Veneration of Mary in the Catholic Church

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In the Catholic Church, the cult of Mary, the mother of Jesus, encompasses various devotions of Mary that include prayer, godly acts, visual arts, poetry, and music devoted to the Blessed Virgin Mary. The popes have pushed it, while also taking steps to reform some of its manifestations. The Holy See emphasizes the importance of distinguishing "true from false devotions, and authentic doctrines of deformation by excess or defect". There are significantly more degrees, feasts, and practices of Marian venerative among Roman Catholics than in other Western Christian traditions. The term hyperdulia shows special respect because Mary, is greater than ordinary dulia for other saints, but is totally different from latria caused only to God. The term "Mariolatry" is a Protestant patronizing label for the overwhelmingly devoted Catholic devotion to Mary.

Believing in the incarnation of God the Son through Mary is the basis for calling him the Mother of God, manifested as dogma at the Council of Ephesus in 431. At the Second Vatican Council and in the encyclical of Pope John Paul II Redemptoris mater he was spoken of as Mother Church.

The growth of Roman Catholic worship of Mary and Mariology often comes not from official declarations, but from the writings of Mary of saints, popular devotions, and occasionally reporting Mary apparitions. The Holy See only approves certain people worthy of trust; most recent 2008 recognition sightings as far back as 1665.

The further pious worship of the Blessed Virgin Mary encouraged by the Pope is shown in the canonical crowning given to popular Marian drawings that are respected in certain regions throughout the world, while the Marian movement and society with millions of members has emerged from beliefs in such events Akita, FÃƒÆ'Ã‚Â¡tima, and Lourdes, and other reasons.

Video Veneration of Mary in the Catholic Church

From Christ to Mary in the Roman Catholic tradition

In Roman Catholicism, the cult of Mary is a natural consequence of Christology: Jesus and Mary are sons and mothers, redeemer and redeemed. This sentiment is expressed by Pope John Paul II in his encyclical Redemptoris mater: "At the center of this mystery, in the midst of this faith faith, Mary stands as a loving Mother of Redeemer, she is the first to experience it : 'For the wonders of nature, you gave birth to your Creator'! "

In the Roman Catholic tradition, Mariology is seen as a fully developed Christology. Mary is seen as contributing to a fuller understanding of the life of Jesus. In this view, Christology without Mary is not based on the total revelation of the Bible. The traces of this parallel interpretation back to the early days of Christianity and many saints have since concentrated on him.

The development of this approach continued into the 20th century. In his book in 1946 Composition Mariologiae, Mariologist Gabriel Roschini explains that Mary not only participated in the physical birth of Jesus, but, by conception, she entered with him into spiritual unity. The divine plan of salvation, which is not only material, belongs to a permanent spiritual unity with Christ. Joseph Cardinal Ratzinger (later Pope Benedict XVI) writes: "It is important to return to Mary if we want to return to the 'truth about Jesus Christ,'" the truth about the Church "and" the truth about man "that John Paul II proposed as a program for all Christianity, "to ensure an authentic approach to Christology through a return to" the whole truth about Mary ".

Maps Veneration of Mary in the Catholic Church

From homage to theology

It is possible that the practice of pleading the Mother of Christ has become more familiar to the faithful just before any statement in the writings of the early Church Fathers. Christian love for Mary is intuited, often in anticipation, certain aspects of the mystery of the Blessed Virgin, calling the attention of theologians and pastors to them. Venerative and devotional practices often precede formal theological declarations by the Magisterium.

The worship of the Blessed Virgin takes place in various ways. Mary's prayers and hymns usually begin with praise of him, followed by a petition. The number of Marian titles continues to grow since the 3rd century, and many of the titles that existed in the 5th century, grew mainly during the Middle Ages.

Theological foundation for Mary worship

Venerasi to Mary is based on Luke's reference to Mary as a servant of God who have welcomed and praised by Elizabeth and Gabriel. God's work further illuminated in the dogma of Mary of the Roman Catholic Church as the Immaculate Conception and the Assumption, and the Roman Catholic view, part of the apostolic tradition and divine revelation. People of Ã¢ â‚¬ <Ã¢ â‚¬ Mary's role in salvation and redemption

One component of the Catholic worship of Mary is the focus on her participation in the process of salvation and redemption. This has been explored by writers such as Edward Schillebeeckx and Adrienne von Speyr.

The Gospel of John records his presence at the beginning and end of his public life. The most important is the presence of Mary on the Cross, when she receives from her dying son the responsibility to be the mother of the beloved disciple and, in him, to all Christians. The Acts of the Apostles clearly mentions the Mother of Jesus among the women of the first community who waited for Pentecost. John Eudes writes that: "The Virgin Mary begins to work together in the plan of salvation, from the moment she gave her consent to the Incarnation of the Son of God."

