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Mariology of the Saints 1 Mariology of the Saints

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Mariology of the Saints 1 Mariology of the Saints Mariology of the saints 1 Mariology of the saints Throughout history Roman Catholic Mariology has been influenced by a number of saints who have attested to the central role of Mary in God's plan of salvation.[1] While the Marian teachings of some saints may have been virtually unknown during their own life, they have influenced the Church centuries later. An example is Saint Louis de Montfort who was a priest for only 16 years and had but a handful of followers upon his death at the beginning of the 18th century, yet influenced four popes, namely Leo Madonna and Child with saints by Duccio, 14th century XIII, Pius X, Pius XII and John Paul II who chose his personal motto Totus Tuus based on Montfort's influence. The influence of saints on Mariology continued in the 20th century, with Saint Maximillian Kolbe's focus on the Immaculate Conception and his Immaculata prayer. How the saints contributed to Mariology A series of articles on Roman Catholic Mariology General articles • Mariology • Encyclicals • History • Popes • Saints • Societies Mariology of the saints 2 • Veneration of the Blessed Virgin Devotions • Acts of Reparation • Consecration to Mary • First Saturdays • Hearts of Jesus and Mary • Immaculate Heart • Rosary • Scapular • Seven Joys • Seven Sorrows Dogmas and doctrines • Assumption • Co-Redemptrix • Immaculate Conception • Mediatrix • Mother of God • Mother of the Church • Perpetual virginity • Queen of Heaven Expressions of devotion • Art • Churches • Hymns • Music Key Marian apparitions • (approved or worthy of belief) • Banneux • Beauraing • Fátima • Guadalupe • La Salette • Laus • Lourdes • Miraculous Medal • Pontmain Papal bulls • Bis Saeculari • Ineffabilis Deus • Munificentissimus Deus Papal encyclicals • Ad Caeli Reginam • Ad Diem Illum • Deiparae Virginis Mariae • Fulgens Corona • Ingruentium Malorum • Redemptoris Mater Papal Apostolic Letters and other teachings Mariology of the saints 3 • Marialis Cultus • Rosarium Virginis Mariae Key Marian feast days • Jan 1 – Mother of God • Mar 25 – Annunciation • Aug 15 – Assumption • Dec 8 – Immaculate Conception • v • t [2] • e Beyond the teachings of the early Church Fathers, the growth of Mariology over the centuries has been shaped by the interplay not only of theologians but also of three other forces: • Papal directives and teachings of the Holy See, based largely on the work of theologians. • Popular Catholic sentiments, devotions. • Views, writings and religious experiences of saints, theologians and non-theologians. During the priesthood of Saint Louis de Montfort, which was only 16 years, he was mostly a missionary preacher who travelled from village to village on foot to deliver sermons, often risking everything along the way. His fervent style of preaching and views were often the subject of serious criticism during his life. He was persecuted by the Holy Office, poisoned by critical locals and when he died in 1716 at age 43, each of the three congregations he left behind had but a handful of followers. When Blessed Marie Louise Trichet decided to join his religious institute, the Daughters of Wisdom, in 1700, her mother reportedly told her: "You will become as mad as that priest". Yet, over the centuries, de Montfort's Marian theological books, such as True Devotion to Mary and Secret of the Rosary, gathered a strong following among Catholics and in time influenced millions of people. The growth of his popularity and the spread of his approach of "total consecration to the Virgin Mary" was not driven from Rome but nevertheless gathered momentum. He was eventually declared a saint in 1947. In recent years, one young seminarian who was affected by one of de Montfort's books said that he had "read and reread many times and with great spiritual profit" a work of de Montfort and it "had been a decisive turning point in his life". That young seminarian eventually became Pope John Paul II, based his personal motto "Totus Tuus" on de Montfort's influence, beatified Marie Louise Trichet and made a papal visit to pray at the tombs of Saint Louis and Blessed Marie Louise Trichet. Saint Louis is now a candidate to become a Doctor of the Church and his founder's statue was recently placed in Saint Peter's Basilica at the Vatican.[3] Early saints Irenaeus of Lyons Saint Irenaeus of Lyons (circa 140–202) is perhaps the earliest of the Church Fathers to develop a thorough Mariology. In his youth he had met Polycarp and other Christians who had been in direct contact with the Apostles. Irenaeus sets out a forthright account of Mary's role in the economy of salvation. • Even though Eve had Adam for a husband, she was still a virgin... By disobeying, Eve became the cause of death for herself and for the whole human race. In the same way Mary, though she had a husband, was still a virgin, and by obeying, she became the cause of salvation for herself and for the whole human race.