widespread in the West, and with which this Apostolic See has concerned itself on various occasions: the Angelus and the Rosary.

The Angelus What we have to say about the Angelus is meant to be only a simple but earnest exhortation to continue its traditional recitation wherever and whenever possible. The Angelus does not need to be revised, because of its simple structure, its biblical character, its historical origin which links it to the prayer for peace and safety, and its quasi-liturgical rhythm which sanctifies different moments during the day, and because it reminds us of the Paschal Mystery, in which recalling the Incarnation of the Son of God we pray that we may be led "through his passion and cross to the glory of his resurrection.

It is true that certain customs traditionally linked with the recitation of the Angelus have disappeared or can continue only with difficulty in modern life. But these are marginal elements. The value of contemplation on the mystery of the Incarnation of the Word, of the greeting to the Virgin, and of recourse to her merciful intercession remains unchanged.

And despite the changed conditions of the times, for the majority of people there remain unaltered the characteristic periods of the day-morning, noon and evening-which mark the periods of their activity and constitute an invitation to pause in prayer. The Rosary We wish now, venerable Brothers, to dwell for a moment on the renewal of the pious practice which has been called "the compendium of the entire Gospel" : the Rosary.

To this our predecessors have devoted close attention and care. On many occasions they have recommended its frequent recitation, encouraged its diffusion, explained its nature, recognized its suitability for fostering contemplative prayer-prayer of both praise and petition-and recalled its intrinsic effectiveness for promoting Christian life and apostolic commitment.

We, too, from the first general audience of our pontificate on July 13, , have shown our great esteem for the pious practice of the Rosary. Thus, at a moment of anguish and uncertainty, we published the Letter Christi Matri September 15, , in order to obtain prayers to Our Lady of the Rosary and to implore from God the supreme benefit of peace.

Our assiduous and affectionate interest in the Rosary has led us to follow very attentively the numerous meetings which in recent years have been devoted to the pastoral role of the Rosary in the modern world, meetings arranged by associations and individuals profoundly attached to the Rosary and attended by bishops, priests, religious and lay people of proven experience and recognized ecclesial awareness.

Among these people special mention should be made of the sons of Saint Dominic, by tradition the guardians and promoters of this very salutary practice. Parallel with such meetings has been the research work of historians, work aimed not at defining in a sort of archaeological fashion the primitive form of the Rosary but at uncovering the original inspiration and driving force behind it and its essential structure.

The fundamental characteristics of the Rosary, its essential elements and their mutual relationship have all emerged more clearly from these congresses and from the research carried out.

Thus, for instance, the Gospel inspiration of the Rosary has appeared more clearly: the Rosary draws from the Gospel the presentation of the mysteries and its main formulas. As it moves from the angel's joyful greeting and the Virgin's pious assent, the Rosary takes its inspiration from the Gospel to suggest the attitude with which the faithful should recite it.

In the harmonious succession of Hail Mary's the Rosary puts before us once more a fundamental mystery of the Gospel-the Incarnation of the Word, contemplated at the decisive moment of the Annunciation to Mary.

The Rosary is thus a Gospel prayer, as pastors and scholars like to define it, more today perhaps than in the past. It has also been more easily seen how the orderly and gradual unfolding of the Rosary reflects the very way in which the Word of God, mercifully entering into human affairs, brought about the Redemption. The Rosary considers in harmonious succession the principal salvific events accomplished in Christ, from His virginal conception and the mysteries of His childhood to the culminating moments of the Passover-the blessed passion and the glorious resurrection-and to the effects of this on the infant Church on the day of Pentecost, and on the Virgin Mary when at the end of her earthly life she was assumed body and soul into her heavenly home.

It has also been observed that the division of the mysteries of the Rosary into three parts not only adheres strictly to the chronological order of the facts but above all reflects the plan of the original proclamation of the Faith and sets forth once more the mystery of Christ in the very way in which it is seen by Saint Paul in the celebrated "hymn" of the Letter to the Philippians-kenosis, death and exaltation cf As a Gospel prayer, centered on the mystery of the redemptive Incarnation, the Rosary is therefore a prayer with a clearly Christological orientation.

