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A se ries of articles o n

Roman CatholicMariology

General articles

Mariology Veneration of theBlessed Virgin History of

Mariology Mariology of the saints

Mariology of the popes MarianSocieties

DevotionsRosary Scapular Immaculate

Heart Seven Joys SevenSorrows First Saturdays Acts of

Reparation Hearts of Jesus &

Mary Consecration to Mary

Dogmas and Doctrines

Mother of God Perpetual virginity Immaculate Conception

Assumption Mother of the Church Mediatrix Co-Redemptrix

Expressions of devotionArt Hymns Music Architecture

Key Marian apparitions(approved or worthy of belief)

From Wikipedia, the free encyclopedia

(Redirected from Mariology (Roman Catholic))

Roman Catholic Mariology is theology concerned with the Virgin Mary, the

mother of Jesus Christ and developed by the Catholic Church. "The Blessed

Virgin, because she is the Mother of God, is believed to hold a certain infinite

dignity from the infinite good which is God."[1][2] Theologically, RomanCatholic Mariology deals with not only her life but also with veneration of her

in daily life, prayer, hymns, art (where she has been a favorite topic), music,

and architecture; in modern and ancient Christianity throughout the ages.[3]

[4][5]

The development of Roman Catholic Mariology is ongoing. It continues to be

shaped not only by papal encyclicals but also by the interplay of forces ranging

fromsensus fidelium, to the writings of the saints, to the construction of major

Marian churches at the sites of Marian apparitions. In some cases,sensus

idelium has influenced Marian papal decisions, providing Mariology with a

"theology of the people" component that distinguishes it from other parts of

formal theology.

In terms of popular following, membership in Roman Catholic Marian

Movements and Societies has grown significantly in the 20th century. This has

continued to be matched by support from the Holy See, with Joseph Cardinal

Ratzinger (later Pope Benedict XVI) stating: "It is necessary to go back to

Mary, if we want to return to the truth about Jesus Christ".[6] The ongoing

development of Mariology continued in the 20th century, e.g. in his Angelus

address in September 1985 Pope John Paul II coined the term The Alliance of

the Hearts of Jesus and Mary, and in 1986 addressed the internationalconference on that topic held at Ftima, Portugal.[7][8][9]

In parallel to the traditional views, since the late 19th century, a number of

progressive and liberal perspectives have been presented as a challenge to

Roman Catholic Mariology. These have ranged from feminist criticisms that

consider the image of Mary a construct of the patriarchal mindset which limits

equal opportunity for women, to other Christian views that see Mariology as a

distraction from Christ to the modern psychological interpretation of Mary as

the equivalent of mythical Goddesses ranging from Diana to Kwan Yin.[10]

[11][12]

1 Mariology and Christology2 History and development3 Papal teachings on the Blessed Virgin Mary4 Dogmatic teachings

4.1 Perpetual virginity of Mary

n Catholic Mariology - Wikipedia, the free encyclopedia http://en.wikipedia.org/wiki/Mariology_(Roman_

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Christ and Mary, mosaic, Chora

Church, 16th century. "To

Christ through Mary", taught by

St. Louis de Montfort, is a keytheme in Roman Catholic

Mariology.[16]

Early Christians and numerous saints focused on this parallel interpretation.

Popes highlighted the inner link between Marian dogmas and the full

acceptance of christological dogma.[17] The Church is the people of God as

she is the Body of Christ.[18] The Church lives in its relation to Christ.

Being the Body of Christ, the Church has also a relation to his mother,

which is the subject of Catholic Mariology. She is seen as the original image

of the Church, or, as Vatican II states, Mother of the Church.[19]

In his 1946 publication Compendium Mariologiae, respected Mariologist

Gabriel Roschini explained that Mary did not only participate in the birth of

the physical Jesus but also, with conception, she entered with him into a

spiritual union. The divine salvation plan, being not only material, includes a

permanent spiritual unity with Christ. Most Mariologists agree with this

position.[20] This echoed the sentiments of Pope Saint Pius X who inAd

Diem Illum stated: "there is no more direct road than by Mary for uniting

all mankind in Christ."[21]

Mariology is ongoing. It includes dogmas, traditions, confirmed and hypothetical theological positions on Mary,

contemporary as well as historical. Mariology is not simply a theological field studied by a few scholars, but adevotional concept embraced by millions of Catholics who venerate the Blessed Virgin Mary. As discussed

below, it differs from other parts of theology in that its progress has quite often been driven from the ground up,

from the masses of believers, and at times from religious experiences of young and simple children on remote

hilltops, which have then influenced the higher levels of the Holy See in Rome viasensus f idei.

Marian doctrines of the Catholic Church, including the four dogmas mentioned below, are the central part of

Mariology consisting of confirmed teachings and doctrines regarding Mary's life and role, but excluding the

overall perspectives, the controversies and the cultural aspects of Marian devotion. Mariology is both part of

abstract doctrine and an important part of church life: Marian prayers, pilgrimages to Marian shrines, Marian

devotions during the months of May and October, Marian apparitions, Marian titles, and Marian Feast days are

detailed in Blessed Virgin Mary. Therefore, this article on Roman Catholic Mariology presents an overview of

the major issues, developments and controversies of the ecclesiogical movement.

Main article: History of Roman Catholic Mariology


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Santa Maria

Antiqua, in theForum Romanum,

5th century, seat ofPope John VII.

Crowned Madonna Della Stradain the Church of the Gesu in Rome.

The history of Mariology goes back to the first century. Early Christians focused their

piety at first more upon the martyrs around them. Following that, they saw in Mary a

bridge between the old and the new.[22] The earliest recorded prayer to Mary, thesub

tuum praesidium, is dated in its earliest form to around the year 250.

In the fifth century, the Third Ecumenical Council declared Mary as Theotokos

(God-bearer). Churches dedicated to Mary were constructed across the Christian world,

among the most famous being Santa Maria Maggiore in Rome. Teaching of the

Assumption of Mary became widespread across the Christian world. The Middle Ages

saw growth and development for Mariology and brought major champions of Marian

devotion to the fore, including Ephraim the Syrian, John Damascene and Bernard of

Clairvaux. Prayers to Mary included theAve Maria, and chants such asAve Maris Stella

and the Salve Regina emerged and became staples of monastic plainsong. Devotional

practices grew in number.

The Renaissance period witnessed a dramatic growth in Marian art and masterpieces by

Boticelli, Leonardo da Vinci and Raphael were produced. In the 16th century, the Council of Trent confirmed

the Catholic tradition of paintings and artworks in churches. This resulted in a great development of Marian art

and Mariology during the Baroque Period. During the Reformation, the Catholic Church defended its Mariologyagainst Protestant views. With the victory at Battle of Lepanto (1571) accredited to her, it "signified the

beginning of a strong resurgence of Marian devotions."[23] The baroque literature on Mary experienced

unforeseen growth. More than 500 pages of Mariological writings were published during the 17th century

alone.[24]

Mariology in the 19th century was dominated by discussions about the Immaculate Conception and in 1854,

Pope Pius IX proclaimed it a dogma.[25] Mariology in the 20th century was dominated by a genuine Marian

enthusiasm. Pope Pius XII issued the Dogma of the Assumption and the Second Vatican Council declared Mary

to be the Mother of the Church.[26]

Main article: Mariology of the popes

Popes have been an important element in shaping both the theological

and the devotional aspects of the Roman Catholic perspective on the

Blessed Virgin. Theologically, popes have highlighted the inner link

between Virgin Mary and the full acceptance of Jesus Christ as son of

God, the encyclicals Mystici Corporis,Lumen Gentium and

Redemptoris Materbeing examples. Furthermore, popes have fostered

the veneration of the Blessed Virgin through the promotion of Mariandevotions, feast days, prayers, initiatives, the acceptance and support of

Marian congregations, and, the formal recognition of Marian apparitions

such as in Lourdes and Ftima.[27][28]

Popes have at times followed on devotions initiated by previous popes,

for instance in the 16th century, Pope Clement VIII started the

venerative practice of crowning Marian images, a practice that was

followed by pope Pius XII in the 20th century via the crowning of the

Salus Populi Romani icon, as he declared the Queenship of Mary.[29][30]


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Similarly, popes Alexander VII and Clement X both promulgated the veneration of the Heart of Jesus and the

Heart of Mary, a concept which was embraced by pope John Paul II in the 20th century as the Alliance of the

Hearts of Jesus and Mary.[31][32][33][34]

A number of Marian papal encyclicals and Apostolic Letters have been issued since the 16th century. Pope Leo

XIII issued 11 encyclicals just on the Rosary. InEcclesiam Suam Pope Paul VI called Mary the "ideal of

Christian perfection"."[35] These papal documents reflect the support of the popes for both Marian devotions

and Marian doctrines. The two Marian dogmas of Assumption and Immaculate Conception were established by

popes in the 20th century. In 1904 at the 50th anniversary of the Dogma of the Immaculate Conception, Saint

Pope Pius X with the encyclical Ad diem illum encouraged the entire Church to honor the Virgin Mary.[36]

In recent years, popes have emphasized the role of Maryas the Mother of the Church and the Marian elements

of Christology. In his 2002 Apostolic LetterRosarium Virginis Mariae, Pope John Paul II quoted Saint Louis de

Montfort, and said:

Since Mary is of all creatures the one most conformed to Jesus Christ, it follows that among all

devotions that which most consecrates and conforms a soul to our Lord is devotion to Mary, his Holy

Mother, and that the more a soul is consecrated to her the more will it be consecrated to Jesus

Christ."[37]

Main article: Roman Catholic dogma

Marian Roman Catholic dogmas have two functions: they present infallible Church teachings about Mary and

her relation to Jesus Christ, and they praise Mary and, through Mary, God's deed on Mary. All Marian dogmas

teach about her divine son and highlight the divine nature of Jesus Christ.

