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This article is about the Roman Catholic understanding of Mary and her veneration; for other views, see Mary (mother of Jesus) and Islamic view of Virgin Mary. For the religious order BVM, see Sisters of Charity of the Blessed Virgin Mary.
As the mother of
Jesus Christ, the
Blessed Virgin Mary has a central role in the life of the Roman Catholic Church. The Roman Catholic veneration of the Blessed Virgin has grown over time both in importance and manifestation. Popes contributed to the veneration but also reformed it periodically.
Catholic veneration of the Blessed Virgin Mary is based on
Holy Scripture:
In the fullness of time, God sent his son, born of a woman. The mystery of the incarnation of the
Son of God through Mary thus signifies her honor as
Mother of God. From the
Council of Ephesus in 431, which dogmatized this belief, to
Vatican II and
Pope John Paul II's (
Redemptoris Mater) the Virgin Mary has become to be seen, not only as the
Mother of God but also as the
Mother of the Church.
The key role of the Virgin Mary in Roman Catholic beliefs, her veneration, and the growth of
Mariology have not only come about by official statements made in
Rome but have often been driven from
the ground up, by the
Marian writings of the saints and from the masses of believers, and at times via reported
Marian apparitions to young and simple children on remote hilltops, which have then influenced the higher levels of the
Holy See via
sensus fidei. The
Holy See continues to approve of
Marian apparitions on remote mountains, the latest approval being as recent as May 2008.
From Christ to Mary in the Roman Catholic tradition
Theological basis for the veneration of Mary
The Catholic veneration of Mary, is based on two aspects: the workings of God who made a Virgin the Mother of God, and the biblical view of Mary as the selected maiden of the Lord who is greeted by the angel and Elisabeth and praised. God’s work is further illuminated in the Marian dogmas of the Roman Catholic Church such as the
Immaculate Conception and the
Assumption, the factual basis of both taking place in
apostolic time and are, in the Roman Catholic view, part of the appostolic tradition and divine revelation.
Mysteries of Christ and Mary
In Roman Catholic teachings, the veneration of Mary is a logical and necessary consequence of
Christology: Jesus and Mary are son and mother, redeemer and redeemed. This sentiment echoed loudly through
Saint Peter's Basilica in
Rome on March 25,
1987 as
Pope John Paul II delivered his encyclical
Redemptoris Mater and said:
» At the center of this mystery, in the midst of this wonderment of faith, stands Mary. As the loving Mother of the Redeemer, she was the first to experience it: "To the wonderment of nature you bore your Creator"!
In the Roman Catholic tradition
Mariology is Christology developed to its full potential. Mary and her son Jesus are very close but not identical in Catholic theology. Mary contributes to a fuller understanding of her son, who Christ is and what he did. A Christology
without Mary is erroneous in the Roman Catholic view, because it isn't based on the total revelation of the Bible. Early Christians and numerous saints focused on this parallel interpretation.
Marian veneration in the Roman Catholic Church
Early veneration in Rome
Early veneration of the Blessed Virgin is documented in Roman Catacombs, where Christians were hiding in times of persecution and which became burial grounds after Christianity was accepted as a religion. In the catacombs paintings show the Blessed Virgin with her son. More unusual and indicating the burial ground of Saint Peter excavations in the crypt of St Peters disvoverd an very early fresco of Mary together with Saint Peter The Roman Priscilla catacombs depict the oldest Marian paintings from the middle of the second century Mary is shown with a child on her lap, a standing man with tunic left hand a book right hand a star over his head symbol of messias Priscilla also has a medallion of the annunciation
After the
edict of Milan, Christian were permitted to worship openly. The veneration of Mary became public. In the following decades Cathedrals and churches were built for public worship. The first Marian churches in Rome date from the first part of the fifth century,
Santa Maria in Trastevere,
Santa Maria Antiqua and
Santa Maria Maggiore.
This new freedom also permitted literary development of the Marian mysteries.
Hippolytus of Rome and
Novatian to be mentioned as early exemplars.
