Marian devotions
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*brown: Sign of the Cross; Apostles' Creed *blue: Our Father *blue/medium blue: introduction of the relevant Mystery; Our Father *pink: Hail Mary *pink/dark pink: Hail Mary; Glory Be; Fátima Prayer *yellow: Hail Holy Queen; Sign of the Cross
Marian devotions are external pious practices directed to the person of Mary, mother of Jesus and to the Mother of God, by members of certain Christian traditions. They are performed in Catholicism, High Church Lutheranism, Anglo-Catholicism, Eastern Orthodoxy and Oriental Orthodoxy, but generally rejected in other Christian denominations.
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Quotes
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[edit]- Old and new mafia forces try to pollute popular faith with malignant weeds, passing off a pseudo religion as devout.
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[edit]- Marian devotion is very deeply embedded in Ultramontane papalist Catholicism, and has been for centuries. The Virgin in the nineteenth century, apparitions of the Virgin, play an enormous part in focusing Catholic loyalty, Catholic identity, and also in offering a dimension of Christianity... If you've got a very rigid, hierarchical, masculinely-dominated form of Christianity, the tender, nurturing, feminine element in Christianity can only be rescued by some sort of balancing act. This I think was an enormous strength in nineteenth century Catholicism over and against say nineteenth century Fundamentalist Evangelicalism - with which it has a great deal in common in some respects - but where I think it has an edge is in this feminine dimension.
- Eamon Duffy. As quoted in Interview (1999)
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[edit]- All the saints say that you must have a deep devotion to Our Lady to be a saint. Medieval chivalry and medieval Marian devotion go hand in hand. A man must always live, work, and pray as if he were under the gaze of a Mother.
- Taylor Marshall. As quoted in A Conversation with Dr. Taylor Marshall (August 8, 2013)
- The Orthodox surpass us in Marian devotion.
- Vittorio Messori. From an interview of Andrea Zambrano, The dives into the Seine with my friend Laurentin, the annoyance of the theologians and the certainty about Medjugorie , La Nuova Bussola Quotidiana, 13 September 2013, C.E.2017
- The Marian dogmas are, as we know, four in all: perpetual virginity and divine motherhood; then, after almost fifteen centuries of debate and exploration of the mystery, here is the conception without the stain of original sin and the assumption into heaven. Well, these truths have been codified and solemnly protected as dogmas, that is, as basic and indisputable truths of the faith, not so much out of devotion to Mary, but as a defense of faith in Jesus.
In fact, if we reflect on their content , we realize that they reaffirm the authentic faith in Christ as true God and true man: two natures in one Person. They then reiterate the fundamental eschatological expectation, indicating in Mary the immortal destiny that awaits us all. And, finally, they secure the faith, now threatened, in a creator God (it is one of the meanings of the more misunderstood truth about Mary's perpetual virginity), a God who can freely intervene even on matter.- Vittorio Messori, Hypothesis about Maria, p. 236.
- Verlaine, the maudit poet, but with a strong religious torment that ended up prevailing, speaking of the love for Mary: «all other loves are orders». With similar words, he wanted to underline that "free" character of Marian devotion that the Church has always safeguarded. Over 20 centuries, only a few dogmas have been proclaimed about her di lei: which among other things, we know, are at the service and shelter of her di lei Son di lei, well before her di lei. Only to these defined truths does the Catholic owe homage. Everything else, regarding Mary, is left to the free sensitivity and initiative of the believer.
- Vittorio Messori, Hypothesis about Maria, p. 274.
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[edit]- [T]he conciliar debate on Marian devotion influenced the postconcilar debate on celibacy. Devoid of all connotations of sexuality, Mary had long served a twofold purpose in maintaining the discipline of celibacy. First, she provided a justification for a celibate priesthood. The medieval monk Petrus Damiani argued that because Jesus was born of a virgin, he could be touched only by virgin hands, thereby establishing a connection between sexual purity and the Eucharist celebration. Second, she served as a chaste role model and mother figure for priests. Mary, Pius XII wrote, provided the priest solace in his daily struggles against the temptations of the flesh: “When you meet very serious difficulties in the path of holiness and the exercise of your ministry, turn your eyes and your mind trustfully to she who is the Mother of the Eternal Priest and therefore the loving Mother of all Catholic priests.”
Many bishops and theologians wanted the council to expand Marian doctrinal some supported conferring on Mary a new title, “Mother of the Church.” However, not all council fathers shared this view. Some preferred that piety be more centered on the Bible and the liturgy and less on devotional practices, including Marian worship. They felt that Marian devotion often diverged from the message found in scripture and in the liturgy. They also feared that any elaboration of Marian devotion would undermine the ecumenical movement. Thus, the seemingly innocent question of where to locate a statement on Mary had far-reaching theological and political ramifications. On August 29, by a margin of only forty votes, the council fathers decided in favor of incorporating a statement on Marian piety into ‘’Lumen Gentium’’.
Although Paul VI later preempted the decision of the council fathers and bestowed upon Mary the title they had denied her, “Mother of the Church,” the popularity of Marian devotion continued to decline in Western-Europe.- Kimba Allie Tichenor (2016). “Religious Crisis and Civic Transformation”. ‘’Brandeis University Press’’. ISBN 9781611689709, pp.44-45, Woman’s Place in the Church
- Unlike Marian devotion, scripture provided no unequivocal justification for mandatory clerical celibacy; many of Jesus’s apostle had been married men, including Peter, the rock whom the Church was built.
In the 1980s, Marian piety came under vehement attack by European feminist theologians, such as Catherina Halkes and Uta Ranke-Heinemann. They argued that Marian piety provided the means by which celibate priests sublimated their sexuality into a sexually safe relationship with a virgin mother, untainted by original sin; the hostility caused by this sublimation was then projected onto real women, who could never realize the unattainable feminine ideal represented by Mary. The Church's exaltation of Mary did not speak to the dignity of women, but rather served as a counterpoint to real women, who in Church teachings remained the daughters of the sexual temptress Eve.- Kimba Allie Tichenor (2016). “Religious Crisis and Civic Transformation”. ‘’Brandeis University Press’’. ISBN 9781611689709, pp.44-45, Woman’s Place in the Church.
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[edit]- In my whole life, and in my whole vocation to the priesthood and episcopacy, it was very important the Marian devotion. I consider very important that all the seminarians and future priests, would have a very strong and positive relationship with Mary.
- Jan Vokál. As quoted in Czech Republic is ripe for new evangelization, bishop reflects (16 October 2013) Catholic News Agency
See also
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