Mary and Multi-Cultural Marian Studies
Marian studies are expressed in specific languages – English, Italian,
German, Spanish, French, and many others. It is a given that language
serves a specific culture, and that culture impacts on theology. Thus,
Marian studies expressed in different languages denote a variety of
interests, commitments, cultural sensitivities and a difference in
discourse. There is, of course, theological and cultural richness in
these differences, which, quite frequently, and in the end suggest
complementarily rather than opposition. But since language can also be a
barrier to communication and understanding, The Mary Page offers in this
section regular communications and analyses of major contributions in
languages other than English. The focus of these communications will be
primarily periodicals and proceedings of conventions and symposia about
Marian issues at large.
Evaluation of Recent Periodical Articles
EPHEMERIDES MARIOLOGICAE (January – March 2009)
The articles presented in this issue, according to its editors, converge
in the Heart of the Mother. The first contribution by P. L. Dominguez
highlights that while on earth as well as now in heaven, Mary’s
heartbeat is not a-sexual but vibrates in feminine tones with a concrete
personal biography. While I. Naumann’s essay does not directly refer to
Mary’s motherly heart, she identifies Mary’s love, traditionally linked
to the human heart, which makes her truly human in the fullest sense of
the word. Based on the Message of Fatima, H.C.R. García Paredes’ study
evaluates Mary’s heart as the place where the broken covenant between
God and humanity is re-established. V.R. Azcuy’s monograph proposes that
Therese of Lisieux’s biography was decisively influenced by Mary’s
smile, symbol of Mary’s compassionate heart for the health of her
spiritual child. Likewise, J-D. Gaitán attends to the impact of Our
Lady’s motherly concern on the Work of Mary founded by Chiara Lubich.
Finally, P. M. Fernando’s insightful survey unveils the strong rapport
of Asian peoples to the affective concern of a mother, which can easily
be symbolized with Mary’s heart.
Dominguez, Pablo Largo. Cuerpo de Historia y Cuerpo de Gloria de la
Madre del Señor. Enfoque antropológico. 7-29.
Summary:
The church confesses the mystery of Mary’s Assumption to heavenly glory in
her integral reality. The author first examines the relationships
between body and salvation in the Christian tradition. Then in reference
to Mary, he examines these concepts: physical body, body of history,
psychic body, glorious body; he concludes by developing links between
these aspects with emphasis on current eschatological questions.
Naumann, Isabell. Mary as the Anthropological Model in the Thought of
J. Kentenich. 31-47 .
Summary:
The author develops Kentenich’s theological anthropology in five steps:
The human person (1) created in the image and likeness of God; (2)
called to freedom; (3) a relational being; (4) repraesentatio
Christi; (5) agent in history. She proceeds by identifying Mary as
causa exemplaris of the Christian personality based on her
cooperation in salvation history as Immaculata. In this context
Mary shines forth as the prototype of the human person and of the
ecclesial community.
García Paredes, José
Cristo Rey. La Dimensión apocalíptica de la manifestación del corazón de
María en Fátima. 49-79.
Summary:
The first part of this study presents the heart of Mary as the core
subject matter of the apparitions in Fatima. Mary’s heart is considered
as the place where the covenant between God and humanity is mended. The
second part proposes the apocalyptic approach to understand the
happenings in Fatima as God’s self revelation through the Immaculate
Heart of Mary announcing His Mercy.
Azcuy, Virginia R. Teresa de Lisieux, Una Biografia Mariana. 81-101.
Summary:
The author brings to light the merits and limitations of the different
important studies on Teresa of Lisieux. She examines the studies of H.U.
von Balthasar which emphasize the theological meaning of Teresa’s
itinerary of holiness; of Antonio Vázques which treat her psychological
disposition affected by the loss of her mother in infancy; of François
Marie Léthel, which highlight her Christ centeredness with an integrated
Marian dimension; and of Vicente Martínez Blat who concentrates on the
Marian dimension of Teresa’s life. The second part evaluates Teresa’s
Marian itinerary, in particular the profundity of her experiences and
spiritual intuitions.
Gaitán, José-Damian. María en Chiara Lubich. 103-117.
