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Marian Studies Volume 43 Proceedings of the Forty-Third National Convention of the Mariological Society of America held Article 11 in , Tex.

1992 A Survey of Recent Eamon R. Carroll

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Recommended Citation Carroll, Eamon R. (1992) "A Survey of Recent Mariology," Marian Studies: Vol. 43, Article 11. Available at: https://ecommons.udayton.edu/marian_studies/vol43/iss1/11

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A SURVEY OF RECENT MARIOLOGY

My customary opening triad (it is said putting things in threes is an Irish custom) consists of Dante, Jelly and the Lutheran-Roman Consultation report, The One Mediator, the , and Mary. Dante's Divine Comedy is the object of a series of lectures by Jaroslav Pelikan: Eternal Feminines. The chapter on our Lady is lyrical, with the ex­ traordinary appreciation of history and Christian we have learned to expect from Pelikan (Eternal Feminines: Three Theological Allegories in Dante's Paradiso [Rutgers Univ., 1990 ]). of the Order of Preachers, Father Frederick Jelly continues his steady pace of writing and lecturing on our Lady. The Catholic Home Study Institute of Leesburg, Virginia, has just published his correspondence course, the book-length : Mary in the Catholic Tradition, de­ veloped from his Our Sunday Visitor ( 1986) book of that title, which has itself reached three editions. Thought ques­ tions challenge the reader at the end of the chapters, cover­ ing the range of modern Mariology, including a chapter on St. . Fr. Jelly's setting-out point, illustrative of his extensive ecumenical involvement, is: "During the course of the Cath­ olic Tradition there has been but one Mary, mother of , and yet there have been many Madonnas," by which he de­ scribes the many portraits of Mary, differing according to the perspective of the viewer-historically, culturally, ethnically, and especially ecumenically. There are fourteen lessons to the new course: biblical material, patristic (e.g, the New ), major (, ever-, Immaculate, Assumed). St. Thomas rates his own chapter as "common

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doctor" of the . The liturgy and private devotions and apparitions are studied, and the concluding chapter is "A Madonna for All ." Off and on over more than a quarter-century the Lutheran- dialogue has approached the super-sensitive issue of . They gave their sup­ port some years ago ( 1978) to Mary in the New Testamen~ a collaborative assessment by twelve authors-Anglican, Catholic, Lutheran and Presbyterian (Reformed)-most of them members of the Dialogue. Meant for a general reader­ ship, Mary in the was co-published by a Catholic house and a Lutheran press and has gone through successive reprintings and various . As far back as 1975, the Consultation commissioned this reporter to draw up an essay on the doubly difficult themes of papal infallibil­ ity and the definitions of the and the Assumption; it was published under the title "Papal Infalli­ bility and the Marian Definitions: Some Considerations," in Carmelus 26 (1979) 213-250. Now, after seven years of work, the Dialogue has fmally issued this new document, the eighth since they began (the seventh was the landmark by [Fall, 1983 ]). The new document is admirable in facing difficulties calmly and clearly-the divergent views on devotion to the Virgin in the Lutheran and Catholic worlds, still very far from consensus. Here are some of the high points. It has two main parts: part one, issues and perspectives, examines the sixteenth-century situation; part two, biblical and historical foundations. The biblical section considers the scriptures on Mary and the saints; the historical tracks the second to the sixteenth century, then the to the present. A ba­ sic statement, agreed to by both sides, is: "The good news of what has done for us in Jesus is the source and center of all Christian life and of the existence and work of the Church ... our entire hope of justification and rests on Christ Jesus and on the ... we do not place our ultimate trust in anything other then God's promise and saving work in Christ."

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The problem is how to employ that criterion of authen­ ticity in practice, e.g., the , the papacy, Mary and the Saints. The Reformation prohibition of calling on the saints in , even Mary (invocation), has re­ mained consistent from Luther on. A list of nineteen "diver­ gences" is followed by the question: Need these be "Church­ dividing"? It is said that unity might be achieved were two things to occur: 1) Lutherans acknowledge that Catholic teaching on Mary and the saints as set forth at the 2nd Vatican Council does not promote idolatrous or prac­ tice and is not opposed to . (My own reaction is that I would have hoped informed Lutherans gave up long ago such suspicions of .) The second desideratum is: The acknowledge that in a closer, though still incomplete, fellowship, Lutherans, focusing on Christ, the one Mediator of the , not be obliged to invoke the saints or to aff"trm the Immaculate Conception and the As­ sumption. It strikes me that these need to be investigated a great deal more, especially because of the four-and-a-half­ century-long parallel growth of two Christian churches with quite different patterns of devotion and . The new document does note wisely that many factors affect devo­ tional customs, so that "the people who have found spiritual consolation in them should also be treated with pastoral pru­ dence." The further point is made with respect to the "hier­ archy of truths" that "theological reflection cannot place all these doctrines and devotions on the same level." Obviously, Theotokos stands closer to the heart of the Gospel than the of the saints, and so forth. J. Pelikan's "eternal feminines" include Beatrice (donna mia ), the Church (bella sposa ), lady philosophy (as nutrix and magistra ), but above all (his fifth chapter), "Mary as Nostra Regina." This Marian chapter is a commentary on the opening thirteen tercets of Paradiso, addressed to our Lady by "Mary's faithful Bernard," to whom might well be added her faithful Dante. Dante's poem is probably the high point of medieval Marian poetry, surpassing even such masterpieces (which the Paradiso incorporates) as the Dolorosa, the

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Regina Coeli, the and, in countless variations, the Ave Maria Stella. J. Pelikan quotes the Dante scholar Henry Osborn Taylor-that the whole Commedia begins and ends with the Virgin. The apostrophe to Mary that opens Paradiso is summation and goal of the entire poem. Among the almost limitless imagery Dante wove into his master­ piece are the themes of Mary's continuity with humanity, ex­ pressed in the second Eve symbolism. Already in the the of Mary have appeared, in contrast to the imperfections being purged away, as faith, hope and char­ ity, also , chastity and poverty-the last, even though there is question ofwhat became of the frankincense, gold and myrrh of the Magi. Much is made of the Annuncia­ tion and 's role. On Florentine calenders the began with the , and for many Christian centu­ ries the legal new year also began on March 25. These divisions follow: 1. Scientific periodicals and annu­ als; 2. Magisterial documents; 3. Scripture and tradition; 4. Doctrine: general and specific; 5. liturgy, devotion and de­ votions; 6. ; 7. Miscellany. Finally, the appendix is a "Further Selection of Recent Writings."