Lumen gentium , the 1966 Dogmatic Constitution of the Church acknowledges, "... all the salvific effects of the Holy Virgin on man come not from some inner need, but from divine pleasure." This flows out of Christ's abundance of merit, rested on His mediation, completely dependent on it and pulled all its power from it. "In one way he cooperated with his obedience, faith, hope, and burning charity in the Savior's work in giving back the supernatural life to the souls. "Therefore he is our mother in the order of grace."

One of the first scholars to offer a theological foundation on the problem of Immaculate Conception was the Franciscan Duns Scotus who developed the concept that Mary was preserved from sin by the redeeming virtue of Jesus. The worship and worship of the Blessed Mother continued to spread, when she came to be seen as a helpful Christian mother, and by the fifteenth century these practices had oriented many Catholic devotions.

Saint Veronica Giuliani reveals how Mary's suffering at Calvary united her heart with the heart of Jesus when she suffered every torture with her. Loyalty to the heart is formalized by Jean Eudes who organized the biblical and theological foundations and developed the liturgical theme. The vative aspects of the united nature of the two hearts continued throughout the centuries and in 1985 Pope John Paul II coined the term "The Alliance of the Hearts of Jesus and Mary", and in 1986 aimed at an international conference on that. topic was held in FÃƒÆ'Ã‚Â¡tima, Portugal.

In the 18th century, the constant growth of Mary worship has emphasized Mary's role in salvation. The Catholic focus on Mary's role in salvation and redemption continues with the 1987 encyclical John Paul II Redemptoris mater

Mary Mary as a protector and intermediate

Through Mary's intercession, through compassion for the hosts, at a wedding at Cana, that Jesus performed his first miracle.

The Catechism of the Catholic Church states: "From the most ancient times, the Blessed Virgin has been honored with the title 'Mother of God,' for the protection of who flies faithfully in all their dangers and needs." The Eastern Catholic Churches celebrated Theotokos intercede party in October.

The Roman Catholic view of the Virgin Mary as a protection and defense of a sinner, a protector of danger and a powerful intermediary with her Son, Jesus is expressed in prayer, artistic depictions, theology, and popular writings and reflections, and in the use of religious articles. and images. The earliest known prayer for Mary, Precise subuneum , ("Under your protection") dates from about the 3rd century.

The artistic depictions of the Virgin Grace describe the role of Mary as the protector of the Christian, for she shields them under her mantle. The Virgin of Mercy portrayal sometimes includes a rainbow from above, with the Virgin's cape protecting people.

Catholics continue to seek the protection of Mary as Mother of Divine Mercy and rely on her intercession as Queen of Heaven since the Middle Ages. Based on that sentiment, the whale has entrusted a special cause to protect the Virgin Mary. Pope Benedict XV entrusted the protection of the world through the intercession of the Mary Queen of Peace during the first world war.

The Order of the Blessed Virgin Mary of Mercy, also known as the Order of Captives Our Lady of Ransom or Order of Captives began in the 13th century in the Kingdom of Aragon (Spain)) to redeem the captured Christians (slaves) held in the hands of Muslims. The order now focuses on the role of Mary as a protector of prisoners and prisoners.

The depiction of Our Lady of Navigators arose from the prayers and devotions of the Portuguese navigators, who saw the Virgin Mary as their protector during storms and other dangers. Prayer to Our Lady of Navigators is famous in South America, especially Brazil, where the celebration of February 2 is an official holiday. The Virgin of the Navigators, which depicts ships under his mantle, is the earliest known painting whose subject is American invention.

Both Miguel Hidalgo and Emiliano Zapata raised the flag of Our Lady of Guadalupe as their patron, and the Zapata people wore Guadalupan images on their necks and on their sombrero. In 1979, the ceremony of Pope John Paul II placed Mexico under the patronage of the Virgin Guadalupe.

The prayer, Memorare begins: "Remember, the most hospitable Virgin Mary, never known that anyone who escaped to Your protection, begs You to help or seek Your repentance, be left without help. "

Saint Louis de Montfort teaches that God designates Mary as "the introduction of grace," and to receive mercy from God, one can receive it through the Blessed Virgin hands, as a child of a mother receives. Lumen gentium states: "This, however, should be understood that it does not take away from or add anything to the dignity and efficacy of Christ the Mediator."

Development of Mary's doctrine

The theological development of devotion to Mary begins with Justin Martyr (100-165) which articulates Mary's role in salvation history as the Second Night. This was followed by IrenÃƒÆ'Ã‚|us, whom Herbert Thurston called "the first theologian of the Virgin Mother."