Its most characteristic element, in fact, the litany-like succession of Hail Mary's, becomes in itself an unceasing praise of Christ, who is the ultimate object both of the angel's announcement and of the greeting of the mother of John the Baptist: "Blessed is the fruit of your womb" Lk.

We would go further and say that the succession of Hail Mary's constitutes the warp on which is woven the contemplation of the mysteries. The Jesus that each Hail Mary recalls is the same Jesus whom the succession of the mysteries proposes to us-now as the Son of God, now as the Son of the Virgin-at His birth in a stable at Bethlehem, at His presentation by His Mother in the Temple, as a youth full of zeal for His Father's affairs, as the Redeemer in agony in the garden, scourged and crowned with thorns, carrying the cross and dying on Calvary, risen from the dead and ascended to the glory of the Father to send forth the gift of the Spirit.

As is well known, at one time there was a custom, still preserved in certain places, of adding to the name of Jesus in each Hail Mary reference to the mystery being contemplated.

And this was done precisely in order to help contemplation and to make the mind and the voice act in unison. There has also been felt with greater urgency the need to point out once more the importance of a further essential element in the Rosary, in addition to the value of the elements of praise and petition, namely the element of contemplation. Without this the Rosary is a body without a soul, and its recitation is in danger of becoming a mechanical repetition of formulas and of going counter to the warning of Christ: "And in praying do not heap up empty phrases as the Gentiles do; for they think that they will be heard for their many words" Mt.

By its nature the recitation of the Rosary calls for a quiet rhythm and a lingering pace, helping the individual to meditate on the mysteries of the Lord's life as seen through the eyes of her who was closest to the Lord.

In this way the unfathomable riches of these mysteries are unfolded. Finally, as a result of modern reflection the relationships between the liturgy and the Rosary have been more clearly understood. On the one hand it has been emphasized that the Rosary is, as it were, a branch sprung from the ancient trunk of the Christian liturgy, the Psalter of the Blessed Virgin, whereby the humble were associated in the Church's hymn of praise and universal intercession.

On the other hand it has been noted that this development occurred at a time-the last period of the Middle Ages-when the liturgical spirit was in decline and the faithful were turning from the liturgy towards a devotion to Christ's humanity and to the Blessed Virgin Mary, a devotion favoring a certain external sentiment of piety. Not many years ago some people began to express the desire to see the Rosary included among the rites of the liturgy, while other people, anxious to avoid repetition of former pastoral mistakes, unjustifiably disregarded the Rosary.

I. The Virgin Mary and the Liturgy of the Church

Today the problem can easily be solved in the light of the principles of the Constitution Sacrosanctum concilium. Liturgical celebrations and the pious practice of the Rosary must be neither set in opposition to one another nor considered as being identical.

Once the pre-eminent value of liturgical rites has been reaffirmed it will not be difficult to appreciate the fact that the Rosary is a practice of piety which easily harmonizes with the liturgy. In fact, like the liturgy, it is of a community nature, draws its inspiration from Sacred Scripture and is oriented towards the mystery of Christ. The commemoration in the liturgy and the contemplative remembrance proper to the Rosary, although existing on essentially different planes of reality, have as their object the same salvific events wrought by Christ.

The former presents new, under the veil of signs and operative in a hidden way, the great mysteries of our Redemption. The latter, by means of devout contemplation, recalls these same mysteries to the mind of the person praying and stimulates the will to draw from them the norms of living. Once this substantial difference has been established, it is not difficult to understand that the Rosary is an exercise of piety that draws its motivating force from the liturgy and leads naturally back to it, if practiced in conformity with its original inspiration.

In fact, meditation on the mysteries of the Rosary, by familiaring the hearts and minds of the faithful with the mysteries of Christ, can be an excellent preparation for the creation of those same mysteries in the liturgical action and an also become a continuing echo thereof. However, it is a mistake to recite the Rosary during the celebration of the liturgy, though unfortunately this practice still persists here and there.

