%e9vfarian Library !1\&ws{etter No. 22 (New Series) Spring, 1991 Mary, Mother of Sorrows: The Mystery of

Images from Marian Comfort and Hope Library Collections:

I want to stand with Juxta crucem tecum stare you next to the cross ac me tibi sociare and I want to join you in your in plantu desidero. grieving.

Make me bear Christ's death Fac utportem Christi mortem make me share his passion passionis fac me sortem make me recall his wounds etplagas recolere.

Ten or twenty years ago, it would dying captivated generations of believers. have been unthinkable or, at least, The embodiment in art and poetry and Sketch by Polish artist improbable to consider writing about music of the Mater dolorosa suggests that Alina Rochowicz Mary as the mother of sorrows. Devotion priority needs to be given to the primary to Mary under that title and in Roman experience which is both imaginative and Catholic circles had its heyday in the 40s affective. and 50s. Time has passed and given us An example of giving priority to the larger perspectives. The flood of peppy imaginative is found in the remarkable and overly optimistic postconciliar medieval hymn Stabat Mater (verses spiritualities failed to satisfy people, above). When these and other similar precisely because they did not and could verses are read in a perspective of male­ not engage people on the level of suffer­ female dynamics and spirituality, some ing. significant conclusions emerge. The poet, There is a vast quantity of suffering in a man, is asking a woman, Mary, to help the world. It extends from deeply per­ him to identify with, join with, partici­ Icon from Priory ofA may, sonal and hidden domains through social pate in the sufferings and death of an­ Belgium patterns and global realities; it even other man, Jesus. reaches a cosmic dimension. These Read in this way, the Stabat Mater abstract levels of suffering are marked out highlights the need or, perhaps more very specifically by sorrowing mothers. In accurately, the necessity of Mary in the some particular and powerful way a large spiritual journey. Gerald May says, " .. .in quantity of human suffering coalesces in my experience I have never met a sincere the hearts of mothers. In this context, the Western spiritual seeker who did not early and, in the Christian tradition, have to encounter Mary at some point paradigmatic figure of Mary, mother of along the way, regardless of that seeker's sorrows is worth pursuing for greater religious denomination. The image of understanding. Mary allows both men and women to Even before a theology of suffering relate their images of the divine in ways was elaborated, the images of a young simply not possible with a totally male and suffering mother bearing a child in a divinity" (Gerald G. May, Will and Spirit: hostile world and an older mother stand­ A Contemplative Psychology, pp. 147-8). Sketch by Pierre Franfois Lehoux ing before the cross of her son as he was (Continued on nextpage) 1 The Stabat Mater, I suggest, captures a Mary's "yes" is not mere acquiescence but way in which Mary gives access to all active engagement in the unfolding of believers to the mystery ofJesus Christ. In salvation. Mary's response to suffering by a particular way, she provides male way of struggle becomes clear in the believers with a possibility for intimate Magnificat. Here we find suffering, relationship with the suffering and dying struggle, hope, courage and anticipation. Jesus, that is, on the level of his vulnera­ 2) PRESENCE -As she shares in the bilities and our vulnerabilities as well as sufferings of her son, Mary accompanies on the level of strong affect or feeling. him, does not "do" anything. Hers is an Although admiration and veneration active and engaged presence which are both historically and theologically includes: knowing, understanding, valid and appropriate, another dimension accepting and loving. When "nothing can of Marian devotion, recently recovered be done" medically, socially, psychother­ Wood Carving from the and reemphasized by Paul VI in Maria/is apeutically, or whatever way, then the Shrine of Our Lady of Cultus, needs our attention. The other core needs of people emerge. They are: Africa, Abidjan, Ivory Coast dimension is identification with Mary or being known, being understood, being the imitation of Mary. Identification with accepted, being loved. These elements Mary means that Christians see her and form the content of Mary's presence. say not only "Look, there is the mother of 3) EXPANSION- A significant re­ sorrows," and admire her, they also say, sponse of Mary to suffering is an expan­ "Here is a life and faith pattern which I sion of consciousness and of concern. can call my own." The gospel narratives are quite clear If we are to trace the biblical witness about this. At the cross, in John's gospel, to Mary's sufferings, her experience of she faces the greatest loss. Precisely at sorrow, a fundamental distinction is that moment, she expands her embrace necessary. We are following the experi­ and receives the beloved disciple and, ence of someone whose title is sorrowful symbolically, all other disciples as their mother, not depressed mother. In the mother. In the face of her most intense gospels as documents of faith, we have suffering, she expands the arena of her Mary's experience of suffering presented concern. Painting by Gerard Dottori in a context of faith, hope, and love. 4) SURRENDER- Mary's surrender is Were the gospels to chronicle her pain a surrender to God. Psychologically, that simply in a context of sadness, perhaps means not clinging to her control over anger, a lack of resolution, and ultimately matters or outcomes. In faith, it means without perceived hope, then she would the radical acknowledgement of God's not emerge as a pained, sorrowing, yet sovereignty. In hope, it means re-imagin­ faith-filled person but rather as a de­ ing the future, not simply making the pressed person. future an extrapolation of the present. In The sufferings endured by Mary were love, it means the movement toward the complex. As we noted, the gospel narra­ union of wills with the one who loves us tives often mix a joy and a sorrow. Their absolutely, unconditionally. layered descriptions ring true to the The mystery of suffering is a mystery texture of real life. In a similar way, one of connection and disconnection. The would expect and correctly find a com­ overall pattern of Mary emergent in our plexity in the responses of Mary to reflection is to link us with Jesus in his Sketch by jean Bernard suffering. Although we instinctively look suffering and dying and rising, to link us for a single solution t9 "the problem of with one another as we share common suffering," faith and, more specifically, struggles and suffering, to link us with a the Mary experience in the New Testa­ larger world of concern. Mary comforts ment lead us to a multifaceted approach. I primarily by being a sacrament of God's will describe her responses under the compassion, enduring, promising, sup­ categories of struggle, presence, expan­ porting. sion, and surrender. How can Mary be the sorrowful 1) STRUGGLE- Mary's first response mother if she has been gloriously as­ to suffering is struggle. Because of an sumed into heaven? Recall the image of excessively passive piety in the past, we the appearing risen Lord who continues Painting from the Church of may be surprised that struggle can be to bear the wounds of his passion. He is the Sorbonne, Paris named the first response to suffering. (Continued o~ bottom of next page)

