Worship during Ordinary Time
The Bible and its interpretation have played a major role in this process. This holds especially for the sixteenth century - the age of the Reformation. The Reformers dethroned the pope and enthroned the Bible. Thus they established the Bible as the sole foundation and guideline for faith and life in Protestantism while at the same time forcing Rome to attribute to Scripture the same significance as Tradition held.
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All this was aided by two circumstances. On the one hand, the discovery of movable type made it technically possible to produce and distribute Holy Scripture in unprecedented quantities. On the other hand, humanism provided the scholarly know-how: the mastery of the Classic languages, Greek, Latin, and Hebrew and of Classical rhetoric as a method for the exposition and translation of the Bible.
The collection This edition of Bibles and Bible translations from the sixteenth century is quantitatively as comprehensive as possible. It contains all significant editions of Holy Scripture or of the Old Testament and New Testament in the original language, i. Our edition also contains all major translations in the modern languages of Europe. In this connection we considered not only first editions but also later editions which represent noteworthy revisions. Here we included not only those editions which were authorized by ecclesiastical or temporal authorities but also the translations made by dissenters.
It goes without saying that polyglots of various kinds were also included. Qualitative aspect of the project On the history of printing In the first place, the Bibles and Bible translations dating from the sixteenth century illustrate a fascinating chapter in the history of printing. Most of the publishers and printers of the time - in France, Germany, Italy and Switzerland, in The Netherlands as well as in England - published Bibles. For this purpose, as a rule they not only spent substantial amounts of money, but also invested a great deal of effort and technical skill.
Apart from the fact that the printing itself was a work of art, the Bibles were further enhanced by prominent painters who designed the title page and illustrated the text. On the history of language Second, the Bibles and Bible translations provide an absolutely unique source for the study of the history of language. They inform us not only about the mastery of the Classical languages at the time, but also about the stage and level of development of the modern languages in European countries at the beginning of the modern era.
The translations give us comprehensive material in the still inconclusive debate concerning the many possible principles and methods of translation. Above all, they testify to the superb achievement of individual editors and translators e. On the linguistic aspects Of greater fundamental significance still is the linguistic aspect of the Bible translations. As can be seen from the well-known case of Luther's Bible, translations contributed in a major way - through their extensive vocabulary and the manifold forms of expression - to the formation of most European languages.
To a lesser extent it applies to Roman languages as well. On confessional diversity Finally, Bibles and Bible translations of the sixteenth century reflect the confessional diversity which was to shape Europe in wake of the Reformation. Their confessional orientation is usually indicated in appropriate prefaces, admonitions, but can also be demonstrated on the basis of specific textual indications. Our edition of Bibles and Bible translations from the sixteenth century is a unique collection, because no library anywhere in the world possesses the resources to collect Bibles in this number and quality.
Early Printed Bibles, Part 7. Early Printed Bibles Part 7 - Printed Bibles and Bible translations from the 15th and 16th centuries The Bible has played an important role in the development of European culture. It has served as the foundation for many of the religious, social, and legal institutions that have shaped modern Europe. As one of the earliest texts to be written and published in the vernacular, the Bible has stimulated the development of many European languages, and it has been an important source of inspiration for painters, writers, poets, musicians, and other artists.
Because of its strong influence on the arts, the Bible and Bible-related topics have traditionally been important issues for museums, libraries, and other public cultural institutions, as well as for scholars and publishers. Ever since the invention of the printing press, the process of book production, of which Bible production formed an important part, has been a truly Pan-European activity.
In some cases, printer-publishers would base their editions on those of other printer-publishers, occasionally even using the same typographical material. This practice has allowed the identification of clusters of closely related European editions. The titles and biblical text of all editions within one of these clusters are always identical, and some may even share typographical and iconographical material. This collection of c. But by reason of the work of evaluation that we have undertaken to carry out in regard to the revised books of the Roman Rite, 23 we would like to mention some of the aspects and themes of the Missal.