De Fide Definita or De Fide Credenda doctrines have the highest degree of dogmatic certainty. These

doctrines come in several forms, namely teachings which have been specifically defined as Revealed by an

extraordinary definition by a Pope or Ecumenical council, or those teachings infallibly taught to be Revealed by

the ordinary universal Magisterium. As in the case of the Immaculate Conception or the Assumption, these

doctrines were held by the Church prior to the date of official definition, but open for discussion. The date of

definition must be accepted by all faithful members of the Catholic Church as contained specifically in the

Deposit of Faith and owed supernatural faith in itself (de fide credenda)

There are four Marian dogmas among a large number of other teachings about the Blessed Virgin:[38]

Name First MagisterialDefinition Dogma content

Perpetual virginityBaptismal symbols sinceThird Century

'Perpetual virginity of Mary', means that Mary was a virginbefore, during and after giving birth

Mother of God Council of Ephesus (431)Mary is truly the mother of God, because of her unity withChrist, the Son of God

ImmaculateConception

Pope Pius IX (1854)Mary, at her conception, was preserved immaculate fromOriginal Sin


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Assumption intoheaven

Pope Pius XII (1950)Mary, having completed the course of her earthly life, wasassumed body and soul into heavenly glory

For a discussion of a proposed fifth Marian dogma, see the section on Mediatrix and Co-Redemptrix below.

Perpetual virginity of Mary

Main article: Perpetual virginity of Mary , Mariology , and Virgin birth of Jesus

'Perpetual virginity of Mary', means that Mary was a virgin before, during and after giving birth. (De fide)

This oldest Marian Roman Catholic, Eastern Orthodox, and Oriental Orthodox doctrine affirms Mary's "real and

perpetual virginity even in the act of giving birth to the Son of God made Man."[39] Thus, by the teaching of this

dogma, the faithful believe that Mary was ever-Virgin (Greek) for the remainder of her life, making

Jesus her only biological son, whose conception and birth are miraculous.

In the year 107, Ignatius of Antioch described the virginity of Mary as "hidden from the prince of this world ...

loudly proclaimed, but wrought in the silence of God."The affirmation of the doctrine of Mary's virginity before,

during and after the birth of Jesus was the principal aim of the early second century work, theProtoevangelium

of James (c. 120-150). The work, concerned with the character and purity of Mary, claims that Joseph had

children from a marriage previous to Mary. However, the text does not explicitly assert the doctrine of perpetual

virginity. The earliest such surviving reference is Origen's Commentary on Matthew, where he cites the

Protoevangelium in support.

By the fourth century, the doctrine was generally accepted. Athanasius described Mary as "Ever-Virgin",

Orations against the Arians, as did Epiphanius in his Medicine Chest Against All Heresies. Hilary argued in

favor of the doctrine in his Commentary on Matthew and to this may be added Didymus (The Trinity) Ambrose

of Milan, Jerome, inAgainst Helvetius, Siricius' and others.

Further important statements of the belief include the Lateran Synod of 649, Thomas Aquinas's teaching

(Summa Theologiae III.28.2) that Mary gave birth painlessly in miraculous fashion without opening of the

womb and without injury to the hymen, and Pope Paul IV's Cum quorundam of 7 August 1555 at the Council of

Trent. Before this last extraordinary papal/concilliar definition, really an afterthought, the teaching can be

considered to have been always taught infallibly by the ordinary and universal magisterium as a truth contained

in the deposit of faith, as opposed to by any specific extraordinary definition.

Virginity before birth

Mary conceived by the Holy Spirit without participation of any man. (De fide). Non-Christians questioned

this belief of the early Church[40]

Jews and Christians differed on the prediction in Isaiah 7,14[41]

Along with

other Christian groups the Catholic Church continues to teach today, that Mary bore her son Jesus while still avirgin.From the first formulations of her faith, the Church has confessed that Jesus was conceived solely by

the power of the Holy Spirit in the womb of the Virgin Mary, aff irming also the corporeal aspect of this event:

Jesus was conceived "by the Holy Spirit without human seed".[42] The Fathers see in the virginal conception the

sign that it truly was the Son of God who came in a humanity like our own. Catechism of the Catholic Church,[43][44]

Virginity during birth

Mary gave birth without losing her corporal virginity (De fide). Her corporal integrity was not affected by

giving birth. The Church does not teach how this occurred physically, but insists that virginity during child birth


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Madonna and Child from

Saint Catherine's Monastery,c. 600

is different from virginity of conception. Pope Pius XII in Mystici Corporis "Within her virginal womb she

brought into life Christ our Lord in a marvellous birth." [45] indicating the miraculous nature of the Virgin birth.

Numerous early Church writers used analogies to explain this mystery, like Christ leaving the sealed tomb on

Easter Sunday, or, Christ walking through closed doors, or, light and sun penetrating through glass windows.[46]

Virginity after birth

Mary remained a virgin after giving birth (De fide). This belief of the Church was questioned in its early

years [47] Today most Protestants disagree with this teaching, although Martin Luther and his contemporaries

believed in the ever Virgin Mary [48] The scriptures say little about this, mentioning the brothers of Jesus, but

never "sons of Mary," suggesting to the patristical writers a broader family relationship.[49]

Mother of God

Main articles: Theotokos and First Council of Ephesus

Mary is truly the mother of God (De fide). After Church fathers found

common ground on Mary's virginity before, during and after giving birth, this

was the first specifically Marian doctrine to be formally defined by the Church.The definition Mother of God(in Greek:Theotokos,) was formally affirmed at

the Third Ecumenical Council held at Ephesus in 431. The competing view,

advocated by Patriarch Nestorius of Constantinople, was that Mary should be

called Christotokos, meaning "Birth-giver of Christ," to restrict her role to the

mother of Christ's humanity only and not his divine nature.

Nestorius' opponents, led by Cyril of Alexandria, viewed this as dividing Jesus

into two distinct persons, the human who was Son of Mary, and the divine who

was not. To them, this was unacceptable since by destroying the perfect union

of the divine and human natures in Christ, it sabotaged the fullness of the

Incarnation and, by extension, the salvation of humanity. The council accepted

Cyril's reasoning, affirmed the title Theotokos for Mary, and anathematised

Nestorius' view as heresy. (See Nestorianism)

In letters to Nestorius which were afterwards included among the council

documents, Cyril explained his doctrine. He noted that "the holy fathers... have

ventured to call the holy Virgin [T]heotokos, not as though the nature of the [W]ord or his divinity received the

beginning of their existence from the holy Virgin, but because from her was born his holy body, rationally

endowed with a soul, with which [body] the [W]ord was united according to the hypostasis, and is said to have

been begotten according to the flesh" (Cyril's second letter to Nestorius).

Explaining his rejection of Nestorius' preferred title for Mary (Christotokos, Mother of Christ,) Cyril wrote:

"Confessing the Word to be united with the flesh according to the hypostasis, we worship one Son and Lord,

Jesus Christ. We do not divide him into parts and separate man and God as though they were united with each

other [only] through a unity of dignity and authority... nor do we name separately Christ the Word from God,

and in similar fashion, separately, another Christ from the woman, but we know only one Christ, the Word from

God the Father with his own flesh... But we do not say that the Word from God dwelt as in an ordinary human

born of the holy virgin... we understand that, when he became flesh, not in the same way as he is said to dwell

among the saints do we distinguish the manner of the indwelling; but he was united by nature and not turned

into flesh... There is, then, one Christ and Son and Lord, not with the sort of conjunction that a human being

might have with God as in a unity of dignity or authority; for equality of honor does not unite natures. For Peter


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and John were equal to each other in honor, both of them being apostles and holy disciples, but the two were not

one. Nor do we understand the manner of conjunction to be one of juxtaposition, for this is insufficient in regard

to natural union.... Rather we reject the term 'conjunction' as being inadequate to express the union... [T]he holy

virgin gave birth in the flesh to God united with the flesh according to hypostasis, for that reason we call her

Theotokos... If anyone does not confess that Emmanuel is, in truth, God, and therefore that the holy virgin is

Theotokos (for she bore in a fleshly manner the Word from God become flesh), let him be anathema." (Cyril's

third letter to Nestorius)

Immaculate Conception of Mary

Mary was conceived without original sin (De fide). The Immaculate Conception is, according to Roman

Catholic dogma, the conception of Mary, the mother of Jesus without any stain of original sin, in her mother's

womb: the dogma thus says that, from the first moment of her existence, she was preserved by God from the

lack of sanctifying grace that afflicts mankind, and that she was instead filled with divine grace. It is further

believed that she lived a life completely free from sin. Her immaculate conception in the womb of her mother,

by normal sexual intercourse (Christian tradition identifies her parents as Sts. Joachim and Anne), should not be

confused with the doctrine of the virginal conception of her son Jesus.

