Liturgical Season 4/24/03 World News
New Resources  Marian Events  Mary in the Secular Press
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Mary Page News items give insight into our interest areas, our outreach, and the many ways people honor Our Lady. We welcome your input and your comments.

Liturgical Season

To celebrate the Lenten Feast in the company of Mary see:

Mary Page offers a variety of resources inviting study, reflection and meditation.  We also list important Marian dates for each month of the year.  Please see Marian Commemoration Days for the month of April.

Rosary Markings

Rosary Markings is an answer to John Paul II's proclamation of "The Year of the Rosary" (2002-2003).  Rosary Markings will explore various facets of the rosary all through this anniversary year.  It will be updated frequently.  

See our recent addition from April 24.  Previous Reflections are listed on our Rosary Index.

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New Resources

We have revised our section on The Hail Mary in Various Languages and Marian Shrines in the United States as well our answer to the FAQ What about Medjugorje?

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  News from the Marian Library

Current Exhibit

Native American Madonnas by Father Guiliani will be on display in the Marian Library Gallery from March 10 to May 5, 2003.  The Gallery is open from 8:30 am - 4:30 pm weekdays.  For more information, or to arrange for viewing at another time, call (937) 229-4214.

To see a virtual exhibit of this year's displays click into Current Exhibit.

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Alumni Update

Sr. Celia Chua, MIC, a graduate of The International Marian Research Institute, recently authored a book on "Contemporary Mariology" from a contemporary feminist viewpoint.  A copy of her text is available at The Marian Library.

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Major Exhibit Coming Next Year

A rare collection of art from the Vatican will be coming to UD during its short tour.  "The Mother of God: Art Celebrates Mary" will arrive in Sept. 2003 for a two month stay in the Roesch Library first-floor gallery and seventh-floor Marian Library Gallery.  The multicultural exhibition includes pieces dating from the fourth century to the 20th century.

The works include a variety of mediums such as oil on canvas and copper; tempera; gold on panel-carved sections of sarcophagi in marble; and statuary in wood, bronze, ivory, lead and soapstone.  The artists are from several different ethnic backgrounds.  Cultures of Africa, China, Korea, Greece, Central Europe, Russia, Brazil, and the Solomon Islands are represented.  The 38-piece collection is housed in the Vatican Museums, although many of the pieces are in areas only accessible to scholars for study.

Aside from an extended stay at the John Paul II cultural center in Washington, D.C., the exhibit has rarely been seen by the public.  The cost of transporting, insuring, and securing the art will be provided through private donations.

The works are put into six categories: Eve and Mary, The Incarnation, The Theotokos (Mother of God), Images of Prayer, Mary in Cultures Around the World, and Walking with Mary in the Third Millennium.  The sections are introduced by writings from Pope John Paul II.

The exhibition puts emphasis on the mission of the Marian Library/International Marian Research Institute, which is serving as the host.  It will be the second exhibit in a biennial series of international art here at UD.

Source: "Rare Vatican art to make its way to campus" by Meghan Roberts, published on p. 7 in Flyer News for September 27, 2002.

For more information see also the article by Pamela Gregg in the August 22 issue of U.D.'s Campus Report.

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International Marian Research Institute Course Schedule

The schedule of IMRI courses for Spring 2003 - Fall 2003 is now available for view.  Courses for this Summer will begin on June 16.

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Personal thoughts and reflections about Mary 
from our readers 

We've added a section to our Research and Publications section showing selected personal comments from our readers about the Virgin Mary.  Click here to see comments received within the past month.  From this page, feel free to submit your own personal thoughts on Mary.  

We also encourage our readers to submit their opinions on various styles of Marian Art through an on-line art survey.

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Marian Events

Celebrate Mary: an art exhibition in honor of Mary our mother

Chaminade University of Honolulu, The Society of Mary, The International Marian Research Institute & The Marian Library cordially invite you to the opening celebration of "Mary in Art and Music" at the Ching Conference center on Friday, May 2, 2003.  Fr. Johannes G. Roten, S.M., Director of ML/IMRI, will give a presentation on "Art and Spirituality" at 6:30 p.m. which will be followed by a reception at 7:30 p.m.  For more information call (808) 735-4761.