1. Scientific periodicals and annuals "The figure of Mary in the Jewish-Christian apocrypha" is the study highlighted on the cover of the third fascicle of the 1991 Ephemerides Mariologicae (vol. 41). It is the first of three articles by C. Vidal Manzanares; a second appeared in the fourth fascicle of 1991, "Mary in Jewish-Christian ar­ cheology of the first three centuries"; the third is still due, "The influence of Jewish- on Marian liturgy." In the two articles that have appeared some of the points are these: the Ebionites are not considered, for they did not ac­ cept the divinity of Jesus; the author does take up the Pro­ toevangelium ~ the Christian sections (additions) of the Ascension of , and certain texts in book eight of the Sibylline Oracles. The Protoevangelium has inventive in defense of the virginitas in partu and post partum The Christian portion of the Sibylline Oracles is similar. Jewish-Christianity deserves more recognition for its

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contribution to the development of doctrine and devotion about Mary, in repeating and expanding the gospel testi­ mony, however fancifully. The archeology article offers further evidence of the role of primitive Jewish-Christianity as the earliest post-biblical veneration of the Mother of)esus. Using recent investigations by the late B. Bagatti, great Franciscan scholar, the author takes up , 'Ain Karem (the Visitation), Bethlehem, Calvary, and the tomb of Mary at Gethsemane. The history of these and places of testifies that in popu­ lar piety the Mother ofJesus was closely joined to her Son. It was from Christians of this Jewish Palestinian world that such veneration sprang, not from the adoption and/or adap­ tation of pagan hellenistic practices and . The same third number of the 1991 Ephemerides Mario­ logicae had a long article by A. Molina Prieto on the Mario­ logical interpretation of the of in St. Amadeus of Lausanne (d. 1159 ), famous among other accom­ plishments for eight Marian homilies. John Samaha, S.M., of our Society, has here part two of his article "The Mar­ ian Doctrine ofVenerable Chaminade." Part one appeared in 1990. The focus of Samaha's article is the presentation of Chaminade's doctrine in the work of the late Emil Neubert, S.M. (d. 1967). The section "Notae" has the article on the faith of Mary in the 's , by Alfonso Rivera, C.M.E The cover of the final (fourth) 1991 fascicle highlights the article by Antonio M. Calero, S.D.B., on post-conciliar pontif­ ical Mario logy. The teachings of Paul VI and John Paul II are taken up thematically, e.g., for Paul VI, Mary and the Church, Mary and the ; for John Paul II, Mary as believer, Mary and woman. G. Girones writes of the motherly media­ tion of Mary. Salvatore M. Perella, O.S.M., offers a short piece on the state of Mariology on the eve of Vatican II: it is a pre­ cis of the author's S.T.D. thesis, defended at the , June, 1991, of which the full title was: I "vota" e i "consilia" mariani dei vescovi italiani per il Concilio Ecumenico Va­ tican II, importanze della mariologia e questione della corredenzione mariana. At a distance of thirty years since

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the Council opened, this study fills a significant gap, and it is to be hoped similar investigations will be pursued in the views of the and other conciliar Fathers of other countries and language groups. The Chronicle reports the forty-ftfth meeting of the Spanish Mariological Society, at Avila, September, 1991, fourth centenary of the death of . The Spanish theme was "the study and structure of Mariology at the present time." Papal documents and reviews complete the issue. The Roman quarterly Miles Immaculatae comes from the international Marian center of Kolbian formation, from the Conventual . The twenty-seventh year con­ cluded with the combined third and fourth numbers Ouly­ Dec.), 1991, bringing the volume to 294 pages. True to its origins, the journal contains a great deal on the of St. , martyred at Auschwitz, 1941. The lead-off item, according to custom, is a long section of documents of the pope. Subsequent sections are: Marian doc­ trine, Marian life, Kolbian studies, and then "reviews." J. Wojtkowski writes on the of Mary in the Western Church in the years 1964 to 1987, in terms of Lumen gen­ tium, Maria/is cultus and Redemptoris Mater (trans. into Italian from Polish, short and good, pp. 180-191 ). His con­ clusion is that since the Council the Church Universal has cultivated an ecclesio-typical Marian piety, preferring the im­ itation of the holy Virgin to invoking her as . A help­ ful brief table supports that conclusion by reference to four rubrics, each with a matching form of piety: divine mater­ nity-praise; virginity-love; mediation-invocation; and holiness-imitation. An English article by J. M. Pawley, O.F.M. Conv., is on the book by an unidentified author of the late-thirteenth/early­ fourteenth century: "Mary: her participation in Christ's sufferings as presented in Meditationes Vitae Christi." R Orecki's article (in Spanish) on the Milizia dell'Immacolata and new evangelization applies the teaching of Kolbe. G. Bartosik writes of the relationship between the Holy Spirit and Mary as the principle of Marian mediation in Kolbe's

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writings, 1935-41. There is a review of a book by G. Simbula on the Milizia, its nature, and spirituality; the book was published in , 1991. The f""trst (of two) fascicle of the 1991 Marianum ( annus UII, whole number 141) has seven articles, one entry under "Miscellanea," one chronicle item, a hundred pages on books, and, under "In pace Christi," a bibliography of the late Salvatore M. Meo (d. 1990) and the conference in his mem­ ory given by Angelo Amato, S.D.B., on May 12, 1991: "Salva­ tore M. Meo O.S.M. (1927-1990) e il 'novum' in mariologia." The two f""trst articles are on Cardinal Newman and our Lady, both by renowned experts: " 'From henceforth all gen­ erations shall call me blessed ... ' (Lk 1, 48). on Our Lady," by Lutgart Govaert, and "La Vierge Marie dans le chemin de foi parcouru par John Henry New­ man," by Jean Stern, M.S., archivist of the LaSalette congre­ gation. S.C. Mimouni offers a long study (French) on the coptic tradition of Mary's f"mal fate. A. M. Serra, of the Servite faculty, balances (Italian) the agreements and disagreements on the papal letter Mulieris dignitatem. E. Boaga, 0. Carm., in the article "Origini mariane dei Carmelitani," argues for a Western medieval influence on the who settled on in the twelfth century. R Frattallone, S.D.B., WI'ites on the place of Mary in the pedagogy of faith (Italian). Finally, Anthony Ward, S.M., of , provides a fascinat­ ing and incredibly informative article, "The Blessed Virgin of the Rotulus of Ravenna in Recent Missals." The rotulus (lege roll) has f"tfth-century Latin on the , hence on our Lady. The miscellanea entry is an extended notice on Ufficio per le celebrazioni liturgiche del Sommo Pontefice. Liturgie dell'Oriente cristiano aRoma nell'anno mariano 1987-88. Testi e studi ( Citta del Vaticano, 1990) by Jesus Castellano Cervera, O.C.D. The extensive book review section arranges its great panorama under many headings: biblica, patristica, theologica, encyclopaedica, and congressus-symposia-opera miscellanea (where the lead item is Kevin Duffy's long re­ view of Mary in Doctrine and Devotion, ed. A. Stacpoole, from the Liverpool, 1989, congress of the Ecum. Soc. B.V.M.

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[Dublin, 1990 ]). Further rubrics in the book reviews are: oecumenica, spiritualitas marialis, iconographica, historia pietatis marialis, sanctuaria-apparitiones b. Mariae Virginis, and orationes-homiliae. In 1989, The Spanish Mariological Society met at Toledo in commemoration of the 1500th anniversary of the Third Council of Toledo (A.D. 589), giving rise to volume 55 ofEs­ tudios Marianos (Salamanca, 1990): Doctrina y piedad mariana en torno at III Concilio de Toledo (a. 589). Out­ standing in the series of the eighteen national Visigothic councils that ran from 400 to 702, III Toledo was called by the Arian king who became a Catholic (his uncle was St. Leander of Seville). It represented the triumph of the faith of Nicea, as reafflrmed by Chalcedon. Fourteen papers ex­ plore the ramifications of III Toledo under many headings, e.g., Marian doctrine in before that date (E. llamas), sources of ancient Spanish liturgy in regard to Mariology (M. Garrido), the teachings of (Diez Merino and I. Bengoechea), lldephonsus (D. Muiioz Leon, A. Molina Prieto and J. Cascante Davila), and Leander of Seville (G. Calvo Moralejo and I. Vazquez Janeiro) are all taken up. Two papers deal with Marian devotion in Toledo in the period fourth to eighth centuries and early Marian architecture. The forty-fourth meeting of the Spanish Society took place at Saragossa, September, 1990; it was the golden anniversary of the Society's origins, at Saragossa, in 1940. The theme of the 56th volume of E$tudios Marianos (published in Sala­ manca 1991) was Sociedad mariologica. Espanola 50 anos de historia aportacion a Ia mariologia. There are three sections to the proceedings: 1) history of the Society and its contributions, 2) other aspects of the Society's service, 3) Mariology and pastoral action. The authors reflect the cream of Spanish theology: E. llamas, Diez Merino, G. Bonano, I. Bengoechea, M. L. llamera, and many others. The topics cover liturgy, scripture, spiritual motherhood, perpet­ ual virginity, and the title . "Other aspects ... " are mentioned: the journal Miriam, Benedictine authors, Carmelite authors, Basilio de S. Pablo de Ia Cruz (d. 1968), the methodology of de Aldama, Our Lady of the