The Church Magisterium has identified four teachings about Mary as the dogma of faith. This included a belief in his virgin conception of Jesus, taught by the First Council of Nicea in 325. The Council of Ephesus in 431 applied to him the description of "Mother of God", ( Theotokos ). The eternal descendant of Mary is taught by the Second Ecumenical Council of Constantinople in 553, which describes her as "once virgin," and expressed also, by the Lateran synod of October 649, the Immaculate Conception Doctrine states that from the first moment of its existence Mary had no original sin. This doctrine proclaimed the dogma of cathedra by Pope Pius IX in 1854. The Dogma of Mary's Assumption, defined by Pope Pius XII in 1950, states that, at the end of his earthly life, he is assumed into the body and soul heavenly glory.,

The liturgical aspect

In the first three centuries the emphasis was on the worship of martyrs, as a continuation of their annual celebration of death, for example as recorded in the early Christian text on the Martyrdom of Polycarp.

In the Eastern tradition, Mariology evolved through the worship of the liturgy within the framework of feasts relative to the Incarnation. In the early part of the 3rd century, Hippolytus of Rome recorded the first liturgical reference to the Virgin Mary, as part of a bishop's ordination ceremony. Marian parties appear in the fourth century, and the "Memory of Mary, Mother of God" feast is celebrated on August 15 in Jerusalem in 350.

The Roman Catholic Liturgy is one of the most important elements of the devotion of Mary. Many of Mary's parties are superior to the saints' holy days. The liturgical texts of Marian's parties all relate Mary to Jesus Christ.

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History

Initial breeding
Mary, as the mother of Jesus, is documented in the Roman catacombs: the paintings of the first half of the 2nd century show him holding the Son of Christ. Excavations in the basement of St. Peter's Basilica invented a very early portrait of Mary with St. Peter. The Roman Priscilla catacombs depicts the oldest Marian paintings from the mid-2nd century: Mary is shown with Jesus in her lap, a man standing with a left hand tunic of a book right in the hands of a star above the head symbol of the messiah. Priscilla also has a picture of the preaching. The Milan Decree (313 AD) allows Christians to worship openly. This new freedom also enabled the development of Maria's cult literature, the Roman Hippolytus being the earliest example. Saint Ambrose, who lived in Rome before going to Milan as his bishop, glorified Mary as an example of the Christian life, and is credited with embarking on the cult of Mary's virginity in the 4th century.

The worship of the Marians is theologically approved by the adoption of the title Theotokos at the Council of Ephesus in 431. The earliest known churches dedicated to Mary were built shortly after that date, among them the Church of the Mary Chairs (< i> Kathisma ) near Mar Elias Monastery, between Jerusalem and Bethlehem. The first Mary churches in Rome date from the 5th and 6th centuries: Santa Maria in Trastevere, Santa Maria Antiqua, and Santa Maria Maggiore. However, the earliest church dedicated to the Virgin Mary is still dated to the end of the 4th century in Syria, where an inscription dedicated to Theotokos (Mother of God) is found among the ruins.

Maria's cultural growth

In the early Middle Ages, the cult of Mary was specifically expressed in monasteries, especially Benedictine monasteries. Songs such as Ave Maris Stella and Salve Regina appear and become staples of the plainsong monains. In the 8th century, the Small Office of the Blessed Virgin Mary developed from the practice of the monks to pray in the canonical age. The Carolsians encouraged the piety of Mary through the celebration of the feast of Mary and the dedication of the church in her honor. Devotional practices are increasing in number.

The Romanesque period saw the construction of the main Marian churches, such as the Speyer Cathedral (also known as Mariendom) in Speyer, Germany, and the Cathedral of Our Lady of Flanders in Tournai, Belgium. From the year 1000 onwards, more and more churches, including many of Europe's largest cathedrals dedicated to Mary. Gothic cathedrals, such as Notre Dame de Paris and Our Lady of Chartres near Paris, were the major works of the time. The construction of the Cathedral of Santa Maria Assunta in Siena, Italy and Notre-Dame Cathedral, Luxembourg increased the number of churches devoted to the Virgin Mary.

The 12th and 13th centuries witnessed the enormous growth of the Virgin cult in Western Europe, partly inspired by writings of theologians such as Bernard of Clairvaux. This movement finds its greatest expression in French cathedrals, often dedicated to "Our Lady", such as Notre-Dame de Paris and Notre-Dame de Bayeux. Walsingham and other places from the pilgrimage of Mary developed many popular followers. At the height of the pilgrimage movement in the 11th and 12th centuries, hundreds traveled almost constantly from one temple to the next.

In the 14th century, Mary has become very popular as an intercessor and protector of humanity, and during the great catastrophe (like Black Death) her help is sought against God's just judgment. The Renaissance witnessed dramatic growth in Marian's venerative art.