In the first place, we are pleased to note how the Eucharistic Prayers of the Missal, in admirable harmony with the Eastern liturgies, 24 contain a significant commemoration of the Blessed Virgin. For example, the ancient Roman Canon, which commemorates the Mother of the Lord in terms full of doctrine and devotional inspiration: "In union with the whole Church we honor Mary, the ever-virgin Mother of Jesus Christ our Lord and God.
As we examine the texts of the revised Missal we see how the great Marian themes of the Roman prayerbook have been accepted in perfect doctrinal continuity with the past. Thus, for example, we have the themes of Mary's Immaculate Conception and fullness of grace, the divine motherhood, the unblemished and fruitful virginity, the Temple of the Holy Spirit, Mary's cooperation in the work of her Son, her exemplary sanctity, merciful intercession, Assumption into heaven, maternal Queenship and many other themes. We also see how other themes, in a certain sense new ones, have been introduced in equally perfect harmony with the theological developments of the present day.
Thus, for example, we have the theme of Mary and the Church, which has been inserted into the texts of the Missal in a variety of aspects, a variety that matches the many and varied relations that exist between the Mother of Christ and the Church. For example, in the celebration of the Immaculate Conception which texts recognize the beginning of the Church, the spotless Bride of Christ. When the liturgy turns its gaze either to the primitive Church or to the Church of our own days it always finds Mary.
In the primitive Church she is seen praying with the apostles 28 ; in our own day she is actively present, and the Church desires to live the mystery of Christ with her: "Grant that your Church which with Mary shared Christ's passion may be worthy to share also in his resurrection. The Lectionary is one of the books of the Roman Rite that has greatly benefited from the post-conciliar reform, by reason both of its added texts and of the intrinsic value of these texts, which contain the ever-living and efficacious word of God cf. This rich collection of biblical texts has made it possible to arrange the whole history of salvation in an orderly three-year cycle and to set forth more completely the mystery of Christ.
The logical consequence has been that the Lectionary contains a larger number of Old and New Testament readings concerning the Blessed Virgin. This numerical increase has not however been based on random choice: only those readings have been accepted which in different ways and degrees can be considered Marian, either from the evidence of their content or from the results of careful exegesis, supported by the teachings of the magisterium or by solid Tradition.
It is also right to observe that these readings occur not only on feasts of the Blessed Virgin but are read on many other occasions, for example on certain Sundays during the liturgical year, in the celebration of rites that deeply concern the Christian's sacramental life and the choices confronting him, 32 as also in the joyful or sad experiences of his life on earth. The Liturgy of the Hours, the revised book of the Office, also contains outstanding examples of devotion to the Mother of the Lord.
These are to be found in the hymns-which include several masterpieces of universal literature, such as Dante's sublime prayer to the Blessed Virgin 34 -and in the antiphons that complete the daily Office. To these lyrical invocations there has been added the well-known prayer Sub tuum praesidium , venerable for its antiquity and admirable for its content.
Other examples occur in the prayers of intercession at Lauds and Vespers, prayers which frequently express trusting recourse to the Mother of mercy. Finally there are selections from the vast treasury of writings on our Lady composed by authors of the first Christian centuries, of the Middle Ages and of modern times.
The commemoration of the Blessed Virgin occurs often in the Missal, the Lectionary and the Liturgy of the Hours-the hinges of the liturgical prayer of the Roman Rite. In the other revised liturgical books also expressions of love and suppliant veneration addressed to the Theotokos are not lacking. Thus the Church invokes her, the Mother of grace, before immersing candidates in the saving waters of baptism 35 ; the Church invokes her intercession for mothers who, full of gratitude for the gift of motherhood, come to church to express their joy 36 ; the Church holds her up as a model to those who follow Christ by embracing the religious life 37 or who receive the Consecration of Virgins.
The examination of the revised liturgical books leads us to the comforting observation that the postconciliar renewal has, as was previously desired by the liturgical movement, properly considered the Blessed Virgin in the mystery of Christ, and, in harmony with tradition, has recognized the singular place that belongs to her in Christian worship as the holy Mother of God and the worthy Associate of the Redeemer. It could not have been otherwise.