Ambrose who venerated Mary as exemplar of Christian life, is credited with starting a Marian cult of virginity. His house in Rome is said to have been frist female convent
San Ambrogio della Massima. By the end of fourth century, many women were attracted to
virginity imitating
Mary as their model. . His argument was continued by
Jerome, who also saw M as a model for all Christians but especially for
virgins,
Augustine, who always sees Mary togehter with her son, asks for venerations of her her holiness in light of her absolute faith and virtues When
Jovinian negated the virginity of M and the usefulness of penances, he was thrown out of
Milan by Ambrose, who consequently convened a local council on virginity
Liturgical aspects
Early Christians didn't celebrate the liturgy and liturgical feast in the same way as comtemporaries. The feasts of Easter and Christmas were not known, although the Eucharist was celebrated. Liturgical venerations of the saints are believed to have originated in the second century. In the first three centuries, the emphasis was on the martys. Marian feasts are said to become popular in the fouth century.
Non-Liturgical aspects
The living faith of early Christians (
sensus fidelium) led to the genesis of Marian prayers, to the Blessed Virgin “
We come to thee, Mother of God, don't reject our supplications in need, but liberate us from danger, you, our lady, our consolation,our mediator our help. Mariology picked up these popular sentiments, analyzed and sometimes overstated them. Historically, Marian veneration went parallel in the Roman Catholic Church with the veneration of saints. The Church venerates in the saints Christ himself, whose grace worked through them.
The veneration of the Blessed Virgin takes place in various ways. Prayers and hymns usually begin with a praise of her, followed by requests. Marian titles have been growing since the early times, some 56 titles existed in the fifth century, growing especially during he middle ages. . The Maria Loreto litany list the more common ones under Holy Mother, Virgin, and Queen.
Marian devotion is also expressed in other non-liturgical forms: Marian pilgrimages, prayer meetings, of which the rosary is most known. There is a vast array of Marian poetry, especially in the Middles ages Roswhita von Gandersheim et al. Marian theatre and numerous pious Marian books describing her life and virtues for imitation. Marian piety includes in some regions the blessing of herbs on August 15, Marian days and Marian months (May and October) Saint Montfort supported the personal dedication to Mary.
Development of Marian culture
Much later, the
Council of Ephesus in 431 formally sanctioned devotion to the Virgin as
Theotokos, Mother of God, (more accurately translated as
God bearer) allowing the creation of icons bearing the images of the Virgin and Child. Devotion to Mary was, however, already widespread by this point. The early Church Fathers saw Mary as the "new Eve" who said "yes" to God as Eve had said no. The non-canonical
Gospel of James, written around 150, is an example of early recognition of Mary, advocating her perpetual
virginity. Mary, as the first Christian
Saint and Mother of Jesus, was deemed to be a compassionate mediator between suffering mankind and her son, Jesus, who was seen as King and Judge. Biblical support for this position was found in the story of the
Marriage at Cana whereat Mary entreated Jesus to turn water into wine (
Gospel of John, Chapter 2).
Elizabeth's praise of Mary "blessed art thou among women" and "who am I that the mother of my Lord would visit me?" in Luke 2 are also cited, among other passages of Scripture.
Early representations show Mary as the "Throne of Heaven" with Mary and the Child Jesus both crowned as Royalty. She was further identified with the Bride in the
Old Testament Song of Solomon, by such noted theologians as St.
Bernard of Clairvaux. She became the prototype for the Church itself. During the
Middle Ages, and especially in France, the great
Cathedrals were thus named for Mary. The Marian
Rosary was popularized by the followers of
St. Dominic.
The image of Mary as Queen was softened somewhat by Mary as Mother of the Child Jesus. St.
Francis of Assisi popularized the image of the
Nativity scene using live animals. This representation of the helpless Jesus suckled by his mother brought
Christmas into the hearts and homes of the people. And, as journeys to the
Holy Land became difficult, Mary's role in the
Passion story became part of the popular
Stations of the Cross as the Mother of the suffering Jesus. During the great plagues such as the
Black Death, Mary became greatly popular as a compassionate intercessor and protector of mankind against the just judgment of God.
Devotion to the Virgin Mary as the "new Eve" lent much to the status of women during the Middle Ages. Women who had been looked down upon as daughters of
Eve (first woman), came to be looked upon as objects of veneration and inspiration. The veneration of Mary both as woman and prototype of the Church was greatly responsible for transforming the Germanic
Warrior code into the Code of
Chivalry. This reinterpretation of women flowered in the
Courtly Love poetry of Medieval and Renaissance France. Mary, as the original "vessel of Christ" may have also influenced the legends of the
Holy Grail. Her selflessness, obedience and virginal humility were reinterpreted in the literary figure of Sir
Galahad, finder of the Grail.
