Marian Devotions: in and Beyond Marialis Cultus Stanley A
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Pope Paul VI and Ignacio Maria Calabuig: the Virgin Mary in the Liturgy and the Life of the Church Thomas A
Marian Studies Volume 65 Forty Years after ‘Marialis Cultus’: Article 8 Retrieval or Renewal? 5-23-2014 Pope Paul VI and Ignacio Maria Calabuig: The Virgin Mary in the Liturgy and the Life of the Church Thomas A. Thompson University of Dayton Follow this and additional works at: https://ecommons.udayton.edu/marian_studies Part of the Catholic Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Thompson, Thomas A. (2014) "Pope Paul VI and Ignacio Maria Calabuig: The irV gin Mary in the Liturgy and the Life of the Church," Marian Studies: Vol. 65, Article 8, Pages 179-212. Available at: https://ecommons.udayton.edu/marian_studies/vol65/iss1/8 This Article is brought to you for free and open access by the Marian Library Publications at eCommons. It has been accepted for inclusion in Marian Studies by an authorized editor of eCommons. For more information, please contact [email protected], [email protected]. Thompson: Paul VI and Ignacio Maria Calabuig POPE PAUL VI AND IGNACIO MARIA CALABUIG: THE VIRGIN MARY IN THE LITURGY AND THE LIFE OF THE CHURCH Fr. Thomas A. Thompson, SM On this fortieth anniversary of Marialis Cultus, we wish to commemorate Paul VI and Ignacio Calabuig, both of whom made singular contributions to implementing Vatican II’s directives for the reform and strengthening of Marian devotion in the liturgy, or, as expressed at Vatican II, who collaborated “that devotion to the Virgin Mary, especially in 1 the liturgy, be generously fostered” (LG 67). Here a brief 1 Abbreviations: SC—Sacrosantum Concilium: Constitution on the Sacred Liturgy LG—Lumen Gentium: Pastoral Constitution on the Church in the Modern World MC—Marialis Cultus: Apostolic Exhortation of Paul VI Collection—Collection of Masses of the Blessed Virgin Mary CM-M (no. -
I MARY for TODAY: RENEWING CATHOLIC MARIAN DEVOTION
MARY FOR TODAY: RENEWING CATHOLIC MARIAN DEVOTION AFTER THE SECOND VATICAN COUNCIL THROUGH ST. LOUIS-MARIE DE MONTFORT’S TRUE DEVOTION TO MARY Thesis Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree of Master of Arts in Theological Studies By Mary Olivia Seeger, B.A. UNIVERSITY OF DAYTON Dayton, Ohio August 2019 i MARY FOR TODAY: RENEWING CATHOLIC MARIAN DEVOTION AFTER THE SECOND VATICAN COUNCIL THROUGH ST. LOUIS-MARIE DE MONTFORT’S TRUE DEVOTION TO MARY Name: Seeger, Mary Olivia APPROVED BY: Elizabeth Groppe, Ph.D. Faculty Advisor Dennis Doyle, Ph.D. Reader Naomi D. DeAnda, Ph.D. Reader Daniel S. Thompson, Ph.D. Department Chair ii © Copyright by Mary Olivia Seeger All rights reserved 2019 iii ABSTRACT MARY FOR TODAY: RENEWING CATHOLIC MARIAN DEVOTION AFTER THE SECOND VATICAN COUNCIL THROUGH ST. LOUIS-MARIE DE MONTFORT’S TRUE DEVOTION TO MARY Name: Seeger, Mary Olivia University of Dayton Advisor: Dr. Elizabeth Groppe The purpose and content of my thesis is to investigate and assess how St. Louis- Marie de Montfort’s True Devotion to Mary contributes to a renewal of Marian devotion in the Catholic Church after the Second Vatican Council. My thesis focuses on a close reading of the primary texts of St. Louis-Marie de Montfort (True Devotion to Mary), the Second Vatican Council (Lumen Gentium, the Constitution on the Church), and St. John Paul II (Redemptoris Mater). As part of my theological method, I renewed my Marian consecration and interviewed four other people who currently practice Marian devotion. -
Marian Studies Volume 65 Forty Years After ‘Marialis Cultus’: Article 4 Retrieval Or Renewal?