If one studies the history of Christian worship, in fact, one notes that both in the East and in the West the highest and purest expressions of devotion to the Blessed Virgin have sprung from the liturgy or have been incorporated into it. We wish to emphasize the fact that the veneration which the universal Church today accords to blessed Mary is a derivation from and an extension and unceasing increase of the devotion that the Church of every age has paid to her, with careful attention to truth and with an ever watchful nobility of expression.
From perennial Tradition kept alive by reason of the uninterrupted presence of the Spirit and continual attention to the Word, the Church of our time draws motives, arguments and incentives for the veneration that she pays to the Blessed Virgin.
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And the liturgy, which receives approval and strength from the magisterium, is a most lofty expression and an evident proof of this living Tradition. In accordance with some of the guidelines of the Council's teaching on Mary and the Church, we now wish to examine more closely a particular aspect of the relationship between Mary and the liturgy-namely, Mary as a model of the spiritual attitude with which the Church celebrates and lives the divine mysteries. That the Blessed virgin is an exemplar in this field derives from the fact that she is recognized as a most excellent exemplar of the Church in the order of faith, charity and perfect union with Christ, 43 that is, 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, for, as Saint Augustine realized, "Blessed Mary by believing conceived Him Jesus whom believing she brought forth. Similarly, it was faith with which she, who played a part in the Incarnation and was a unique witness to it, thinking back on the events of the infancy of Christ, meditated upon these events in her heart cf.
The Church also acts in this way, especially 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 47 and in the light of that word examines the signs of the times and interprets and lives the events of history. Mary is also the Virgin in prayer. She appears as such in the visit to the mother of the precursor, when she pours out her soul in expressions glorifying God, and expressions of humility, faith and hope.
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This prayer is the Magnificat cf. As St.
Irenaeus seems to suggest, it is in Mary's canticle that there was heard once more the rejoicing of Abraham who foresaw the Messiah cf. At Cana, Mary appears once more as the Virgin in prayer: when she tactfully told her Son of a temporal need she also obtained an effect of grace, namely, that Jesus, in working the first of His "signs," confirmed His disciples' faith in Him cf. Likewise, the last description of Mary's life presents her as praying. The apostles "joined in continuous prayer, together with several women, including Mary the mother of Jesus, and with his brothers" Acts We have here the prayerful presence of Mary in the early Church and in the Church throughout all ages, for, having been assumed into heaven, she has not abandoned her mission of intercession and salvation.
Mary is also the Virgin-Mother-she who "believing and obeying This she did, not knowing man but overshadowed by the Holy Spirit. For by her preaching and by baptism she brings forth to a new and immortal life children who are conceived by the power of the Holy Spirit and born of God. Among such references we like to recall that of our illustrious predecessor, Saint Leo the Great, who in a Christmas homily says: "The origin which Christ took in the womb of the Virgin He has given to the baptismal font: He has given to water what He had given to His Mother-the power of the Most High and the overshadowing of the Holy Spirit cf Lk.
In Mary's members Christ was formed; in the waters of the Church Christ is put on. Mary is, finally, the Virgin presenting offerings. In the episode of the Presentation of Jesus in the Temple cf. That is, she has noted the continuity of the fundamental offering that the Incarnate Word made to the Father when He entered the world cf. The Church has seen the universal nature of salvation proclaimed, for Simeon, greeting in the Child the light to enlighten the peoples and the glory of the people Israel cf.
The Church has understood the prophetic reference to the Passion of Christ: the fact that Simeon's words, which linked in one prophecy the Son as "the sign of contradiction" Lk. A mystery of salvation, therefore, that in its various aspects orients the episode of the Presentation in the Temple to the salvific event of the cross.
A witness to this intuition is found in the loving prayer of Saint Bernard "Offer your Son, holy Virgin, and present to the Lord the blessed fruit of your womb. Offer for the reconciliation of us all the holy Victim which is pleasing to God. This union of the Mother and the Son in the work of redemption 57 reaches its climax on Calvary, where Christ "offered himself as the perfect sacrifice to God" Heb.