This devotional tradition was attacked during the
reformation. The consequent
Council of Trent had a major impact on continued Marian devotions. The new Roman Catechism, prepared by
Charles Borromeo in 1566, greatly encouraged the veneration of the saints and of the Blessed Virgin Mary, The Catechism taught that Saints are close to God, he listens to their prayers. Then council also promulgated the continued veneration of religious paintings, stating that pictures are useful examples for the imitation of the saints Vatican Two specifically confirmed that teaching
Catholic Saints and the Blessed Virgin Mary
The veneration of Mary via
Mariology is an ongoing Roman Catholic tradition, and includes dogmas, traditions, confirmed and hypothetical theological positions on Mary, contemporary as well as historical. However, Mariology isn't simply a theological field studied by a few scholars, but a devotional concept embraced by millions of Catholics who venerate the
Blessed Virgin Mary, which has been propagated by the
saints through the ages.
The Roman Catholic view thus relies on the writings of numerous saints throughout history who have attested to the central role of Mary in God's plan of salvation.
Early saints
» * Saint
Irenaeus of Lyons (circa 140-202) is perhaps the earliest of the Church Fathers to write systematically about the Virgin. In his youth he'd met
Polycarp and other Christians who had been in direct contact with the Apostles. Irenaeus sets out a forthright account of Mary's role in the economy of salvation.
» *Saint
Ambrose of Milan (339-397) bases the veneration of Mary not only on her virginity but also on her extraordinary courage.
- All the apostles fled, but she stood under the cross and looked up in compassion to the wounds of her son. Facing the death of her son, she wasn't afraid, but expected the salvation of the world. Maybe she thought to be able to contribute through her own death to the redemption of the world, since she knew about redemption through the death of her son.”
"Such was Mary," points out Ambrose, "that her life is an example for all." He concludes: "Have then before your eyes, as an image, the virginity and life of Mary from whom as from a mirror shines forth the brightness of chastity and the form of virtue"
» *
Saint Augustine (354-430) didn't develop an independent mariology, but his statements on Mary surpass in number and depths those of other early writers.
The Virgin Mary “conceived as virgin, gave birth as virgin and stayed virgin forever Even before the
Council of Ephesus, he defended the ever Virgin Mary as the mother of God, who, because of her virginity, is full of grace She was free of any temporal sin, Because of a woman, the whole human race was saved.
» * The
Patriarch Cyril of Alexandria (412-444) became famous in
Church history, because of his spirited fight for the title “
Mother of God” during the
Council of Ephesus (431). His writings include the homily given in Ephesus and several other sermons. . Some of his alleged homilies are in dispute as to his authorship. In several writings, Cyril focuses on the love of Jesus to his mother. On the
Cross, he overcomes his pain and thinks of his mother. At the wedding in
Canan, he bows to her wishes. The overwhelming merit of Cyril of Alexandria is the cementation of the centre of dogmatic mariology for all times. He created the basis for all other
mariological developments through his teaching of the blessed Virgin Mary, as the
Mother of God.
» *
Bernhard of Clairvaux, a
Doctor of the Church, was a fervent supporter of the
Mediatrix interpretation of Mary:
God and World meet in her. Divine life flows through her to the whole creation. She is one with Jesus, who wants to save all and who passes all graces through her. In his encyclical
Doctor Mellifluus on Bernhard of Clairvaux,
Pope Pius XII quotes three central elements of Berhard’s mariology: How he explained the
virginity of Mary,
the “Star of the Sea", how the faithful should pray on the Virgin Mary, and, how Bernhard relied on the Virgin Mary as
Mediatrix. Bernhard highlighted the virginity and humility of Mary as basis for veneration. To
Albert the Great, the fullness of Grace is the basis for her veneration. “Full of Grace” meant to
Thomas Aquinas, that the graces of Mary surpass all the Angles and manifested in her holiness and purity
Saints after the middle ages
Of the many saints who worshiped the virgin and promoted her worship a few are mentioned
Ignatius of Loyola (1490-1556) promulgated an agent love to the Virgin, whom he saw as
Mediatrix, In his constitutions for the order, he recommended the
Rosary and Marian offices. Soon all
Jesuit schools and colleges included chapters of the
Sodality of Our Lady. Jesuits started the pious custom of daily visits to a picture or statue of the BVM. A very different saint,
Filippo Neri, a contemporary of Ignatius, founded the oratory and obliged all members to place themselves under the protection of the BVM and call her “mother and advocate” The virgin and child became symbol of the congregation. He is credited with the innovation of daily Marian devotions during the month of May.