2 God,s Word and Medjugorje: Yugoslavian Bishops' Statement At a special meeting of the Yugoslavian bishops' Marian Apparitions conference, November 27-28, 1990, in Zagreb, a statement was adopted regarding Medjugorje and All forms of Marian devotion are related in some the apparitions of Mary reported there. A Catholic way to God's Word given us in Christ, and the Church is News Service translation of the Croation text the servant of the Word. In its creeds, councils and follows: solemn pronouncements, the Church proposes to its members those truths founded in God's Word. These "From the very beginning, the bishops have been truths, known as public or foundational revelation, are following the events of Medjugorje through the local to be professed by all members of the Church. bishop, the bishops· commission and the commis­ Since the earliest days of the Church, individuals sion of the Bishops· Conference of Yugoslavia for have claimed to witness apparitions or to receive Medjugorje. on the basis of studies that have been messages, sometimes accompanied by miracles or other made to this moment, it cannot be confirmed that supernatural signs beyond the realm of human explana­ supernatural apparitions and revelations are tion. Frequently, the message recalls a truth of God's occurring here. Word which is neglected or forgotten-the need for penance, reconciliation. All of these specific messages "Yet, the gathering of faithful from various parts of belong to what is known as private or particular revela­ the world to Medjugorje, motivated by reasons of tion, and they are not proposed by the Church for belief faith, requires the pastoral attention and care of the in the same way as public revelation. bishops. Therefore, in the spirit of Church commu­ Both the Fifth Lateran Council (1516) and the nion, our bishops' conference is willing to assist the Council of Trent (1545-1563) gave guidelines for investi­ diocesan bishop in organizing the pastoral activity in gating apparitions and the miracles which may accom­ Medjugorje so that a proper liturgical and sacramen­ pany them. The bishop of the diocese in which the tal life may be promoted, and so that manifesta­ miraculous event occurred was to study, investigate, and, after consultation, decide whether something tions and contents which are not in accord with the supernatural was happening. The canonist Prospera spirit of the Church may be prevented and Lambertini, who later become Pope Benedict XIV, hindered." explained what approval of an apparition meant: "The The statement was approved in a near unanimous approbation given by the Church to a private revelation is nothing other than permission accorded, after an vote, with 19 bishops in favor and one abstaining. attentive examination, to propose this revelation as instructive for Catholics. To such revelations, even those approved by the Church, one must not accord an assent of Catholic faith (as to public revelation). It is should ordinarily have good reasons to reject the necessary only to give them an assent of human belief to judgment of qualified individuals who have thoroughly the degree that such occurrences appear probable and examined the case. All parts of the message of the credible." apparition must be judged in the light of God's Word as Apparitions eventually fall into one of three catego­ found in Scripture and the teachings of the Church. ries. The lowest category comprises those judged "not Marian apparitions which have been approved by worthy of belief." The second category assigns a some­ the bishop of the diocese in which they occurred are: what neutral judgment to the event: "nothing contrary Guadalupe (1531), rue de Bac, La Salette (1846), to the faith," and the third category-"worthy of belief'­ Lourdes (1858), Pontmain (1871), Knock, Beauraing is arrived at only after a long period of examination. The (1932), Banneux (1933), Akita (1984), and Kibeho decision "worthy of belief' (1988). Since 1930, over 200 alleged apparitions have does not mean that every not been recognized. Among these are Necedah, WI Catholic must believe in the (1950), Garabandal, Spain (1961-71), Bayside, NY (1975). apparition. However, one