Click this link for a list of all of the current Marian Events by geographical position.

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Prayer Corner Requests

You are invited to help us pray for our Prayer Corner intentions.  Please take a look!  This site has been updated and enhanced and now allows users to directly submit prayer requests or to volunteer as a prayer partner for these intentions!

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News from Around the World


This afternoon, during the Mass of the Lord's Supper, John Paul II will sign the Encyclical Letter "Ecclesia de Eucharistia" To the Bishops, Priests and Deacons, Men and Women in the Consecrated Life and All the Lay Faithful on the Eucharist and Its Relationship to the Church.

This encyclical, John Paul II's 14th, consists of an introduction, six chapters and a conclusion. It has been published in English, French, Spanish, Italian, German, Portuguese and Latin.

Following are excerpts from chapter VI.


"If we wish to rediscover in all its richness the profound relationship between the Church and the Eucharist, we cannot neglect Mary, Mother and model of the Church. ... In a certain sense Mary lived her Eucharistic faith even before the institution of the Eucharist, by the very fact that she offered her virginal womb for the Incarnation of God's Word. ... Mary, throughout her life at Christ's side and not only on Calvary, made her own the sacrificial dimension of the Eucharist." "In the Eucharist the Church is completely united to Christ and his sacrifice, and makes her own the spirit of Mary. This truth can be understood more deeply by re-reading the Magnificat in a Eucharistic key. The Eucharist, like the Canticle of Mary, is first and foremost praise and thanksgiving."

From Zenit

John Paul II's Meditations for Way of the Cross at the Colosseum
Written in 1976 When He Was a Cardinal

VATICAN CITY, APRIL 17, 2003 (Zenit.org)

Here is the text of the meditations for the fourth and thirteenth Stations of the Cross on Good Friday, in which John Paul II will participate at the Colosseum in Rome.

The meditations were composed in 1976 by then Cardinal Karol Wojtyla, when he preached the spiritual exercises in the presence of Pope Paul VI and the Roman Curia in the Vatican. 


Jesus meets his Mother.

V. Adoramus te, Christe, et benedicimus tibi.

R. Quia per sanctam crucem tuam redemisti mundum.

From the Gospel according to Luke. 2:34-35, 51

Simeon said to Mary, his mother,
"Behold, this child is set for the fall
and rising of many in Israel,
and for a sign of contradiction,
that thoughts out of many hearts may be revealed.
And a sword will pierce through your own soul also" ...
His mother kept all these things in her heart.


The Mother. Mary meets her Son along the way of the Cross. His Cross becomes her Cross, his humiliation is her humiliation, the public scorn is on her shoulders. This is the way things are. So it must seem to the people around her, and this is how her own heart reacts: "And a sword will pierce through your soul also" (Lk 2:35). The words spoken when Jesus was forty days old are now fulfilled. They are now completely fulfilled. And so, pierced by that invisible sword, Mary sets out towards her Son's Calvary, her own Calvary. Christian devotion represents her with this sword penetrating her heart, in paintings and sculpture. Mother of sorrows!

"You who shared his suffering!", say the faithful, who know in their hearts that the mystery of this suffering can be expressed in no other way. Although this pain is hers, striking deep in her maternal heart, the full truth of this suffering can be expressed only in terms of a shared suffering -- 'com-passion.' That word is part of the mystery; it expresses in some way her unity with the suffering of her Son.


Holy Mary, our Mother and Sister in the journey of faith, with you we call upon your Son, Jesus.

R. Kyrie, eleison.

Holy Mary, you did not hesitate along the way to Calvary, with you we call upon your Son, Jesus.

R. Kyrie eleison.


Pater noster, qui es in caelis,
sanctificetur nomen tuum;
adveniat regnum tuum;
fiat voluntas tua, sicut in caelo, et in terra.
Panem nostrum cotidianum da nobis hodie;
et dimitte nobis debita nostra,
sicut et nos dimittimus debitoribus nostris;
et ne nos inducas in tentationem;
sed libera nos a malo.
Quae maerebat et dolebat
pia mater, cum videbat
Nati poenas incliti.


Jesus is taken down from the Cross.

