Marian devotions
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The following Marian devotions are intercessions to God through the mediation of Mary, the mother of Jesus, or acts of devotions focusing on Mary.
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[edit] Propriety
Marian devotion is important to the Roman Catholic, Orthodox (both Eastern Orthodox and Oriental Orthodox) and High Church Anglican (particularly the Anglo-Catholic) traditions; but most Protestants reject it as improper.
Protestants argue that Marian devotion is akin to worship, but Christians are to worship God (the Holy Trinity) alone, and not Mary or the saints. Catholics and Orthodox note that this is not the worship that is due to God alone (Greek: latria), but merely veneration (dulia or proskinesis); however, Protestants do not accept that argument. Protestants are of the opinion that Marian devotion, even if not worship, distracts from attention to God, and devotion to Mary is likely to give rise to tendencies to equate Mary with God. Catholics and Orthodox however would argue that it is the wish of Jesus that Christians should venerate Mary because according to the New Testament she magnifies the Lord, and magnification of her magnifies God (see Mariology). Protestants also feel that many of the Catholic and Orthodox traditions about Mary are not found in the Bible, and therefore should be rejected. Catholics argue that Marian doctrine is implicit in the Bible, as for instance when in the Magnificat, Mary, under the inspiration of the Holy Spirit says, "henceforth, all generations shall call me blessed" (Luke 1:48).
The early reformers, however, believed that Mary should be held in highest reverence, and even advocated the use of the Ave Maria through “and blessed is the fruit of thy womb, Jesus” as a sign of reverence for and devotion to the Virgin.
Moreover, both Luther and Calvin believed the doctrine, now controversial among Protestants, of Mary's perpetual virginity. This belief is even attested to in the Augsburg Confession, one of the foundations of Lutheranism.
[edit] Eastern Orthodoxy
The Eastern Orthodox Church considers Mary to have been elevated by God to the highest status, above all other creatures, though still only a human being. The Orthodox hymn Axion Estin speaks of Mary as being "More honorable than the cherubim, and more glorious beyond compare than the seraphim". The Orthodox, however, do not accept the Roman Catholic definition of the Immaculate Conception of Mary; in other words, they believe that at her conception, Mary shared in ancestral sin (what is known in the West as 'original sin'), like every other human being, excepting only Jesus Christ.[1]
[edit] Theotokos
One title of the Virgin Mary, Theotokos ("the one who gave birth to God"), is very important in Orthodox theology. Since Jesus Christ is understood by Christian orthodoxy as both fully God and fully human, Mary is called "Theotokos" to affirm the fullness of God's incarnation. Near the beginning of the fifth century, the Nestorians denied Mary the title of Theotokos but instead would only call her Christotokos ("the one who gives birth to Christ"), acknowledging only that she gave birth to the humanity of Jesus, but not to his divinity. The Council of Ephesus decreed, in opposition to the Nestorians, that Mary is Theotokos because her son Jesus is one person who is both God and man. As Cyril of Alexandria wrote, "I am amazed that there are some who are entirely in doubt as to whether the holy Virgin should be called Theotokos or not. For if our Lord Jesus Christ is God, how is the holy Virgin who gave [Him] birth, not [Theotokos]?"[2] Thus the significance of the term Theotokos lies more in what it says about Jesus than any declaration about Mary. Mariology is always understood as a branch of Christology.
Within the Orthodox doctrinal teaching on the economy of salvation, Mary's identity, role, and status as Theotokos is acknowledged to be indispensable, and it is for that reason formally defined as official dogma. The only other Mariological teaching so defined is that of her perpetual virginity. Other Marian beliefs (for example, her sinlessness, the circumstances surrounding her conception and birth, her Presentation in the Temple, and her Dormition) are expressed in the Church's liturgy but are not formally defined dogmatically, and belief in them is not a condition for baptism or continued good standing in the church.
[edit] Prayer
Devotion to Mary is very strong in the Orthodox Church, and she is mentioned numerous times in all of the Divine Services and the Divine Liturgy. The final peitition of each ektenia (litany) ends with an invocation of the Virgin Mary. When a series of troparia are chanted, the final one is often a Theotokion (hymn to the Virgin Mary).
One of the most important Marian devotions is the Akathist to the Theotokos, which is chanted every year during Great Lent, and is frequently chanted throughout the year as a private devotion. Some people chant the Akathist as part of their preparation for Holy Communion.