[4] According to Irenaeus, Christ, being born out of the Virgin Mary, created a totally new historical situation.[5] This view influences later Ambrose of Milan and Tertullian, who wrote about the virginal conception by the Mother of God. The giver of new birth had to be born in a totally new way. The new birth being that, what was lost through a woman, is now saved by a woman.[6] Mariology of the saints 4 Ambrose of Milan Saint Ambrose of Milan (339–397) is an early Church Father whose powerful Mariology influenced contemporary Popes like Pope Damasus and Siricius and later, Pope Leo the Great. His student Augustine and the Council of Ephesus were equally under his influence. Central to Ambrose is the virginity of Mary and her role as Mother of God. • The virgin birth is worthy of God. Which human birth would have been more worthy of God, than the one, in which the Immaculate Son of God maintained the purity of his immaculate origin while becoming human? [7] • We confess, that Christ the Lord was born from a virgin, and therefore we reject the natural order of things. Because not from a man she conceived but from the Holy Spirit.[8] • Christ is not divided but one. If we adore him as the Son of God, we do not deny his birth from the virgin... But nobody shall extend this to Mary. Mary was the temple of God but not God in the temple. Therefore only the one who was in the temple can be worshipped.[9] • Yes, truly blessed for having surpassed the priest (Zechariah). While the priest denied, the Virgin rectified the error. No wonder that the Lord, wishing to rescue the world, began his work with Mary. Thus she, through whom salvation was being prepared for all people, would be the first to receive the promised fruit of salvation.[10] Augustine of Hippo Saint Augustine (354–430) did not develop an independent Mariology, but his statements on Mary surpass in number and depths those of other early writers.[11] The Virgin Mary “conceived as virgin, gave birth as virgin and stayed virgin forever [12] Even before the Council of Ephesus, he defended the ever Virgin Mary as the mother of God, who, because of her virginity, is full of grace [13] She was free of any temporal sin,[14] Because of a woman, the whole human race was saved.[15] Cyril of Alexandria Patriarch Cyril of Alexandria (412–444) became famous in Church history, because of his spirited fight for the title “Mother of God” during the Council of Ephesus (431). His writings include the homily given in Ephesus and several other sermons.[16] Some of his alleged homilies are in dispute as to his authorship. In several writings, Cyril focuses on the love of Jesus to his mother. On the Cross, he overcomes his pain and thinks of his mother. At the Marriage at Cana, he bows to her wishes. The overwhelming merit of Cyril of Alexandria is the cementation of the centre of dogmatic Mariology for all times. He established the foundation for all other Mariological developments through his teaching of the blessed Virgin Mary, as the Mother of God. Mariology of the saints 5 Pope Leo the Great Many early mariological concepts developed in the Eastern Church. From the West, Pope Damasus I and others defended Mary, against Monophysitism, the teaching that Christ had only a divine nature and accordingly to which Mary is only the Mother of God, not the mother of the human Jesus. The most significant papal teaching opposing this view begin with Pope Martin I and continues with Pope Leo the Great (ca. 400– 461). To define this issue, an ecumenical council was convoked first at Nicaea but later transferred to Chalcedon in the year 451. Leo the Great defended the teaching that Christ has two natures, one divine and one human. • "The same eternal, only-begotten of the eternal begetter was born of the holy Spirit and the Virgin Mary. His birth in time in no way subtracts from or adds to that divine and eternal birth of his: but its whole purpose is to restore humanity, who had been deceived, so that Pope Leo the Great: What was taken from the it might defeat death and, by its power, destroy the devil who held the mother of the Lord was the nature without the guilt power of death. Overcoming the originator of sin and death would be beyond us, had not he whom sin could not defile, nor could death hold down, taken up our nature and made it his own. He was conceived from the holy Spirit inside the womb of the virgin mother. Her virginity was as untouched in giving him birth as it was in conceiving him." • "By an unprecedented kind of birth, because it was inviolable virginity which supplied the material flesh without experiencing sexual desire.
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