V. Adoramus te, Christe, et benedicimus tibi.

R. Quia per sanctam crucem tuam redemisti mundum.

From the Gospel according to Mark. 15:42-43, 46

And when evening had come,
Joseph of Arimathea, a respected member of the council,
who was also himself looking for the kingdom of God,
bought a linen shroud,
and took the body of Jesus down from the Cross.


When the body of Jesus is taken down from the Cross and laid in his Mother's arms, in our mind's eye we glimpse again the moment when Mary accepted the message brought by the angel Gabriel: "And behold you will conceive in your womb and bear a son, and you shall call his name Jesus; the Lord God will give him the throne of his father David, and of his kingdom there will be no end" (Lk 1:31-33). Mary had replied simply: "Let it be to me according to your word" (Lk 1:38), as though even then she wanted to give expression to what she now experiences.

In the mystery of the Redemption, grace -- the gift of God himself -- is interwoven with a "price" paid by the human heart. In this mystery we are enriched by a gift from on high (Jas 1:17) and at the same time "bought" by the ransom paid by the Son of God (cf. 1 Cor 6:20; 7:23; Acts 20:28). And Mary, who more than anyone was enriched by gifts, pays all the more. With her heart.

Inseparable from this mystery is the extraordinary promise spoken of by Simeon during the Presentation of Jesus in the Temple: "And a sword will pierce through your heart, so that the thoughts of many hearts may be revealed" (Lk 2:35).

This promise has also been fulfilled. How many human hearts bleed for the heart of this Mother who has paid so dearly!

Once again Jesus lies in her arms, as he did in the stable in Bethlehem (cf. Lk 2:16), during the flight into Egypt (cf. Mt 2:14) and at Nazareth (cf. Lk 2:39-40). Pietà.


Holy Mary, Mother of inexpressible sorrow,
with you we open our arms to Life himself,
and humbly beseech him:

R. Kyrie, eleison.

Holy Mary, Mother and associate of the Redeemer,
in communion with you we open our arms to Christ,
and filled with hope we call upon him.

R. Kyrie, eleison.

Mary Has a Place in Latest Encyclical
Pope Describes Her as "a Woman of the Eucharist"

VATICAN CITY, APRIL 17, 2003 (Zenit.org)

The last chapter of John Paul II's encyclical "Ecclesia de Eucharistia" is dedicated to the Virgin Mary -- a surprise in a document dedicated to the Blessed Sacrament.

"If the Church and the Eucharist are inseparably united, the same ought to be said of Mary and the Eucharist," the Pope states in his 14th encyclical.

Although at "first glance, the Gospel is silent on this subject, Mary can guide us towards this most Holy Sacrament, because she herself has a profound relationship with it," he writes.

For John Paul II, "Mary is a 'woman of the Eucharist' in her whole life," and "there is a profound analogy between the Fiat which Mary said in reply to the angel, and the Amen which every believer says when receiving the body of the Lord."

The relationship between the Virgin Mary and the Eucharist is explained by referring to the "Eucharistic faith" that Mary already practiced "even before the institution of the Eucharist, by the very fact that she offered her virginal womb for the Incarnation of God's Word," the Pope explains.

Mary's sacrifice also unites her with the eucharistic mystery: In No. 56, the encyclical states that "Mary, throughout her life at Christ's side and not only on Calvary, made her own the sacrificial dimension of the Eucharist."

"What must Mary have felt as she heard from the mouth of Peter, John, James and the other Apostles the words spoken at the Last Supper: 'This is my body which is given for you'?" the Holy Father asks. He answers that the "body given up for us and made present under sacramental signs was the same body which she had conceived in her womb."

Therefore, the Pontiff concludes, "Mary is present, with the Church and as the Mother of the Church, at each of our celebrations of the Eucharist."

Hence the invitation to the whole Church to listen to "Mary Most Holy, in whom the Eucharistic mystery shows itself more than in any one else, as mystery of light," he states.

Why the Pope Would Write an Encyclical on the Eucharist
"To Rekindle This Amazement"

VATICAN CITY, APRIL 17, 2003 (Zenit.org)

Why has John Paul II written an encyclical on the Eucharist? The Pope himself answers this question in "Ecclesia de Eucharistia," explaining that the Church will only be able to address the challenge of the new evangelization if she is able to contemplate, and enter into a profound relationship with Christ in the sacrament that makes his presence real.