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Pillar, and the theology and pastoral action associated with Marian sanctuaries ( 456 pp. in all). The forty-seventh session of the French Mariological Soci­ ety was held at the of Notre-Dame de Ia Trinite at Blois, and its acta form the Etudes mariales volume Le mys­ tere de Marie et Ia femme aujourd'hui {, 1991). Charles Molette does the lengthy introduction. There are three main sections: 1) since Vatican II, 2) witness of Chris­ tian life, 3) theological reflections. Johann Roten studies in depth the documents of Paul VI, showing thereby how care­ fully and thoroughly the pontiff considered Mary and wom­ anhood and the feminist questions. Theodore Koehler does much the same for John Paul II, taking Mulieris dignitatem as his point of departure. For the witness of Christian life, the f"rrst essay is by R. de Tryon-Montalembert on the renewed ceremonial for the of virgins in the ; the second is by the Russian Tatiana Goritcheva, "En Rossie, Ia femme et Ia Mere de Dieu." The editors feel obliged to utter a disclaimer with respect to the f"mal article on the woman in the shadow of Eve and the light of Mary, by B. de Margerie. Etudes mariales (vol. 48), La ViergeMarie dans lapiete du peuple cbretien depuis Vatican II {Paris, 1992), comes from the meeting held in 1991 at Notre-Dame des Trois-Epis, commemorating the f"J.fth centenary of "the f"rrst appearance of Mary in modern times." President of the Society, Msgr. Charles Molette, does the introduction. Joseph Bordes, rec­ tor at Lourdes, writes of the development of Marian devotion there since Vatican II. Johann Roten, S.M., of the Interna­ tional Marian Research Institute {Marian Library, University of Dayton), reflects on the extensive poll he ran of the opin­ ions of young people in the about our Lady, with an overall optimistic conclusion. Rene Laurentin speaks of the discovery of Mary in the . Henry Chavannes, of , member of the Reformed Church, longtime associate of the Society and of ecumenical enterprises, writes of "La question mariale dans le Pays de Vaud," with a soaring conclusion oftribute to the holy Virgin.

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Nouveaux Cabiers Marials appears quarterly: numbers 25 through 28 cover 1992. The February 1992 issue raises the question: Is Mary optional or part of the structure of the faith in formation? L. B. Pineau comments on the June, 1988, letter from the congregation for Catholic education. There is a review of Jean Stern's third volume on LaSalette, covering the period May 1 to November 4, 1854. The theme of num­ ber 26 (Mai 1992) is "compassion in the Church." L. B. Pineau studies the theme in the Bible; J.-C. Lavigne in L. Chardon (d. 1651 ). "Temoignages" gives compassionate let­ ters from St. Augustine, Charles de Foucauld (d. 1916 ), and Pierre Teilhard de Chardin (d. 1955). August saw number 27; in a society progressively moving towards approving eutha­ nasia, the subject is most timely: l'accompagnement des malades "et a l'heure de notre mort." One article comes from the French bishops; another is on the presence of Mary at the Cross and at the hour of our death (by Marie-Pascale Gonnet ); there are also short pieces from a medical doctor and a Camillian chaplain. The fmal 1992 number is on St. Maximilian Kolbe and the Immaculate Conception. Chris­ tian Duquoc, O.P., explains the ; Noel Rath, O.S.M., of­ fers his theological reflection about it. On October 10, 1982, Pope John Paul II canonized St. Maximilian; extracts of his homily are given here. There is a French of the Holy Father's remarks from Sunday, March 1, 1992, on the Basilica of the National Shrine of the Immaculate Con­ ception in Washington, D.C. A reproduction of the early Egyptian papyrus fragment with the (in Greek) completes the number, with a commentary by A. Niccacci. Announced for 1993 are these numbers: 29: Les Fetes Mariales; 30: Marie de Ia terre; 31: Marie dans l'Ecole Franc;aise et chez les Mystiques; 32: Catherine Laboure et les Jeunesses Mariales.

2. Magisterial documents Generous selections of documents are printed regularly in such journals as Marianum, Ephemerides Mariologicae, Miles Immaculatae, also in The Pope Speaks (U.S.A., every

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other month) and The Pope Teaches (monthly, English Cath­ olic Truth Society), as well as in Documentation Catholique and similar periodicals in other languages. A ready, con­ densed source is the annual Catholic Almanac (Our Sunday Visitor Press, Huntington, IN); e.g., the 1992 edition has many entries, papal and otherwise. There is a report on the Holy Father's visit to Fatima, May 10-13, 1991, with excerpts from addresses and with the repetition of the act of entrust­ ment of the human race to Mary, Mother of the , on the tenth anniversary of the attempt on his life. His trip to Poland (the fourth), June 1-9, 1991, is reported similarly, also a fifth trip to Poland and first to , August 13-20. The Almanac has also excerpts from a pastoral letter on evangelization issued by the American bishops, "Heritage and Hope: Evangelization in America" (Nov. 15, 1990). Pace the handwringing about the Columbus quincentenary, the bishops' document underscores the positive values of the coming of Christianity. The Vatican congregation for reli­ gious orders spoke similarly to the "confederation of Latin American religious" (March, 1990): "Remembering the SOOth anniversary cannot be only penitential. It must also be eucharistic, a thanksgiving for the message of salvation ... The great challenge is the new evangelization and not the re­ discovery of history."

3. Scripture and tradition The November-December 1991 issue of Review for Reli­ gious (vol. 50, 913-23) has the article "Mary Mysteries in the Public ," by Sister Anne Hennessy, C.S.J. Among her references are studies by S. Freyne, John Knox, J. Duncan Derrett, John R Donahue and Bruce Molina. The last had two articles in the summer 1990 Bulletin ( vol. 20, no. 3 ), a number dedicated to the theme "Mary-Woman of the Mediterranean." I did no more than touch on that journal at the very end of the "Miscellany" ru­ bric in last year's Survey (Marian Studies 42, p. 197). There I described the five articles as "a mixed bag"-some illumi­ nating; others incredibly uncritical, namely, two articles by Bruce Molina who accepted almost as "gospel" the shop-