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Jn , "suffering grievously with her only-begotten Son. There she united herself with a maternal heart to His sacrifice, and lovingly consented to the immolation of this victim which she herself had brought forth" 58 and also was offering to the eternal Father. Mary is not only an example for the whole Church in the exercise of divine worship but is also, clearly, a teacher of the spiritual life for individual Christians. The faithful at a very early date began to look to Mary and to imitate her in making their lives an act of worship of God and making their worship a commitment of their lives.
As early as the fourth century, St.
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Ambrose, speaking to the people, expressed the hope that each of them would have the spirit of Mary in order to glory God May the heart of Mary be in each Christian to proclaim the greatness of the Lord; may her spirit be in everyone to exult in God. This is an ancient and ever new doctrine that each individual can hear again by heeding the Church's teaching, but also by heeding the very voice of the Virgin as she, anticipating in herself the wonderful petition of the Lord's Prayer-"Your will be done" Mt.
Let what you have said be done to me" Lk. And Mary's "yes" is for all Christians a lesson and example of obedience to the will of the Father, which is the, way and means of one's own sanctification. It is also important to note how the Church expresses in various effective attitudes of devotion the many relationships that bind her to Mary: in profound veneration, when she reflects on the singular dignity of the Virgin who, through the action of the Holy Spirit has become Mother of the Incarnate Word; in burning love, when she considers the spiritual motherhood of Mary towards all members of the Mystical Body; in trusting invocation; when she experiences the intercession of her advocate and helper; 64 in loving service, when she sees in the humble handmaid of the Lord the queen of mercy and the mother of grace; in zealots imitation, when she contemplates the holiness and virtues of her who is "full of grace" Lk.
Therefore, venerable Brothers, as we consider the piety that the liturgical Tradition of the universal Church and the renewed Roman Rite expresses towards the holy Mother of God, and as we remember that the liturgy through its pre-eminent value as worship constitutes the golden norm for Christian piety, and finally as we observe how the Church when she celebrates the sacred mysteries assumes an attitude of faith and love similar to that of the Virgin, we realize the rightness of the exhortation that the Second Vatican Council addresses to all the children of the Church, namely "that the cult, especially the liturgical cult, of the Blessed Virgin be generously fostered.
The Second Vatican Council also exhorts us to promote other forms of piety side by side with liturgical worship, especially those recommended by the magisterium. Hence it is that the forms in which this devotion is expressed, being subject to the ravages of time, show the need for a renewal that will permit them to substitute elements that are transient, to emphasize the elements that are ever new and to incorporate the doctrinal data obtained from theological reflection and the proposals of the Church's magisterium. This shows the need for episcopal conferences, local churches, religious families and Community of the faithful to promote a genuine creative activity and at the same time to proceed to a careful revision of expressions and exercises of piety directed towards the Blessed Virgin.
We would like this revision to be respectful of wholesome tradition and open to the legitimate requests of the people of our time. It seems fitting therefore, venerable Brothers, to put forward some principles for action in this field. 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.
Christian worship in fact is of itself worship offered to the Father and to the Son and to the Holy Spirit, or, as the liturgy puts it, to the Father through Christ in the Spirit. From this point of view worship is rightly extended, though in a substantially different way, first and foremost and in a special manner, to the Mother of the Lord and then to the saints, in whom the Church proclaims the Paschal Mystery, for they have suffered with Christ and have been glorified with Him.
It was with a view to Christ that God 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. Certainly genuine Christian piety has never failed to highlight the indissoluble link and essential relationship of the Virgin to the divine Savior.
It likewise seems to us fitting that these expressions of devotion should reflect God's plan, which laid down "with one single decree the origin of Mary and the Incarnation of the divine Wisdom. It will also contribute to increasing the worship due to Christ Himself, since, according to the perennial mind of the Church authoritatively repeated in our own day, 72 "what is given to the handmaid is referred to the Lord; thus what is given to the Mother redounds to the Son; It seems to us useful to add to this mention of the Christological orientation of devotion to the Blessed Virgin a reminder of the fittingness of giving prominence in this devotion to one of the essential facts of the Faith: the Person and work of the Holy Spirit.
