| Lumen Gentium, 1964
|
- the faithful must in the first place reverence the memory [of Mary] [Canon of the Roman
Mass]
52
- those opinions may be lawfully retained which are propounded in Catholic schools
concerning
her 54
- she is rightly honored by a special cult in the Church 66
- the sacred synod teaches this Catholic doctrine advisedly [Marian cult subordinate to honor
paid
Christ] 67
- that those decrees, which were given in the early days regarding the cult images of Christ,
the
Blessed Virgin...be religiously observed. 67
- [the synod] strongly urges theologians and preachers...to be careful to refrain as much from
all
false exaggeration as from too summary an attitude in considering the special dignity of the
Mother
of God...let them rightly illustrate the duties and privileges of the Blessed Virgin which always
refer
to Christ... 67
- [theologians...] let them carefully refrain from whatever might by word or deed lead the
separated brethren or any others whatsoever into error about the true doctrine of the Church
67
- under the guidance of the Church's magisterium, let them [theologians...] rightly illustrate
the
duties and privileges of the Blessed Virgin which always refer to Christ 67
| Mense Maio, 1965
|
- make provision for special prayers in each diocese and every parish during...May,
devoting...the Feast of Our Lady Queen of Heaven to solemn public prayers 11
- do not fail to lay careful stress on the saying of the Rosary 11
| Christi Matri Rosarii, 1968
|
- it is right for us to direct our attention, yours, venerable brothers, and that of all the faithful
to her 12
- It will be your task, venerable brothers...to prescribe the observances [4 Oct 1966] through
which [all]... may be joined together in generous prayer to her 19
| Signum Magnum, 1967
|
- We wish...to remind all members of the Church of the close and enduring connection
between Mary's spiritual motherhood ...[LG 60-65] and the duties of all redeemed men toward
her as Mother of the Church 4
- Jesus gave us Mary as our Mother, and proposed her as a model to be imitated. Now it is
quite fitting that children should think the same way as their mothers, and reflect their
praiseworthy virtues in their own behavior 31
| Basic Teaching for Catholic Education
(USA), 1973 |
- Religious instruction should lead
- the teacher should explain
- In religious instruction there should be
veneration due ...should be taught 24
| Behold Your Mother (USA), 1973
|
- We urge the restoration and renewal of the ancient love of Christendom for the Mother of
the Lord as a tribute to lay tenderly at her feet. 11
To venerate Mary correctly means to acknowledge her Son, for she is the Mother of God.... (LG
66) 82
- [concerning cult/devotion] A middle way is recommended between the extremes of too
much
and too little. 91
- With the Vatican Council we remind true lovers of our Lady of the danger of superficial
sentiment and vain credulity. (LG 67) 100
| Marialis Cultus, 1974
|
[Devotion to Mary must have these aspects:] Trinitarian, Christological, Ecclesial
24-25f.
- This devotion fits-as we have indicated above-into the only worship that is rightly called
"Christian," because it takes its origin and effectiveness from Christ, finds its complete
expression
in Christ, and leads through Christ in the Spirit to the Father. (In)
- In the sphere of worship this devotion necessarily reflects God's redemptive plan, in which a
special form of veneration is appropriate to the singular place which Mary occupies in that plan.