The feast of the Immaculate Conception, celebrated on December 8, was established in 1476 by Pope Sixtus IV.He did not extraordinarily define it as a dogma at this time, but this does not mean Catholics were free to believe

in it or not.[50]

The Immaculate Conception was solemnly defined as a dogma by Pope Pius IX in his

constitutionIneffabilis Deus, on December 8, 1854 as a truth not merely implied by the deposit of faith and

discerned by the Church under the infallible guidance of the Holy Spirit (de fide tenenda), but as specifically

and explicitly contained as an object of supernatural faith in the Public Revelation of the Deposit of Faith (de

fide credenda).

The Catholic Church believes the dogma is supported by Scripture (e.g. Mary's being greeted by Angel Gabriel

as "full of grace" or "highly favoured"), as well as either directly or indirectly by the writings of many of the

Church Fathers, and often calls Mary the Blessed Virgin (Luke 1:48 (http://drbo.org/cgi-bin/d?b=drb&bk=49&

ch=001&l=48) ). Catholic theology maintains that, since Jesus became incarnate of the Virgin Mary, it wasfitting that she be completely free of sin for expressing her fiat. (Ott,Fund., Bk 3, Pt. 3, Ch. 2, 3.1.e).

It seemed to Pius XII that the Blessed Virgin Mary herself wished to confirm by some special sign the definition,

because, less than four years later, in a French town

The Virgin Mother, youthful and benign in appearance, clothed in a shining white garment, covered with awhite mantle and girded with a hanging blue cord, showed herself to a simple and innocent girl at thegrotto of Massabielle. And to this same girl, who earnestly inquired the name of her, with whose visionshe was favoured, she replied with her eyes raised to heaven and sweetly: "I am the Immaculate

Conception." [51]

For the whole Roman Catholic Church the dogma of the Immaculate Conception gained additional significance

from these apparitions of Our Lady of Lourdes in 1858. In Lourdes a 14-year-old girl, Bernadette Soubirous

In the Roman Catholic Church, the Solemnity of the Immaculate Conception is a Holy Day of Obligation,

except where conferences of bishops have decided, with the approval of the Holy See, not to maintain it as

such. It is a public holiday in some countries where Roman Catholicism is predominant e.g. Italy. In the

Philippines, although this is not a public holiday, the predominance of Catholic Schools make it almost a

holiday.


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Assumption of Mary

Main articles: Assumption of Mary, Munificentissimus Deus, and Mariology

Mary was assumed into heaven with body and soul (de fide). Mary, the ever virgin, mother of God was free

of original sin. The Immaculate Conception is one basis for the 1950 dogma. Another was the century old

Church-wide veneration of the Virgin Mary as being assumed into heaven, which Pope Pius XII referred to in

Deiparae Virginis Mariae and reported in Munificentissimus Deus.[52] Although the Assumption was only

recently defined as dogma, accounts of the bodily assumption of Mary into heaven have circulated since at least

the 5th century. The Catholic Church itself interprets chapter 12 of the Book of Revelation as referring to it.

The earliest assumption narrative is the so-calledLiber Requiei Mariae (The Book of Mary's Repose), a

narrative which survives intact only in an Ethiopic translation. (Stephen J. Shoemaker,Ancient Traditions of the

Virgin Mary's Dormition and Assumption] Oxford University Press, 2002, 2006). Probably composed by the 4th

century, this early Christian apocryphal narrative may be as early as the 3rd century. Also quite early are the

very different traditions of the "Six Books"Dormition narratives (http://www.uoregon.edu/~sshoemak/texts

/Syriac/Six%20Books%20Wright.pdf) . The earliest versions of this apocryphon are preserved by several Syriac

manuscripts of the 5th and 6th centuries, although the text itself probably belongs to the 4th century. Later

apocrypha based on these earlier texts include theDe Obitu S. Dominae (http://www.uoregon.edu/~sshoemak

/texts/dormitionG2/dormitionG2.htm) , attributed to St. John, a work probably from around the turn of the 6thcentury that is a summary of the "Six Books" narrative. The story also appears inDe Transitu Virginis

(http://www.uoregon.edu/~sshoemak/texts/dormitionL/dormitionL1.htm) , a late 5th century work ascribed to

St. Melito of Sardis that presents a theologically redacted summary of the traditions in theLiber Requiei

Mariae. The Transitus Mariae tells the story of the apostles being transported by white clouds to the death-bed

of Mary, each from the town where he was preaching at the hour. The Decretum Gelasianum in the 490s

declared some transitus Mariae literature as apocryphal.

An Armenian letter attributed to Dionysus the Areopagite also mentions the event, although this is a much later

work, written sometime after the 6th century. Other saints also describe it, notably St Gregory of Tours, St John

Damascene, and St Modestus of Jerusalem.

Theological debate about the Assumption continued until 1950 when, in the Apostolic Constitution

Munificentissimus Deus, it was defined as definitive doctrine by Pope Pius XII:

We pronounce, declare, and define it to be a divinely revealed dogma: that the Immaculate Mother ofGod, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul

into heavenly glory."[53][54]

Since the 1870 solemn declaration of Papal Infallibility by Vatican I in 1870, this declaration by Pius XII has

been the only ex cathedra use of Papal Infallibility. While Pope Pius XII deliberately left open the question of

whether Mary died before her Assumption, the more common teaching of the early Fathers is that she

did.[55][56]

The Catholic Church holds many other teachings about the Virgin Mary, many of which are just as relevant as

the defined teachings above. Some flow logically from the formal dogmas of virginity, sinlessness, and

immaculate conception. Others are century old teachings, cults and celebrations, which, in the Catholic view,

under the infallible guidance of the Holy Spirit, are an integral part of the deposit of Faith handed down by the

Church.


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Federico Barocci, Madonna delPopolo (Madonna of the people)

1579

Mary is Mother of all Christians

The Catholic Church teaches that the Virgin Mary is mother of the

Church and of all its members, namely all Christians. The Catechism of

the Catholic Church states:

"The Virgin Mary . . . is acknowledged and honoured as being

truly the Mother of God and of the redeemer.... She is 'clearly the

mother of the members of Christ' . . . since she has by her charityjoined in bringing about the birth of believers in the Church, who

are members of its head.""Mary, Mother of Christ, Mother of the

Church."[57]

In addition, Mary is seen as mother of Christians because Christians are

said in scripture to become spiritually part of the body of Christ.

Christians are adopted by Jesus as his "brothers". They therefore share

with Him the Fatherhood of God and also the motherhood of Mary.

Again, in the New Testament book of John [58] Jesus, from the cross

gives the Apostle John to Mary as her son, and gives Mary to John as hismother. John here, as the sole remaining Apostle remaining steadfast

with Jesus is taken to represent all loyal followers of Jesus from that time

on.

The devotion to the Virgin Mary thus continues to be emphasized in

Roman Catholic teachings. For instance, in his encyclicalRosarium Virginis Mariae, Pope John Paul II

discussed how his own motto "Totus Tuus" was inspired by the writings of Saint Louis de Montfort on total

consecration to the Virgin Mary, which he quoted:[59].

Now, since Mary is of all creatures the one most conformed to Jesus Christ, it follows that among all

devotions that which most consecrates and conforms a soul to our Lord is devotion to Mary, his HolyMother, and that the more a soul is consecrated to her the more will it be consecrated to Jesus Christ."

In a separate address to the Montfortian Fathers, Pope John Paul II stated that reading Saint Louis de Montfort's

work on Devotion to Mary had been a "decisive turning point" in his life[60]

Mary as Mediatrix

Main article: Mediatrix

In Catholic teachings, Jesus Christ is the only mediator between God and man.[61] He alone reconciled through

his death on the Cross creator and creation. But this does not exclude a secondary mediating role for Mary,

preparatory, supportive, in the view of several prominent, but not all Catholics. The teaching that Mary

intercedes for all believers and especially those who request her intercession through prayer has been held in the

Church since early times, for example by Ephraim, the Syrian after the mediater a mediatrix for the whole

world [62] Intercession is something that may be done by all the heavenly saints, but Mary is seen as having the

greatest intercessionary power. The earliest surviving recorded prayer to Mary is the Sub tuum praesidium,

written in Greek[63].