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worn criticism of Marina Warner, in her widely disseminated 1976 book with the ironic title Alone of All Her Sex: The Myth and Cult of the Virgin Mary (See my review in Cath­ olic Historical Review 64 Uanuary 1978] 102; also, in Mar­ ian Studies 29 [1978] 122), and an equally undiscriminating adoption of the writings of the Canadian Michael P. Carroll, in his The Cult of the Virgin Mary: Psychological Origins, secular sociology with a heavy Freudian overlay (See my re­ view in Catholic Historical Review 76 [October, 1990] 814 ). At the same time Molina's articles do open up the ne­ glected world of a woman's life in the Nazareth of Mary's day. In gentler fashion the other authors in that issue of Biblical Theology Bulletin also investigate the Mediterranean world of that era. Fr. Neyrey writes of "Maid and Mother in Art and literature," with helpful illustrations to bring out his point: "Although Mary is unique in the Mediterranean world as a virgin Mother, the presentation of her virginity and her maternity fully reflect the general cultural evaluation of fe­ males in Mediterranean culture." He offers fascinating evi­ dence in both literature and , e.g., artists picture Mary at the Annunciation customarily in the space reserved to women: the angel Gabriel is often separated by a door or wall. The holy maid of Nazareth is busy at womanly tasks: spinning or drawing water. Mary's behavior is appro­ priate for guarding her virginity, the womanly in her culture held to be "the ultimate female virtue." The article by J. Pilch contrasts the Mediterranean of Mary's day to our American twentieth-century model and provides a five-point chart of values across the two cultures. One of these points is how human beings relate to one another. The ancient Mediterranean had a collateral or group focus; the modern is individual. Pilch backs up his claims by biblical ex­ amples, e.g., as a relative solicitous for family honor, Mary in­ tervened at Cana-exactly what a sensitive female family member would do to avoid the shame of the wine disaster. Again, apart from the Annunciation (though even there, as we have seen, respect is paid to the reserved aspect of the woman's part of the house, as artists have also perceived), Mary is presented normally with other women. The synoptic

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story of the "true kinsmen" has Mary in the company of the family (Luke 8 and parallels). On Calvary, Jesus provides for her care by entrusting her to an adult male, the beloved dis­ ciple; in that culture she would not, could not, be left alone. As J. Pilch admits, there are other viable approaches with strong scriptural support, such as Mary as the faithful disci­ ple, a model employed by Paul VI (Maria/is cultus) andJohn Paul II (Redemptoris Mater). Each person must strive to live as ofJesus within his or her own culture with its dis­ tinctive values. He concludes: "No matter what image of Mary is chosen for one's spirituality or popular devotion, it is important to respect the cultural distinctiveness of Mary be­ fore attempting to universalize her virtues for worldwide im­ itation, and to resist enculturating her in a given culture so deeply that she is no longer the Mediterranean maiden." Under the heading of patristic Mariology, the highlight is the completion of the four-volume Italian Testi mariani del primo millennio of which Luigi Gambero, S.M. (member of IMRI and regular summer lecturer at the University of Day­ ton), is one of the editors; the others are G. Gharib, E. M. Toniolo and G. DiNola. Volume three came out in 1990: Pa­ dri ed altri autori Iatini; volume four in 1991: I Padri e altri autori orientali ( Citta Nuova Editrice, Rome). Fr. Gambero has also put together for a large public the volume Maria nel pensiero dei padri della Chiesa (Ed. Paoline, Cisinello Bal­ samo [Milano], 1991), as reviewed by D. Fermindez in Eph­ emerides Mariologicae 41, 4 ( 1991) 466 (along also with his review on the fourth volume of the aforementioned set). Institute Press of Manchester, N.H., is a non-profit publishing enterprise founded seven years ago by John L. Barger, an apostolate he began with his wife Susan and has continued since her death. The new press has already earned high marks for its titles and the design of its books. Authors include Alice von Hildebrand and her late husband Dietrich (both on marriage), Francois Mauriac (Holy : An Intimate Remembrance). Sophia has published two titles of St. . One is God's Greatest Gifts: The Com­ mandments and the . The earlier one, and my in­ terest here, is The Three Greatest Prayers: Commentaries on

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's Prayer, the , the Apostles' , a choice of both the Catholic Digest Book Club and the Conservative Book Club. These were the saint preached in Naples in 1273, the year before he died. They were given in his na­ tive Neapolitan dialect in San Domenico to the townspeople during Lent. Reginald of Piperno put them in Latin summa­ ries subsequently. The great theologian-holy man that he also was, and primarily!-was leading people to holiness by his preaching; there are hundreds of scriptural citations. I am reminded of the comment of St. Thomas' Dominican brother Y. Congar that only the Church reads the Bible correctly, the more so in view of certain recent statements by professedly Catholic authors challenging not only our Lady's lifelong vir­ ginity but even the virginal conception of jesus. The transla­ tion is the 1937 one by Laurence Shapcote, O.P., with added subheadings and other reader helps. The foreword is by Ralph Mcinerney, philosopher of Notre Dame University and creator of the Father Dowling detective stories; Mr. Barger adds a short editor's preface (1990, xvii & 199 pp.). I have not tracked it down yet, but I ran across a reference to a book by the Franciscan philosopher and scholar Alan Wolter, O.F.M., : Mary's Architect. Saint Anselm: A Portrait in a Landscape represents a life­ time of study by the great medievalist Sir Richard Southern (Cambridge Univ. Press, New York, 1990 ). In compelling con­ text, the author writes of Anselm's Prayers and with their Marian content; he does the same for the defense of the Immaculate Conception by the Saxon secretary Ead­ mer, De Conceptione Sanctae Mariae, attributed to Anselm himself for centuries and finally identified as Eadmer's by H. Thurston and T. Slater only in 1904. As early as the English Carmelite john Baconthrope, hence by the 1320s, Eadmer's little was influencing acceptance of the Marian privilege, along with restoration in England of the pre­ Norman feast through the province of in 1328 (in Southern's book, especially pp. 432-6). jumping ahead to the modern period: the Montfort Fa­ thers got out in 1991 an English translation of a book by Benedetta Papasogli, Montfort a Prophet for Our Times, from

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the 1979 Italian. F. W. Scragg, S.M.M., of the Montfort curia, contributes a foreword dated April 28, 1990, feast of St. Louis. The book has much on our Lady, e.g., chapter nine of part one: ':Jesus Living in Mary," with its Olier overtones (from Montfort Fathers, Bay Shore, NY). According to its ad­ vertisement, Montfort is one of the nine topics considered in the book edited by Bradley C. Hanson, Spirituality: Method­ ological and Historical Essays (Scholars Press, Atlanta, 1990 ). Among the others are Newman, Margaret Mary Alacoque, Jean de Chantal. The Notre Dame Press title by Ian Thrnbull Ker, Newman on Being a Christian, has "Mary" as one of its eight headings. Spiritual Life (Summer, 1991) refers to a new edition of The Akathistos: A Hymn in Honor of the Most Blessed Glo­ rious Mother ofGod the Ever-Virgin Ma~ by Thomas H. Pe­ ters (Betterpub Pr., Elyria, OH 1990,94 p.). Editions du Cerf of Paris published, in 1990, A. Kniazeff, La mere de Dieu dans l'Eglise Orthodoxe. Helen Brock reviewed, in the September, 1991, Newsletter of the Ecumenical Society of the Blessed Virgin Mary (ESBVM), Ronald N. Beshara (diocese of St. Maron in the USA), Ma~ Ship of Treasures. The title comes from St. Ephrem; the book itself is a treasure of Maronite trib­ utes to our Lady (1988, 118 pp.). Two further entries from : P. Evdokimov's posthumous book is now in En­ glish, The Art of the : A Theology of Beauty (Oakwood Publishers, Redondo Beach, CA, 1990) and Elisabeth Behr­ Sigel, daughter of a Lutheran father and Jewish mother, but for the last fifty years an Orthodox, takes up the place of Mary in Orthodox piety and as a model for all Christians in The Ministry of Women in the Church (Oakwood Publ., Redondo Beach, CA, 1991, 229 pp.).