Marian Studies Volume 65 Forty Years after ‘Marialis Cultus’: Article 4 Retrieval or Renewal? 5-23-2014 Marian 'Spiritual Attitude' and Marian Piety Patricia A. Sullivan St. Anselm College Follow this and additional works at: https://ecommons.udayton.edu/marian_studies Part of the Catholic Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Sullivan, Patricia A. (2014) "Marian 'Spiritual Attitude' and Marian Piety," Marian Studies: Vol. 65, Article 4, Pages 43-78. Available at: https://ecommons.udayton.edu/marian_studies/vol65/iss1/4 This Article is brought to you for free and open access by the Marian Library Publications at eCommons. It has been accepted for inclusion in Marian Studies by an authorized editor of eCommons. For more information, please contact [email protected], [email protected]. Sullivan: 'Spiritual Attitude' MARIAN ‘SPIRITUAL ATTITUDE’ AND MARIAN PIETY Patricia A. Sullivan, PhD As Marialis Cultus 1 would seem to assert, ideally Marian spirituality and Marian devotion are united, yet they are distinct. Pope Paul VI wrote of a Marian “spiritual attitude”2 that Mary is “a most excellent exemplar of the Church in the order of faith, charity and perfect union with Christ, that is, of that interior disposition with which the Church, the beloved spouse, closely associated with her Lord, invokes Christ and through Him worships the eternal 1 Paul VI, Pope, Marialis Cultus (MC) (2 February 1974), available from the Vatican, at http://www.vatican.va/holy_father/paul_vi/apost_exhortations/documents/hf_p- vi_exh_19740202_marialis-cultus_en.html (accessed 20 October 2013). 2 MC, 16. 43 Published by eCommons, 2014 1 Marian Studies, Vol. -
SPCOLR-Marian-Devotions-1.Pdf
Marian Devotions Curated from George Sim Johnston and My Catholic Source Act of Consecration to the Immaculate Heart of Mary O Mary, Virgin most powerful and Mother of mercy, Queen of Heaven and Refuge of sinners, we consecrate ourselves to thine Immaculate Heart. We consecrate to thee our very being and our whole life; all that we have, all that we love, all that we are. To thee we give our bodies, our hearts and our souls; to thee we give our homes, our families, our country. We desire that all that is in us and around us may belong to thee, and may share in the benefits of thy motherly benediction. And that this act of consecration may be truly efficacious and lasting, we renew this day at thy feet the promises of our Baptism and our first Holy Communion. We pledge ourselves to profess courageously and at all times the truths of our holy Faith, and to live as befits Catholics who are duly submissive to all the directions of the Pope and the Bishops in communion with him. We pledge ourselves to keep the commandments of God and His Church, in particular to keep holy the Lord's Day. We likewise pledge ourselves to make the consoling practices of the Christian religion, and above all, Holy Communion, an integral part of our lives, in so far as we shall be able so to do. Finally, we promise thee, O glorious Mother of God and loving Mother of men, to devote ourselves whole-heartedly to the service of thy blessed cult, in order to hasten and assure, through the sovereignty of thine Immaculate Heart, the coming of the kingdom of the Sacred Heart of thine adorable Son, in our own hearts and in those of all men, in our country and in all the world, as in heaven, so on earth. -
The Sanctity and Glory of the Mother of God: Orthodox Approaches
79 THE SANCTITY AND GLORY OF THE MOTHER OF GOD: ORTHODOX APPROACHES By KALLISTOS OF DIOKLEIA OVE AND VENERATION for the Virgin, the russian theologian Fr Sergei Bulgakov (1871-1944), states: is the soul of orthodox piety, its heart, that which warms and L animates its entire body. A faith in Christ which does not include the virgin birth and the veneration of his Mother is another faith, another Christianity, from that of the Orthodox Church. His words are typical, and they indicate the unique place held in orthodox devotion by her whom we like to describe in our prayers as 'the joy of all creation'. How has this living heart of our piety, the life-giving source of our hope and joy, been understood in orthodox thinking, greek and russian, during the past sixty years? Scarcely ever in the history of Eastern Christendom has the Blessed Virgin Mary been