rrfieMarian Library 'Xf,ws{etter No. 39 (New Series) Winter, 1999-2000 A Thought for Christmas ((And this will be a sign for you: you will find an infant wrapped in swaddling clothes and lying in a manger" (Luke 2,12). St. Luke's Gospel contrasts the splendor of the angels' announcement to the shepherds with the lowliness of Jesus in the manger. On that first Christmas eve, the Gospel relates that the glory of the Lord shone upon the shepherds, and, struck with fear, they heard the multitude of the heavenly hosts singing. An angel then spoke of a sign given to them, a way in which they would recognize the Savior. He was "an infant wrapped in swaddling clothes and lying in a manger" (Luke 2, 12). Earlier, Luke had spoken of Mary, giving birth to her firstborn son, "wrapping him in swad­ dling clothes and laying him in a manger" (Luke 2,7). Since ancient times, biblical commentators have sought out the meaning of the sign-the "infant wrapped in swaddling clothes and lying in a manger." In the Old Fragment from 13th century altarpiece Testament, "the wrapping of the child in swaddling clothes" (The Netherlands) was a sign of the parents' loving reception of their child Messiah's coming with hope and expectation. They were (Wisdom 7,4; Job 38,8-9; Ezechiel 16,4). Ancient writers­ first among those who would follow and be present Cyril of Alexandria, Leo the Great, Ambrose-saw the to their son, even to his final destiny on the cross. swaddling clothes as a sign of that the divine nature had Commenting on the Nativity scene, Saint Augustine now been concealed in the new born. More recently, wrote, "0 infinity become manifest, 0 marvelous humility, commentators have seen a relation between the "child wherein is hidden the total divinity. " The Virgin Mary wrapped in swaddling clothes and lying in a manger" with was both mother of Jesus and the first to believe in him. the body of Jesus "wrapped in a linen cloth and laid in a "Mary was the first to comprehend that God's word can rock hewn tomb" (Luke 23, 53). be concealed in such a tiny reality as a child, and that in Luke's Gospel notes that when the shepherds came to serving this reality the fullness or totality of the word of the manger at Bethlehem, they found not swaddling clothes, God is attained. Mary intuited the whole in the part, so but "Mary and Joseph and the infant lying in a manger." The that in serving the Child Jesus as well as in serving the little sign of the swaddling clothes had been replaced by Mary group of the first Christians, she served all of humanity. and Joseph. Perhaps, Luke made this change to indicate that Her heart was capable of opening up to every creature, the parents of Jesus came to represent all that the swaddling and this qualified her to be mother of the church, not only clothes signified. They were the first to receive the newborn of the church that now is, but of that which ought to be child, to provide him with that love unique to parents. and will be - of all humanity." They were among the poor of Israel who had awaited the (Cardinal Martini, Through Moses to jesus) Fifty Years of the Mariological Society of America, 1949-1999 Fr. Juniper Carol, O.F.M., founded the Mariological Society of in 1962, Fr. Burghardt said that "the temper of our times is ecu­ America in Washington, D.C. , 1949. But the inspiration for the menical." Since the Catholic vision of Mary is perhaps the greatest foundation goes back ten years earlier, when four young priests, challenge in ecumenical dialogue, Fr. Burghardt suggested that then studying at Rome, gathered in Fr. Juniper's room in the "the theological effort from the Catholic side must center on the Antonianum, the Franciscan college, and, as one later remembered, problem of development." "planned what we could do for the glory of the Virgin Mary." In the 1960s, the focus of the meetings changed from doctrine Shortly after that meeting in 1939, World War II began in Europe, to Scripture. There were also conferences on Mary and ecu­ and the priests had to return to their own countries. Fr. Gabriel menism, and, since Scripture scholars were studying Mary's Roschini, O.S.M., remained at Rome and founded the Marianum, virginity, there were also conferences on that topic. In the early which is the name both for the pontifical school of theology and 1960s, no one imagined how deliberations of Vatican II would for the prestigious journal of Marian theology. Fr. Narciso Garcia cause such upheaval in the Church in the United States, especially Garces, C.M.F. , founded the Spanish Mariological Society (1941) in areas related to Marian devotion. In 1964, Fr. Edward O'Connor, and the journal Ephemerides Mariologicae (1951). Fr. Paul Strater C.S.C., spoke of the