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Applying Movement Success Models to Marian Apparition Movements

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Applying Movement Success Models to Marian Apparition Movements Virginia Commonwealth University VCU Scholars Compass Theses and Dissertations Graduate School 2008 Applying Movement Success Models to Marian Apparition Movements Rachel Bobbitt Virginia Commonwealth University Follow this and additional works at: https://scholarscompass.vcu.edu/etd Part of the Social and Behavioral Sciences Commons © The Author Downloaded from https://scholarscompass.vcu.edu/etd/1556 This Thesis is brought to you for free and open access by the Graduate School at VCU Scholars Compass. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of VCU Scholars Compass. For more information, please contact [email protected]. Applying Movement Success Models to Marian Apparition Movements A thesis submitted in partial fulfillment of the requirements for the degree of Master of Science at Virginia Commonwealth University. By RACHEL SARAH BOBBITT Bachelor of Arts in Religious Studies, Virginia Commonwealth University, 2005 Master’s of Science in Sociology, Virginia Commonwealth University, 2008 Director: DAVID G BROMLEY PROFESSOR OF RELIGIOUS STUDIES AND SOCIOLOGY, SCHOOL OF WORLD STUDIES Virginia Commonwealth University Richmond, Virginia June 2008 1 Table of Contents Acknowledgement ii Literature Review 2 History of Marian Worship 2 The Emergence of the Cult of Mary & Apparitions 8 The Church & Apparitions; Fluctuation & Response 19 Differing Interpretations for Marian Apparitions 26 Theory 36 Methodology 47 Criteria for Inclusion 48 Analyses Excluded 49 Methodological Design 50 Sampling 51 Limitations 53 Case Summary 54 Fatima 54 Kibeho 58 Lourdes 60 Mary Ann Van Hoof 63 Veronica Lueken 65 2 San Damiano 67 Virgin of El Barrio 69 Kerizinen 73 La Salette 74 Marpingen 76 Medjugorje 79 Clearwater 83 Nancy Fowler 85 San Sebastian De Garabandal 86 Analysis 89 Analysis One 89 Analysis Two 96 Analysis Three 101 Analysis Four 106 Analysis Five & Six 111 Analysis Seven 115 Analysis Eight & Nine 118 Analysis Ten & Eleven 125 Analysis Twelve 134 Summary 148 Table A 153 Citations 154 3 Acknowledgements I would like to thank deeply all those that assisted in the production of this thesis project, as I could not have done it without all their support, guidance, and patience. I would first like to thank David Bromley for tirelessly directing me through this project, patiently answering all my many questions, and helping me develop into a sociologist. Without him, I may have never seen this project through. Thanks to Clifford Edwards and John Mahoney for their wise advice and insight serving on my committee. I would also like to thank Sarah Jane Brubaker and Jennifer Johnson for helping me to become a critical thinker and being able to fully encompass the sociological imagination. Many thanks to Paul Stevens, without his support, friendship, and endless listening I may be still trying to find the will to see this project through. It is hard to place a value on the support he provided. I would also like to thank my mentor and close friend Mark Wood for inspiring me to continue on with graduate study and make a passionate commitment to pursue a better world. Last, but certainly not least, I would like to thank my parents, Judith and Norman Bobbitt, for helping me become the person I am and teaching me to never give up on my dreams, no matter how difficult the road may become. ii Over the centuries the Virgin Mary has retained more than a passing importance within the Christian tradition. To many, she serves as a prominent part of their faith, spawning thousands of apparitions, devotional rites, shrines, and churches in her honor. Across time, a storied tradition of Marian devotion has developed, presenting a major source of belief to millions that spans cultures and expressions of faith. Mary continues to remain a central figure in the lives of many faithful. The enigma surrounding her attracts the attention of both the devoted and the secular. Nor has interest waned in modern time, Time magazine ran a cover story on her in 1991, thousands still visit shrines dedicated to her yearly, and in 2007 the Vatican excommunicated several nuns from a breakaway Marian devotional group “Army of Mary.” Interest in the Virgin Mary spans religious and the secular groups; for a host of reasons, people are drawn to the mystery surrounding her. While she remains a popular figure to the devoted, to many she remains a mystery and others are even hostile towards her (Cunneen 1996). Scholars and historians continue to debate how precisely to perceive Mary; as a historical figure? As a mythical figure? Did she really exist? Do we perceive her solely as she is referenced in the New Testament? How did she come to exist as a divine figure? Throughout history and into modern times, there has been no unified perspective surrounding the life and devotion of Mary. Various adorations from groups have given rise to popular belief about her (Hamington 1995). The vast majority of the literature on apparitions is apologetic and devotional in nature. That is to say it revolves around theological discussions that either support or refute the existence of such a phenomenon. However, the focus here will be limited to the 1 scholarly literature on Marian worship and apparitions as interest focuses on studying Marian apparitions as social movements. While this body of literature is notably smaller (Christian 1998, Coyle n.d., David and Boles 2003, Goode 1992, Zimdars-Swartz 1991), it still incorporates the evolving image of Mary as well as the faithful that follow her. The discussion that follows examines the history of Marian worship, the creation of the Cult of Mary and the subsequent apparitions that followed, the fluctuation and response from the Catholic Church, and a survey of scholarly theories exploring how and why apparitions develop. 2 Literature Review Chapter History of Marian Worship Before any in-depth analysis of the Marian tradition is undertaken, it is first necessary to investigate how the tradition developed and what Mary meant to the early Christians. In asking what Mary meant to early Christians, we open the door to understanding what she means to the devoted today. Through the past we come to understand the present. As it stands, there exists no singular image of Mary – she remains a complex and powerful image to millions. The Marian tradition can be considered a “complex weaving of theological, logic, medieval Christian devotion, psychology, sexual morality, and politics.” However, little of this is based upon the “facts” known of Mary’s life; most comes from extra-Biblical traditions that have evolved over time (Hamington 1995: 10). Examining strictly Biblical text, very little about Mary exists. Appearing only in the gospels, Acts, Revelations, and in the letters of Paul, the New Testament provides little on Mary, theologically or historically (Ruether 1977). The first reference presented of Mary appears in the New Testament with Paul’s letter to the Galatians, where he describes Jesus as having been “made of a woman,” but never mentions her by name (Warner 1976: 3, Ruether 1977). Her main presence in the gospels comes from the infancy narratives, where she is treated with differing importance, as well as mentions of her in relation to descriptions of Jesus’ historical mission (Warner 1976). Matthew treats the virgin birth somewhat ambivalently, while Mary serves as a central figure in the infancy narrative of Luke (Ruether 1977). 3 So how was the image of Mary formulated if the Christian holy text tells us very little about her? A portion of the literature on Mary focuses on the relationship between indigenous goddess worship and the Virgin Mary, citing this transition as a source of the attributes now associated with Mary. Scholars ascribe much of the devotion towards Mary as being co-opted from prior goddess worship (Benko 2003, Greeley 1977 Hamington 1995, Ruether 1977, Warner 1976). This is to say that part of the Marian tradition pre-date not only formal Christianity, but the life of Mary herself. Some scholars, such as Stephen Benko (2003), go as far as to link Marian piety as a direct continuation of goddess worship. Such are the similarities between goddess worship and Marian devotion, that scholar Andrew Greeley cites how “one can almost go as far as to say that if Mary had not come along, the pagans might have had to invent her” (1977: 73). Strains of local pagan cults were adopted and translated into the formulation and honoring of Mary. Following this theoretical line of thinking, an examination of early Christian belief uncovers many similarities between indigenous goddess worship and budding Marian devotion (Greeley 1977 Ruether 1977). As the early Christian church began to develop, whatever was deemed pertinent from native religions was appointed as Christian, thus “local deities were transformed into Mary (Greeley 1977: 82). This overlap did not appear to alarm early Christians either, as they appeared neither disturbed nor distressed by the similarities between Mary and the likes of Juno and Diana. In fact, this served as assistance in gaining converts into the new religion, as persons were not stepping into entirely foreign religious practices, but instead were following familiar strains of worship to new deities (Greeley 1977). 4 Another common strand between Mary and goddess worship, is Mary’s emergence as a symbol of both war and peace, much like the goddess Athena before her. In a representation lasting into modern times, Mary’s name and blessings have been invoked as a protector during war as well as symbol of peace. This was most evident during the crusades, as she was called upon as an intervening force in assisting towards victory in battle (Warner 1976). While there appear to be traces of Greek goddess worship within the Marian tradition, there are also signs that the symbol of Mary is partially a transformation of goddess depictions from ancient Near East religions.
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