Pius V and authoritatively taught by him, consists of various elements disposed in an organic fashion: a Contemplation in communion with Mary, of a series of mysteries of salvation, wisely distributed into three cycles. These mysteries express the joy of the messianic times, the salvific suffering of Christ and the glory of the Risen Lord which fills the Church. This contemplation by its very nature encourages practical reflection and provides stimulating norms for living.

The continued series of Hail Mary's is the special characteristic of the Rosary, and their number, in the full and typical number of one hundred and fifty, presents a certain analogy with the Psalter and is an element that goes back to the very origin of the exercise of piety.

But this number, divided, according to a well-tried custom, into decades attached to the individual mysteries, is distributed in the three cycles already mentioned, thus giving rise to the Rosary of fifty Hail Mary's as we know it.

This latter has entered into use as the normal measure of the pious exercise and as such has been adopted by popular piety and approved by papal authority, which also enriched it with numerous indulgences. These are the elements of the Rosary. Each has its own particular character which, wisely understood and appreciated, should be reflected in the recitation in order that the Rosary may express all its richness and variety.

Thus the recitation will be grave and suppliant during the Lord's Prayer, lyrical and full of praise during the tranquil succession of Hail Mary's, contemplative in the recollected meditation on the mysteries and full of adoration during the doxology. This applies to all the ways in which the Rosary is usually recited: privately, in intimate recollection with the Lord; in community, in the family or in groups of the faithful gathered together to ensure the special presence of the Lord cf.

In recent times certain exercises of piety have been created which take their inspiration from the Rosary. Among such exercises we wish to draw attention to and recommend those which insert into the ordinary celebration of the word of God some elements of the Rosary, such as meditation on the mysteries and litany-like repetition of the angel's greeting to Mary. In this way these elements gain in importance, since they are found in the context of Bible readings, illustrated with a homily, accompanied by silent pauses and emphasized with song.

We are happy to know that such practices have helped to promote a more complete understanding of the spiritual riches of the Rosary itself and have served to restore esteem for its recitation among youth associations and movements. We now desire, as a continuation of the thought of our predecessors, to recommend strongly the recitation of the family Rosary. The Second Vatican Council has pointed out how the family, the primary and vital cell of society, "shows itself to be the domestic sanctuary of the Church through the mutual affection of its members and the common prayer they offer to God.

If this element of common prayer were missing, the family would lack its very character as a domestic Church. Thus there must logically follow a concrete effort to reinstate communal prayer in family life if there is to be a restoration of the theological concept of the family as the domestic Church. In accordance with the directives of the Council the Institutio Generulis de Liturgia Horarum rightly numbers the family among the groups in which the Divine Office can suitably be celebrated in community: "It is fitting But there is no doubt that, after the celebration of the Liturgy of the Hours, the high point which family prayer can reach, the Rosary should be considered as one of the best and most efficacious prayers in common that the Christian family is invited to recite.

We like to think, and sincerely hope, that when the family gathering becomes a time of prayer, the Rosary is a frequent and favored manner of praying. We are well aware that the changed conditions of life today do not make family gatherings easy, and that even when such a gathering is possible many circumstances make it difficult to turn it into an occasion of prayer.

There is no doubt of the difficulty. But it is characteristic of the Christian in his manner of life not to give in to circumstances but to overcome them, not to succumb but to make an effort. Families which want to live in full measure the vocation and spirituality proper to the Christian family must therefore devote all their energies to overcoming the pressures that hinder family gatherings and prayer in common. In concluding these observations, which give proof of the concern and esteem which the Apostolic See has for the Rosary of the Blessed Virgin, we desire at the same time to recommend that this very worthy devotion should not be propagated in a way that is too one-sided or exclusive.

The Rosary is an excellent prayer, but the faithful should feel serenely free in its regard. They should be drawn to its calm recitation by its intrinsic appeal. Venerable Brothers, as we come to the end of this our Apostolic Exhortation we wish to sum up and emphasize the theological value of devotion to the Blessed Virgin and to recall briefly its pastoral effectiveness for renewing the Christian way of life.