In the 16th century, the Protestant Reformation introduced a wave of Marian worship in Europe. However, at the same time Maria's new devotion began in Latin America based on the 1531 Saint Juan Diego's reported vision of Our Lady of Guadalupe. Marian's next pilgrimage continues to this day and the Basilica of Mary at Tepeyac Hill remains the most visited Catholic shrine in the world. In the 17th and 18th centuries the writings of the saints, coupled with the papacy, increased the growth of the devotion of Mary, and gave rise to the definitions and declarations of the new doctrines of Mary.

Marian culture continues to grow in the Catholic Church. In 1974, after four years of preparation, Pope Paul VI issued the Apostolic Letter Marialis Cultus. In this document, (subtitled For the Right Order and Development of Devotion to the Blessed Virgin Mary ) Paul VI not only discusses the historical devotion of Mary, but reviews their reasons and provides advice for their future. direction, emphasizing their theological and pastoral values.

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Catholic saint and Mary worship

The Roman Catholic service relies on the writings of many saints throughout history that have proven the central role of Mary in God's plan of salvation.

Ancient saints included Irenaeus of Lyons in the 2nd century who was probably the earliest of the Church Fathers to write systematically on the Virgin Mary, and he explained plainly about his role in the salvation economy. Mikrose of Milan (339-397) based on Mary's tribute not only to her virginity but also to her extraordinary courage.

In the Middle Ages, Bernhard of Clairvaux highlighted his virginity and humility as the basis of his cult. The most significant contribution to Mariology comes from John Duns Scotus, who in the thirteenth century defended the doctrine of Immaculate Conception. Scotus identified the key theological foundations that led to the declaration of Immaculate Conception dogma centuries later.

In the 16th century, Saint Ignatius of Loyola instructed the Jesuits to preserve the Madonna della Strada, which was later enshrined in the Gesu Church in Rome. Filippo Neri, a contemporary of Ignatius, is credited with Maria's daily devotional innovation during May.

In his classic book The Glories of Mary Alphonsus Liguori explains how God gave Mary to mankind the "Gate of Heaven", quoting Saint Bonaventure, "No one can enter Paradise except by Mary, as if through a door. " Louis de Montfort True Devotion to Mary synthesizes many of the earlier saints' writings. His approach to "total consecration to Jesus Christ through Mary" had a powerful impact on Mary's devotion both in popular piety and in the spirituality of religious institutions.

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Feast

The earliest Christian feasts associated with Mary grew out of a party cycle celebrating the Nativity. In the 7th century, a feast dedicated to Mary was celebrated before Christmas in the churches of Milan and Ravenna in Italy. Over time, the number of parties (and related Mary titles) and venerative practices that accompany them increases and today the Catholic Church has more feasts, titles and practices of the celebration of Mary than any other Christian body. Parents' festivities continue to be developed in the Catholic Church, such as the Queensship of Mary holiday was announced in 1954 in the encyclical of Ad Caeli Reginam by Pope Pius XII.

Catherine of Siena, adopted the habit of dedicating Saturday to Mary. October was founded as "the month of the Rosary" by Pope Leo XIII, who recommended the daily reverie Rosario in October.

During May, may the devotion to the Blessed Virgin Mary take place in many Catholic areas. This may include the song of Mary, the coronation of Mary statues with bouquets, readings from the scriptures, sermons, and/or presentations by local choirs. This month is also associated with reflections on the role of the Virgin Mary as an ideal student explaining the Christian way of life, and the theologian Karl Rahner states: "As we engage in our May devotion, we engage in a Christian understanding of the human situation.

The Roman Catholic Church celebrates the three knights of Mary who are also holy days of obligation in many countries during the liturgical year (in liturgical terms):

December 8th the Immaculate Conception Party
January 1 Mary, Mother of God
August 15 Assumption of the Blessed Virgin Mary

Among Marian's festivals and prominent memorials in the Roman Catholic General Calendars of the Catholic Church are:

December 12 Our Lady of Guadalupe
February 11 Our Lady of Lourdes
May 13 Our Lady of FÃƒÆ'Ã‚Â¡tima
May 31st. The Blessed Virgin Mary's Visit
The Immaculate Heart of Mary (Saturday after the Sacred Heart of Jesus)
August 22 Queenship of Mary
September 8 The Birth of the Virgin Mary

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Title

A great number of degrees in honor of Mary or ask for intercession is used by Roman Catholics. While DeI (ie "Mother of God" as asserted by the Council of First Ephesians, 431) is common in Latin, a large number of other titles have been used by Roman Catholics - far more than any other Christian.