4. Doctrine: general and specific Paging through the third volume of Marienlexikon (Regensburg, 1991 ), Greco to Leib, is a wonderful treat. Of its hundreds of articles, each with a bibliography, here is an inadequate sampling. Famous people include Harnack, , Hopkins, Huysmans, lrenaeus, of the Star, Jacob of Sarug, , C. Jung (at

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length), Kolping, Columbus (our Lady's place in his life), and Catherine Laboure, followed by B. J. Labre. Countries and cities are taken up, e.g., Ireland, also , India, Indonesia, Japan, Croatia and Yugoslavia, Korea, and a long article on . Great attention is given to , with a fair number of black and white illustra­ tions, under such headings as and iconography, with individual expansions, as Doctrines receive ex­ tended treatment: Mary's virginity, her coronation, and such charming entries as Mary as a child, with nursery rhymes to her Son. The wedding feast of Cana is discussed both exeget­ ically and artistically. Oxford University Press has issued a two-volume Encyclo­ pedia of the Early Church (up to AD. 750) (from the Inst. Patr. Augustinianum of Rome), with some 2300 articles. Women present include such names as Monica, Norma, Macrina, Melania and, of course, Mary. The book Spirit, Saints, and Immortality by Patrick Sherry (SUNY, Albany, 1984) has no special allusions to Mary, but develops well the importance of holiness in Christianity; its third chapter is "Saints." winner Stanley Jaki, O.S.B., published in 1990 his essay, The Virgin Birth and the Birth of Science ( Press, Front Royal, VA). The Crossroad (New York, 1991) title and Spiritu­ ality by William M. Thompson has much on Mary, particu­ larly chapter seven, "The Virgin Mary as a Christological Source." In 1987, the University of California Press published Bar­ bara Newman's Sister of Wisdom: St. Hildegard's Theology of the Feminine. Given the enormous recent interest in Hilde­ gard, Newman's book is an important presentation of the thought of this remarkable twelfth-century mystic and Bene­ dictine , whose prophetical gifts made her one of the best-known women of her age. The word polymath might well be applied to her, for her writings and lectures covered a vast range-from prayer to medicine, from music to art. Like her sisters and Teresa of Spain, Hilde­ gard spoke out fearlessly against corruption in the Church, the venality and immorality of the , etc.

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Newman shows the brilliant and prayerful Hildegard as in no sense a feminist in the contemporary sense of the word, even less in its pejorative overtones; and her cosmic con­ sciousness is totally Christian, incarnational, having nothing in common with New Age thought. Newman's book is so rich in content and so lucidly written, working from original sources and providing her own translations from Hildegard's convoluted Latin, that it is difficult to do it justice in any brief review. Chapter five is "The Mother of God." Virginity for Hildegard was the outstanding Christian virtue, ofwhich the Virgin Mary was the supreme exemplar. Mary is the "­ val dawn"; she was predestined; God foresaw her in creating Eve. In her, Sapientialwisdom achieved a high point. In her visions the seer saw three archetypal mothers: Caritas­ Mary-Ecclesia: "All bring God into the world in the flesh." "The motherhood of Mary is at the center of the wheel of divinity." Newman writes: "With the Mother of God we come to the heart of Hildegard's theology of the feminine." Chapter seven, "Sister of Wisdom," is also title of the book Mary is model to . As and other writers, so Hildegard sees the virginal conception ofJesus prolonged in eucharistic conversion. Here her eucharistic teaching has parallels to Syriac views. We might note that in the epiclesis of the the same parallel is maintained, even to the choice of words: the same Holy Spirit that brought about the incarnation in the womb of the Virgin Mary brings about the change of bread and wine into the Body and Blood of the same Christ, now in his risen state. The process by which the Holy Spirit transforms all creation lies at the heart of both the Incarnation and the Eucharist.

5. Liturgy, devotion and devotions Fr. Joncas has given us at this convention important light on the Marian liturgy. An advertisement just come from St. Publications of Petersham, Massachusetts, lists the four volumes of A Word in Seaso~ from the "friends of Henry Ashworth, O.S.B." Ashworth (d. 1980), it is said, had read all of Migne in making his selections. The four volumes are a two-year cycle of readings for the monastic liturgy, in

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addition to The . Both ancient and mod­ ern readings are chosen. Volume four (latest addition to the set) has readings for the celebrations of the saints, presum­ ably also for our Lady. The continues to be written about. Basil Penning­ ton, O.C.S.O., has published Praying by Hand: Rediscovering the Rosary as a Way ofPrayer (Harper Torchbook, San Fran­ cisco, 1991 ). Gloria Hutchinson has out Praying the Rosary: New Reflections on the Mysteries (St. Anthony Messenger Press, Cincinnati, 1991 ), with inspiring examples from every­ day life. Msgr. E. Rosage (of Spokane) wrote the Re­ deemer Books paperback Praying the Scriptural Rosary (Servant Publications, Ann Arbor, MI, 1989). A rosary story is associated with the English author Maurice Baring, known as the "third man of the Chesterbelloc"-distinguished Brit­ ish diplomat, great linguist, convert, journalist, novelist­ who died after long illness in 1945. In his grandniece's recent Maurice Baring (by Emma Letley, reviewed in the London Tablet, October 26, 1991), it is reported:

On his deathbed he asked her [Lady Lovat, with whom he was staying] to say the rosary in French and German, so that he could appreciate the beauty of the words in both languages. Then, almost as if by an act of grace (such as might have occurred in one of his own books), an Italian prisoner-of-war, who was working on the estate, appeared at the bed­ room door and began to recite the rosary in Italian.

Lawrence Cunningham, chairman of the department of theology at the , wrote recently that so many studies on pilgrimage are appearing that "the study of has become a growth industry in aca­ deme" (in Commonwea4 February 28, 1992). Here are some recent titles: in Modern Western , by Mary Lee Nolan and Sidney Nolan (University of No. Carolina, Chapel Hill, NC, 1989 ); John Eade and Michael J. Sallnow, Contesting the Sacred· The Anthropology ofChris­ tianPilgrimage (Routledge, NY, 1991). They take issue with the Turners (Victor and Edith), whose 1978 book is a stan­ dard reference: Image and Pilgrimage in :

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Anthropological Perspectives (Columbia Univ. Press, NY). (See the notice in Marian Studies 31 [1980] 111-112.) Publications on private and their associated shrines continue at so great a pace as to deserve a separate extensive and discriminating survey. Rene Laurentin's many writings would rank high in such a catalogue. Thomas Finan writes, in the Irish The Furrow (March, 1992), "Visions and Visionaries-what to make of them?" Joan Ashton wrote The People's Madonna: An Account of the Visions of Mary at Medjug01je (Collins, London, 1991). An earlier book of hers (she is a Protestant minister) wasMotherofNations: Visions of Mary (in the USA, Harper Torchbook, 1989), to which Alberic Stacpoole, O.S.B., contributed a preface. Sandra L. Zimdars-Swartz's Encountering Mary: From La­ Salette to (Princeton Univ. Press, 1991) has re­ ceived several significant reviews. My own (favorable) one was in Theological Studies 53 Oune, 1992) 376-8; Sister Carol Frances Jegen, B.V.M., did it for 66 (Septem­ ber, 1922) 461-3; US Catholic for February, 1992, had the notice by Gerald M. Costello, under the title "What Catholics see in Mary." Both Sandra L. Zimdars-Swartz and her husband gave papers in the English-language section of the interna­ tional Mariological Congress at Kevelaer, Germany, 1987 (see Marian Studies 42 [1991] 193-4). The 1992 Catholic Almanac has short articles on "criteria of apparitions" taken from the 1990 Civilta Cattolica articles by Giandomenico Mucci, SJ., who professes scepticism on Medjugorje. There is also a summary of the report of Novem­ ber 27/28, 1990, signed by nineteen of twenty Yugoslav bish­ ops who indicate that "on the basis of research conducted so far one cannot affirm that apparitions or reve­ lation are involved" and offer the pastoral suggestion that better liturgical services be provided pilgrims to Medjugorje, to help avoid practices not in agreement with the spirit of the Church (pp. 76, 265 ). Walter T. Brennan, O.S.M., of our So­ ciety, wrote of "Marian Spirituality and Apparitions" for Re­ view for Religious (May-June, 1992) 417-24. The Blessed Virgin figures prominently in Michael R. Candelaria's Popular Religion and Liberation: The Dilemma

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of (SUNY, Albany, NY, 1991). Carlos Scannone of Argentina sees popular religion as liberating be­ cause it is of the people; juan Luis Segundo of Uruguay dis­ parages popular religion as incapable of contributing to revolutionary change.