The Church's devotion to the Blessed Virgin is an intrinsic element of Christian worship. The honor which the Church has always and everywhere shown to the Mother of the Lord, from the blessing with which Elizabeth greeted Mary cf. And the converse is likewise true. The Church's norm of faith requires that her norm of prayer should everywhere blossom forth with regard to the Mother of Christ.

Such devotion to the Blessed Virgin is firmly rooted in the revealed word and has solid dogmatic foundations. It is based on the singular dignity of Mary, "Mother of the Son of God, and therefore beloved daughter of the Father and Temple of the Holy Spirit-Mary, who, because of this extraordinary grace, is far greater than any other creature on earth or in heaven. Devotion to Mary recalls too her mission and the special position she holds within the People of God, of which she is the preeminent member, a shining example and the loving Mother; it recalls her unceasing and efficacious intercession which, although she is assumed into heaven, draws her close to those who ask her help, including those who do not realize that they are her children.

It recalls Mary's glory which ennobles the whole of mankind, as the outstanding phrase of Dante recalls: "You have so ennobled human nature that its very Creator did not disdain to share in it. We would add further that devotion to the Blessed Virgin finds its ultimate justification in the unfathomable and free will of God who, being eternal and divine charity cf.

He loved her and did great things for her cf. He loved her for His own sake, and He loved her for our sake, too; He gave her to Himself and He gave her also to us. Christ is the only way to the Father cf.

The Church has always taught this and nothing in pastoral activity should obscure this doctrine. But the Church, taught by the Holy Spirit and benefiting from centuries of experience, recognizes that devotion to the Blessed Virgin, subordinated to worship of the divine Savior and in connection with it, also has a great pastoral effectiveness and constitutes a force for renewing Christian living.

It is easy to see the reason for this effectiveness Mary's many-sided mission to the People of God is a super natural reality which operates and bears fruit within the body of the Church.

One finds cause for joy in considering the different aspects of this mission, and seeing how each of these aspects with its individual effectiveness is directed towards the same end, namely, producing in the children the spiritual characteristics of the first-born Son. The Virgin's maternal intercession, her exemplary holiness and the divine grace which is in her become for the human race a reason for divine hope.

The Blessed Virgin's role as Mother leads the People of God to turn with filial confidence to her who is ever ready to listen with a mother's affection and efficacious assistance. To comfort those who mourn and are sorrowful. Marian Qualities of the Church 1. Mary is a model of the spiritual attitude with which the Church celebrates and lives the divine mysteries.

She is an exemplar of that interior disposition with which the Church, the Beloved Spouse, closely associated with her Lord, invokes Christ and through him worships the Eternal Father. Mary is the attentive Virgin who receives the Word of God with Faith, that faith which in her case was the gateway and path to divine motherhood. It was faith with which she meditated upon these events in her heart. The Church acts this way in the Liturgy when with faith she listens, accepts, proclaims and venerates the Word of God, distributes it to the faithful as the Bread of Life and in light of it interprets the signs of the times.

Mary is also the Virgin in Prayer. She appears as such in the visit to the Mother of John the Baptist, when she pours out her soul in expressions glorifying God and expressions of humility, faith and hope.

In fact, Marys hymn, the Magnificat has become the prayer of the Church for all ages. At Cana, Mary appears at prayer when she told her Son of a temporal need and obtained an effect of grace.

Marialis Cultus

The last description of Marys life in Acts presents her as praying. Mary is also the Virgin-Mother, she who believing and obeying brought forth on earth the Fathers Son. This was a miraculous motherhood, set up by God as the type and exemplar of the fruitfulness of the Virgin Church, which herself becomes a mother.

The former Mary carried life in her womb; the latter Church bears life in the waters of Baptism. Mary is the Virgin Presenting offerings.

She has noted the continuity of the fundamental offering that the Incarnate Word made to the Father when he entered the world. The union of the Mother and Son in the work of redemption reaches it climax on Calvary, where Christ offered himself as the perfect sacrifice to God.

Marian Attitude of the Church 1. The Church expresses in various effective attitudes of devotion the many relationships that bind her to Mary: a.

The profound veneration of the singular dignity of the virgin who became Mother of the incarnate Word. In burning love when she considers the spiritual motherhood of Mary towards all members of the mystical body.