negative effects which "the critical spirit" was returned to Germany and edited a three-volumed work on the having on Marian piety and belief. The advent of the higher criti­ Blessed Virgin. In 1949, Fr. Juniper Carol founded the Mariological cism in Catholic biblical circles appeared especially directed to Society of America. the texts related to Mary: the Infancy narratives, and, in the Old The first issue of Marian Studies records the events which Testament, the story of Adam, Eve and the Serpent. "No other led to that initial meeting. Father Juniper Carol, O.F.M. called a sphere of theology so sensitive to the confrontation of the Catholic preparatory meeting on October 11, 1949, feast of the Maternity with the critical sprit, as the Mariological." In 1967, Fr. William of the Blessed Virgin Mary, in the library of Holy Name College, Most sounded an even more ominous warning: "We are living in a Washington, D.C. Those present favored the formation of a time when one could hardly name any important dogmatic error society to be devoted to "the furtherance of that section of sacred that is not taught within the Catholic Church. In 1970, Fr. Alban B. theology which deals with our Lady." After receiving the approval Maguire, O.F.M., noted the diminution of Marian devotion which of the Archbishop of Washington, and drawing up a constitution had occurred since the Council: "The five years since Lumen (still in use today), the first meeting took place on Tuesday, gentium seem like a century and the memory of what took place January 3, 1950, in the McMahon Hall Auditorium of the Catholic may become a little blurred. In spite of the assurances of the University of America. "The first official act of the Society, Fathers, there are many who continue to insist that the Council immediately after the approval of the constitution, was to adopt a played down our Lady's role in the Church . .. There can be no resolution, that a humble message be submitted to our Holy doubt that devotion to Mary has diminished since the Council, yet Father, Pope Pius XII, through his worthy representative in this it would be well for us not to assign causes for this until we have country, assuring His Holiness of the unconditional loyalty and weighed the phenomenon more carefully." loving attachment of the members of the Mariological Society of In the 1971 presidential address, Msgr. (later Bishop) Austin America toward the Vicar of Christ on earth ... At the end of the Vaughan of New York well described the tension between the session, those present signed the newly adopted constitution and traditional Mariology and the theology of Vatican II. The council became known as charter members of the Mariological Society stressed ecumenism, whereas Mariology represented the doctrines of America." which were most unacceptable to non-Catholics. In its liturgical At the invitation of Bishop John]. Wright, the second meeting reforms, Vatican II stressed the uniqueness of Christ as our took place at Worcester, Massachusetts. Bishop Wright's address Redeemer and Mediator; Marian devotion seemed to divert was entitled, "Mariology in the English-speaking World." This meet­ attention to Mary and the saints. Vatican II gave special importance ing began a long association between the Mariological Society and to the liturgical prayer (Mass and the Liturgy of the Hours); Bishop Wright, who later became the Cardinal Prefect of the most Marian devotions seemed non-liturgical (rosary, novenas, Congregation for the Clergy. In 1969, the Society's Mariological processions, shrines). Vatican II urged the involvement of the Award was renamed the Cardinal Wright Mariological Award. faithful in the work of sanctifying the world and promoting A survey of the themes and presidential addresses given at the human development, justice and peace, whereas traditional Society's annual meeting is one way of tracing the Society's history. devotion to Mary-prayer, recollection, and intercession- The first ten years of the Society's meeting were devoted to the seemed to lack a social commitment or active involvement. study of Our Lady's privileges: Coredemption, Spiritual Maternity, In 1972, Fr. Charles Neumann, S.M., urged a broadening of focus Queenship, Immaculate Conception, Divine Maternity, Virginity, and a less introspective approach. He cited the eminent Belgian Our Lady's Death, Mary and the Church, the Fundamental Prin­ theologian, Msgr. Gerard Philips, who said, "Authentic Mariology ciple of Mariology. At the 1961 meeting, Fr. Walter Burghardt, S.]. runs no risk of fading away; within an enlarged synthesis it will cited Fr. Rene Laurentin's description of the first ten volumes of command attention even more forcefully than in the past.