Saint
Peter Canisius published an "applied mariology" for preachers in the late 16th century, in which Mary is described in tender and warm words. He actively promoted the
sodalities of our Lady and the
rosary associations. He is credited with adding to the hail mary the sentence
Holy Mary, Mother of God, pray for us sinners which first appeared in his catechism of
1555 It was eleven years later included in the
Catechism of the Council of Trent of
1566.
Saint
Alphonsus Liguori (1696.-1787) a
Doctor of the Church, wrote the
Glory of Mary, Marian Devotions, Prayers to the Divine Mother, Spiritual Songs, Visitations to the Blessed Sacrament and to the Virgin Mary, The True Spouse of Jesus Christ, and other writings. He was of great influence during the
enlightenment. His often flaming Marian enthusiasm contrasts with the cold
rationalism of the enlightenment. Mainly pastoral in nature, his Mariology rediscovers, integrates and defends the Mariology of Augustine and Ambrose and other fathers and represents a intellectual defence of Mariology in the eighteenth century.
Saint
Louis de Montfort's "True Devotion to Mary" synthesizes many of the earlier saints' writings and teachings on Mary. Saint
Louis de Montfort's approach of "total consecration to Jesus Christ through Mary" had a strong impact on Marian devotion both in popular piety and in the spirituality of
religious orders. One of his well known followers was Pope
John Paul II. According to his Apostlic Letter
Rosarium Virginis Mariae, the pontif's personal motto "
Totus Tuus" was inspired by St. Louis' doctrine on the excellence of Marian devotion and total consecration. In an address to the Montfortian Fathers, the pontiff also said that his reading the saint's work
The True Devotion to Mary was a "decisive turning point" in his life.
In the nineteenth century,
Pope Pius VII promulgated several Marian feasts including the
Our Lady of the Seven Sorrows and
Mary Help of Christians. In the promotion of these feasts; he was greatly aided by Saint
John Bosco, founder a religious order (Salisians) which centres on Marian veneration. A fervent educator of the youth, he promulgated daily rosary prayer and festive celebration of Marian feasts. The
saint published numerous volumes on the veneration of Mary, Most influential with over six million copies sold, is his devotional booklet for young boys, Il Giovane Provveduto, which includes Marian devotions and prayers for juveniles.
Saint
Catherine Laboure (1806 –1876), canonized by
Pope Pius XII in
1947, had Marian apparitions, of which she told only her confessor. She was told by the Virgin Mary in
1830, to promote a
Miraculous Medal with the inscription "O Mary, conceived without sin, pray for us who have recourse to thee.". These medals soon became popular, first in France and then throughout the world and led to the foundation of the order of the Daughters of the Immaculate Conception. The popular piety also contributed to the preparation of the
dogma of the Immaculate Conception by
Pope Pius IX in 1854.
Papal teachings on Marian devotions
Popes have always highlighted the inner link between Mary and the full acceptance of Jesus Christ as son of God. The Church is the people of God as She is the Body of Christ.
Promulgating the veneration of the Blessed Virgin
Popes were highly important for the development of the veneration of the Blessed Virgin through their decisions not only in the area of Marian beliefs (
mariology) but also Marian practices and
devotions. Popes promulgated Marian veneration by authorizing new Marian
feast days,
prayers, initiatives, the acceptance and support of Marian congregations, and, the formal recognition of Marian
apparitions such as in
Lourdes and
Fatima. Recent Popes promulgated the veneration of the Blessed Virgin with two
dogmas (
Immaculate Conception and
Assumption) the promulgation of
Marian years (
Pius XII,
John Paul II), the visit to
Marian shrines (
Benedict XVI in 2007) and by actively supporting the fathers of
Vatican II as they highlighted the importance of Marian veneration (
Pope John XXIII and
Paul VI) in
Lumen Gentium.