In loving service, when she sees in the humble handmaid the Queen of Mercy and the Mother of Grace. In zealous imitation, when she contemplates the holiness of the one who is full of grace. In profound wonder when she sees her as a faultless model, that which she herself wholly desires and hope to be. In attentive study, when she recognizes in the associate of the Redeemer the prophetic fulfillment of her own future.

Trinitarian: a. Christian worship is offered to the Father through the Son in the Holy Spirit. In the Virgin Mary, everything is relative to Christ and dependent upon him. It was with a view toward Christ that the Father from all eternity chose her to be the all-holy Mother and adorned her with gifts of the Spirit granted to no one else.

It seems particularly in conformity with the spiritual orientation of our time that is dominated and absorbed by the question of Christ, that in the expression of devotion to the Virgin the Christological aspect should have particular prominence.

It will contribute to the increasing of worship due to Christ himself since what is given to the handmaid is referred to the Lord; thus what is given to the Mother redounds to the Son. This will bring to the faithful a deeper realization of the brotherhood that unites all of them as sons and daughters of the Virgin Mary, who with a mothers love has cooperated in their rebirth and spiritual formation.

They will also realize that both the Church and Mary collaborate to give birth to the Mystical Body of Christ since both of them are the Mother of Christ, but neither brings forth the whole body independently of the other. The action of the Church is an extension of the concern of Mary. The love of Mary shown at the home of Nazareth, with Elizabeth at Cana and Calvary finds its extension in the Churchs maternal concern that all men should come to the knowledge of the truth.

Love for the Church will become love for Mary and vice versa, since one cannot exist without the other. The Church therefore cannot be referred to as such unless it includes Mary the Mother of our Lord together with his brethren. The Virgin Mary has always been proposed to the Faithful of the Church as an example to be imitated, not precisely in the type of life she led, but as an example for the way in which she accepted the will of God, heard the word of God and acted upon it.

She is the first and most perfect disciple. Images of Mary found in popular writings are often not connected with the Gospel nor with the doctrinal data which have been made explicit through a slow and conscientious process of drawing from Revelation. Our own time is called upon to verify its knowledge of reality with the Word of God and compare its anthropological ideas and problems from them with the figure of Mary presented in the Gospel.

The Blessed virgin does not disillusion the profound expectations of people of our time, but offers them the perfect model of the disciple who builds up the earthly and temporal city while the diligent pilgrim to the heavenly and eternal city. The Virgin Mary and Religious Devotion: 1. Devotion of the Rosary in general: a. The Gospel inspiration of the Rosary has appeared more clearly: The Rosary draws from the Gospel the presentation of the Mysteries and its main formulas.But anyone who, with trust in God reflects upon these phenomena discovers that many tendencies of modern piety for example, the interiorization of religious sentiment are meant to play their part in the development of Christian piety in general and devotion to the Blessed Virgin in particular.

The Virgin Mary has always been proposed to the Faithful of the Church as an example to be imitated, not precisely in the type of life she led, but as an example for the way in which she accepted the will of God, heard the word of God and acted upon it.

It is sometimes said that many spiritual writings today do not sufficiently reflect the whole doctrine concerning the Holy Spirit. On the one hand it has been emphasized that the Rosary is, as it were, a branch sprung from the ancient trunk of the Christian liturgy, the Psalter of the Blessed Virgin, whereby the humble were associated in the Church's hymn of praise and universal intercession.

In the first place it is supremely fitting that exercises of piety directed towards the Virgin Mary should clearly express the Trinitarian and Christological note that is intrinsic and essential to them. Careful defense against these errors and deviations will render devotion to the Blessed Virgin more vigorous and more authentic. The purpose of this document was precisely to restore and enhance the liturgy and to make more fruitful the participation of the faithful in the sacred mysteries.

This creates the danger that the Lord's Memorial Rite, instead of being the culmination of the meeting of the Christian community, becomes the occasion, as it were, for devotional practices.

All the more is this true for devotion to the other saints, even for the great and humble Saint Joseph.

LIVIA from Murfreesboro
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