(LG 66) (In)
- Indeed every authentic development of Christian worship is necessarily followed by a
fitting
increase of veneration for the Mother of the Lord. (In)
- Moreover, the history of piety shows how "the various forms of devotion towards the
Mother of God that the Church has approved within the limits of wholesome and orthodox
doctrine" (LG 66) have developed in harmonious subordination to the worship of Christ, and
have
gravitated towards this worship as to their natural and necessary point of reference. (In)
- it is useful to return to [LG, SM themes] in order to remove doubts and, especially, to help
the development of that devotion to the Blessed Virgin which in the Church is motivated by the
Word of God and practiced in the Spirit of Christ. (In)
- by linking the awaiting of the Messiah and the awaiting of the glorious return of Christ with
the admirable commemoration of His Mother, presents a happy balance in worship. This balance
can be taken as a norm for preventing any tendency (as has happened at times in certain forms of
popular piety) to separate devotion to the Blessed Virgin from its necessary point of
reference-Christ. It also ensures that this season, as liturgy experts have noted, should be
considered as a
time particularly suited to devotion to the Mother of the Lord. This is an orientation that we
confirm and which we hope to see accepted and followed everywhere. 4
- [Church regarding development of Marian devotion] with careful attention to truth and with
an ever watchful nobility of expression 15
- ... the liturgy ... constitutes the golden norm for Christian piety ... 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." (LG 67) This is an exhortation that we would like to see accepted
everywhere without reservation and put into zealous practice. 23
- ... 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 communities 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. 24
- expressions of devotion should reflect God's plan 25
- devotion to the Blessed Virgin must explicitly show its intrinsic and ecclesiological content:
thus it will be enabled to revise its forms and texts in a fitting way. 28
Biblical, Liturgical, Ecumenical and Anthropological [Articles 29-39]
- 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. 29
- other forms of devotion ... the criteria on which they should be based... the norm laid down
in
the Constitution Sacrosanctum concilium. ... while wholeheartedly approving of the practices of
piety of the Christian people ...: "...it is necessary however that such devotions with
consideration
for the liturgical seasons should be so arranged as to be in harmony with -.,the sacred liturgy.
They should somehow derive their inspiration from it, and because of its pre-eminence they
should orient the Christian people towards it." (DV 13) 31
- recall the rule laid down by the Council prescribing that exercises of piety should be
harmonized with the liturgy, not merged into it. 31
- 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. 31
- Devotion to the Blessed Virgin must also pay close attention to certain findings of the
human
sciences. [Need to] help to eliminate one of the difficulties experienced in devotion ... 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. 34
- 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 coresponsibility 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. 34
- In consequence ... 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 local Christian
communities and the faithful themselves to examine these difficulties with due care. 34
- 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. [nevertheless the Angelus
and the Rosary are discussed here] 40
- [Note: Exhortation addressed to the bishops]
| Sharing the Light of Faith (USA),
1979 |
- should be taught by word and example [see above] 106
- the Hail Mary...should be know by all 143
| Catechesi Tradendae, 1979
|
- What kind of catechesis would it be that failed to give their full place 301
| Redemptoris Mater, 1987
|
- [in context of discussion on Magnificat] there is a duty to safeguard carefully the
importance
of "the poor" and of "the option in favor of the poor" in the word of the living God. These are
matters and questions intimately connected with the Christian meaning of freedom and
liberation.
37
- For every Christian, for every human being, Mary is the one who first "believed," and
precisely with her faith as Spouse and Mother she wishes to act upon all those who entrust
themselves to her as her children. And it is well known that the more her children persevere and
progress in this attitude, the nearer Mary leads them to the "unsearchable riches of Christ" (Eph.
3:8). And to the same degree they recognize more and more clearly the dignity of man in all its
fullness and the definitive meaning of his vocation, for "Christ ... fully reveals man to man
himself." (GS 22) 46
- Paul VI said: "Knowledge of the true Catholic doctrine regarding the Blessed Virgin Mary
will always be a key to the exact understanding of the mystery of Christ and of the Church." (21
Nov 1964) 47
| The VM in Intellectual and Spiritual
Formation, 1988 |
- The dignity and importance of Mariology, therefore, derive from the dignity and importance
of Christology, from the value of ecclesiology and pneumatology, from the meaning of
supernatural anthropology and from eschatology: Mariology is closely connected with these
tracts. 22
- The data expounded in the first part of this Letter show that Mariology is alive and active in
relevant questions in matters doctrinal and pastoral. However it is necessary that the study of
Mariology, together with attention to the pastoral problems which are emerging gradually, attend
to rigorous research, conducted according to scientific criteria. 23
- The study of the sacred Scriptures, therefore, must be the soul of Mariology (DV 24; OT