the subject of controversy. There is in the East nothing comparable to the elaborate discussions in the medieval West about the Immaculate Conception, or to the catholic-protestant debate from the sixteenth century onwards about the whole position of the Virgin in christian theology and devotion. The main eastern controversy involving our Lady -- the fifth-century conflict between Nestorius and St Cyril of Alexandria over the title Theotokos -- was concerned not so much with the person of Mary as with the doctrine of the Incarnation. The name of the Holy Virgin is constantly on our lips, her face is always before us in the holy icons, she is everywhere present like the air we breathe ~ to use the analogy of Gerard Manley Hopkins- she is honoured, revered, loved, but not the subject of critical analysis. -
And Post-Vatican Ii (1943-1986 American Mariology)
FACULTAS THEOLOGICA "MARIANUM" MARIAN LffiRARY INSTITUTE (UNIVERSITY OF DAYTON) TITLE: THE HISTORICAL DEVELOPMENT OF BIBLICAL MARIOLOGY PRE- AND POST-VATICAN II (1943-1986 AMERICAN MARIOLOGY) A thesis submitted to The Theological Faculty "Marianwn" In Partial Fulfillment of the Requirements for the Degree Licentiate of Sacred Theology By: James J. Tibbetts, SFO Director: Reverend Bertrand A. Buby, SM Thesis at: Marian Library Institute Dayton, Ohio, USA 1995 TABLE OF CONTENTS Chapter 1 The Question of Development I. Introduction - Status Questionis 1 II. The Question of Historical Development 2 III. The Question of Biblical Theological Development 7 Footnotes 12 Chapter 2 Historical Development of Mariology I. Historical Perspective Pre- to Post Vatican Emphasis A. Mariological Movement - Vatican I to Vatican II 14 B. Pre-Vatican Emphasis on Scripture Scholarship 16 II. Development and Decline in Mariology 19 III. Development and Controversy: Mary as Church vs. Mediatrix A. The Mary-Church Relationship at Vatican II 31 B. Mary as Mediatrix at Vatican II 37 c. Interpretations of an Undeveloped Christology 41 Footnotes 44 Chapter 3 Development of a Biblical Mariology I. Biblical Mariology A. Development towards a Biblical Theology of Mary 57 B. Developmental Shift in Mariology 63 c. Problems of a Biblical Mariology 67 D. The Place of Mariology in the Bible 75 II. Symbolism, Scripture and Marian Theology A. The Meaning of Symbol 82 B. Marian Symbolism 86 c. Structuralism and Semeiotics 94 D. The Development of Two Schools of Thought 109 Footnotes 113 Chapter 4 Comparative Development in Mariology I. Comparative Studies - Scriptural Theology 127 A. Richard Kugelman's Commentary on the Annunciation 133 B. -
Concepts of the Virgin Mary
AN INVESTIGATION INTO THE IMAGES OF THE VIRGIN MARY HELD BY SELECT ANGLICAN WOMEN CLERICS IN KWAZULU-NATAL, SOUTH AFRICA, WITH RESPECT TO SELECTED HISTORICAL DEVELOPMENTS IN MARIOLOGY Submitted by SALLY INMAN-BAMBER (Student number: 203517785) In partial fulfilment of the requirements of the degree of MASTER OF ARTS IN THEOLOGY (Catholic Theology) School of Religion Philosophy and Ethics University of KwaZulu-Natal, Pietermaritzburg. Supervised by PROF S. RAKOCZY March 2012 ABSTRACT This exploratory study examines the question of Mariology in the Anglican Church in KwaZulu- Natal, South Africa. It focuses on how Anglican women priests relate to the Virgin Mary within the patriarchal structures and African context of the Anglican Diocese of Natal. It aims to ascertain the perceptions of the Virgin Mary held by a sample group of ordained, doctrinally informed, Anglican women. The premise is that because the Anglican Church is closer to Roman Catholicism than other Protestant churches, these clerics might be more open to the dogmas of Mariology as proclaimed by the Magisterium of the Roman Catholic Church. The depths of the subjects‘ knowledge of Marian dogma are ascertained, as well as the extent to which their spirituality and devotions are affected by this. An attempt is made to establish the potential advantages of an enhanced Marian presence in The Anglican Church in KwaZulu- Natal, South Africa. This study is intended not merely to establish the dogmatic similarities in the Anglican and Roman Catholic traditions and underscore those issues which inhibit Marian veneration among local ordained Anglican women. Its intention is to elicit the effects of dogma on spirituality and worship, and to discern whether the subjects feel an affinity with Catholic Marian dogma and see any possibility of ecumenical progress between the two Churches. -