(Mary, Mother ofSorrows continued) glorified and wounded still. For the Louis j Cameli mystery is one: death and resurrection. (Abridged from the article with same title Similarly, Mary is both virgo assumpta which appeared in Chicago Studies, 27, and mater dolorosa. Her sufferings and 1: April, 1988, pp. 3-15.) sorrows have shaped her glory. She is " a sign of sure hope and solace for the Sketch by Hans Holbein pilgrim people of God."

3 Books

MARY, MOTHER AND DISCIPLE: FROM THE birth ofJohn the Baptist and ofJesus shows how Jesus' SCRIPTURES TO THE COUNCIL OF EPHESUS, WITH Annunciation and birth surpass those of the Baptist. The A WOMAN'S RESPONSE AND POEMS. Joseph and comparison of Mary, Sarah and Rebekah offers new Carolyn Grassi. Wilmington, DE: Michael Glazier, insights into the Annunciation account. By paralleling Inc., 1988. Mary to Sarah, great Mother of the Jewish people, Luke prepares the way for a new Christian understanding of Joseph A. Grassi's book deals with the true place Mary. "She is not only Jesus' Mother, but the model of that Mary found within the memory, beliefs, and theol· all believers because of her faith in God's promises despite impossible circumstances." ogy of the early Christian communities. The ftrst part follows the Scriptures chronologically from the letters of Grassi parallels Luke and Acts to explain the theo­ Paul to the Apocalypse; the second part outlines the logical concerns of Luke, especially the mission of history and traditions concerning Mary from the apos­ Christianity to the whole world. As remembering tolic writings, through the golden age of the Church mother, Mary is a source of continuity and succession in the Christian community. Her witness to Jesus' true fathers, to the Council of Ephesus in 431 A.D. As a result, Mary emerges as Theotokos, the Mother and humanity (cf. the birth, the swaddling clothes) is Disciple of]esus, and an enduring female archetype. signillcant for the bread-breaking in the early Church. Chapter one presents the indirect Pauline references By her presence (Acts 1:14), Mary is seen as having a to Mary. From Galatians we see Mary as the follower of key role in the succession motif. "Mary is pictured as James, the leader of the Jerusalem community. Mary is a associated with and praying with a community of believer who resembles Sarah, a model for believers; she believers. Thus we have a remarkable picture of conti­ is also aJewess under the law oflsrael and under the nuity and succession. Not only is the same Jesus pres­ limits of full human nature. Romans 1:3-4 declares Jesus ent, but His mother also in what appears to be an inter­ to be of the lineage of David, but, more importantly, He cessory role." becomes the Messiah for believers through the Spirit Chapter six presents Mary in the light of the seven who enabled Him to rise from the dead. signs of]ohn's Gospel. At Cana and Calvary, Maryis Chapter two studies Mary and the family ofJesus in present in the life of the community. Calvary, together Mark's Gospel. Grassi contrasts Mark's community with with its anticipation at Cana, is a timeless drama. "Mary that of James presented in Galatians. Mark tells us would be a mother to the community of the beloved nothing about the birth of]esus; Jesus alone knows that disciple as a carrier of tradition, as one who remembers He is the Messiah through the anointing at His baptism which is one of the greatest functions of a mother. Her by John the Baptist. One feature of Mark's Gospel is the association with Jesus in any explanation of His person incomprehensibility ofJesus to His disciples and His or mission would be a continual reminder of His death family. The seemingly hostile reaction ofJesus' family in and its meaning." Mark may have been occasioned by Mark's own opposi· Chapter seven deals with Mary in the Apocalypse as tion to the Jerusalem community of]ames which the mysterious woman clothed with the sun. The advocated retaining the Jewish traditions concerning twelfth chapter of the Apocalypse is its center. In it, the ritual laws and foods. Church suffers persecution; here Mary is present as part In chapter three, Mary is presented as offering a of a larger and timeless image of a mother and child. vision of hope to the Christian community. As the Chapter eight outlines Mary's place in literature of Mother who is virgin at the birth of her Son, the Mes­ the second century. It summarizes the important sec· siah, she has a unique place in God's plan. The geneal­ tions from the apocryphal gospel known as the Proto­ ogy is presented to show the messianic origins of Jesus evangelium. There are precise statements about Mary and the divine intervention in His birth from a virgin. By from Ignatius of Antioch, Justin the Martyr and Irenaeus bearing a child in unusual circumstances, the ftve which show the importance of Mary's giving birth to women mentioned in the genealogy (Tamar, Rahab, Jesus, in order to offset the growing docetic and Gnostic Ruth, Uriah's wife, and Mary) give witness to a divine tendencies of the second century. plan. Chapters nine and ten outline the road to Ephesus Chapters four and ftve present Mary in Luke's and its recognition of Mary as Theotokos ( 431 A.D.). In Gospel as the laughing Virgin and as Model and Mother the ftrst and second centuries, Mary was important for a of believers. The comparison of the conception and full understanding of Christ; in the third and fourth centuries, attention was given to her role. The writings