The titles used to refer to the Virgin Mary throughout history, at times reflecting the changing attitude toward her. Domina (female), Regina (queen) and Stella Maris (starfish) are some of Mary's earliest titles, of which Regina is the earliest. Domina and Sella Maris were found in Jerome which probably derived from the etymology of Mary as Stella Maris in the 5th century. While the initial emphasis in Stella Maris was on Mary as the Star who gave birth to Christ, in the 9th century, attention has focused on Mary herself, as indicated in the Ave Maris Stella singing. In the eleventh century, Mary herself emerged as a star acting as a guiding light. In the thirteenth century, when Mariology developed, St. Anthony of Padua had composed the Mary Our Queen. The title continues to be interpreted, for example the Queen of Heaven hereinafter described in 1954 in the encyclical of the pope Adieli Reginam by Pope Pius XII.

Among the most prominent Roman Roman Catholic titles are:

Mary, Mother of God
Mary, Immaculate Conception
Mary, Queen of Heaven
Queen of the Angels
Queen of Peace
Star of the Sea (Stella Maris)
Mother of All Sorrows

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Music

Antiphon

The Liturgy Jam includes several offices to be sung, including Compline. At the closing of this office, one of four Marian's antiphons was sung. These songs, Alma redemptoris mater, Ave Regina caelorum , Regina caeli , and Salve Regina , have been described as "among the most beautiful creations of the late Middle Ages ".

One of Marian's earliest compositions is the popular Salve Regina in Latin from a Benedictine monk, in several Gregorian versions. Hermann of Reichenau (18 July 1013 - 24 September 1054), compiled the material and the Alma hymn to Mary became part of daily life in monasteries such as the Cluny Benedictine Monastery in France.

While the date of Ave Regina Coelorum's composition is uncertain, the allegation that it antedates the fourth century seems to be without a warrant of external or internal evidence. This is found in the Book of St. Alban in the 12th century. The Regina Coeli has been traced back to the twelfth century.

It is difficult to trace the beginning of non-Gregorian liturgical music. In 1277 Pope Nicholas III laid down the rules for the liturgy in the Roman churches. In Graduale Romanum, Kyriale IX and X are both for Marian parties. Over the centuries, Mary's master pieces continue to appear, eg. Mozart's Coronation Mass. List of compositions by Giovanni Pierluigi da Palestrina includes many Marian masses: Salve Regina , Alma Redemptoris , Assumpta est Maria , Regina coeli , de beata Virgine , Ave Regina coelorum , Descendit Angelus Domini , and O Virgo simul et Mater . Joseph Haydn wrote several compositions of Mary including two famous Marian Marians.

Marian's songs include O Mary, We Are Crowned With The Flowers Today, Hail Queen of Heaven , Regina Coeli , and Ave Maria

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Prayer
Author Emily Shapcote lists 150 Mary poems and hymns in her book Mary The Perfect Woman. Such prayer and poetry have existed since the 3rd century, but enjoyed rapid growth during the 11th and 12th centuries. Some of the best poems written to honor the Blessed Virgin came from this Medieval period.
"Because of Mary's solemn co-operation with the action of the Holy Spirit, the Church likes to pray in communion with the Virgin Mary, to enlarge with it the great things that God has done for her, and to entrust her pleas and praise.
Mary's earliest known prayer is the pre-esteem Sub, or Beneath Thy Protection, a text recovered in 1917 on a papyrus in Egypt dated c. 250. Papyrus contains prayer in Greek and is the earliest known reference to the title of Theotokos (confirmed by Council of Ephesus in 431):
Under your pity, We take refuge, O Mother of God: do not hate our petitions in times of hardship: but save us from danger, just pure, just blessed.
The Little Office of the Blessed Mother may have originated from monastic devotion around the middle of the eighth century. This is a variation of the General of the Blessed Virgin Mary in the Liturgy of the Hour (Divine Office). Perhaps initially united for prayer in conjunction with the Vatican Mass of the Virgin Mary on Saturday, written by Alcuin, lord of the court of Charlemagne court. Small Offices were not used generally before the 10th century.
During the 11th century, as the number of monasteries flourished, so did Mary's prayer. There is little or no trace of the Hail Mary as a formula of meditation received before about 1050. All the evidence suggests that it takes the resurrection of some verses and responses that took place in the Small Office or Cursus of the Blessed Virgin which at that time was favored among the Order monastic. Two Anglo-Saxon manuscripts at the British Museum, one of which may be as old as 1030, show that the words "Ave Maria" etc. And "benedicta tu in mulieribus et benedictus fructus ventris tui" takes place in almost every part of the Cursus, and although it is not clear that these clauses originally merged together to make one prayer, there is conclusive proof that this only happened a little later. Regarding the addition of the word "Jesus," it is usually said that this is due to the initiative of Pope Urban IV (1261) although the evidence seems not clear enough to warrant a positive statement at its core. This is a prayer known to Thomas Aquinas when he gave the Lenten sermon on the "Blessed Virgin Blessings" in 1273. In the fourteenth century it was not uncommon to conclude with pleas for sinners and especially for help at the hour of death. The formal recognition of Ave Maria in its complete form was finally given in the Roman Breviary of 1568.
The Three Hail Marys are traditional Roman Catholic devotional practices that recite three Hail Marys as petitions for purity and other virtues. The practice of saying three Hail Marys at night somewhere about sunset has become common throughout Europe in the first half of the fourteenth century and it was recommended by Pope John XXII in 1318. This practice was observed by the Franciscans and eventually evolved into Angelus prayer..
The Angelus is a prayer commemorating the Incarnation. It comes from an 11th-century monastic custom that mentions three Hail Marys at night, or Compline bells. It is traditionally recited in Roman Catholic churches, monasteries and monasteries three times a day: 6:00, noon, and 6:00 pm and is usually accompanied by Angelus bell ring, which is a call to prayer.