Summary:
The person of the BVM occupied a fundamental place in the personal life
and experience of Chiara Lubich. The author shows her successive
discoveries of the Marian mystery in a gospel meditation closely linked
with her personal and group experiences, and with the Church’s itinerary
from the 1940s in the twentieth century. These are part and parcel of the Focolare movement with its social, cultural and religious situations of
our societies.
Fernando, P.M. The Phenomenon of Mary in Asian Christianity: The
Feminine Dimension of Faith. 119-131.
Summary:
The article discusses images of Mary, personal devotion to Mary, the
role of Mary in personal life in various Asian cultures and societies
based on 104 answers to an interdisciplinary (social, psychological and
cultural-anthropological) questionnaire by participants in a course in
Mariology. The study reveals that Mary stands for the feminine aspect of
the affective dimension of the Christian faith which is very significant
to a family centered culture.
ÉTUDES MARIALES (Tome 1+2)
Proceedings from 63. and 64. Conventions of the French Mariological
Society in Lisieux (2006) and Roche-du-Theil (2007)
Both conventions address the topic of Evangelization and the Role of the
BVM as first Evangelizer. In 2006 the various contributions sought to
highlight Mary’s place in the Church throughout the centuries, in
particular by identifying the effect of catechesis and homilies as well
as the missionary activities of religious congregations. Following are
short synopses of the individual presentations:
Gaucher, Guy. Thérèse de l’enfant Jésus (1873-1897), Marie et la
Mission. 13- 26.
The Martin family was very devoted to the BVM and also rather engaged in
the missionary activity of the church. Therese is said to have had three
mothers: her biological mother who died during her childhood; her sister
Pauline who raised her until she entered the Carmel and the BVM who
healed her through her smile and whom she never ceased to venerate. At
an early age the Little Flower entered the Carmel in order to save
souls. She had wanted to join a Carmel in a missionary country but
sickness prevented her from following this desire. As patron of
missionaries she can now fulfill this call from eternity.
Cotheney, Édouard. Racines de la mission dans l’Ancien Testament et
figures Mariales. 27-40.
This article explores the roots of mission and Marian figures in the
Hebrew Scriptures. It shows that the Lord, at first considered as God of
Israel was later recognized as God of all people. If Israel was first
among its neighbors in recognizing the true God, Wisdom literature shows
that Israel went beyond ethnic prejudices. According to Mt 23:15 Jewish
missionaries shared their faith with pagans, but the first testament
does not give any indication of that fact. The decisive role women
played in the history of Israel casts light on Mary’s role.
Blanchard, Yves-Marie. Marie et l’annonce missionaire selon le
Quatrième Évangile. 41-55.
This paper sheds light on Mary as missionary in the forth gospel. The
author stresses that the Cana event as well as the scene on Golgotha
lead to Mary’s mission/title as Mother of the Church.
Comby, Jean. Brève
Histoire de l’Évangélisation. 57-69.
Beginning with the Acts of the Apostles and also evident in the first
Letter to the Corinthians (9:7), members of the consecrated life have
been dedicated to missionary work and to the BVM. From the fourth
century on Christianity became the official state religion. As
missionary campaigns progressed the rural areas and the Germanic people
were evangelized. The great geographical discoveries are followed by
organized mission methods leading from “tabula rasa to adaptation.”
During the nineteenth and twentieth centuries colonized missions coexist which
proves either harmful or beneficial according to circumstances.
Roten, Johann G. Marie dans l’enseignement missionnaire de l‘Eglise au
XXe Siècle. 71-102.
This study examines JPII’s Post-Synodal Apostolic Exhortations on the
state of the Church in the five continents. The theme of the new
evangelization proclaimed by Paul VI in Evangelii nuntiandi and
reiterated by John Paul II in Tertio millennio adveniente highlights
Mary’s historical and missionary role based on LG chapter 8, as well as
Paul VI’s Marian encyclical letters, John Paul’s Redemptoris Mater and
Benedict XVI’s Deus caritas est.
Pivot, Maurice. Un État de la Théologie de la Mission aujourd’hui.
Résonance de l’œuvre de l’Esprit Saint en Marie selon cette théologie.