Mary has increasingly been seen as a principal dispenser of God's graces and Advocate for the people of God

and is mentioned as such in several official Church documents. Pope Pius IX used the title in Ineffabilis Deus. In


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Pietro Lorenzetti, 1310

the first of his so calledRosary encyclicals, Supremi Apostolatus (1883), Pope Leo XIII calls Our Lady the

uardian of our peace and the dispensatrix of heavenly graces. The following year, 1884, his encyclical

Superiore Anno speaks of the prayers presented to God through her whom He has chosen to be the dispenser of

all heavenly graces. Pope Pius X employed this title inAd Diem Illudin 1904, Pope Benedict XV introduced it

into the Marian liturgy when he created the Marian feast of The Mary, Mediatrix of all Graces in 1921, In his

1954 encyclical Ad caeli reginam, Pope Pius XII calls Mary the Mediatrix of peace.[64]

The theological

discussion ongoing, neither Pius XII nor his successors moved to a closure of this issue.

Co-Redemptrix

Main article: Co-Redemptrix

Co-Redemptrix refers to the participation of Mary in the salvation

process. Already, Irenaeus, the Church Father (Died 200), referred to

Mary as "causa salutis" [cause of our salvation] given her "fiat[65] It is

teaching, which has been considered since the 15th century [66] but

never declared a dogma. The Roman Catholic view of Co-Redemptrix

does not imply that Mary participates as equal part in the redemption of

the human race, since Christ is the only redeemer[67] Mary herself

needed redemption and was redeemed by Jesus Christ her son. Being

redeemed by Christ, implies that she cannot be his equal part in the

redemption process.[68]

Co-redemptrix refers to an indirect or unequal but important

participation by Mary in the redemption process. She gave free consent

to give life to the redeemer, to share his life, to suffer with him under the

cross and to sacrifice him for the sake of the redemption of mankind. Co-redemption is not something new.

Papal teaching begin to mention this aspect in official Church documents during the pontificate of Pope Pius X[69] Pius X referred to it in his encyclical Ad Diem Illum. [70] Pope Benedict XV first described the term in his

own right in his Apostolic Letter,Inter Soldalica, issued March 22, 1918.[71][71] Pope Pius XII repeated this

argument with slightly different accents in his encyclical Mystici Corporis.[72] In the Papal bull

Munificentissimus Deus on dogma of the assumption, Pope Pius declares that the revered Mother of God, from

all eternity joined in a hidden way with Jesus Christ in one and the same decree of predestination, immaculate

in her conception, a most perfect virgin in her divine motherhood, as the noble associate of the divine

Redeemer[73]

Queen of Heaven

Main articles: Ad Caeli Reginam and Queen of Heaven


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Statue (detail) of the Assumption of

Mary in Attard, Malta

The doctrine that the Virgin Mary has been crowned Queen of Heaven

goes back to the early patristic writers of the Church such as] St.

Gregory Nazianzen "the Mother of the King of the universe," and the

"Virgin Mother who brought forth the King of the whole world," [74]

Prudentius, the Mother marvels "that she has brought forth God as man,

and even as Supreme King." [75] and, St. Ephrem, "Let Heaven sustain

me in its embrace, because I am honored above it. For heaven was not

Thy mother, but Thou hast made it Thy throne. How much morehonorable and venerable than the throne of a king is her mother."

[76]

The Catholic Church often sees Mary as queen in heaven, bearing a

crown of twelve stars in Revelation[77]

Many Popes have given tribute to it. Mary is the Queen of Heaven and Earth, (Pius IX), Queen and Ruler of the

Universe (Leo XIII) and Queen of the World (Pius XII) [78] The theological and logical foundation of these titles

rests in the dogma of Mary as the Mother of God. As mother of God, she participates in his salvation plan. The

Catholic faith teaches that Mary, the Virgin Mother of God, reigns with a mother's solicitude over the entire

world, just as she is crowned in heavenly blessedness with the glory of a Queen[79]:

Certainly, in the full and strict meaning of the term, only Jesus Christ, the God-Man, is King; but Mary,too, as Mother of the divine Christ, as His associate in the redemption, in his struggle with His enemiesand His final victory over them, has a share, though in a limited and analogous way, in His royal dignity.For from her union with Christ she attains a radiant eminence transcending that of any other creature;from her union with Christ she receives the royal right to dispose of the treasures of the DivineRedeemer's Kingdom; from her union with Christ finally is derived the inexhaustible efficacy of her

maternal intercession before the Son and His Father.[80]

Reparations to the Virgin Mary

Roman Catholic teachings and traditions includes specific devotions asActs of Reparation to the Virgin Maryfor insults that she suffers. The Raccolta Catholic prayer book (approved by a Decree of 1854, and published by

the Holy See in 1898) includes a number of such prayers.[81][82][83]

These devotions and prayers do not involve a petition for a living or deceased beneficiary, but aim to repair the

sins of others against the Virgin Mary.

Unlike Roman Catholic theology which originates from the upper levels of the Church in the writings of scholars

and theologians, Mariology has often developed from the ground up by the tens of millions of Catholics with aspecial devotion to the Blessed Virgin. In several crucial cases, these devotions have not been started with

decrees issued in Rome, but by religious experiences (and visions) of simple and modest individuals (in many

cases children). Their recounting of their experiences in time created strong emotions among numerous Roman

Catholics, who independently adopted practices and devotions. Their faith and beliefs influenced priests and the

higher levels of the Roman Catholic hierarchy.

A good example is the case of Saint Juan Diego. As a young man in 1531, he reported an early morning vision of

the Virgin Mary in which he was instructed to build an abbey on the Hill of Tepeyac in Mexico. The local prelate

did not believe his account and asked for a miraculous sign. This was provided by an icon of Our Lady of


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Bernadette of Lourdes

Lcia Santos (middle) with hercousins Francisco and Jacinta

Marto, 1917.

Guadalupe permanently imprinted on the saint's cloak where he had gathered roses.

By all accounts, Juan Diego did not receive a lot of attention in Rome during the 1530s, since the Church was

busy with the challenges of the Protestant Reformation of 1521 to 1579. Yet, Juan Diego's reported vision of the

Virgin Mary was considered instrumental in the attraction of almost 8 million people to the ranks of Catholics in

the Americas between 1532 and 1538. With tens of millions of followers, Juan Diego impacted Mariology in the

Americas and beyond, and was eventually declared venerable in 1987, beatified in 1990, and canonized in 2002

The spread of Marian devotions, such as the Holy Rosary via lay Catholic organizations, has also influencedMariology. The 20th century witnessed significant growth in the number of volunteer-based lay Marian

devotional organizations, such as free rosary distribution groups. An example is Our Lady's Rosary Makers,

which was formed with a $25 donation for a typewriter in 1949. It now has thousands of volunteers who have

distributed hundreds of millions of free rosaries to Catholic missions worldwide. The growth of Marian

devotions buildssensus f idelium, which in time influences the direction of Mariology as a whole.

Influence of visions

Main article: Marian apparitions

Saint Juan Diego was not the only young person to report an early morning

vision on a hilltop where a Lady appears and asks for a Church to be built

on that hill. In 1858, Saint Bernadette Soubirous's reported vision of Our

Lady of Lourdes was similar. Both saints reported a miraculous Lady on a

hill who asked them to request that the local priests build a chapel at the

site of the vision. Both visions included a reference to roses. Large

churches were built at the sites: Our Lady of Guadalupe in Mexico, and

Our Lady of Lourdes in France.

A simple, 14 year old peasant girl of no significant education, Bernadette

Soubirous reported her vision of a woman in white, who said, Que soyLImmaculado concepciou, I am the Immaculate Conception and asked

that a church be built there. At first ridiculed, questioned, and belittled by

Church officials and other contemporaries, Bernadette firmly but modestly

insisted on her vision. Eventually the Church believed her and she was

canonized by Pope Pius XI in 1933.[84] In time, many churches were built

on that hilltop (one of them, the Basilica of St. Pius X can accommodate 25,000 people). Lourdes is now a

major Marian pilgrimage site. Within France, only Paris has more hotels than Lourdes.

Three Portuguese children, Lucia dos Santos, Jacinta Marto, and

Francisco Marto, were equally young and without much education when

they reported the apparition of Our Lady of Fatima in 1917. The localadministrator initially jailed the children and threatened that he would

boil them one by one in a pot of oil. The children were consoled by the

other inmates in the jail, and then led the inmates in praying the

Rosary.[85]

With millions of followers and Roman Catholic believers, the reported

visions at Fatima gathered respect. After a canonical enquiry, the visions

of Fatima were officially declared "worthy of belief" in October 1930 by

the Bishop of Leiria-Fatima.[86] Popes Pius XII, John XXIII, Paul VI


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and John Paul II voiced their acceptance of the supernatural origin of the Fatima events. John Paul II credited

Our Lady of Fatima with saving his life following an assassination attempt on the Feast of Our Lady of Fatima,

1981. He donated the bullet that wounded him to the Roman Catholic sanctuary at Ftima, Portugal.

Mariologists refer to Saint Marguerite Marie Alacoque, as "living proof how Marian devotion is linked to

'Christology'" and the adoration of Jesus Christ.[87] She made a vow at age 14 to dedicate her life to the Virgin

Mary. As a simple Marian nun, she was subjected to many trials to prove the genuineness of her vocation and

her visions of Jesus and Mary relating to the Sacred Heart. She was initially rebuffed by her mother superior and

was unable to convince theologians of the validity of her visions. A noted exception was Saint Claude de la