In the 12th century, Bernard of Clairvaux gave a sermon (deod duodecim), from which an extract had been taken by the Roman Catholic Church and used in the Compassionate Offices of the Seven Dolours Saint Bernard writes: "Bring Mary, this starfish, a truly great and wide sea: what's left but wrapping the darkness and shadow of death and the densest darkness?" There is pious meditation at Ave Maria and Salve Regina , usually associated with St. Anselm Lucca (d. 1080) or St. Bernard; and also in the ledger "De laudibus B. Mariae Virginis" (Douai, 1625) by Richard de Saint-Laurent.

Other famous prayers of Mary include the Magnificat, and the Litany of the Blessed Virgin Mary.

The mostly anonymous Middle English lyrics of the late Middle Ages show passionate forms of private worship, known as affective devotion. The lyrics, which reflect theology, describe Mary as not only a woman, but also an ideal that all humanity must strive for.

Mary's humility is one of the qualities highlighted in Middle English Lyrics. The lyrics "Gabriel, from the hevenÃƒÆ'Ã‚Â« king/sent to the maidÃƒÆ' swetÃƒÆ' Ã‚ Â«" is a great example of Mary's humility. Lyric writers develop this theme throughout the lyrics. The second verse "MildÃƒÆ'Ã‚Â« liche he replied/The midlÃƒÆ' Ã‚ Â«maiden thannÃƒÆ'Ã‚Â«. "The theme of humility is fully developed in the third stanza;

When the girl understands/And those words are the words,/MildÃƒÆ'Ã‚ Ã‚ Â«liche with mildÃƒÆ'Ã‚Â« mod/To th'angel he replied: Ã‚ Â«'Lord-thew-maiden us i-wis/Ich am, that he -aboven is./AnentÃƒÆ'Ã‚ Ã‚| me/FulforthÃƒÆ'Ã‚ Â«d be/Thy, sawÃƒÆ'Ã‚ Ã‚Â«;/That's Ich, His wil sithe is,/Maiden, without law,/From moder has blis.

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Devotions

The term "devotion" is generally understood to refer to external piety practices by which an individual's beliefs find expression. Such prayers or acts may be accompanied by a special request for Mary's intercession with God. Devotion to the Virgin Mary is not, however, the same as worship - which is reserved for God.

The various devotions of Mary followed by Catholics ranging from simple Rosary repetitions to Noverta are formulated for activities that do not involve any prayer, such as wearing a scapular or maintaining the garden of Mary. Two of Maria's famous devotions are the repetition of the Rosary and the use of Brown Scapular. Following their joint growth in the 18th and 19th centuries, at the beginning of the 20th century, the Rosary and Scapular devotional have gained a strong following among Catholics around the world that the Catholic Encyclopedia of 1914 states: "Like Rosario, Brown Scapular has become a symbol of a devout Catholic. In his encyclical Rosarium Virginis Mariae Pope John Paul II emphasized the importance of the Rosary. The Mariological basis of the Scapular devotion is effectively the same as the consecration of Mary, as discussed in the dogmatic constitution of Lumen gentium of the Second Vatican Council, the role of Our Lady as "mother" to us in the order of mercy > "which allows him to intercede for" the gift of eternal salvation ". The same Council decision clarifies that the many ways in which Mary can encourage and help us "do not take from or add anything to the Mediator's Mediator's dignity and efficacy."

The Roman Catholic tradition includes certain prayers and devotions as the Reparations Stories to the Virgin Mary for the humiliation she suffered. The Roman Catholic prayer book Raccolta (approved by Decree 1854, and published by the Holy See in 1898) included such prayers. These prayers do not involve petitions for the living or the dead, but aim to fix the sins of others against the Virgin Mary.

Consecration and entrustment to Mary

For centuries, the devotion of Mary among Roman Catholics has included many examples of private and collective consecration and entrusting the Virgin Mary; the Latin term oblatio , servitus , , and dedicatio are used in this context. Ordination is an act by which a person is dedicated to holy worship, or the act of separating objects, locations or territories from common and indecent fashion to one for sacred use.