Theological reflection and the liturgy have in fact noted how the sanctifying intervention of the Spirit in the Virgin of Nazareth was a culminating moment of the Spirit's action in the history of salvation. Thus, for example, some Fathers and writers of the Church attributed to the work of the Spirit the original holiness of Mary, who was as it were "fashioned by the Holy Spirit into a kind of new substance and new creature. She has conceived what is in her by the Holy Spirit" Mt.
Examining more deeply still the mystery of the Incarnation, they saw in the mysterious relationship between the Spirit and Mary an aspect redolent of marriage, poetically portrayed by Prudentius: "The unwed Virgin espoused the Spirit," 79 and they called her the "Temple of the Holy Spirit," 80 an expression that emphasizes the sacred character of the Virgin, now the permanent dwelling of the Spirit of God. Delving deeply into the doctrine of the Paraclete, they saw that from Him as from a spring there flowed forth the fullness of grace cf.
Thus they attributed to the Spirit the faith, hope and charity that animated the Virgin's heart, the strength that sustained her acceptance of the will of God, and the vigor that upheld her in her suffering at the foot of the cross. May my soul receive Jesus through the Holy Spirit by whom your flesh conceived Jesus It is sometimes said that many spiritual writings today do not sufficiently reflect the whole doctrine concerning the Holy Spirit. It is the task of specialists to verify and weigh the truth of this assertion, but it is our task to exhort everyone, especially those in the pastoral ministry and also theologians, to meditate more deeply on the working of the Holy Spirit in the history of salvation, and to ensure that Christian spiritual writings give due prominence to His life-giving action.
Such a study will bring out in particular the hidden relationship between the Spirit of God and the Virgin of Nazareth, and show the influence they exert on the Church. From a more profound meditation on the truths of the Faith will flow a more vital piety. It is also necessary that exercises of piety with which the faithful honor the Mother of the Lord should clearly show the place she occupies in the Church: "the highest place and the closest to us after Christ.
On the central door of the iconostasis there is a representation of the Annunciation and in the apse an image of the glorious Theotokos. In this way one perceives how through the assent of the humble handmaid of the Lord mankind begins its return to God and sees in the glory of the all-holy Virgin the goal towards which it is journeying. The symbolism by which a church building demonstrates Mary's place in the mystery of the Church is full of significance and gives grounds for hoping that the different forms of devotion to the Blessed Virgin may everywhere be open to ecclesial perspectives.
The faithful will be able to appreciate more easily Mary's mission in the mystery of the Church and her preeminent place in the communion of saints if attention is drawn to the Second Vatican Council's references to the fundamental concepts of the nature of the Church as the Family of God, the People of God, the Kingdom of God and the Mystical Body of Christ. The active love she showed at Nazareth, in the house of Elizabeth, at Cana and on Golgotha - all salvific episodes having vast ecclesial importance - finds its extension in the Church's maternal concern that all men should come to knowledge of the truth cf.
Thus love for the Church will become love for Mary, and vice versa, since the one cannot exist without the other, as St. Chromatius of Aquileia observed with keen discernment: "The Church was united The Church therefore cannot be referred to as such unless it includes Mary the Mother of our Lord, together with His brethren. The above considerations spring from an examination of the Virgin Mary's relationship with God-the Father and the Son and the Holy Spirit-and with the Church. Following the path traced by conciliar teaching, 91 we wish to add some further guidelines from Scripture, liturgy, ecumenism and anthropology.
These are to be borne in mind in any revision of exercises of piety or in the creation of new ones, in order to emphasize and accentuate the bond which unites us to her who is the Mother of Christ and our Mother in the communion of saints. Today it is recognized as a general need of Christian piety that every form of worship should have a biblical imprint. 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. 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.
source link 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. 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. 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.