Doctoral Dissertation Presented at the International Marian Research Institute (Pontifical Theological Faculty Marianum) Mary Catherine Nolan, OP THE MAGNIFICAT, CANTICLE OF A LIBERATED PEOPLE: A Hermeneutical Study.of Luke 1:46-SS lnvt'stigallng the Wodd Behind the Text by Exegesis; The World In Front of the Text by Interpretive Inquiry Doctoral Dissertation in partial fulfillment of the requirements for the Degree of Doctor of Sacred Theology with Specialization in Marian Studies Directors: Reverend Bertrand Buby, SM Dr. Mary Jo McGee-Brown The Marian Library/International Marian Research Institute University of Dayton, Dayton, Ohio, USA 1995 Nihil obstat: Johann G. Roten, S.M., Director Vidimus et approbamus: Walter T. Brennan, O.S.M., Revisor Theodore A. Koehlet, S.M., Revisor Johann G. Roten, S.M., Revisor Dayton (Ohio), ex aedibus /nstiluti "International Marian Research Institute," et Romae, ex aedibus Pontificiae Facultatis Theologicae Marianum, die VIII, mensis Decembris 1995. DEDICATION In memory of my mother, a teacher par excellence, from whom I first learned to' love Mary and to quest for truth. ACKNOWLEDGEMENTS My deepest gratitude goes to my directors: first to Reverend Bert Buby, SM, my major director, who has given me confidence and encouragement in the task of doing this research even as be guided me through the work with great skill and patience; then to Dr. Mary Jo McGee Brown who has shared her expertise in qualitative research with me and has generously given of her time to both teach me the method of interpretive inquiry and to guide the field work and reporting of the research. Many persons have made it possible for me to be free to pursue this work. I am especially grateful to my Adrian Dominican sisters who have supported me in many ways, especially Molly Nicholson, Director of Studies, and my Prioress, Kathryn Cliatt who read and commented on the manuscript as well as Dorothy Folliard, Geneal Kramer, Norma Dell, Pat Spangler and the sisters of my local community who helped with suggestions or proofreading. Among the members of my congregation who are in my debt are those sisters who are not named but graciously and lovingly shared their thoughts on the Magnificat with me. My father, brothers and sister have been wonderfully encouraging and supportive of this project A special note of gratitude goes to my brother, Dr. John Nolan, who made many helpful suggestions and offered much support. Jeanne Nolan lent her artistic talents to the project by presenting me with the sketches of Mary of the Magnificat which illustrate this work. Finally, a thank you to Marietta Geray, OSB, for her constant help and encouragement, and to Joanne Beirise, who gave me valuable assistance in preparation of the final text TABLE OF CONTENTS PART ONE: THE WORLD BEHIND THE TEXT CHAPTER ONE: STATIJS QUESTIONIS Introduction ... ... ..... ..... .... .... ... ... .. Hermeneutics . 2 Exegesis ....... ...... ........ ... ... ...... ... ... .. 3 Subject. Objective, Methodologies . 5 Definition of Terms . 6 Sources for the Study of the Magnificat . 7 CHAPTER lWO: EXEGESIS OF THE MAGNIFICAT Methods and Background . 9 Literary Genre . .. ... .. ... .. .. ... .. .... ... 10 Poetic Structure . 20 Commentary, Luke 1:46-55 . .. ... .. ............. ..... 28 CHAPTER THREE: CONCLUSION AND REFLEcnONS Conclusion . 50 Reflections . 50 1. Mary, Type of the Church in Mission . 50 2. The Message of Mary's Song . 51 3. Mary's Magnif~eat and Women . 53 PART 1WO: THE WORLD IN FRONT OF THE TEXT CHAPTER ONE: METIIODS FOR INTERPRETIVE INQUIRY Background . 56 Research Questions . 59 Context of the Inquiry . 60 Selection and Sampling Pocedures . 61 Researcher as Instrument . 62 Data Collection Methods . 64 Triangulation . 67 Data Analysis Strategy . 69 CHAPTER TWO: FINDINGS Introduction . 15 I. Mary: Image and Relationship . 76 A. Personhood of Mary . 76 B. Relationship to Mary . 83 II. God: Image and Relationship . 91 A. Concept of God . 92 B. God in Relationship . 95 C. God's Action on Behalf of Justice ..... .. ........ .... 102 D. Jesus and the Spirit ...... ..... .. ......... 105 E. Changing Perceptions of God . 106 Ill. Prayer: Magnificat as Medium . 108 A. Use of the Magnificat for Prayer . 109 B. Prayer in General . 115 C. Changing Modes of Prayer . 123 D. Prayer Moves to Action . 125 IV. Themes of the Magnificat: Interpretation . 126 A. Personal Spirituality . 127 B. Communal Message of the Magnificat . 133 V. Dominican Charism and Mission . 139 Summary .. ... .... ... .. .................... .... .. 143 CHAPTER 11-IREE: COMPARISON, CONCLUSION, IMPLICATIONS, REFLECTIONS Methodologies . ... ... ..... ... .. ......... ........... 144 Substantive Comparisons ........ ....... .. .. ......... 147 Conclusion . 150 Hypotheses and Implications . 152 Pastoral Implications .... .. .. .. ................... 153 Member Check .. ..... ..... ... ......... .. ..... .... 154 Reflections Upon Implications of the Research . 155 1. Mary of the Magnificat: Image of Liberation . 155 2. Bringing the Gospel into Dialogue with the World . 