16). 24
- Research into Scripture and Tradition ... must also integrate and be strengthened by the
more
secure fruits of learning in anthropology and the human sciences. 27
The Teaching of Mariology
- Considering the importance of the Virgin in the history of salvation and in the life of the
people of God, and after promptings of Vatican Council II and of the Popes, it would be
unthinkable that the teaching of Mariology be obscured today: it is necessary therefore that it be
given its just place in seminaries and theological faculties. 27
- Such teaching, consisting of a "systematic treatment" will be:
- a) organic, that is, inserted adequately in the program of studies of the theological
curriculum;
- b) complete, so that the person of the Virgin be considered in the whole history of
salvation,
that is in her relation to God; to Christ, the Word incarnate, Saviour and Mediator; to the Holy
Spirit, the Sanctifier and Giver of life; to the Church, sacrament of salvation; to man-in his
origins
and his development in the life of grace, and his destiny to glory;
- c) suited
- - to the various types of institution (centres of religious culture, seminaries, theological
faculties...) and
- - to the level of the students:
- future priests and teachers of Mariology,
- animators of Marian piety in the dioceses,
- those who are responsible for formation in the religious life, catechists,
- those who give conferences, and
- the many who want to deepen their knowledge of Mary. 28
- Teaching thus given will avoid one-sided presentations of the figure and mission of Mary,
presentations which are detrimental to the whole vision of her mystery. Sound teaching will be a
stimulus to deep research B in seminaries and through the writing of licence and doctoral theses
B
into the sources of Revelation and the documents. Mariological study can also profit from
interdisciplinary teaching. 29
- It is necessary, therefore, that every centre of theological study B according to its proper
physiognomy B plan that in its Ratio studiorum the teaching of Mariology be included, having
the
characteristics listed above; and, consequently, with the teachers of Mariology being properly
qualified. 30
- With regard to this latter point, we would draw attention to the Norms of the Apostolic
Constitution Sapientia Christiana which provide for licences and doctorates in theology,
specializing in Mariology. 31
- the Congregation for Catholic Education wishes to reaffirm the necessity of furnishing
seminarians and students of all centres of ecclesiastical studies with Mariological formation
which
embraces study, devotion and life-style.
- They must:
- a) acquire a complete and exact knowledge of the doctrine of the Church about the Virgin
Mary which enables them to distinguish between true and false devotion, and to distinguish
authentic doctrine from its deformations arising from excess or neglect; and above all which
discloses to them the way to understand and to contemplate the supreme beauty of the glorious
Mother of Christ;
- b) nourish an authentic love for the Mother of the Saviour and Mother of mankind, which
expresses itself in genuine forms of devotion and is led to "the imitation of her virtues" (Lumen
Gentium, 67), above all to a decisive commitment to live according to the commandments of
God
and to do his will (cf. Mt 7:21; Jn 15:14);
- c) develop the capacity to communicate such love to the Christian people through speech,
writing and example, so that their Marian piety may be promoted and cultivated. 34
- There are numerous advantages to be derived form an adequate Mariological formation in
which the ardour of faith and the commitment to study are harmoniously composed:
- - on the intellectual level, so that the truth about God, about Man, about Christ and about
the Church are understood the more in understanding the "truth about Mary";
- - on the spiritual level, so that such information will help a Christian to welcome the
Mother
of Jesus and "bring her into everything that makes up his inner life" (RM 45);
- - on the pastoral level, so that the Mother of the Lord may be strongly felt as a presence of
grace among the Christian people. 35 ( Document is meant for educators and stresses
the "doctrinal" in the first place.
| To All Consecrated Persons, Marian
Year, 1988 |
- I exhort you to respond to this desire of Mary's with a community act of dedication, which
is precisely "the response to the love of a Mother." (RM 45) 39
|
| Rosarium Virginis Mariae, 2002
|
- In effect, the Rosary is simply a method of contemplation. As a method, it serves as a means
to an end and cannot become an end in itself. All the same, as the fruit of centuries of
experience, this method should not be undervalued. In its favor one could cite the experience of
countless Saints. This is not to say, however, that the method cannot be improved. ... Otherwise
there is a risk that the Rosary would not only fail to produce the intended spiritual effects, but
even that the beads, with which it is usually said, could come to be regarded as some kind of
amulet or magic object, thereby radically distorting their meaning and function. 28
- This need for concreteness finds further expression in the announcement of the various
mysteries of the Rosary. Obviously these mysteries neither replace the Gospel nor exhaust its
content. The Rosary, therefore, is no substitute for lectio divina; on the contrary, it presupposes
and promotes it. Yet, even though the mysteries contemplated in the Rosary, even with the
addition of the mysteria lucis, do no more than outline the fundamental elements of the life of
Christ, they easily draw the mind to a more expansive reflection on the rest of the Gospel,
especially when the Rosary is prayed in a setting of prolonged recollection. 29
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