4 of Cyril of Alexandria, Ephraem, and Epiphanius show distinctiveness that systematic manuals or exegetical these developments. The beginnings of exaggerations in studies cannot accomplish. The prose and poetry of devotions to Mary are traced to this period of new free­ Carolyn Grassi relate us to God, as all good theology dom and to the monastic celibate life-style which should. Her approach shows how beauty creates the adopted Mary as its model. sensitivity needed for understanding a vibrant tradition Chapter eleven asks, "How essential is Mary to about Mary in the universal Church. Christianity?" The answer lies in the contents of this This book is a valuable contribution to the study and book: an investigation of the biblical roots about Mary's appreciation of Mary after Vatican II. It is recommended presence in the Christian communities and observations for courses in Mariology, for adult education, for biblical on how the frrst four centuries grew or departed from study groups and for religious in formation. It is a contri­ these biblical sources about Mary. bution from lay theologians who present Mary to a Chapter twelve, written by Carolyn Grassi, is "Mary world that needs her courageous commitment and in Early Christian Community- A Woman's Response." feminine strengths. A fitting conclusion to a well-written book on Mary, this Bertrand Buby, S.M. chapter gives the theology of Mary a humanness and

passion, and intimacy. God as continues to use these motifs to Abba, though limited as every bring the disciples ofJesus into the human image and concept of God presence of the Holy Trinity within is, belongs to the historical core of them. revelation. As the address Jesus This book does not pretend to gave us for God, it is essential, and answer all the questions raised, the "liturgy cannot abandon it especially those dealing with without dismantling the heart of language. It arises from the concern Jesus' revelation." The concept of that some inclusive language tends God overflows that of Abba, and to deprive God both of that which feminine imagery is used to de­ is distinctive in Jesus' revelation scribe the compassion and tender­ and also of being a living person­ ness of God; still the fundamental someone we can come to know image that Jesus conveys to us and love. A fine book for discussion about God is found in Abba. groups and adult education classes. Father Montague is aware that many say that Jesus' revelation about God has led to political or MARIAN REFLECTIONS: THE OUR FATHER, OUR MOTHER: ecclesiastical patriarchy. In reply, ANGELUS MESSAGES OF POPE MARY AND THE FACES OF GOD. he cites ancient and contemporary JOHN PAUL II. With Explanatory George T. Montague, S.M. Steu­ societies who had one or several Notes by David 0. Brown, O.S.M. benville, OH: Franciscan Univer­ feminine representations of God. Washington, ~:AMI Press, sity of Steubenville, 1990. Despite the female deities, these 1990. societies were not free from a Similar to the convergence of patriarchal structure, nor was the Every Sunday at noon, Pope three rivers, so three concerns status of women in them noticeably John Paul II prays the Angelus with come together in this work: the full better than in those which had only those gathered in St. Peter's Square. range of meaning for "father" in male representations of the deity. But before the prayer, he frequently both revelation and human experi­ The second part of the book gives a short reflection on a Marian ence; the meaning of "mother," of outlines how several feminine topic. This book contains the Mary's motherhood, of the mother­ motifs in the Old Testament come messages he delivered between hood of the Church; and finally, the to a convergence in the person of Easter 1983 and Easter 1984. Two current desire to use inclusive Mary, who, through the Holy Spirit, themes recur frequently: Mary, the language in the liturgy. provides a context for experiencing Mother of the Lord, was also a The frrst part