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Excerpta E Litteris Pastoralibus, Em.Mi Domini Laurentii Joseph Card

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Excerpta E Litteris Pastoralibus, Em.Mi Domini Laurentii Joseph Card 442 DOCUMENTA MAGISTERII ECCLESIASTICI Excerpta e Litteris Pastoralibus, Em.mi Domini Laurentii Joseph Card. Shehan, Archiepiscopus Baltimorensis. - 8 septembris 1971 * Mary Truly Human The first of these is her humanity. She is truly and solely human; she is in every way one of us. It is true that to her was entrusted the highest honor that any human being could receive, that of becoming the Mother of the Divine Savior; and on her were conferred graces proportionate to her sublime mission, particularly that o£ pre-eminent holiness to fit her to become the Mother of God. But for ali that, she was and she remains truly and solely human. This is important to us because not only does it enable us to enter into a special kind of union with Mary, but it also enables her to teach us by example lessons which in the very nature of things we could not receive, at least not with the same efiect, even from her Divine Son: the kind of faith and humility that are required of us; the patience and perseverance we must practice; and the total submission of self to the Will of God. I am not implying that such union with Mary is closer than or preferable to our union with Christ. On the contrary I am simply suggesting that the union of our mind with Mary, who is simply human, can lead us into a stili closer and more perfect union with her Son, who is both human and divine. Mary, Woman of Faith In this age of crisis of faith, perhaps foremost among the lessons Mary can teach us is that of faith. For, as she appears in the Gospel, she is above ali else the woman of faith. It is for her faith that the Scriptures, through Elizabeth, cali her blessed: « Blessed are you among women », and « Blessed is she who believed that the promises made to her by the Lord would be fulfilled ». In the Annunciation, an astounding revelation was given to her, and extraordinary promises were made to her. Her answer was a simple act of faith and her full submission to the Will of God which was part of her act of faith. There is no evidence that after the initial revelation she was guided through life by any extraordinary light. She lived by faith just as we have to live by faith, once the Church has revealed to us our supernatural destiny. One may say that she had even less to guide her than do we. She had to grope her way through the difficulties, problems, and mysteries of everyday life, just as we have to grope our way. And her faith was constantly tested, even as is ours. It was tested by Simeon's prediction that a sword would pierce her heart. It was tested by ali the circumstances * SHEHAN, LAWRENCE, card, arciv. di Baltimore. Mary, mother of God woman of faith. Pastoral letter addressed to the Priest and People of the Àrchidiocese of Baltimore. [Baltimore, Catholic Center, 1971], cop., 13 p. 20 cm. DOCUMENTA MAGISTERO ECCLESIASTICI 443 of everyday life during Christ's infancy and boyhood—such a contrast to the supernatural grandeur that had been foretold and promised. It was tested when Christ, at the age of 12, separated Himself from Joseph and Mary without informing her of His intention; and it was tested by His seeming rebuke to her maternal question and mild complaint. It was tested during His youth as she saw Him developing into maturity just as did every other normal young man of the village and neighborhood. It was tested again ali during His public ministry. Above ali, it was tested to the limit as she stood at the foot of the cross and beheld His suffering, His utter humiliation, the unspeakable agony of His dying; and heard His last cry of seeming despair. Through ali these trials, she had to make her way forward in faith. It is this condition of her faith that makes Mary particularly relevant to us today as we strive to lead our life of faith surrounded as we are by the thickening mists of confusion and uncertainty and the deepening darkness of human frustration. Mary the Sinless One One of the things Mary's faith revealed to her was the fact of her own redemption. Like ourselves she was redeemed; unlike ourselves, she was the perfectly redeemed, in anticipation of her sublime role, from the first moment of her existence; sinless from the very beginning up to the very end—« our tainted nature's solitary boast ». In her pre-eminent holiness she is the first fruit of Redemption, the exemplar of the holiness toward which ali of us must strive. As the sinless mother of ali the faithful, she stands in contrast and opposition to ali the sin, ali the evil, that exists in the world; she makes us conscious of ali the evil against which we must be on our guard and against which we, together with the Church, must struggle. She is particularly relevant, therefore, to an age that is so deeply stained with evi! and to a society whose moral fiber at times threatens to disintegrate. I