The Catholic Church makes it clear that "... the faithful must be carefully instructed about the practice of consecration to the Blessed Virgin Mary... That is, in fact, analogously a 'consecration to God', and should be expressed in the liturgical way : to the Father, through Christ in the Holy Spirit, pleading the intercession of the Blessed Virgin Mary, to whom we entrust ourselves wholly, so as to keep our baptismal commitment and life as her children. "

The people who expressed their "guardianship" to Mary sought her intercession before God through her son Jesus Christ, because he himself had no divine power. In Catholic teaching, the consecration to Mary does not diminish or replace the love of God, but raises it, because all consecration is ultimately done to God.

In modern times, Pope John Paul II clarified the consecration to Mary in his encyclical in 1987, Redemptoris mater , in which he declared, "motherhood of Mary... is a gift that Christ Himself personally makes for each individual. "

Catholic view of Mary's appearance

Much of Mary's apparition has been reported by believers, including Our Lady of Lourdes, Our Lady of Guadalupe, and Our Lady of Fatima. In some cases (eg Santo Padre Pio or Sister Maria Pierina De Micheli) this has involved the vision of Jesus and Mary and sometimes includes the oral elements.

The official position of the Holy See is that while the Holy Office has approved some visions of the Virgin Mary, Roman Catholics are generally not required to trust them. However, many Catholics express confidence in Mary's apparition. This includes the whales, e.g. four popes, Pope Pius XII, Pope John XXIII, Pope Paul VI, and Pope John Paul II have supported the Blessed Virgin message of the FÃƒÆ'Ã‚Â¡tima as supernatural. Pope John Paul II specifically attached to Fatitima and praised the Virgin Mary of FÃƒÂ¡tima by saving his life after he was shot in Rome on the Feast of Our Lady of the FÃ¡tiima in May 1981. He donated bullets that wounded him that day to the place holy Roman Catholic in FÃƒÆ'Ã‚Â¡tima Portugal.

As a historical pattern, the Vatican's approval appears to have followed the general vision of more than a century in many cases. According to Father Salvatore M. Perrella of the Pontifical Institute of Mariunum in Rome, of 295 apparitions reported by the Holy See for only 12 centuries were approved, most recently in May 2008.

Veneration through the art of Mary

The tradition of honoring Mary by glorifying her image back to Christianity of the 3rd century. After the period of iconoclasm, the Church's position with respect to the cult of the image was inaugurated at the Second Council of Nicea in 787. This summary doctrine is included in the current Catechism of the Catholic Church .

The Christian worship of the picture does not contradict the first commandment of banning idols. Indeed, "the honor given to a picture passes to the prototype," and "whoever respects the image adores the person pictured in it." The honor paid to sacred pictures is "respectful honor," not adoration of God alone: â€‹â€‹religious worship is not directed at the image within themselves, regarded as mere matter, but under their special aspect as a picture that leads us to God who incarnate. The movement towards the image does not end in it as an image, but it tends towards the picture of who it is.

There are no other images (either in the West or the Eastern Church) that permeates Christian art as much as Madonna and Child. The images of the Virgin Mary have become central icons of Roman Catholicism and Eastern Orthodox Christianity where Mary remains a central artistic topic. Byzantine drawings from Theotokos were adopted in the West, where the Byzantine model became widespread in the 7th century. The Virgin Mary has been one of the main subjects of Christian Art, Catholic Art and Western Art since Early Christian art and he has been very much portrayed in iconic "portraits", often known as Madonnas, with the baby Jesus at Madonna and Child. and in some scenes of narrative from his life known as the Virgin Life, as well as scenes that illustrate certain doctrines or beliefs: from masters like Michelangelo, Raphael, Murillo and Botticelli to folk art.

Some of Maria's art subjects include:

Annunciation
Worship of the Magi
Worship of the shepherds
Assumptions in Art
The Coronation of the Virgin
Christ took leave from his mother
Immaculate Conception
PietÃƒÆ'

Art Marian enjoys a significant degree of diversity, for example with the different styles of Virgin Mary statues on different continents (as depicted in the Roman Catholic art gallery of Marian). This depiction is not limited to European art, and also appears in South American paintings. The South American tradition of Mary worship through art began in the 16th century, with the Virgin of Copacabana gaining fame in 1582.

Movement and community marian

For centuries the devotion to and the worship of the Virgin Mary by Roman Catholicism has caused, and has been influenced by a number of Marian and Roman Catholic Societies. This society is part of the structure of Roman Catholic Mariology. At the beginning of the sixteenth century, the Holy See supported Our Mother Principle and Pope Gregory XIII issued a papal Pontiff which praised it and gave it an indulgence and defined it as maternal sodality, and other sodalities formed. then.