[edit] Roman Catholicism
Among Roman Catholics Marian devotions continue to remain highly prominent. For instance, in his 2001 encyclical Rosarium Virginis Mariae Pope John Paul II discussed how his motto "Totus Tuus" was inspired by the writings of Saint Louis de Montfort on the total devotion to the Virgin Mary[3], which he quoted:
- Since Mary is of all creatures the one most conformed to Jesus Christ, it follows that among all devotions that which most consecrates and conforms a soul to our Lord is devotion to Mary, his Holy Mother, and that the more a soul is consecrated to her the more will it be consecrated to Jesus Christ."
The Roman Catholic tradition has a well established philosophy for the study and veneration of the Virgin Mary via the field of Mariology with Pontifical schools such as the Marianum specifically devoted to this task[4][5][6].
[edit] Marian reparations
Roman Catholic tradition includes specific prayers and devotions as Acts of Reparation to the Virgin Mary for insults that she suffers. The Raccolta Catholic prayer book (approved by a Decree of 1854, and published by the Holy See in 1898) includes a number of such prayers.[7][8][9]
These prayers do not involve a petition for a living or deceased beneficiary, but aim to repair the sins of others against the Virgin Mary.
[edit] Marian litanies
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The earliest known genuine text of a Marian litany is in a 12th century codex in the Mainz Library, with the title Letania de domina nostra Dei genitrice virgine Maria: oratio valde bona: cottidie pro quacumque tribulatione recitanda est.[10]
It opens with the usual "Kyrie Eleison"; then follow the invocations of the Trinity, but with amplifications, e.g. "Pater de celis deus, qui elegisti Mariam semper virginem, miserere nobis"; these are followed by invocations of the Virgin Mary in a long series of praises, of which a brief selection will be enough: "Sancta Maria, stirps patriarcharum, vaticinium prophetarum, solatium apostolorum, rosa martirum, predicatio confessorum, lilium virginum, ora pro nobis benedictum ventris tui fructum"; "Sancta Maria, spes humilium, refugium pauperum, portus naufragantium, medicina infirmorum, ora pro nobis benedictum ventris tui fructum"; etc. This goes on for more than fifty times, always repeating the invocation "Sancta Maria", but varying the laudatory titles given. Then, after this manner of the litanies of the saints, a series of petitions occur, e.g.: "Per mundissimum virgineum partum tuum ab omni immundicia mentis et corporis liberet nos benedictus ventris tui fructus"; and farther on, "Ut ecclesiam suam sanctam pacificare, custodire, adunare et regere dignetur benedictus ventris tui fructus, ora mater virgo Maria." The litany concludes with the "Agnus", also amplified, "Agne dei, filius matris virginis Marie qui tollis peccata mundi, parce nobis Domine", etc.
Lengthy and involved litanies of this type do not seem to have won popularity, though it is possible to find other examples of a like kind. However, during the two centuries that followed, many Marian litanies were composed. Their form remains uncertain and hesitating, but the tendency is always towards brevity and simplicity. To each invocation of "Sancta Maria" it becomes customary to add only one praise, and these praises show in general a better choice or a better arrangement. The petitions are often omitted or are changed into ejaculations in honour of the Blessed Virgin.
A litany of this new form is that of a codex in the Library of St. Mark's, Venice, dating from the end of the 13th or the beginning of the 14th century. It is found, though with occasional variants, in many manuscripts, a sure sign that this text was especially well known and favourably received. It omits the petitions, and consists of seventy-five praises joined to the usual invocation, "Sancta Maria". Here is a short specimen, showing the praises to be met with most frequently also in other litanies of that or of later times: "Holy Mary, Mother and Spouse of Christ, pray for me [other MSS. have "pray for us"-the "pray" is always repeated]; Holy Mary, Mother inviolate; Holy Mary, Temple of the Holy Ghost; Holy Mary, Queen of Heaven; Holy Mary, Mistress of the Angels; Holy Mary, Star of Heaven; Holy Mary, Gate of Paradise; Holy Mary, Mother of True Counsel; Holy Mary, Gate of Celestial Life; Holy Mary, Our Advocate; Holy Mary, brightest Star of Heaven; Holy Mary, Fountain of True Wisdom; Holy Mary, unfailing Rose; Holy Mary, Beautly of Angels; Holy Mary, Flower of Patriarchs; Holy Mary, Desire of Prophets; Holy Mary, Treasure of Apostles; Holy Mary, Praise of Martyrs; Holy Mary, Glorification of Priests; Holy Mary, Immaculate Virgin; Holy Mary, Splendour of Virgins and Example of Chastity", etc.