6. Ecumenism Along with the common statement in The One Mediator, the Saints, and MaTJ{ from the eighth Lutheran-Roman Cath­ olic consultation, the volume published in early 1992 con­ tains a chronological list of sessions and papers that led up to the fmal statement-from session 37, 1983, through session 50, 1990. A selection of ftfteen of these papers are published here, about a third of them, covering scripture (Fitzmyer and Reumann), (Eno ), liturgy (K McDonnell), medi­ eval period (Froehlich on Libri carotin~ Tavard on Scotus and the Immaculate Conception), Trent (the late Carl J. Peter), Luther and ( Gritsch and R. B. Bertram), and with F. M. jelly on the Immaculate Conception, A. Dulles on the Assumption, J. F. Johnson on "Contemporary Luthe­ ranism and Mary and the saints," Sister E. johnson on Mary as mediatrix, and G. 0. Fordes' "Is Invocation of the Saints an Adiaphoron?" The well-produced volume is dedicated, over the line ut omnes unum sint, to five great men who worked in these consultations: joseph Andrew Sittler (d. 1987), jer­ ome D. Quinn (d. 1988), Carl). Peter (d. 1991), Fred Kramer (d. 1991), Bishop Austin Murphy (d. 1991). The Ecumenical Society of the B.V.M., both the original English society and its American offshoot, continues to pub­ lish. The U.S. group meets twice a year in the Washington, D.C., area; two papers are normally read, and these are sent to all who request them (for a small fee to cover postage). At the fall meeting, October, 1991 (15th anniversary), in Richmond's Emmanual Episcopal Church, Mary Ann DeTrana spoke on "The Letters of Paul VI and John Paul II on the Virgin Mary: Evolution of a Dialogue," and Rev. C. Albert Wagaman on the new Lutheran-Catholic document. Both DeTrana and Wagaman had given these papers at the inter- , national conference held in Winchester, England, July, 1991.

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Dr. Donald Dawe reported on the Winchester meeting. Ear­ lier this month of May, at College (May 2, 1992) in Washington, Dr. Peter Yeager, secretary of the American ESBVM, gave the paper "Mr. Eliot and the Mother of God; or, Why the Archishop went to ," and Fr. George Kirwin spoke on "The Theological Meaning and Spiritual Sig­ nificance of Marian Apparitions." American members of the Society receive also the News­ letter and other publications from England, as the recent pamphlet by Margaret Speaks, The Two Lady Altars in Can­ terbury Cathedral (read in the crypt of the cathedral, Nov. 11, 1989; published jan. 1992). The january, 1992, Newslet­ ter (no. 49, New Series) lists eighteen branches, most of them with reports, including Rome and Ireland. General sec­ retary Fr. Alberic Stacpoole reviews Macquarrie's Mary for All Christians and Eamon Duffy's CTS pamphlet What Cath­ olics Believe About Mary. Edward Yarnold, assistant general secretary, begins a series of articles on "the names of Mary," with the f""trst two (of twelve) here: "Mary," and "Mother of jesus." What V. Taylor did years ago in his famous The Names of jesus, Yarnold attempts more modestly; names still to come are: mother of the Lord, wife of joseph, virgin, blessed one, full of grace, handmaid of the Lord, humble one, believ­ ing woman, pierced one and "the woman." The ESBVM published in September, 1992, a paper read to the Oxford branch on October 17, 1990: Wl.ry Did St. Thomas Reject the Doctrine of the Immaculate Concep­ tion ofMary? by Marcus Hodges, O.P.

7. Miscellany "From the bookshelf," by Philip C. Fischer, S. J., in Review for Religious 51 (May-june, 1992) mentions a number of re­ cent titles on our Lady, prefacing them with this remark: "May is Mary's month and I-I may need, not more books but the quiet clicking of my rosary beads. Some recent books, though, do in fact gently help us either to get those beads out or to f"md more devotion in them." Among the titles he men­ tions is Ignacio Larraiiaga, The Silence ofMary (St. Paul Pub­ lications, Boston, 1992, 230 pp.).

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Larraiiaga is also listed in the rundown of Marian titles by Emmanuel Sullivan, O.C.D., in the Winter, 1992, issue of Spir­ itual Life ( vol. 38 ). The cover story of that same number is "Mary, and Mission," pointing to the article by Kenneth M. Voiles: "Prophetic Pilgrimage: Fiat and Votum in the Spiritual Journey." Another article is "Our Lady, ," by G. Mangiaracina, O.C.D. Nuestra Senora de Guadalupe: Mother of God, Mother of the Americas is the title of the illustrated catalogue from the exhibition marking the SOOth anniversary of the encounter of two cultures, 25 July-19 September 1992, The Elizabeth Perkins Prothro Galleries, Bridwell Library, Perkins School of Theology, Southern Methodist University, Dallas, TX, pre­ pared by the curator, Edwin E. Sylvest Jr., who offers a very personal statement "from a United Methodist."

FURTI:IER SELECTION OF RECENT WRITINGS

This appendix includes titles that came to notice as late as December, 1992, when the Survey was going to press; some will be discussed in greater detail in the 1993 Survey. The order is the customary sequence: A. Magisterium, B. Scrip­ ture and tradition, C. Doctrine: general and particular, D. Lit­ urgy and devotion, E. Ecumenism, E Miscellany and last­ minute items.

A. Magisterium 1. Pope John Paul II, "Shrines celebrate ," (Apres vous) in The Pope Speaks 37 Ouly-August, 1992): given February 28, 1992, to world congress for pilgrimage directors and directors of pilgrimage shrines. 2. "L'Itinerario spirituelle," in L'Osservatore Romano, Marzo 2,3, 1992: Sunday Angelus homily, March 1, 1992, on the shrine of the Immaculate Conception, Washington, D.C., citing the American bishops' pasto­ ral Heritage and Hope: Evangelization in America, which was in Origins 20 (December 6, 1990) 413-26.

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3. Frederick L. Miller, The Marian Spirituality of Pope john II, pamphlet from A.M.I. Press, Washington, NJ., 1992; appeared previously as an article in Communio 17 (Winter, 1990 ). 4. Con Maria accanto alia croce, letter from the general of the Servites, August 9, 1992, on the occa­ sion of the anniversary of the approval of the feast of the Seven Dolors (1692); from Hubert M. Moons, O.S.M. 5. Congregation for the Doctrine of the Faith, Letter to the Bishops of the Catholic Church on Some Aspects of the Church Understood as Communion, May 28, 1992, in Ecumenical Trends 21 (October, 1992) 145: "Mary is the model of ecclesial communion in faith, in charity and in union with Christ."