of the book deals the fullness of God's revelation, believer, a model and type,of all with what is specific about Jesus' especially those qualities of God believers; and, Mary, Mother of the revelation: that God is Abba (a characterized as feminine. Three Church, is a model and type for the loving father). The rich notion of Old Testament motifs receive Church. Abba includes God's choice of a fulfillment in Mary: the Queen These messages succeed in people, sealed by the bond of Mother, the Virgin Daughter Zion, highlighting the Marian dimension covenant, and God's mercy, com- and Mother Zion. The Holy Spirit of a broad spectrum of liturgical 5 and scriptural themes. We are (A few years ago, he conducted a Charles Borromeo, together with accustomed to associating Mary retreat for the American bishops notes on the meaning of the Greek with the birth and infancy of the gathered at Collegeville.) Women text and the conclusions of biblical Lord, but through her relation with in the Gospels contains the retreat scholars. There is even a map at the the whole mystery of Christ, she is meditations he gave to the religious beginning of the book, outlining present in the celebration of Easter, Sisters of the Archdiocese of Milan, the journey undertaken and spe­ Pentecost, Trinity Sunday, Christ which he was later asked to broad­ cific qualities which these women the King, and all seasons of the cast to the whole Archdiocese. of the Gospel illustrate. liturgical year. These messages In these meditations the Cardi­ By referring to his own experi­ relate Mary to the whole history of nal looks through the lens of Mary ence and that of the saints, the salvation: the promise made to at some women in the Gospel, Cardinal helps to close the distance Israel and its fulfillment in the observing them in Mary's light or in between spirituality and adult faith Church. Here Mary is the ark of contrast to her. Mary is the one lived within a family or religious covenant, as well as the first "whose femininity is a sign of the community. In an original and disciple of Christ and Mother of the Supremely Other," because it is impressive way, he brings faith to Church. "the beginning of a new humanity the level of daily life, directing all To each of these addresses, in which God becomes flesh." At we experience to the sole Reality Father Brown has added "notes," a the foot of the cross, where she "from whom everything proceeds series of short statements, which repeats her "yes" of the Annuncia­ and to whom all returns." Ideal for are his effort "to simplify the tion, her motherhood assumes meditation or retreat. complex thoughts which the Holy universal dimensions as she illumi­ Father had compressed into his nates all of human history. In The Marian Library Newsletter very short messages." The notes are addition to points for meditation, a valuable feature of the book; they several intuitions concerning the Published twice yearly for Friends can serve as a review or the basis feminine are presented, as sug­ of The Marian Library and IMRI. for personal or shared prayer. gested by the gospel passages. Sent gratis to all who request it; a Recommended to prayer groups These intuitions result in a brief donation to cover printing and and faith communities who wish to compendium of existential spiritu­ mailing costs appreciated. Fr. discover the Marian dimension in ality. The work harmoniously Thomas A. Thompson, S.M., The liturgy and prayer. blends personal insights, confirmed Marian Library, University of by references to the lives of the Dayton, Dayton, OH 45469-1390 saints, e.g., a Therese ofLisieux or

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WOMEN IN THE GOSPELS. Carlo M. Martini. New York, NY: Crossroads, 1990.

Cardinal Martini is the Arch­ bishop of-Milan and former Rector of the Pontifical Biblical Institute. Wood caroing by La midi Fakeye for the doors of the Cathedral oflbadan , Nigeria

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