156 APPENDIX A . ...... ....... .. ........ ....... .. ... ... 158 APPENDIX B . 159 BIBLIOGRAPHY . .... .. ... ... ........ .. ............. 163 PART ONE THE WORLD BEHIND THE TEXT CHAPTER ONE: STATUS QUESTIONIS INTRODUCfiON In his Marian encylical, Redemptoris Mater, Pope John Paul II reflects upon the scene of the Visitation and says of Mary's response to Elizabeth, The words used by Mary on the threshold of Elizabeth's house are an inspired profession of her faith, in which her response to the revealed word is expressed with the religious and poetical exultation of her whole being toward God. In them shines a ray of the mystery of God, the glory of his ineffable holiness, the eternal love which, as an irrevocable gift, enters into human history. (RM, 36) Today we, post-resurrection people, people of God's new creation, stand in eschatological tension between the time of the in-breaking of the "Reign of God" and its final fulfillment. The "Reign of God" announced by Jesus is here in our midst, yet is coming. We herald its presence yet wait for its final fulfillment. The coming about of "God's Reign" is God's action in history; it is a dynamic movement. But as disciples of Christ we do not wait passively for its fulfillment. We are called to active involvement. This is our mission, a mission which is a participation in the mission of the church which in turn must be the same as the mission of Jesus Christ. In Mary's Magnificat, Pope John Paul 11 sees a model for mission. The church, which .. does not cease repeating with Mary the words of the Magnificat, is sustained by the power of God's truth, proclaimed on that occasion with such extraordinary simplicity.... The church's journey, therefore, near the end of the second Christian millennium, involves a renewed commitment to her mission. Following him who said of himself: "God bas anointed me to preach good news to the poor" (Lk 4:18), the ch~ucb bas sought from ge.neration to generation and still seeks today to accomplish that same mission. (RM, 37) As a member of the Order of Preachers, I am aware that my vocation calls me to an active involvement in this mission. "As participants in human history, it is their responsibility to bring the Gospel in dialogue with the world." (Adrian Dominican Constitution, 2) This study is, in part, an attempt to shed some light on how the gospel is indeed brought into "dialogue with the world." It is of interest to me that the Holy Father expresses a connection between the words of the Magnificat and the mission of the Church and that this connection is also expressed in the constitutions of a congregation of Dominican sisters. The Adrian Dominican sisters have set Mary before their members as a model of discipleship: Jesus called disciples to follow him, laying the foundation for the ,, continuation of his mission. First among the followers of Jesus was Mary, characterizing true discipleship through her attentiveness to the word, her active and responsible "fiat," her choices made in faith. A woman of strength who experienced poverty and suffering, she witnessed, through her life and her Magnificat, the qualities of justice, peace, mercy and love. (ADC, 2) Wherein lies the connection? Is it contrived or does it, in truth, exist in the common understanding of the baptized who constitute the Church? Pondering this initial question led me to other considerations. The Word of God is both dynamic and noetic.. To accomplish its purpose it must be preached and taught. To understand the meanin·g of the Word of God is essential for the preacher and teacher. But what of the liste'!ers and students? How do they bear the Word? Is it an active force in their lives? Do the life experiences which the hearers of the Word bring to the scripture form a filter through which the Word is heard? It seemed to me that it should be of interest to preachers and teachers to know something of the dynamics of how the Word of God is heard and acted upon by their listeners and students. The above questions led to my interest in the interpretation of the Magnifacat from a double point of view. First, from the perspective of the theological meaning intended by the author, known as Luke, who placed the Magnificat at the beginning of his gospel. Second, from the perspective of a representative group of persons who are familiar with the Magnificat because of its traditional use within Vespers, the liturgical evening prayer of the Church. This double interpretation is intended to cast light on the translation of meaning of the text from the context of the worldview of the CE first century author to the context of the worldview of a late twentieth century group of women. HERMENEUTICS The task of interpretation and clarification of a biblical text is known as hermeneutics. Raymond Brown describes three processes to which hermeneutics can refer. First, it can refer to speech itself, inasmuch as language interprets and expresses what is in one's mind. In the scripture it is human language which attempts to communicate God's mind, will and person and this entails the use of analogy.