B. Scripture and tradition 1. I. de Ia Potterie, S. J., Mary in the Mystery of the Covenant (Alba, Staten Island, 1992): translated by Bertrand Buby, S.M. (originally Flemish, 1985 ); pref­ ace by Theodore Koehler, S.M. 2. Bertrand Buby, S.M., Daughter of Zion: A Symbol for jewish-Christian Dialogue (University of Dayton, Dayton, OH, 1992): brochure with paper read at inter­ national Mariological Congress, Huelva, Spain, Sep­ tember, 1992. 3. Noel M. Rath, O.S.M., "Spreading the Gospel as Mary Did," in Mt. Carmel (England) 40 (Autumn, 1992) 134-9. 4. House of Our Lady, Meryem Ana Evi: The Story of the Virgin Mary's Last Yea~ by George B. Quatman (American Society of , Lima, OH, 1992). 5. Victorino Capanaga, "La Virgen Maria segun San Au­ gustin," in Augustinus () 37 (enero-junio, 1992) 5-43. 6. jean Leclercq, O.S.B., Women and St. (Cistercian Publications, Kalamazoo, 1989 ): including our Lady. 7. Emmanuel Sullivan, O.C.D., "Mary and the Holy Spirit in the Writings of St. john of the Cross," in Carmelite

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Studies. VL john of the Cross, ed. S. Payne, O.C.D. (In­ stitute of Carmelite Studies, Washington, D.C., 1992), 109-122. 8. Rene Laurentin, Le 20 janvier 1842, Marie apparait a Alphonse Ratisbonne (Editions O.E.I.L., Paris, 1991). 9. George H. Tavard, A.A. ,Juana Ines de la Cruz and the Theology ofBeauty: The First Mexican Theology (Uni­ versity of Notre Dame Press, 1991 ): Chapter three, "The Temple of God." 10. (According to Nouvelle Cahiers Marials) At the Cen­ tre de documentation mariste of Paris, a collective vol­ ume has been published to commemorate the second centenary of the birth of Ven. Jean Claude Colin: Des Peres maristes parlent de Marie. 11. Brian P. McGuire, The Difficult Saint: Bernard of Clairvaux (Cistercian Publications, Kalamazoo, 1991 ): two essays on our Lady.

C. Doctrine: general and particular 1. John A. Schug, O.F.M. Cap., Mary, Mother: A Theolog­ ical Study of the Nature of the Spiritual Motherhood of Mary (St. Francis Chapel Press, Springfield, MA, 1992 ); full-color cover with "The Descent of the Holy Spirit on Mary and the Apostles" by the Irish artist Richard King (d. 1974). 2. Elizabeth A. Johnson, C.S.J., "Saints and Mary," chapter 8 in volume 2 of , eds. F. S. Fiorenza and). P. Galvin (Fortress, Minneapolis, 1991), 143-77. 3. Bishop Kevin O'Brien, Mary the Mother ofjesus, pam­ phlet from Catholic Truth Society, London, 1991; sub­ title: Letter to an Inquirer. 4. John H. Hampsch, C.M.F., Mary in the Bible: Questions and Answers (Our Sunday Visitor, Huntington, IN, 1992 ): 38-page brochure. 5. Edward D. O'Connor, C.S.C., The Catholic (Our Sunday Visitor, Huntington, IN, 1992), 480 pp.: excel­ lent material on our Lady. 6. , Theological Investigations, vol. 23 (Dar­ ton, Longman and Todd, London, 1992): his ftnal writ­ ings; Mary among the topics.

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7. Rene Laurentin, The Meaning of Consecration Today: A Marian Model for a Secularized Age (Ignatius Pr., San Francisco, 1991): translated by Kenneth D. White­ head, from a summer course of 1991 at the Interna­ tional Marian Research Institute, The Marian Library, University of Dayton. 8. Paul E. Duggan, "The Assumption: Coherency with All Christian Truth," in The 48 (August, 1992). 9. Marie T. Farrell, "The : Prophetic Symbol for a Pilgrim People," in The Australasian Catholic Record 69 Ouly, 1992) 320-30. 10. Beatrice Bruteau, "The Immaculate Conception Our Original Face," in Cross Currents 39 ( 1989/90) 181- 95: bringing together Christian and Hindu thought. 11. Antonio Sicari, O.C.D., "Mary, Peter and John: Figures of the Church," in Communio 19 (Summer, 1992) 189-207: from the Italian, on Balthasar. 12. Mary Ann Follmer, O.P., The Marian Spirit in the Church (Peace through Mary Publications, Crest­ wood, NJ, 1991, 87 pp.). 13. Patrick Primeaux, S.M., "Marian Community and Ministry," in Review for Religious 51 Ouly-August, 1992) 600-13: the meeting of Petrine and Marian approaches. 14. Nicholas King, "Mary, the and Justice," in Priests and People (London), May, 1992. 15. Mary E. Hines, S.N.D., "Mary and the Prophetic Mis­ sion of the Church," injournal ofEcumenical Studies 28 (Spring, 1991) 281-98: feminist line. 16. John G. Deedy, Retrospect: The Origins ofCatholic Be­ liefs and Practices (, Chicago, 1990): has material on our Lady.

D. Liturgy and devotion 1. Richard M. Nardone, The Story of the Christian Year (Paulist, Mahwah, NJ, 1991, 192 pp.): also on the Mar­ ian feasts. 2. Leo O'Reilly, "Mary: The Woman Not the Girl," in The Furrow (Ireland) 43 (October, 1992) 542-6: com­ ment on the Assumption liturgy.

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3. Rene Laurentin, translated by William Fackovec, S.M., The Hail Mary: Its Meaning and Origin (Faith Publ. Co., Milford, OH, 1991, xv & 78 pp.). 4. John Samaha, S.M., "Hail Mary: Through the Mother to the Son," in Canadian Catholic Review 9 (May, 1990) 180-1. 5. Jean Stern, M.S., LaSalette: Documents authentiques: dossier chronologique integra~ vol. three ( Cerf, Paris, 1992 ): with a negative judgment on Melanie's "secret" (as reviewed summer, 1992 ). 6. Jan G. Bovenmars, M.S.C., A Biblical Spirituality of the Heart (Alba, Staten Island, 1991): with a chapter "The Spirituality of the Heart and Our Lady" (as listed in Theology Digest). 7. Three articles on the of Our Lady of Mt. Car­ mel by Eamon R Carroll, 0. Carm.: a) "The Scapular of Our Lady of Mt. Carmel: Mary's Garment," in Queen (May-June, 1992) 20-22; b) "The Scapular of Our Lady of Mt. Carmel," in 43 (May-June, 1992); c) "Our Lady ofMt. Carmel," in Carmelite Mission Letter (Darien, IL, for July, 1992). 8. R Cribble, C.S.C., The History and Devotion of the Ro­ sary (Our Sunday Visitor, Huntington, IN, 1992): pref­ ace by , C.S.C. (d. 1992) (as advertised). 9. Robert Feeney, The Rosary: The Little Summa (Aqui­ nas Press, Marysv.ille, WA), praised by Fr. Dollen in The Priest Oune, 1992). 10. Kathleen M. Gavlas, T. 0. Carm., The Beautiful Gate Rosary (Our Sunday Visitor Pr., Huntington, IN, 1992, 152 pp.) (as advertised). 11. Gerard M. Corr, O.S.M., Devotion to Our Lady among English Catholics in the 17th and 18th Centuries (En­ glish Cath. Truth Society, London, 1992 ). 12. Mary Lou Kownacki, O.S.B., "Intervention of an Ancient Peasant Woman," inPa:xChristi USA (Fall, 1991) 7-10. 13. Mitch Finley, The Rosary, Give It a Try, in Faith Notes (St. Meinrad, IN, 1991): pamphlet. 14. Sandra DeGidio, O.S.M., Mary: Every Person for Every Christian, in Faith Notes (St. Meinrad, IN, 1991 ): pamphlet.