“Marian Spirituality at Home” Our Faith and Mary
“Marian Spirituality at Home” Our Faith and Mary: A Symposium to Celebrate the Year of Faith Alejandro Cañadas, PhD1 Mount St. Mary’s University & The Catholic University of America 1 Alejandro is a professor of Economics at Mount St. Mary’s University and Catholic University of America. 1 The Marian Spirituality at Home is a practical application of the Marianist Spirituality applied to our every day life in our families.2 Our Vocation It is important to remember that our personal vocation is a response to an invitation from God to follow Jesus. Each one of us is called to follow our Lord Jesus Christ. Some of us are called to follow him through the sacrament of Marriage, being open to life, creating a family, beings co-creator with God. We are called to be holy, to be perfect, to become the “best version of ourselves.”3 Meditating and thinking about our personal vocation creates within us abundant life in our spirit. Our personal vocation generates within us abundant life in our hearts, which is the life of the Holy Spirit. We create our own Spirituality in the way we actually live our personal vocation as a response to an invitation from God to follow Jesus. Our personal spirituality is the particular method that we have to live this abundant life from the Holy Spirit. We have a very close model, our Blessed Mother, who will help us to live our personal vocation. It is very interesting to note that our vocation has two important dimensions. One is the personal and the other dimension is related to a particular community. -
The Marian Library Newsletter: Issue No. 23
'IheMarian Li6rary ~ws[etter No. 23 (New Series) Winter, 1991-92 1491-1991 Five Hundredth Anniversary of the Birth of Ignatius Ignatius ofLoyola and the Mother ofJesus A homily by Walter Burghardt, SJ., for the feast of the Blessed Virgin Mary, Mother of the Society ofjesus (April22, 1991) Today's feast confronts us with a problem. If you can credit the liturgical books of the Society of Jesus, the mother of Jesus is the mother of Jesuits. 1 Is this anything more than piosity, devotion run hog-wild? To make Christian sense of this in the lgnatian Year, I want to talk about (1) Our Lady and Ignatius Loyola, (2) a significant shift in devotion to our Lady, and (3) our devotion in the decades that lie ahead. I First, our Lady in the life of Ignatius. 2 No, he never said our Lady was "mother of the Society of Jesus." He did not race around Rome waving Marian banners to arouse devotion to her. And yet, the mother of Jesus was central to his spirituality-quietly, very naturally, without ostentation. It began at Loyola, when he was convalescing from the cannon ball that shattered his right leg and damaged the left. Our Lady appeared to him with the Child Jesus-an appearance that proved a profound conversion experi ence, gave him a loathing for the life he had so far misspent. At Loyola, too, he copied in blue Mary's words in the Gospels.3 Especially significant were Mary's shrines. The place-names fashion a mosaic of Ignatian devotion: Aranzazu, where the pilgrim kept a prayer vigil, placed his plans and problematic future in Mary's hands; -
May 2, 2021 Ifth Sunday of Easter
Saint Joseph Cathedral The Cathedral of the Diocese of Manchester The Most Reverend Peter A. Libasci Tenth Bishop of Manchester Clergy May 2, 2021 Very Reverend Jason Y. Jalbert Rector and Pastor Fifth Sunday of Easter Reverend Joshua M. Livingston Parochial Vicar Weekend Mass: Reverend Eric T. Delisle Saturday 4:00 PM Pastor Saint Hedwig Reverend Deacon Karl T. Cooper Sunday 8:30 AM, 10:30 AM, Permanent Deacon 6:00 PM Pastoral Staff Weekday Mass: Colleen B. Lang MondayFriday 7:00 AM Faith Formation First Friday 12:10 PM Eric J. Bermani Director of Music Saturday 8:00 AM Holy Days as announced Office Staff Stacey Donovan Confessions: Administrative Assistant MondaySaturday 7:308:00 AM Sharon Riggs Saturday 2:303:30 PM Parish Receptionist Karol Carroll Bookkeeper 145 Lowell Street In Residence Manchester, New Hampshire 03104 Most Reverend Francis J. Christian Auxiliary Bishop Emeritus www.stjosephcathedralnh.org