The first Marian litanies must have been composed to foster private devotion, as it is not at all probable that they were written for use in public, by reason of their drawn-out and heavy style. But once the custom grew up of reciting Marian litanies privately, and of gradually shortening the text, it was not long until the idea occurred of employing them for public devotion, especially in cases of epidemic, as had been the practice of the Church with the litanies of the Saints, which were sung in penitential processions and during public calamities. Hence it must be emphasized that the earliest certain mention we have of a public recital of Marian Litanies is actually related to a time of pestilence, particularly in the 15th century. An incunabulum of the Casanatensian Library in Rome, which contains the Venice litanies referred to above, introduces them with the following words: "Oraciones devote contra imminentes tribulaciones et contra pestem". At Venice, in fact, these same litanies were finally adopted for liturgical use in processions for plague and mortality and asking for rain or for fair weather. Probably they began to be sung in this connection during the calamities of the 15th century; but in the following century we find them prescribed, as being an ancient custom, in the ceremonials of St. Mark's, and they were henceforth retained until after the fall of the republic, i.e., until 1820.
In the second half of the 15th century we meet another type of litany which was to be publicly chanted tempore pestis sive epydimic. The invocations are very simple and all begin, not with the words "Sancta Maria", but with "Sancta mater", e.g.: Sancta mater Creatoris; Sancta mater Salvatoris; Sancta mater munditie; Sancta mater auxilii; Sancta mater consolationis; Sancta mater intemerata; Sancta mater inviolata; Sancta mater virginum, etc. At the end, however, are a few short petitions such as those found in the litanies of the saints.
Before going further, it may be well to say a few words on the composition of the litanies we have been considering. With regard to their content, which consists mainly of praises of the Blessed Virgin, it would seem to have been taken not so much from the Scriptures and the Fathers, at least directly, as from popular medieval Latin poetry. To be convinced of this, it suffices to glance through the Daniel and Mone collections, and especially through the "Analectica Hymnica medii ævi" of DrevesBlume. In the earlier and longer litanies whole rhythmic strophes are to be found, taken bodily from such poetry, and employed as praises of the Blessed Virgin. With regard to their form, it is certain that those who first composed the Marian litanies aimed at imitating the litanies of the Saints which had been in use in the Church since the 8th century. During the Middle Ages, as is well known, it was customary to repeat over and over single invocations in the litanies of the saints, and thus we find that the basic principle of the Marian litanies is this constant repetition of the invocation, "Sancta Maria, ora pro nobis." And in order that this repetition might not prove monotonous in the Middle Ages recourse was had to an expedient since then universally used, not only in private devotions but even in liturgical prayer, that of amplifying by means of what are called tropes or farcituræ. They had a model in the Kyrie of the Mass, e.g. "Kyrie, fons bonitatis, pater ingenite, a quo bona cuncta procedunt, eleison." It was an easy matter to improvise between the "Sancta Maria" and the "Ora pro nobis", repeated over and over, a series of tropes consisting of different praises, with an occasional added petition, imitated however broadly from the litanies of the saints. Thus the Marian litany was evolved.
Gradually the praises became simpler; at times the petitions were omitted, and, from the second half of the 15th century, the repetition of the "Sancta Maria" began to be avoided, so that the praises alone remained, with the accompaniment "Ora pro nobis". This made up the new group of litanies which we must now consider. The connecting link between the litanies we have discussed and this new group may have been a litany found in a manuscript of prayers, copied in 1524 by Fra Giovanni da Falerona. It consists of fifty-seven praises, and the "Sancta Maria" is repeated, but only at intervals of six or seven praises, perhaps because the shape or size of the parchment was so small that it held only six or seven lines to the page, and the copyist contented himself with writing the "Sancta Maria" once at the head of each page. But, because of its archaic form, this litany must be considerably anterior to 1524, and may have been copied from some 15th century MS. The praises are chosen in part from previous litanies, and in part they are original. Moreover, their arrangement is better and more varied. The first place is given to praises bestowed on the name of "Mater"; then come those expressing the Blessed Virgin's tender love for mankind; then the titles given her in the creeds; then those beginning with "Regina", which are identical with those we now have in the Litany of Loreto. Two new titles are introduced: "Causa nostræ lætitiæ" and "Vas spirituale", which are not found in earlier litanies. Noteworthy also are three invocations, "Advocata christianorum", "Refugium desperatorum", "Auxilium peccatorum", which passed by an easy change into the "Refugium peccatorum" and "Auxilium christianorum" of the Litany of Loreto. In a word, if we omit the petitions of this older form, and its reiteration of the "Sancta Maria", we have a litany which in the choice and arrangement of praises comes very close to the Litany of Loreto.