Colombire, who supported her. The devotion to the Sacred Heart was officially recognized 75 years after

Alacoque's death.[88] In his encyclical Miserentissimus Redemptor, Pope Pius XI stated that Jesus Christ had

"manifested Himself" to Saint Margaret and referred to the conversation between Jesus and Saint Margaret

several times.[89]

Mariette Beco was twelve years old when she reported Marian apparitions in 1933 in Banneux, Belgium. In this

case, the Lady in White reportedly declared she was the Virgin of the Poorand said: "Believe in me and I will

believe in you." In 1942, the Holy See permitted the local bishop to allow the veneration of the Virgin of the

Poor.[90]

Impact on the Catholic Church

While these and many other persons all faced problems for an initial period, the Church, with some delay,

listened to the Mariological faith, as an official Vatican website admitted in 2004. Thus, "The dogma of the

Immaculate Conception was defined by Pius IX not so much because of proofs in Scripture or ancient tradition,

but due to a profoundsensus fidelium, a century-old sense of the faithful, and the Magisterium".[91]

The Vatican quotes in this context Fulgens Corona, where Pius XII supported such a faith:

If the popular praises "of the Blessed Virgin Mary be given the careful consideration they deserve, whowill dare to doubt that she, who was purer than the angels and at all times pure, was at any moment, even

for the briefest instant, not free from every stain of sin?"[92]

In several Marian teachings, such as the Immaculate Conception, the "theology of the people", the profound and

century-old sense of the faithful took precedence over academic theology.[91] Identical arguments were made

for the dogma of the Assumption by Pope Pius XII.[93] To some non-Catholics and even to some theologically

oriented Catholics, like Karl Rahner, thissensus fidei has some problems.[94]

Nevertheless, popular Mariology has been a major driving force in the past 150 years. It led to the two infallible,

ex cathedra dogmas: Immaculate Conception (1854) and Assumption (1950). Since the 1870 solemn declaration

of Papal Infallibility by Vatican I, the 1950 declaration by Pius XII has been the first and only ex cathedra useof papal infallibility. Thus while the dogmatic definitions of the Assumption, took place only in the 20th century,

the sensus fidelium was already being shaped in the Middle Ages, and by 1530, Antonio da Correggio had

completed his contract for the elaborate scene of the Assumption in the Cathedral of Palermo.[95]

Throughout the centuries, Catholics have viewed the Virgin Mary from a multitude of perspectives, at times

derived from specific Marian attributes ranging from queenship to humility, and at times based on cultural


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A statute of John Paul II with

Our Lady of Guadalupe,made entirely with keys

donated by Mexicans.

preferences of events taking place at specific points in history.[96][97] In parallel with the traditional approaches

to Mariology, opposing views based on progressive interpretations of have been presented by feminists,

psychologists and liberal Catholics.[98][99]

Traditional views

Traditional views on May have emphasized the Marian dogmas and doctrines, accompanied by devotions and

venerations. Yet these views have changed and been transformed over time.

An example of the changing perspectives on the Virgin Mary based on specific

spiritual views, and its adoption within a culture a world away is the

transformation of the image of Mary from a Heavenly Queen to a mother of

humility, and the construction of views to accommodate both perspectives.

While depictions of the Virgin Mary as the Queen of Heaven or Coronation of

the Virgin by artists such as Paolo Veneziano or Giuliano da Rimini were

common in the early part of the 14th century, they did not fit with the virtue of

humility which was a key tenet of the spirituality of Saint Francis of Assisi. The

concept of the Virgin of humility was developed in the 14th century in order to

accommodate Franciscan piety, by depicting the Madonna sitting on theground, rather than a throne. It offered a view of the Virgin Mary (often

barefoot) as a mother nursing a child, rather than a Queen in a coronation

scene.[100][101][102]

As the Franciscans began to preach in China, the notion of the Virgin of

humility resonated well with the Chinese, partly due to the cultural acceptance

of humility as a virtue in China, and partly due to its similarity to the motherly,

merciful figure of Kuanyin, which was much admired in south China.[103][104][105] However, by the middle of the 15th century, a dual view had

emerged in Europe, as represented by Domenico di Bartolo's 1433 Madonna of humility which expressed thesymbolic duality of her nature: an earthly barefoot woman, as well as a heavenly queen. Despite her low, sitting

position, the depiction of star and the gems, as well as a halo, signify the regal status of the Virgin, as she is

being attended to while she holds the Child Jesus.[106]

Saint Juan Diego's account of the appearance of the Virgin of Guadalupe to him in 1531 on Tepeyac Hill in

Mexico provides another example of the cultural adaptation of the view of the Virgin Mary. Juan Diego did not

describe the Virgin Mary as either European or Middle Eastern, but as a tanned Aztec princess who spoke in his

local Nahuatl language, and not in Spanish. The image of the Virgin of Guadalupe that is highly venerated in

Mexico has the appearance of a South American, rather than a European woman, and the clothing of the Virgin

of Guadalupe has been identified as that of an Aztec princess. The Virgin of Guadalupe was a turning point in

the conversion of South America to Catholicism, and is the primary view of Mary among millions of Catholics inMexico in the 21st century.[107][108][109] Pope John Paul II reinforced the localization of this view by

permitting local Aztec dances during the ceremony in which he declared Juan Diego a saint, spoke in Nahuatl as

part of the ceremony, called Juan Diego "the talking eagle" and asked him to show "the way that leads to the

Dark Virgin of Tepeyac".[108][110][111]

The view of the Virgin Mary as a "miracle worker" has existed for centuries and is still held by many Catholics

in the 21st century.[112][113] The legends of the miracles of the Maddona of Orsanmichele in Florence, Italy go

back to the Renaissance.[114]

The legends of miracles performed by the image of the Black Madonna of

Czstochowa also go back for centuries, and it continues to be venerated today as the Patron of Poland.


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Freud argued that the image

of Mary was a reconstructionof the worship paid to the

mythical Goddess Diana,shown in this statue at the

Louvre.[11]

Roman Catholic Mariology

[115][116] Every year, millions of Catholic pilgrims visit the Basilica at Our Lady of Lourdes in search of

miraculous cures.[117][118] Although millions of Catholics hope for miracles on their pilgrimages, the Vatican has

generally been reluctant to approve of modern miracles, unless they have been subject to extensive

analysis.[119]

Liberal perspectives

Since the end of the 19th century, a number of progressive and liberalperspectives of Mariology have been presented, ranging from feminist

criticisms to interpretations based on modern psychology and liberal Catholic

viewpoints. These views are generally critical of the Roman Catholic approach

to Mariology as well as the Eastern Orthodox church which has even more

Marian emphasis within its official liturgy.[98][99][120]

Feminists contend that as with other women saints such as Joan of Arc the

image of Mary is a construct of the patriarchal mind. They argue that Marian

dogmas and doctrines and the typical forms of Marian devotion reinforce

patriarchy by offering women temporary comfort from the ongoing

opperession inflicted on them by male dominated churches and societies.[99] In

the feminist view, old gender stereotypes persist within traditional Marian

teachings and theological doctrines. To that end books on "feminist Mariology"

have been published to present opposing interpretations and perspectives.[10]

The psychological analysis of Marian teachings dates back to Sigmond Freud

who used the title of a poem by Goethe in his 1911 paperGreat is Diana of the

Ephesians. Freud argued that Marian venerations were a surrogate for the

worship of the Goddess Diana.[11] Carl Jung, on the other hand, viewed the

Virgin Mary as a spiritual version of the more loving Goddess Eros.[121] A large number of other psychological

interpretations have been presented through the years, ranging from the study of the similarities of the VirginMary and the Buddhist Goddess Tara, or the humble and loving figure presented by the East Asian Goddess

Kwan Yin.[12]

Since the Reformation many Christians have opposed Marian venerations and that trend has continued into the

21st century among progressive and liberal Christians who see the high level of attention paid to the Virgin Mary

both as being without sufficient grounding in Scripture and as distraction from the worship due to Christ.[122][123]

Groups of liberal Catholics view the traditional image of the Virgin Mary as presented by the Catholic Church as

an obstacle towards realization of the goal of womanhood, and as a symbol of the systemic patriarchal

oppression of women within the Church. Moreover, some liberal Catholics view the cultivation of the traditional

image of Mary as a method of manipulation of Catholics at large by the Church hierarchy.[124]

Other liberal

Christians argue that the modern concepts of equal opportunity for men and women does not resonate well with

the humble image of Mary, obediently and subserviently kneeling before Christ.[125]

While Eastern Catholics respect papal authority, and largely hold the same

theological beliefs as Roman Catholics, Eastern theology differs on specific Marian


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A series of articles on

Marian Prayers

Alma Redemptoris Mater

AngelusAs a Child I Loved You

Ave Maris StellaAve Regina Caelorum

Fatima PrayerFlos Carmeli

Hail Mary

Hail Mary of GoldImmaculata prayerImmaculate Mary

MagnificatMary Our Queen

MemorareRegina Coeli

RosarySalve Regina

Stabat MaterSub Tuum Praesidum

Three Hail Marys

beliefs. Furthermore, much of the literature and publications on Mariology and

centers for its study have been related to the Church of Rome.