Monsignor C. Peter Dumont Telephone: 6036226404 Monsignor Anthony Frontiero Rectory Office Hours: Reverend Jeffrey Statz MondayThursday 9:00 a.m.2:00 p.m. Pastor St. Francis of Assisi Follow us on Facebook: Cathedral of Saint Joseph, Manchester, New Hampshire SǂNJǏǕ JǐǔdžǑlj CǂǕljdžDžǓǂǍ, MǂǏDŽljdžǔǕdžǓ, NH From the Desk of Father Jason Parish Registration Dear Friends, Although the first day of the month of May is the feast of St. You may or may not know that St. Joseph Cathedral has a Joseph the Worker, the entire month of May is dedicated to dual role, it serves as our local Bishop’s church, and it is our Blessed Mother, Mary. For centuries Catholics have also a parish. -
Who Knows Mary? Her Place in Tradition, Devotion and Church Teaching
Pastoral Liturgy Volume 51 Issue 3 Pastoral Liturgy 51 No 3 Article 2 20-5-2021 Who knows Mary? Her Place in Tradition, Devotion and Church Teaching Glenn Morrison Follow this and additional works at: https://researchonline.nd.edu.au/pastoral-liturgy Part of the Catholic Studies Commons, and the Liturgy and Worship Commons Recommended Citation Morrison, Glenn. "Who knows Mary? Her Place in Tradition, Devotion and Church Teaching." Pastoral Liturgy 51, no. 3 (2021): 1-11. https://researchonline.nd.edu.au/pastoral-liturgy/vol51/iss3/2 This Article is brought to you by ResearchOnline@ND. It has been accepted for inclusion in Pastoral Liturgy by an authorized administrator of ResearchOnline@ND. For more information, please contact [email protected]. Morrison: Who knows Mary? Who knows Mary? Her Place in Tradition, Devotion and Church Teaching By Glenn Morrison This article is peer reviewed. This article seeks to present a narrative of the development of theology and devotion to Mary, from Old Testament motifs to Church teaching authority (Magisterium) directives today. The Christian person of faith can be quite unfamiliar with Mariology, the theological study of Mary. Yet, by taking a step back to the story of salvation history in the bible, and then journeying through the centuries to appreciate her theological significance animated through devotional practices, there exists a possible discovery to arrive at a more informed position of the Magisterium’s call for formation and catechesis concerning veneration of Mary through pious practices. In this way, the Christian faithful are able to be more sensitive to the danger of Mariolatry (idolatry of Mary), more attentive to her subordinate role in relation to Christ, and therefore more aware of her humanity as a woman and mother, blessed and full of grace (Lk 1:28, 42) who gives her ‘yes’ (Lk 1:38) for us. -
Popular DEVOTIONAL PRACTICES: BASIC QUESTIONS and ANSWERS
POPULAR DEVOTIONAL PRACTICES: BASIC QUESTIONS AND ANSWERS Issued by USCCB, November 12, 2003 Copyright © 2003, United States Conference of Catholic Bishops. All rights reserved. As the Second Vatican Council pointed out so clearly, the life of the Church centers on the liturgy, the official public worship of God by the Church as the Body of Christ. The liturgy includes, above all, the Eucharist and the other six sacraments, but also other actions of the Church such as the daily prayer of the Liturgy of the Hours, the rites of Christian burial, and the rites for the dedication of a church or for those making religious profession. Christ himself is at work in the liturgy, so that the action of the Church, which is the Body of Christ, participates in the saving act of Christ as priest. 1 Precisely because every liturgical celebration "is an action of Christ the priest and of His Body which is the Church," no other form of worship can take its place: a liturgical celebration "is a sacred action surpassing all others; no other action of the Church can equal its efficacy by the same title and to the same degree." 2 While the liturgy is "the summit toward which the activity of the Church is directed" and "the font from which all her power flows," 3 it is not possible for us to fill up all of our day with participation in the liturgy. The Council pointed out that the spiritual life "is not limited solely to participation in the liturgy. according to the teaching of the apostle, [the Christian] must pray without ceasing." 4 Popular devotional practices play a crucial role in helping to foster this ceaseless prayer.