In No. 6, the Pope is explicit in expressing the objectives of his 14th encyclical.

"I would like to rekindle this Eucharistic 'amazement' by the present Encyclical Letter, in continuity with the Jubilee heritage which I have left to the Church in the Apostolic Letter 'Novo Millennio Ineunte' and its Marian crowning, 'Rosarium Virginis Mariae,'" he says. The latter is a reference to his apostolic letter of last October on the rosary.

"To contemplate the face of Christ, and to contemplate it with Mary, is the program which I have set before the Church at the dawn of the third millennium, summoning her to put out into the deep on the sea of history with the enthusiasm of the new evangelization," he continues.

"To contemplate Christ involves being able to recognize him wherever he manifests himself, in his many forms of presence, but above all in the living sacrament of his body and his blood. The Church draws her life from Christ in the Eucharist; by him she is fed and by him she is enlightened," he adds.

Therefore, the Holy Father says: "How could I not feel the need to urge everyone to experience it ever anew?"

Lastly, in No. 10, John Paul II explains that this document was necessary because, although "the liturgical reform inaugurated by the [Second Vatican] Council has greatly contributed to a more conscious, active and fruitful participation in the Holy Sacrifice of the Altar on the part of the faithful," unfortunately "alongside these lights, there are also shadows."

"In fact, there are places where there is almost total abandonment of the practice of Eucharistic adoration," he writes. "To this must be added, in different ecclesial contexts, certain abuses that contribute to darken correct faith and Catholic doctrine on this admirable Sacrament."

"The Eucharist is too great a gift to tolerate ambiguity and depreciation," the Holy Father concludes.

Holy See's Summary of Encyclical "Ecclesia de Eucharistia"
Issued by Vatican Press Office

VATICAN CITY, APRIL 17, 2003 (Zenit.org)

Here is a summary, issued by the Vatican press office, of John Paul II's new encyclical, "Ecclesia de Eucharistia," published today.

* * *

The fourteenth Encyclical Letter of Pope John Paul II is intended to offer a deeper reflection on the mystery of the Eucharist in its relationship with the Church. The document is relatively brief, but significant for its theological, disciplinary and pastoral aspects. It will be signed on Holy Thursday, during the Mass of the Lord's Supper, within the liturgical setting of the beginning of the Paschal Triduum.

The Eucharistic Sacrifice, "the source and summit of the Christian life," contains the Church's entire spiritual wealth: Jesus Christ, who offers himself to the Father for the redemption of the world. In celebrating this "mystery of faith," the Church makes the Paschal Triduum become "contemporaneous" with men and women in every age.

The first chapter, "The Mystery of Faith," explains the sacrificial nature of the Eucharist which, through the ministry of the priest, makes sacramentally present at each Mass the body "given up" and the blood "poured out" by Christ for the world's salvation. The celebration of the Eucharist is not a repetition of Christ's Passover, or its multiplication in time and in space; it is the one sacrifice of the Cross, which is re-presented until the end of time. It is, in the words of Saint Ignatius of Antioch, "a medicine of immortality, an antidote to death." As a pledge of the future Kingdom, the Eucharist also reminds believers of their responsibility for the present earth, in which the weak, the most powerless and the poorest await help from those who, by their solidarity, can give them reason for hope.

"The Eucharist Builds the Church" is the title of the second chapter. When the faithful approach the sacred banquet, not only do they receive Christ, but they in turn are received by him. The consecrated Bread and Wine are the force which generates the Church's unity. The Church is united to her Lord who, veiled by the Eucharistic species, dwells within her and builds her up. She worships him not only at Holy Mass itself, but at all other times, cherishing him as her most precious "treasure."

The third chapter is a reflection on "The Apostolicity of the Eucharist and of the Church." Just as the full reality of Church does not exist without apostolic succession, so there is no true Eucharist without the Bishop. The priest who celebrates the Eucharist acts in the person of Christ the Head; he does not possess the Eucharist as its master, but is its servant for the benefit of the community of the saved. It follows that the Christian community does not "possess" the Eucharist, but receives it as a gift.