103-117.
The author picks up the question left open by J. Comby concerning
the missionary work of the church after Vatican II and Mary’s role
therein. He identifies mutual hospitality and dialogue as crucial
ingredients for evangelization ad Gentes. Developments in Marian studies
after Vatican II promoted through post-vatican papal teaching have also
had an impact on missionary work.
The following monographs show the particular manner in which Mary
conquers concrete missionary territory.
Fraissinette, Agnès de. La Vierge de Guadalupe. Une conquête
spirituelle et culturelle. 119-147.
The author identifies Our Lady of Guadalupe whose apparitions in 1531
achieved a spiritual and cultural conquest. One of the extraordinary
aspects of these apparitions is that Our Lady appeared as an indigenous
woman and spoke in the local dialect. She is the spiritual mother of all
people whose solicitude brought about an enormous stream of converts to
the Catholic Church. The event of Guadalupe shows that Mary’s universal
maternity has a reconciling effect even among the most remote, humble
and inconspicuous peoples and nations. Mary’s missionary activity
teaches us to live in harmony, mutual respect and peace with one
another.
Noye, Irénée. Une Mission qu’on appellera Ville-Marie. 149-161.
This presentation elaborates on a Canadian lay person, Jérôme Le Royer de
la Dauversière (1597-1659) who together with others founded Ville Marie.
Joined with Jean-Jacques Olier, founder of the Sulpicians, and Gaston de
Renty, superior of the Blessed Sacrament Fathers, he constituted in 1640
The Society of Our Lady for the moral conversion of those living in New
France. Over the years their Marian mission work impacted other
foundations and spiritualities.
Stern, Jean. Notre Dame
de la Salette. Celle qui vient d’ailleurs. 163-181.
This article tells the story of Our Lady of La Salette. The author offers
examples of how the message of La Salette has had an effect on the whole
world. Our Lady of La Salette is also known as Reconciliatrix of all her
spiritual children with her Son.
Coulon, Paul. François Libermann (1802-1852) et le “cœur éminement
apostolique” de Marie. 183-209.
Among the many missionary congregations evolving in the nineteenth century is
that founded in 1840 by François Liebermann (1802-1852) and called The
Missionary Society of the Sacred Heart of Mary. After having accepted
the dissolution of his society demanded by Rome he entered the Holy
Spirit seminary founded by Claude-François Poullart (1679-1709). On
Pentecost, May 27, 1703, he consecrated himself together with twelve postulants to the Holy Spirit invoking the assistance of the Immaculate
Conception. His spirituality influenced the ensuing pneumatology.
Pitaud, Bernard. Lavigerie (1825-1892).
Les Pères Blancs et l’attachement à Marie. 211-236.
J. Vandrisse elaborates on the influence Our Lady had on the foundations
of Lavigerie. The church of St. Ann in Jerusalem commemorating the great
mystery of the Immaculate Conception was entrusted to the White Fathers
by the French government in the Spring of 1878. During the same year,
Lavigerie published a degree declaring the Immaculate Conception as
Patroness of the Missionary Society of Africa insisting on a
relationship between the Church of Our Lady of Africa with the Church of
St. Ann in Jerusalem.
Pitaud, Bernard. La Vierge Marie chez Madeleine Delbrêl (1904-1964).
219-236.
In this study, Pitaud analyses Delbrêl’s writings, letters and poems.
While she never intended to develop a Marian theme or any other
theological subject with these writings, Pitaud’s analysis shows her
personal relationship with Our Lady, in particular to the Seven Sorrows
of Mary and to Our Lady of Grace, which is marked by confidence and a
childlike faith. According to Debrêl Mary could only assume her place in
salvation history by reason of God’s choice and her personal holiness.
Concerning this, Madeleine underlines Mary’s imitable character, in
particular her self-effacement and awareness of God’s mercy.
Mary’s role in the life of Christians is that of forming them to the
perfect resemblance of her Son. Mary always teaches us to do everything
in and through Christ. She encourages u to practice silence and docility
thanks to which the Holy Spirit enables us to do missionary work.
Sister M. Danielle Peters
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