| Behold Your Mother (USA), 1973
|
- [The document does not per se give indications of cultural adaptation regarding Marian
devotion,
etc. The appendix does show, however, that evangelization, especially the naming, consecrating,
and
patronage of the land was Marian, especially under the title Immaculate Conception.]
| Marialis Cultus, 1974
|
- local devotions and which have acquired a wider popularity and interest 8 [see
same
in
liturgical expressions]
- ... many forms according to circumstances of time and place, the different sensibilities of
peoples
and their different cultural traditions 24
| Sharing the Light of Faith (USA),
1979 |
- [see: national patronage,
Mary's Immaculate Conception]
- with the multiplicity of ethnic and cultural backgrounds, devotions to the Lord, the virgin
and
the saints provide a rich tapestry on which is woven the many threads of our ancestry in the faith.
143
| The VM in Intellectual and Spiritual
Formation, 1988 |
- [post-conciliar: new themes, new treatments] the problem of inculturation of Marian
doctrine
and forms of Marian piety 16
Orientale Lumen, 1995
Ut Unum Sint, 1995 |
- At a time when it is increasingly recognized that the right of every people to express
themselves
according to their own heritage of culture and thought is fundamental, the experience of the
individual
churches of the East is offered to us as an authoritative example of successful inculturation.
OL 7
|
| Rosarium Virginis Mariae, 2002
|
- Such a final prayer could take on a legitimate variety of forms, as indeed it already does. In
this way the Rosary can be better adapted to different spiritual traditions and different Christian
communities. It is to be hoped, then, that appropriate formulas will be widely circulated, after
due pastoral discernment and possibly after experimental use in centers and
shrines particularly devoted to the Rosary, so that the People of God may benefit from an
abundance of authentic spiritual riches and find nourishment for their personal contemplation.
35
- This indication is not intended to limit a rightful freedom in personal and community prayer,
where account needs to be taken of spiritual and pastoral needs and of the occurrence of
particular liturgical celebrations which might call for suitable adaptations. What is really
important is that the Rosary should always be seen and experienced as a path of contemplation.
38
|
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