These reflections are developed in the fourth chapter, "The Eucharist and Ecclesial Communion." The Church, as the minister of Christ's body and blood for the salvation of the world, abides by all that Christ himself established. Faithful to the teaching of the Apostles, united in the discipline of the sacraments, she must also manifest in a visible manner her invisible unity. The Eucharist cannot be "used" as a means of communion; rather it presupposes communion as already existing and strengthens it. In this context emphasis needs to be given to the commitment to ecumenism which must mark all the Lord's followers: the Eucharist creates communion and builds communion, when it is celebrated truthfully. It cannot be subject to the whim of individual or of particular communities.

"The Dignity of the Eucharistic Celebration" is the subject of the fifth chapter. The celebration of the "Mass" is marked by outward signs aimed at emphasizing the joy which assembles the community around the incomparable gift of the Eucharist. Architecture, sculpture, painting, music, literature and, more generally, every form of art demonstrate how the Church, down the centuries, has feared no extravagance in her witness to the love which unites her to her divine Spouse. A recovery of the sense of beauty is also needed in today's celebrations.

The sixth chapter, "At the School of Mary, 'Woman of the Eucharist'," is a timely and original reflection on the surprising analogy between the Mother of God, who by bearing the body of Jesus in her womb became the first "tabernacle," and the Church who in her heart preserves and offers to the world Christ's body and blood. The Eucharist is given to believers so that their life may become a continuous Magnificat in honor of the Most Holy Trinity.

The Conclusion is demanding: those who wish to pursue the path of holiness need no new "programs." The program already exists: it is Christ himself who calls out to be known, loved, imitated and proclaimed. The implementation of this process passes through the Eucharist. This is seen from the witness of the Saints, who at every moment of their lives slaked their thirst at the inexhaustible source of this mystery and drew from it the spiritual power needed to live fully their baptismal calling.

3 Days to Relive the Passion, Death and Resurrection of Christ
John Paul II Reflects on the Easter Triduum

VATICAN CITY, APRIL 16, 2003 (Zenit.org)

Here is a translation of the address John Paul II gave today at the general audience, during which he reflected on the mysteries of the life of Christ that Christians relive during Holy Week.

* * *

1. Tomorrow afternoon begins, with the Holy Mass of the Lord's Supper, the Easter triduum, fulcrum of the whole liturgical year. During these days, the Church recollects herself in silence, to pray and meditate on the passion, death and resurrection of the Lord.

Participating in the rites of Holy Thursday, Good Friday and the Easter Vigil, we retrace the last hours of Jesus' earthly life, at the end of which shines the light of the resurrection.

In the canticle just proclaimed, we heard that Christ became "obedient to death, even death on a cross. Because of this, God greatly exalted him" (Philippians 2:8-9). These words summarize the mysterious plan of God, which we shall relive in the coming days, mystery that gives meaning and fulfillment to human history.

2. While the Holy Chrism Mass, which is generally celebrated on Holy Thursday morning, highlights particularly the ministerial priesthood, the rites of the holy Mass of the Lord's Supper are an urgent invitation to contemplate the Eucharist, central mystery of Christian faith and life. Precisely to underline the importance of this sacrament, I have written the encyclical letter "Ecclesia de Eucharistia," which I will have the joy of signing during the Mass of the Lord's Supper. With this text I wish to offer every believer an organic reflection on the eucharistic sacrifice, which encloses the whole spiritual good of the Church.

In the Cenacle, together with the Eucharist, the Lord instituted the ministerial priesthood, so that his sacrifice would be actualized throughout the centuries: "Do this in memory of me" (Luke 22:19). He then left us the new commandment of brotherly love. Through the washing of the feet, he taught his disciples that love must be translated in humble and selfless service toward one's neighbor.

3. Good Friday, a day of penance and fasting, we will recall the passion and death of Jesus, remaining absorbed in adoration of the cross. "Ecce lignum Crucis, in quo salus mundi pependit -- behold the wood of the Cross, from which salvation came to the world." On Calvary, the Son of God took on the burden of our sins, offering himself to the Father as the victim of expiation. From the cross, source of our salvation, flows the new life of the children of God.