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15. Alfred McBride, 0. Praem., Mary of Nazareth: jesus' Mother, Our Mother, in Catholic Update series, May, 1991 (St. Anthony Messenger Press, Cincinnati, OH). 16. Robert M. Hamma, The Feasts of Mary, in Catholic Update series, May, 1992 (St. Anthony Messenger, Cincinnati, OH).

E. Ecumenism 1. N. Lossky et al., editors, Dictionary of the Ecumenical Movement(Eerdmans, Grand Rapids, MI, 1991): entry "Mary in the Ecumenical Movement," by Rita C. Thrner, pp. 662-5. 2. john Singleton, "The Virgin Mary and Religious Con­ flict in Victorian England," injournal ofEcclesiastical History 43 (Jan. 1992) 18-34. 3. Ave, "magazine of the Society of Mary, American re­ gion edition," Annunciationtide, 1992 (Secretary: Wal­ H. Spaulding, 1206 Buchanan St., Mclean, VA 22101), from Anglican Society, founded 1931: P. Le­ wen, "Visit to Lourdes"; Derek Day, "Mary, Our Lady at the Oak in Islington, Help of the Homeless"; and more. 4. Periodically, the Society of Mary publishes Studies and Commentaries. (See Marian Studies 35 [1984] 184, on 1982 issue.) Volume 2 came out in 1984: report from Richard Cornish Martin; Theotokos, an address by Greenacre of Chichester; john Milburn, "Maria restituta"; Christopher Colven on Walsingham; and more. Volume 3 appeared in 1987: David M. Allen, "The Mother of God in Anglican Liturgy and Cate­ chesis"; Uoyd G. Chattin, "You, too, shall be pierced to the heart"; The Earl of Lauderdale, "The Shrine of Our Lady at Haddington"; and more. Volume 4 is promised for 1993. 5. Charles Miller, Mary and the Eucharist: A 17th­ Century Anglican Vietll published as pamphlet by the ESBVM, May, 1992. 6. john P. Meier, "The Brothers and Sisters ofjesus in Ec­ umenical Perspective," in Catholic Biblical Quarterly

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54 Oan. 1992) 1-28: presidential address to the Cath­ olic Biblical Association, August, 1991; this reviewer seriously doubts that the appeal to the "hierarchy of truths" will be helpful here, recalling Newman's re­ course to our Lady's lifelong virginity as a capital in­ stance of development of doctrine. 7. Kathleen S. Hurty, "Mary, Luther, and the Quest for Ec­ umenical Images," in Midstream 30 ( 1991) 60-74: pa­ per given at international conference on our Lady held in San Francisco, June, 1988.

E Miscellany and last-minute items 1. Marian Library Newsletter (address at end of this Sur­ vey) appears twice a year. Number 24 (new series), Spring, 1992, has J. Roten's "A Survey of Marian Art"; "Evangelization, the Church, and Mary"; book re­ views; and more. Number 25, Winter 1992-93, com­ memorates the library's 50th year (1993); continues). Roten's "Survey of Marian Art"; describes the Sutton (clippings, 50,000 + ) me; reports on the international congress on our Lady, Huelva, Spain, September, 1992, and the convention of the Mariological Society of America, Houston, May, 1992. 2. Newsletter of the Ecumenical Society of the BVM, new series, no. 51, October 1992: Reverend Roger Green­ acre, chancellor of Chichester Cathedral, "I sing of a maiden"; program of the 25th-anniversary celebration of the Society at Aylesford (nr. Maidstone ), Kent, Oc­ tober 26-29; reports from the branches; Yarnold's "The Names of Mary." 3. Marian Update (address at end), occasional one-page bulletin from Servite Marian Centre, Chicago (W. Brennan, O.S.M.): no. 32 (May-June, 1992):Mary, Eve, and Women; no. 33 (August-September, 1992): We All Need Popular Religion. 4. All seven volumes of the acta from the international Mario logical/Marian congress held at Kevelaer ( Ger­ many), September, 1987, have been published (1991/

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2) by the Pontificia Academia Mariana Internationalis (Via Merulana, 124, 00185 Rome, Italy). Volume I is titled: De cultu mariano saec. XIX et XX usque ad Concilium Vaticanum II studia in sessionibus plena­ riis exhibita. 5. Theotokos: ricerche interdisciplinari di mariologia, new journal (twice a year, beginning in 1993), from the newly-founded Mariological Society of Italy (Ed. Monfortane, Via Prenestina, 1391, 00010 Colle Pre­ nestino, Roma ). On the new Society see T. Trancati, "La situazione della Mariologia in ltalia: il primo con­ vegno dell'AMI" (held Oct. 1991), in Angelicum 69 ( 1992) 257-65. 6. Virgo Liber Verbi is a volume of essays in tribute to G. Besutti, O.S.M., the longtime bibliographer-theologian of the Marianum faculty in Rome (published 1991, ed. by Ignazio M. Calabuig): twenty-seven articles by fa­ mous scholars-L. Gambero, T. Koehler, et al. Michael O'Carroll, C.S.Sp., of Ireland, contributes "Mary's Me­ diation, Vatican II and John Paul II." 7. LaMariologia tra le discipline teologiche (Marianum, Rome, 1992): from the eighth symposium, held Octo­ ber, 1990 ( ed. by E. Peretto ): contributions by De­ Fiores, Toniolo, Calabuig, Semeraro, Tour6n del Pie, Amato, Gonzalez, and others. 8. Maria icona della tenerezza del Padre: la spiritualita mariana nell'esperienza del Carmelo (Ed. Au­ gustinus, Palermo, 1992, 266 pp.) edited by "fra­ ternita carmelitana di Pozzo di Gotto": S. DeFiores, S. Possanzini, Castellano Cervera, and Cicconetti among the twenty-three contributors; a prefatory arti­ cle by the prior general, John Malley, 0. Carm.; the acts of the 2nd Carmelite congress (at Sassone, Aug.­ Sept., 1989 ). 9. Servitium Pietatis, Festschrift for Cardinal Groer on his 70th birthday ( ed. Anna Coret and I. Fux, O.S.B.) (Sal Terrae, Maria Roggendorf, 1989): in section one, "Maria," various articles; also under section two, "Spir­ ituality," and under section three, "vowed life" ( ·of Mary, and so forth.).

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A Survey of Recent Mariology 189

ADDRESSES for serial publications mentioned in this survey (listed alphabetically by title)

Ecumenical Society of the BVM "Marian Update" 222 -8th St. NE Servite Marian Center Washington, D.C. 20002-6188 3121 W. Jackson Blvd. Chicago, IL 60612-2729 Ephemerides Mariologicae Buen Suceso, 22 Marianum 28008 MADRID, Spain Viale Trenta Aprile, 6 00153 ROME, Italy "The Marian library Newsletter" The Marian library, Box 1390 Nouveaux Cabiers Marials University of Dayton 27, rue Juliette Recamier Dayton, Oli 45469-1390 69006 LYON,

Marian Library Studies Queen ofAll Hearts The Marian library, Box 1390 Montfort Fathers University of Dayton 26 So. Saxon Ave. Dayton, OH 45469-1390 Bay Shore, NY 11706-8993

EAMON R CARROll, O.CARM. Professor Emeritus of Theology Loyola University of Chicago and IMRI, University ofDayton

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