Now there are many similar examples in which the litany consists of praises alone without the repetition of the "Sancta Maria", and in which arrangement and form come nearer and nearer to the Litany of Loreto. Such are: (1) a litany in a manuscript of the Biblioteca Angelica in Rome (formerly, No. 392; second half of the 15th century; fol. 123). Except for light variants, it is identical with one printed at Venice in 1561, and another printed at Capri in 1503; (2) a litany found in a manuscript missal of the 16th century; (3) a litany printed at Venice in two different editions of the "Officium B. Virginis" in 1513 and 1545; (4) a litany found in a codex of the "Compagnia della Concezione di Maria SS." of Fiorenzuola d'Arda (Piacenza), founded in 1511; (5) a litany found in a codex of the priory of Sts. Philip and James, Apostles, at Montegranaro, in which the baptisms during the years 1548-58 are recorded. This litany is the shortest of all and the closest in similarity to that of Loreto.
This form of litany was widely circulated, both in script and in print, during the 16th century. A comparison of the texts will show that they contain the praises in the Loreto Litany, with two exceptions: the "Virgo prudentissima" of the Loreto Litany is found as "Virgo prudens", and the "Auxilium christianorum", though it appears in no text before this time, is, as remarked above, an easy variant of the litany of 1524. So far no MS. of the Loreto Litany has been discovered, but it cannot be doubted that it is nothing more than a happy arrangement of a text belonging to the last group. And, moreover, it may be laid down as probable that the Loreto text became customary in the Holy House towards the close of the 15th century, at a time when in other places similar litanies were being adapted for public use to obtain deliverance from some calamity. It is only in 1531, 1547, and 1554, that the documents afford indications of litanies being sung in that sanctuary, though the text is not given.
[edit] See also
- Hail Mary
- Salve Regina (Hail, Holy Queen)
- Litany of the Blessed Virgin Mary
- Mary, Mother of Grace
- Memorare (Remember, O Most Gracious Virgin Mary)
- Angelus
- First Saturday Devotions
- Holy Family (Holy Family Prayer)
- Holy Name of Mary
- Rosary
- Swapping of the handkerchief
- Prayer to Saint Joseph
- List of prayers – Christian prayers
- Power of Christian prayer
- Joy of all who Sorrow
- Theotokos
- Mary Untier of Knots
- Titles of Mary
- Three Hail Marys
- Anglican Marian theology
- History of Roman Catholic Mariology
- Marian doctrines of the Catholic Church
- Theotokos
- Blessed Virgin Mary (Roman Catholic)
- Mary (mother of Jesus)
- Islamic view of Virgin Mary
- Acts of Reparation to the Virgin Mary
- Protestant views of Mary
[edit] References
- ^ Antony Hughes, M.Div., 2004, Ancestral Versus Original Sin: An Overview with Implications for Psychotherapy. Accessed 2007-12-28.
- ^ Cyril of Alexandria, Epistle 1, "To the Monks of Egypt"; Migne, Patrologia Graecae, 77:13B
- ^ Pope John Paul II's encyclical Rosarium Virginis Mariae http://www.vatican.va/holy_father/john_paul_ii/apost_letters/documents/hf_jp-ii_apl_20021016_rosarium-virginis-mariae_en.html
- ^ Mariology Society of America http://mariologicalsocietyofamerica.us
- ^ Centers of Marian Study http://www.servidimaria.org/en/attualita/promotori2/promotori2.htm
- ^ Publisher’s Notice in the Second Italian Edition (1986), reprinted in English Edition, Gabriel Roschini, O.S.M. (1989). The Virgin Mary in the Writings of Maria Valtorta (English Edition). Kolbe's Publication Inc. ISBN 2-920285-08-4
- ^ Ann Ball, 2003 Encyclopedia of Catholic Devotions and Practices ISBN 087973910X
- ^ Catholic Encyclopedia http://www.newadvent.org/cathen/12620a.htm
- ^ Joseph P. Christopher et al, 2003 The Raccolta St Athanasius Press ISBN 978-0970652669
- ^ Sauren claims that the first and oldest Marian litany is a pious laus to the Virgin in the Leabhar Breac, a 14th century MS., now in the library of the Royal Irish Academy, and written "in the purest style of Gaedhlic", according to O'Curry, who explained its various parts. This laus of 59 eulogies on the Virgin occurs on fol. 121, and O'Curry calls it a litania, attributing it at the latest to about the middle of the 8th century. But it has not at all the form of a lintany, being rather a sequence of fervent praises, like so many that occur in the writings of the Fathers, especially after the 4th century. As a matter of fact, Dr. Sicking has shown that the entire laus of the "Leabhar Breac" is copied almost word for word from the first and third of the "Sermones Dubii" of St. Ildephonsus.
This article incorporates text from the public-domain Catholic Encyclopedia of 1913.
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