Assumption of Mary

The traditional Eastern expression of this doctrine is the Dormition of the

Theotokos which emphasises her falling asleep to be later assumed into heaven.

The differences in these observances is for some Eastern Catholics superficial.

[126]

However, Roman Catholics in general object to this doctrine.[127]

Immaculate Conception

The doctrine of the Immaculate Conception is a teaching of Eastern origin but

expressed in the terminology of the Western Church.[128]

Original Sin as defined

by St. Augustine of Hippo is a Western concept, so its absence is not an Eastern

expression. However, Eastern Catholics recognized from ancient times that Mary

was preserved by God from sin. Eastern Catholics while not observing the Western

feast, have no difficulty affirming it or even dedicating their churches to the Virgin

Mary under this title.[129]

The formal study of Mariology within the circles associated with the Holy See took

a major step forward between the Holy Year 1950 and 1958 based on the actions of

Pope Pius XII, who authorized institutions for increased academic research into the

veneration of the Blessed Virgin Mary.

Pontifical Marian International Academy (http://accademiamariana.org/) ThePAMI is an international pontifical organization connecting all Promoters of

Mariology, Catholics, Orthodox, Protestants and Muslim. John XXIII withthe Apostolic Letter Maiora in Dies defined the purpose of the PAMI: to promote and animate studies ofMariology through International Mariological Marian Congresses and other academic meetings and to seeto the publication of their studies. The PAMI has the task of coordinating the other Marian Academies andSocieties that exist all over the world and to exercise vigilance against any Marian excess or minimalism.For this reason the Pope determined that in the Academy there be a Council that assures the organization

of Congresses and the coordination of the Mariological Societies, Promoters and Teachers of Mariology.Academia Mariana Salesiana - He granted the foundation of the Academia Mariana Salesiana, which is apart of a papal university. The Academy supports Salesian studies to further the veneration of the Blessed

Virgin in the tradition of Saint John Bosco.

[130]

Centro Mariano Montfortano- Also in 1950, the Centro Mariano Montfortano was moved from Bergamoto Rome. The Centro promulgates the teachings of Saint Louis de Montfort, who was earlier canonized byPius XII. It publishes the monthly Madre e Regina, which promulgates the Marian orientation of

Montfort.[131]

Marianum was created in 1950 and entrusted to the Order of Servites. It is authorized to grant allacademic degrees, including a doctorate in theology. Since 1976, every two years the Marianum organizes

international conferences to find modern formulations which approximate the mystery of Mary.[131]

Collegamento Mariano Nazionale (1958)- the last Marian initiative of Pope Pius XII. It coordinates

activities of Marian centres in Italy, and organizes Marian pilgrimages and Marian study weeks for priests.


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In addition it started Marian youth gatherings and publishes the journal Madonna.[130]

Of these organizations, the Marianum is the most active marilogical centre in Rome.[132] This Pontifical

Catholic institute was founded by Father Gabriel Roschini (who directed it for several years) under the direction

of Pope Pius XII in 1950. At the Marianum, one can get a Master's degree in Mariology (2-year academic

program) and one can also get a doctorate in Mariology. This mariological facility has a library with more than

85,000 volumes on Mariology and a number of magazines and journals of theological and Mariological concern.

Marianum is also the name of the prestigious journal of Marian theology, founded by Father Roschini in

1939.[131]

In 1975, the University of Dayton in Ohio formed the International Marian Research Institute in affiliation with

the Marianum to offer a doctorate in sacred theology (S.T.D.) and a licentiate in sacred theology (S.T.L.).[133]

Burke, Raymond L.; et al. (2008). Mariology: A Guide for Priests, Deacons, Seminarians, andConsecrated Persons. Goleta, California: Queenship Pub. Co. ISBN 9781579183554. OCLC 225875371

(http://www.worldcat.org/oclc/225875371) .Haffner, Paul (2004). The Mystery of Mary. Hillenbrand Books studies series. Leominster, Herefordshire:Gracewing Press. ISBN 0852446500. OCLC 58964281 (http://www.worldcat.org/oclc/58964281) .Miravalle, Mark I. (1993).Introduction to Mary: The Heart of Marian Doctrine and Devotion. SantaBarbara, California: Queenship Pub. Co. ISBN 9781882972067. OCLC 28849399(http://www.worldcat.org/oclc/28849399) .Pohle, Joseph (1948) [1914]. Preuss, Arthur. ed. Mariology; A Dogmatic Treatise on the Blessed VirginMary, Mother of God(http://www.archive.org/details/mariologydogmati00pohluoft) . St. Louis, Mo:Herder Book. OCLC 1453529 (http://www.worldcat.org/oclc/1453529) . http://www.archive.org/details/mariologydogmati00pohluoft.Schroedel, Jenny; Schroedel, John (2006). The Everything Mary Book. Everything profiles series. Avon,

Mass: Adams Media. ISBN 1593377134. OCLC 70167611 (http://www.worldcat.org/oclc/70167611) .

Acts of Reparation to the Virgin MaryAnglican Marian theologyAnglican Roman Catholic International Commission

Islamic view of Virgin MaryMarian devotionsProtestant views of MaryJosephology

^ (Cf. Summa Theologiae, I, Q, 25, Art 6 as 4um).1.

^ Msgr Joseph Pohle, 2009, Mariology Bibiolife

ISBN 1110507682 page 3

2.

^Merriam-Webster's encyclopedia of world

religions by Wendy Doniger, 1999 ISBN

0877790442 page 696 [1] (http://books.google.com

/books?id=ZP_f9icf2roC&pg=PA696&

3.

dq=art+veneration+virgin+mary&hl=en&

ei=112ZTJyCE8rLswbk2aWsDA&

sa=X&oi=book_result&ct=result&resnum=2&

ved=0CCkQ6AEwATg8#v=onepage&

q=art%20veneration%20virgin%20mary&f=false)

^Symbolic scores: studies in the music of the

Renaissance by Willem Elders 1997 ISBN

4.


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9004099700 page 151 [2] (http://books.google.com

/books?id=UFFJb3uNxdUC&pg=PA151&

dq=art+veneration+virgin+mary&hl=en&

ei=tGKZTIvnB8yOswangKWsDA&


ved=0CCQQ6AEwADhQ#v=onepage&

q=art%20veneration%20virgin%20mary&f=false)

^Maiden and Mother: Prayers, Hymns, Devotions,

and Songs to the Beloved Virgin Mary Throughout

the Yearby Margaret M. Miles 2001 ISBN

0860123057 page vii [3] (http://books.google.com

/books?id=PE6MlDNijNAC&pg=PR4&

dq=Maiden+and+Mother+mary+%22+Margaret+M.+Miles%22&

hl=en&ei=W5-ZTJisEsHLswaMgaWjDA&


ved=0CCUQ6AEwAA#v=onepage&q&f=false)

5.

^ Raymond Burke, 2008 Mariology: A Guide for

Priests, Deacons, seminarians, and Consecrated

Persons ISBN 1579183557 page xxi

6.

^ Pope John Paul II 1986 Speech at the Vatican

Website (http://www.vatican.va/holy_father/john_paul_ii/speeches/1986/september/documents

/hf_jp-ii_spe_19860922_simposio-maria-

gesu_en.html)

7.

^ Arthur Calkins, The Alliance of the Two Hearts

and Consecration, Miles Immaculatae XXXI

(July/December 1995) 389-407. [4]

(http://www.christendom-awake.org/pages/calkins

/2hearts&consec.htm)

8.

^Proceedings of the International Theological

Symposium on the Alliance of the Hearts of Jesus

and Mary, September 1986, Ftima, Portugal

9.

^ abA feminist companion to Mariology byAmy-Jill Levine, Maria Mayo Robbins 2005 ISBN

0826466613 page 147

10.

^ abcSigmund Freud's Christian unconscious by

Paul C. Vitz 1993 ISBN 0802806902 page 191

11.

^ abEncyclopedia of psychology and religion: L - Z

by David Adams Leeming 2009 ISBN 038771801X

page 900

12.

^ At the center 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 boreyour Creator"! Pope John Paul II, inRedemptoris

Mater, 51

13.

^ See Pius XII Mystici corporis Christi; John Henry

Newman: Mariology is always christocentric, in

Michael Testa, Mary: The Virgin Mary in the Life

and Writings of John Henry Newman 2001;

"Mariology Is Christology", in Vittorio Messori, The

Mary Hypothesis, Rome: 2005

14.

^ Paul Haffner, 2004 The mystery of Mary

Gracewing Press ISBN 0852446500 page 17

15.

^ Jenny Schroede, 2006 The Everything Mary Book16.

ISBN 1593377134 page 219

^Mystici Corporis, Lumen Gentium and

Redemptoris Materprovide a modern Catholic

understanding of this link.

17.