do not wish to give the impression that the world today is totally evil. There is in it much that is good and admirable. The recognition, even if sometimes little more than theoretical, of the dignity, the freedom, the basic equality of ali human individuai; the pursuit of the ideal of justice for ali and of pity and mercy toward the suffering—these things are to be recognized and praised. But for ali that, society in this present age seems stained and burdened with evil, as has rarely happened before. [...] Mary's Intercessory Power But is it right and can it be useful for us to turn to Mary with the expectation of receiving the help we need? For more than a thousand years, Catholics everywhere would have given a rousing positive answer to this question. In modem times, however, and particularly during the past decade, an increasing number have raised questions about the efficacy of Mary's intercessory power. 444 DOCUMENTA MAGISTERI! ECCLESIASTICI Yet, when the Fathers of the Second Vatican Council spoke of her maternity in the order of grace, and particularly of her maternal charity, they listed these as her titles: « Advocate, Auxiliatrix, Adjutrix, and Mediatrix »—adding that these are to be so understood that they neither take away from nor add anything to the dignity and efficacy of Christ, the one Mediator. We must be careful that such devotion be centered in Christ; lead to Him, and not away from Him, and culminate in union with Him. We should never forget the words of John Henry Cardinal Newman that form the title of one of his great sermons: « The Glories of Mary for the Sake of Her Son ». We must see to it that our devotion is balanced, that it is based on solid doctrine and not on mere sentimentality, that it is free from any excess, particularly the kind of excess which could be offensive to the Church's true spirit of ecumenism. But the greater danger, it seems to me, lies not in the direction of excess but in the direction of indifference and apathy. What we particularly need is devotion that is based on true love of borii Christ and Mary. In such love, both are seen as inseparable and both appear in proper perspective. The Second Vatican Council has clearly indicated that the liturgy itself should be the main channel of our devotion to Mary and that ali other expressions of devotion should be guided by the liturgy. This does not mean that other forms of devotion are to be discouraged. On the contrary, the Church has made it clear that nonliturgical public and private devotions are to be fostered, provided they remain true to the norms found in the documents of the Council. Being the Mother of Jesus, she is truly the Mother of God; she is also the mother of ali the faithful. She is the Prototype of the Church and the exemplar of holiness for us ali. She is the Handmaid as well as the Mother of the Lord, who stands ever dose to her Divine Son. The rebirth of such devotion will not be a step backward into a comfortable and fondly remembered past, but a step forward into the future—a brighter, happier, more peaceful, and more fruitful future—under the guidance and protection of Jesus and His Most Blessed Mother. DOCUMENTA MAGISTERII ECCLESIASTICI 445 Excerpta e Litteris Pastoralibus, quibus Exc.mus Dominus Archiepiscopus Caesaraugustanus, Petrus Cantero, centesimo recurrente anno a sollemni dedicatione Basilicae Dominae Nostrae a Columna, peculiare annum (« Ano del Pilar ») indicit. - 1 aprilis 1972 * LA VIRGEN MARIA EN LA VIDA DE LA IGLESIA [...] 1. iCrisis en la devoción a la Virgen? Para nadie es un secreto que, en estos ultimos afios, parece haber decrecido de modo alarmante la devoción a la Santfsima Virgen Maria. Se ha llegado incluso a hablar y escribir de « crisis del culto mariano ». Y, desde luego, si nos atenemos estrfctamente a los signos externos en la manifestación cultual del amor a la Virgen, hay que reconocer que las tradicionales pràcticas devocionales en honor de Santa Maria han experimentado un evidente retroceso, si no una total desaparición, en algunos sectores del pueblo de Dios. En efecto, no hay que evocar épocas demasiado lejanas para ver todavfa al pueblo cristiano congregado en torno a la Virgen en sus fiestas mayores, a las que se preparaba con la recepción de los sacramentos de la Confesión y de la Eucaristia; asimismo era clàsica y muy generalizada la pràctica de reunirse la familia para rezar el santo Rosario; el mismo matiz mariano que la Liturgia daba a la celebración del sàbado, comò dia especialmente dedicado a la Virgen, y el singular caracter popular que tenia el mes de mayo comò Mes de Maria, daban oportunidad constante a los fieles, a las parroquias, congregaciones y centros de ensnanza, para renovar su fidelidad y su consagración a la Santisima Virgen; la singular veneración que tuvo siempre la Iglesia por la Virgen y el legitimo culto que debia darse a sus sagradas imàgenes, se han visto ùltimamente disminuidos en virtud de una renovación litùr­ gica no siempre bien interpretada.
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