The 18th and 19th centuries saw missionary missionary organizations such as Maria Company, Marianis, Marist Fathers, and Marist Brothers. Some of these missionaries, e.g. St. Peter Chanel, became martyred as they traveled to new land. The 20th century witnessed the formation of the Marian organization with millions of members, e.g. Legion of Mary and Blue Army of Our Lady of Fatima.

Temple and patron marian

In the Roman Catholic Church, a temple is a church or sanctuary that receives many devoted pilgrims for godly reasons. Local people usually have to approve the temple.

The temple of Mary is a major center of worship and pilgrimage site for Roman Catholics. According to Bishop Francesco Giogia, by the end of the 20th century, the most visited Catholic shrine in the world belonged to the Virgin Guadalupe in Mexico City. In third place is Our Lady of Aparecida in Brazil, with a San Giovanni Rotondo non-Maria temple in second place. The visual effects of Mary's pilgrimage can be dramatic, for example on May 13 and October 13 every year, nearly one million Catholic pilgrims walk on the village road leading to the Holy Place of Our Lady of the Province. About 2 million Hajj trips up the Tepeyac hill on December 12 each year to visit the Basilica of Our Lady of Guadalupe. While in 1968 Aparecida had about four million pilgrims, the number had reached eight million worshipers per year.

The main temples of Mary include:

The Sanctuary of Our Lady of Lourdes in Lourdes, France
Basilica of Our Lady of Guadalupe in Mexico City, Mexico
The Sanctuary of Our Lady of FÃƒÆ'Ã‚Â¡tima in FÃƒÆ'Ã‚Â¡tima, Portugal
Our Lady of Good Health Basilica in Vailankanni, India
Basilica of Our Lady of Peebordan afrancia in Dragon City, Philippines
House Basilica in Loreto, Italy
The Black Madonna of Cz Places? stochowa di Cz? stochowa, Poland
Our Lady's Basilica, Queen of Ireland in Knock, Ireland
Our Lady of Ta 'Pinu Basilica in Gozo, Malta.

There are other sites of Marian pilgrimage such as Medjugorje, which is not considered a sanctuary by the Holy See, but has not received a large number of pilgrims every year. The number of pilgrims visiting some of the approved sanctuaries each year can be significant. For example. Lourdes with a population of about 15,000 people, receives about 5,000,000 pilgrims every year. In 1881, a French priest, Julien Gouyet, led by the vision of Jesus and Mary of Anne Christmer Emmerich (Clement Brentano, 1852) found the House of the Virgin Mary near Ephesus in Turkey.

A number of countries, cities, and professions regard the Holy Virgin of their protectors. For the list, see the Patronage of the Blessed Virgin Mary.

Cultural adaptation

Echoing the Byzantine depiction Christ Pantocrator, the Eastern Church describes Mary as the great Queen of Heaven. As the theme spreads to the West, prayers such as Regina Coeli , Ave Regina Caelorum , and Salve Regina are compiled.

Examples of cultural adaptations from perspective include the view of the Virgin Mary as a mother with humility (not the celestial queen) as Franciscans began preaching in China, and its resemblance to the motherly and compassionate mother of Kuanyin, who is deeply admired in southern China. Another example is the story of Saint Juan Diego about the appearance of the Virgin Guadalupe in 1531 as a brownish Aztec daughter speaking in her local Nahuatl language. The image of the Virgin of Guadalupe has been identified as an Aztec princess.

Another view, like the Virgin Mary as a "miracle worker" has been around for centuries and still held by many Catholics by 2015. Examples include Black Madonna of Cz? Stochowa continues to be respected today as Polish Protector, and Our Lady of Lourdes - Lourdes receives millions of pilgrims a year. However, the Vatican is generally reluctant to approve modern miracles, unless they have undergone extensive analysis and scrutiny.

Note

Foot Records

References

Ãƒ, This article incorporates text from publications now in the public domain: Ãƒ, Herbermann, Charles, ed. (1913). "Angelus". Catholic Encyclopedia . New York: Robert Appleton.

Source

Ball, Ann. Encyclopedia of Worship and Catholic Practice 2003, ISBNÃƒ, 0-87973-910-X
Remigius BÃƒÆ'Ã‚Â¤umer, Leo Scheffczyk (HRSG.) Marienlexikon Gesamtausgabe, Institutum Marianum Regensburg, 1994, ISBN 3-88096-891-8 (referred to as BÃƒÆ'Ã‚Â¤umer )
McNally, Terrence. What Every Catholic Should Know about Maria , 2009, ISBNÃƒ, 1-4415-1051-6
Pope Paul VI. Lumen gentium , Ãƒ,Ã‚Â§60, November 21, 1964

Veneration of Mary in the Catholic Church

Senin, 11 Juni 2018