^ see Pius XII, Mystici corporis, also John Paul II in

Redemptoris Mater: The Second Vatican Council, by

presenting Mary in the mystery of Christ, also finds

the path to a deeper understanding of the mystery of

the Church. Mary, as the Mother of Christ, is in a

particular way united with the Church, "which the

Lord established as his own body."11 It is significant

that the conciliar text places this truth about the

Church as the Body of Christ (according to the

teaching of the Pauline Letters) in close proximity to

the truth that the Son of God "through the power of

the Holy Spirit was born of the Virgin Mary." The

reality of the Incarnation finds an extension in the

mystery of the Church-the Body of Christ. And one

cannot think of the reality of the Incarnation without

referring to Mary, the Mother of the Incarnate Word.

Redemptoris Mater44

18.

^ "If we look at the Church, we have to have to

consider the miraculous deeds which God performed

with his mother." (Paul VI, Vatican II, November 21,

1964)

19.

^ Schmaus, Mariologie, Mnchen: 1955, 32820.

^ Pope Saint Pius X, in Ad Diem Illum, section 5,

1904

21.

^ Schmaus, Mariologie, page 17422.

^ Otto Stegmller, Barock, in Marienkunde, 1967

566

23.

^ A Roskovany, conceptu immacolata ex

monumentis omnium seculrorum demonstrate III,Budapest: 1873

24.

^ Vatican website (http://www.vatican.va/holy_father

/john_paul_ii/audiences/alpha

/data/aud19930324en.html)

25.

^ Bumer 53426.

^ Mark Miravalle, 1993, Introduction to Mary, ISBN

9781882972067, pages 164168

27.

^Mariology: A Guide for Priests, Deacons,

Seminarians, and Consecrated Persons by Raymond

Burke et al. 2008 ISBN 9781579183554 pages xiiix

28.

^ Gardner, JamesFaiths of the World, Part 2, 2003

ISBN 076614304X page 615

29.

^Theological Studies Volume 16, 1955 page 23330.

^ Leo Cardinal Scheffczyk, Vaticanum II, in

Marienlexikon, 567

31.

^ Murphy, John Mary's Immaculate Heart2007

ISBN 1-4067-3409-8 page 37 and pages 5960

32.

^ "Pope John Paul II 1986 Speech at the Vatican

Website" (http://www.vatican.va/holy_father

/john_paul_ii/speeches/1986/september/documents

/hf_jp-ii_spe_19860922_simposio-maria-

gesu_en.html) . Vatican.va. http://www.vatican.va

33.


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/holy_father/john_paul_ii/speeches/1986/september

/documents/hf_jp-ii_spe_19860922_simposio-maria-

gesu_en.html. Retrieved 2010-11-20.

^ Arthur Calkins, The Alliance of the Two Hearts

and Consecration, Miles Immaculatae XXXI

(July/December 1995) 389407. [5]

(http://www.christendom-awake.org/pages/calkins

/2hearts&consec.htm)

34.

^ Ecclesiam Suam 5835.

^ Ad diem illum items 162036.

^ Pope John Paul II. "Apostolic Letter of the

Supreme Pontiff on the Most Holy Rosary"

(http://www.vatican.va/holy_father/john_paul_ii

/apost_letters/documents/hf_jp-

ii_apl_20021016_rosarium-virginis-mariae_en.html) .

Rosarium Virginis Mariae. Vatican.

http://www.vatican.va/holy_father/john_paul_ii

/apost_letters/documents/hf_jp-

ii_apl_20021016_rosarium-virginis-mariae_en.html.

Retrieved 04 Oct 2010.

37.

^ Mark Miravalle, 1993,Introduction to Mary,Queenship Publishing ISBN 9781882972067 page 51

38.

^Catechism of the Catholic Church 49939.

^ Celsus, Julian apostate, Cerinth and the Ebonites40.

^ which Christians believe is messianic, pointing to

Marys role in the history of salvation

41.

^ Para? 14642.

^ Para 496.43.

^ This is a teaching taught infallibly as de fide

credenda by the ordinary and universal magisterium

of the Church.

44.

^ morando partu edidit Encyclical Mystici Corporis

110

45.

^ Hieronymus, Epistulae 49, 21, Iriniaeus Epid 54,

Ignatius of Antioch, Eph, 19,1, Clement of

Alexandria, Srom VII, 16,93,Origin, Lev hom 8,2

Ambrose of Milan epistulae, 49,22 Augustine,

Enchidrion, 34

46.

^ Tertullian, Eunomius, Helvisius, Bonosus of

Sardica Ott, 249

47.

^ ex maria pura sancta simper virgine, Articuli

smalcaldi I,4

48.

^ J D Aldama, La vergenidad in partu en la exegesis

patristica, Salamanca, 1962, 113

49.

^ Though questions and ambiguities remained, atleast since the time Scotus had formulated his answer

to the last remaining objection (that it would imply

Mary needed no saviour) it had been infallibly taught

by the ordinary and universal magisterium as at least

implied by the deposit of faith (de fide tenenda). The

existence of the feast was a strong indication of the

Church's belief in the Immaculate Conception, even

before its 19th century extraordinary papal definition

as a dogma. And consensus since then had been

growing that it was not merely implied by the deposit

50.

of faith (de fide credenda), but specifically and

explicitly revealed (de fide credenda).

^ Fulgens corona 351.

^ In the encclical Deiparae Virginis Mariae Pope

Pius canvased Catholic bishops before making a

final decicion on the dogma

52.

^ Apostolic Constitution Munificentissimus Deus, no

44.

53.

^ This dogma, too, is a good example of the

development of doctrine in Catholic thought. It is a

truth infallibly taught since long ago as at least

implied by the deposit of faith (de fide tenenda) by

the ordinary and universal magisterium, and even

sometimes extraordinarily by popes. However, in the

centuries before the papal definition the consensus

had grown to the point where it was infallibly taught

as not merely de fide tenenda, but de fide credenda,

by the ordinary and universal magisterium. Finally its

credenda status was solemnized by an extraordinary

papal definition. It is important to note that the

Catholic Church does not base its teaching about theAssumption on any apocryphal account, but rather on

discernment of the Tradition of the Church,

longstanding teaching on this issue, and other

theological reasons.

54.

^ As the Virgin Mary remained an ever-virgin and

sinless, it is viewed that the Virgin Mary could not

thus suffer the consequences of Original Sin, which

is chiefly Death. http://www.newadvent.org/fathers

/3819.htm Nicea II Session 6 Decree

55.

^ http://www.ewtn.com/library/COUNCILS

/NICAEA2.HTM#2 Nicaea II Definition, "without

blemish"

56.

^ Catechism of the Catholic Church Part 1, Section

963

57.

^ Chapter 19. 26-27,58.

^ Pope John Paul II's encyclicalRosarium Virginis

Mariae http://www.vatican.va/holy_father

/john_paul_ii/apost_letters/documents/hf_jp-

ii_apl_20021016_rosarium-virginis-mariae_en.html

59.

^ Pope John Paul II on Saint Louis de Montfort

http://www.catholicregister.org/content

/view/1402/857/

60.

^ 1 Tim, 2,561.

^ Oratio IV ad Deiparem62.^ and dating from approximately AD 25063.

^ Ad Caeli Reginam, 5164.

^ ."http://www.zenit.org/article-5650?l=english65.

^ Ott 25666.

^ 1Tim 2,567.

^ Ott Dogmatics 25668.

^ Ott 256.69.

^ Ad diem Illum 1470.

^ ab AAS, 1918, 18171.

^ Mystici Corporis 11072.


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^ Munificentissimus Deus 4073.

^ S. Gregorius Naz., Poemata dogmatica, XVIII, v.

58; PG XXXVII, 485.

74.

^ Prudentius, Dittochaeum, XXVII: PL LX, 102 A.75.

^ S. Ephraem, Hymni de B. Maria, ed. Th. J. Lamy,

t. II, Mechliniae, 1886, hymn. XIX, p. 624.

76.

^ 12, verses 1-5.77.

^ in:enyclical Ad caeli reginam78.

^ Ad Caeli reginam 3979.

^ Ad Caeli reginam 3980.

^ Ann Ball, 2003Encyclopedia of Catholic

Devotions and Practices ISBN 0-87973-910-X

81.

^ Catholic Encyclopedia http://www.newadvent.org

/cathen/12620a.htm

82.

^ Joseph P. Christopher et al., 2003 The Raccolta St

Athanasius Press ISBN 978-0-9706526-6-9

83.

^ R Lauretin, Lourdes,Dossier des documents

authentiques, Paris: 1957

84.

^ John De Marchi, The Immaculate Heart, New

York: Farrar, Straus and Young

85.

^ "In virtue of considerations made known, andothers which for reason of brevity we omit; humbly

invoking the Divine Spirit and placing ourselves

under the protection of the most Holy Virgin, and

after hearing the opinions of our Rev. Advisors in

this diocese, we hereby: 1) Declare worthy of belief,

the visions of the shepherd children in the Cova da

Iria, parish of Fatima, in this diocese, from 13 May to

13 October 1917. 2) Permit officially the cult of Our

Lady of Fatima.1 ", Bishope of Lire-Fatima, October

13, 1930.

86.