The drama of Friday is followed by the silence of Holy Saturday, a day charged with waiting and hope. With Mary, the Christian community watches in prayer next to the sepulcher, waiting for the fulfillment of the glorious event of the Resurrection.

In the holy night of Easter, everything is renewed in the risen Christ. From every corner of the earth the singing of the "Gloria" and the "Alleluia" will rise to heaven, while light will pierce the darkness of night. On Easter Sunday we will exult with the Risen One, receiving from him the greeting of peace.

4. Let us prepare ourselves, dear Brothers and Sisters, to celebrate worthily these holy days, and to contemplate the wonderful work accomplished by God in the humiliation and exaltation of Christ (see Philippians 2:6-11).

To recall this central mystery of faith also implies the commitment to actualize it in the concrete reality of our life. It means to recognize that the passion of Christ continues in the dramatic events that, unfortunately, also at this time afflict so many men and women in every part of the world.

The mystery of the cross and Resurrection assures us, however, that hatred, violence, blood, death do not have the last word in human affairs. The final victory is Christ's and we must start afresh from him, if we wish to build a future of authentic peace, justice and solidarity for all.

May the Virgin, who shared intimately in the salvific plan, accompany us in the path of the passion and cross to the empty tomb, to meet her divine risen Son. Let us enter the spiritual atmosphere of the holy triduum, allowing ourselves to be led by her.

With these sentiments, I express my heartfelt wishes to all for a peaceful and holy Easter.

Questions Arise Over Return of Kazan Icon to Russia
Vatican Looking Into Where and When the Image Will Go Back to Orthodox

VATICAN CITY, APRIL 15, 2003 (Zenit.org)

The Vatican confirmed that John Paul II wishes to return to Russian Orthodox faithful one of the most loved images of that country, the icon of Our Lady of Kazan.

A date and place for the return have yet to be decided. Vatican spokesman Joaquín Navarro-Valls clarified the issue Monday when asked by reporters about the Pope's possible stopover in Russia during his trip to Mongolia this August.

"The Holy Father's desire to return the sacred icon of Our Lady of Kazan, which for years has been cared for in the Vatican, to the Russian people and the Orthodox Patriarchate of Moscow, is well known," Navarro-Valls said. "The appropriate occasion and way of turning it over will be evaluated at the proper time."

Earlier Monday, a Polish radio station reported that John Paul II would stop briefly in Kazan, Russia, in August, as part of an already-scheduled visit to Mongolia.

In statements March 29 to the magazine Inside the Vatican, Sergei Mironov, speaker of the Russian Federation Council, said the Pope had confirmed his intention to return the icon of Our Lady of Kazan.

The leader of the upper house of the Russian Parliament explained that "the Pope said he wished to return the object of worship back to the country."

Mironov also said that the Vatican's secretary of state, Cardinal Angelo Sodano, indicated that there were no serious conflicts between Russia and the Vatican, blocking better relations.

Mironov quoted the cardinal as saying that "the prior incidents have been settled and there are no grounds for new concerns."

In 2005, Kazan will celebrate the 1,000th anniversary of its foundation. The icon of Kazan was lost in 1918 after the Bolsheviks came to power. It was rediscovered and given to the Pope in 1993. Since that time, it has been kept in his private apartments.

The icon is considered by Russian Orthodox believers as miraculous and is known as "the Protection of Russia." The icon first appeared in Kazan in 1579. It is a depiction of the Virgin Mary with the Child Jesus.

The Italian ANSA news agency reported that the Vatican's statement is cautious, because according to information received from Moscow, the Pope's visit still does not have the approval of the Russian Orthodox Patriarchate, which is essential for John Paul II's visit to Russia.

In fact, the Russian Orthodox Patriarchate described as "absolutely improbable" the theory of a papal stopover in Kazan.

Spokesman Igor Vizhanov said that neither the apostolic nunciature of Moscow nor the Kremlin "knew anything" about a planned stopover in Kazan.

From L’Osservatore Romano

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Mary in the Secular Press

The director and editors of Mary Page under the auspices of the International Marian Research Institute do not necessarily endorse or agree with the events and ideas expressed in this feature. Our sole purpose is to report on items about Mary gleaned from a myriad of papers representing the secular press.

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