^ J.M.Bhr, Marguerite Marie Alacoque,

Regensburg, p. 101

87.

Ôxford Dictionary of the Christian Church,

(Oxford University Press 2005 ISBN

978-0-19-280290-3)

88.

^Miserentissimus Redemptor, Encyclical of Pope

Pius XI [6] (http://www.vatican.va/holy_father

/pius_xi/encyclicals/documents/hf_p-

xi_enc_08051928_miserentissimus-

redemptor_en.html)

89.

^ van Houtryve,La Vierge des Pauvres, Banneux,

1947

90.

^ ab Agenzia Fides - Congregazione per

l'Evangelizzazione dei Popoli (http://www.fides.org

/eng/approfondire/totustuus/immacolata02.html)

91.

^ Fulgens Corona, 1092.

^ Schmaus Mariologie, 220-24793.

^ Karl Rahner,Das neue Dogma, 1951, Hans Kng,

2008

94.

Ârt treasures in Italy by Giulio Carlo Argan,

Bernard Samuel Myers, Trewin Copplestone 1969

ASIN: B001KV9P90 page 167

95.

^The thousand faces of the Virgin Mary by George

Henry Tavard 1996 ISBN 0814659144 pages viiviii

96.

and 81

^Catholic beliefs and traditions: ancient and ever

new by John F. O'Grady 2002 ISBN 0809140470

page 183

97.

^ abEncyclopedia of feminist literature by Mary

Ellen Snodgrass 2006 ISBN 0816060401 page 547

98.

^ abcThe thousand faces of the Virgin Mary by

George Henry Tavard 1996 ISBN 0814659144 page

253

99.

Â history of ideas and images in Italian artby

James Hall 1983 ISBN 0064333175 page 223

100.

Îconography of Christian Artby Gertrud Schiller

1971 ASIN: B0023VMZMA page 112

101.

^Renaissance art: a topical dictionary by Irene

Earls 1987 ISBN 0313246580 page 174

102.

^ Lauren Arnold, 1999Princely Gifts & Papal

Treasures: The Franciscan Mission to China by

ISBN 0967062802 page 151

103.

^ Lauren Arnold inAtlantic Monthly, September

2007

104.

^The great encounter of China and the WestbyDavid E. Mungello 1999 ISBN 0847694399 page 27

105.

Ârt and music in the early modern periodby

Franca Trinchieri Camiz, Katherine A. McIver ISBN

0754606899 page 15

106.

^Mujer del maizby Angel Vigil 1994 ISBN

1563081946 pages 1619

107.

^ abEmpire of the Aztecs by Barbara A. Somervill

2009 ISBN 1604131497 page 132

108.

Ôur Lady of Guadalupe by Jeanette Rodrguez

1994 ISBN 0292770626 pages 4446

109.

^ "Canonization of Juan Diego Cuauhtlatoatzin"

(http://www.vatican.va/holy_father/john_paul_ii

/homilies/2002/documents/hf_jp-

ii_hom_20020731_canonization-mexico_en.html) .

http://www.vatican.va/holy_father/john_paul_ii

/homilies/2002/documents/hf_jp-

ii_hom_20020731_canonization-mexico_en.html.

Retrieved November 18, 2010.

110.

^The image of Guadalupe by Jody Brant Smith

1995 ISBN 0865544212 pages 12

111.

^Miracles of Our Lady by Gonzalo de Berceo,

Richard Terry Mount, Annette Grant Cash 1997

ISBN 0813120195 page 67

112.

^Miracles of the Blessed Virgin Mary by Johannes

Herolt, C. C. Swinton Blandpages 2004 ISBN

1419173081 pages 46

113.

^Piety and charity in late medieval Florence by

John Henderson 1997 ISBN 0226326888 page 196

114.

^Pilgrimage to images in the fifteenth century by

Robert Maniura 2004 ISBN 1843830558 page 104

115.

^Maximilian Kolbe: Saint of Auschwitzby Elaine

Murray Stone 1997 ISBN 0809166372 pages 78

116.

^Lourdes: A History of Its Apparitions and Cures

by Georges Bertrin 2004 ISBN 1417981237 page

117.


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181

^The encyclopedia of Christianity, Volume 3 by

Erwin Fahlbusch, Geoffrey William Bromiley 2003

ISBN 9004126546 page 339

118.

^ "Modern Miracles Have Strict Rules (David van

Biega, Time Magazine April 10 1995"

(http://www.time.com/time/magazine/article

/0,9171,982807,00.html) . http://www.time.com

/time/magazine/article/0,9171,982807,00.html.

Retrieved November, 18, 2010.

119.

^Mary is for Everyone by William McLoughlin, Jill

Pinnock 1998 ISBN 085244429X page 183

120.

^Carl Jungby Claire Dunne 2002 ISBN

082646307X page 84

121.

^Progressive Christianity by William A. Vrooman

2005 ISBN 1417998296 page 150

122.

^Christianity: the first two thousand years by

David Lawrence Edwards 2001 ISBN 0304701270

pages 438-439

123.

^Hail Mary?: the struggle for ultimate womanhood

in Catholicism by Maurice Hamington 1995 ISBN

124.

0415913047 pages 2 and 36

^Blessed one: Protestant perspectives on Mary by

Beverly Roberts Gaventa, Cynthia L. Rigby 2002

ISBN 0664224385 page 102

125.

^ http://www.east2west.org/doctrine.htm#dormition

Comparison of the Assumption and the Dormition of

Mary

126.

^Ecclesiasticus II: Orthodox Icons, Saints, Feasts

and Prayerby George Dion Dragas 2005 ISBN

0974561800 page 178

127.

^ http://www.east2west.org/doctrine.htm#IC

Explanation of the Immaculate Conception from an

Easern Catholic perspective

128.

^ http://www.assumptioncatholicchurch.net/ Many

Eastern Catholic churches bear the titles of Latin Rite

doctrines such as the Assumption of Mary.

129.

^ ab Bumer, Marienlexikon, 534130.

^ abc Bumer, Marienlexikon, 535131.

^ at Viale 30 Aprile- 6, 00153, Rome132.

^ University of Dayton Marian Institute

(http://campus.udayton.edu/mary/)

133.

Saint Louis de Montfort True Devotion to Mary ISBN 1593304706, also available as online text [7]

(http://www.catholictreasury.info/TrueDevotion/Default.htm)Luigi Gambero, 1999, Mary and the Fathers of the Church, Ignatius Press ISBN 0898706866Michael Schmaus, Mariologie, Katholische Dogmatik, Mnchen Vol V, 1955K Algermissen, Boes, Egelhard, Feckes, Michael Schmaus, Lexikon der Marienkunde, Verlag FriedrichPustet, Regensburg, 1967

Remigius Bumer, Leo Scheffczyk (Hrsg.) Marienlexikon Gesamtausgabe, Institutum MarianumRegensburg, 1994, ISBN 3-88096-891-8 (cit. Bumer)Stefano De Fiores, (Marianum) Maria, sintesi di valori. Storia culturale di mariologia. CiniselloBalsamo 2005;Stefano de Fiores, (Marianum), Maria. Nuovissimo dizionario. 2 Vols. Bologna 2006;Mariology Society of America [8] (http://mariologicalsociety.com)Acta Apostolicae Sedis, referenced as AAS by year.

Pope Pius IX, Apostolic Constitution

Apostolic ConstitutionIneffabilis Deus (http://www.newadvent.org/library/docs_pi09id.htm)

Pope Pius XII, encyclicals and bulls

EncyclicalFulgens Corona on the Vatican website (http://www.vatican.va/holy_father/pius_xii

/encyclicals/documents/hf_p-xii_enc_08091953_fulgens-corona_en.html)EncyclicalAd Caeli Reginam on the Vatican website (http://www.vatican.va/holy_father/pius_xii/encyclicals/documents/hf_p-xii_enc_11101954_ad-caeli-reginam_en.html)

EncyclicalMystici Corporis Christi on the Vatican website (http://www.vatican.va/holy_father/pius_xii/encyclicals/documents/hf_p-xii_enc_29061943_mystici-corporis-christi_en.html)

Apostolic ConstitutionMunificentissimus Deus on the Vatican Website (http://www.vatican.va/holy_father/pius_xii/apost_constitutions/documents/hf_p-xii_apc_19501101_munificentissimus-deus_en.html)

Pope John Paul II, encyclical, apostolic letters and addresses


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EncyclicalRedemptoris Mater on the Vatican website (http://www.vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jp-ii_enc_25031987_redemptoris-mater_en.html)

Apostolic LetterRosarium Virginis Mariae on the Vatican Website (http://www.vatican.va/holy_father/john_paul_ii/apost_letters/documents/hf_jp-ii_apl_20021016_rosarium-virginis-

mariae_en.html)Pope John Paul II on Saint Louis de Montfort (http://www.catholicregister.org/content/view/1402/857/)

Pope John Paul II,Address to the Mariology Forum (http://www.vatican.va/holy_father

/john_paul_ii/speeches/2000/oct-dec/documents/hf_jp-ii_spe_20001031_forum-mariologia_en.html)

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