Popular excesses
Popes also limited and restricted outgrowth of Marian venerations. In 1674
Pope Clement X (1670-1676) indexed books on Marian piety. After the
Council of Trent,
Marian fraternities were founded, fostering Marian piety . Many fraternities prayed for Mary’s assistance for a pious death and actively cared for the dying and the dead, who would otherwise not receive a Christian burial. Some fraternities selected more extreme forms of veneration. Pope Clement X outlawed the use of chains and other enslavement instruments of the Brotherhood of Slaves of Mary Later the
Vatican outlawed “Blood vows”, popular in Italy, Spain, Portugal and Bavaria, by which some ardent followers wrote their dedication with their own blood. Jesuits are credited with guiding Marian devotions away from such extremes and from possible superstitions Pope Clement X promulgated the veneration of the
Heart of Jesus and the
Heart of Mary . A special form of Marian devotion was the crowning of Marian pictures such as the
Madonna della Strada and the
Salus Populi Romani, the latter being crowned by
Pope Clement VIII (1592-1605),
Enclyclicals
Saint Pope Pius X
In 1904 at the 50th aniversary of the
Dogma of the
Immaculate Conception, Saint
Pope Pius X invites the Church with the
encyclical Ad diem illum to undertake special festivities in honour of the virgin. If the faithful engage in festivities in their churches, if parishes organize feasts, this is to be welcomed, according to the Pontiff. This may indeed promote piety. But Marian veneration has to reach the innermost nucleus, and not be limited in outward festivities. Otherwise it would be a façade of real religiosity.
Unless heart and will be added, that'll all be empty forms, mere appearances of piety. At such a spectacle, the Virgin, borrowing the words of Jesus Christ, would address us with the just reproach: "This people honour me with their lips, but their heart is far from me" (Matth. xv., 8).
Whoever wishes, that his devotion should be worthy of her and perfect, should go further and strive might and main to imitate her example. The Pontiff declares, that those only attain everlasting happiness who have by such following reproduced in themselves the patience and sanctity of Jesus Christ.
Pope Paul VI
Pope Paul VI in his inaugural encyclical Ecclesiam Suam called Mary the ideal of Christian perfection. He regards “devotion to the Mother of God as of paramount importance in living the life of the Gospel.” In 1965, he writes that the Queen of Heaven is entrusted by God, as administrator of his compassion In his 1966 encyclical on the rosary, he recommends the prayer in light of the war in Vietnam and the dangers of atomic conflicts. The rosary is a summary of gospel teaching. In 1967 he pilgrimaged to Fatima. His new Missal includes all new Marian prayers. And in his 1974 exhortation Marialis Cultus, he again promotes Marian devotions, highlighting the Angelus and Rosary prayers. Mary deserves the devotions because she's the mother of graces and because of her unique role in redemption.
Pope John Paul II
In recent years, to emphasize the role of Mary in the Roman Catholic Church, in his 2002 Apostolic Letter Rosarium Virginis Mariae, Pope John Paul II quoted Saint Louis de Montfort, and said:
» “Our entire perfection consists in being conformed, united and consecrated to Jesus Christ. Hence the most perfect of all devotions is undoubtedly that which conforms, unites and consecrates us most perfectly to Jesus Christ.
» Now, since Mary is of all creatures the one most conformed to Jesus Christ, it follows that among all devotions that which most consecrates and conforms a soul to our Lord is devotion to Mary, his Holy Mother, and that the more a soul is consecrated to her the more will it be consecrated to Jesus Christ." As the pontiff observed, Saint Louis de Montfort's approach to Mariology as presented in God Alone presents the logic of how an initially Christ centric view leads to total consecration to the Blessed Virgin Mary.
The Virgin Mary in Roman Catholic liturgy
The Roman Catholic liturgy is one of the most important elements of Marian devotions. Marian feasts are superior to the feast days of the saints. The liturgical texts of the Marian feast days all link Mary to Jesus Christ and keep Marian awareness awake within the Church.
Roman Catholic Marian feasts days
During the month of May, May devotions to the Blessed Virgin Mary take place in many Catholic regions. There is no firm structure as to the content of a May devotion. It includes usually the singing of Marian anthems, readings from scriptures, a sermon, and or presentation by local choirs. The whole rosary is prayed separately and is usually not a part of a Marian devotion, although Hail Mary's are included.
Traditionally, the month of October is "rosary month" in the Catholic Church,when the faithful are encouraged to pray the rosary if possible. Since 1571, Mary, Queen of the Holy Rosary, is venerated on October 7. Pope Benedict XVI, following all his predecessors, also encourages the rosary during the month of October:
The Roman Catholic Church celebrates four Marian solemnities (days of obligation) during the liturgical year (in liturgical order).
December 8 Feast of the Immaculate Conception
January 1 Mary, Mother of God
March 25 The Annunciation of the Lord
August 15 The Assumption of the Blessed Virgin Mary
Among the other prominent Marian feast days in the ordinary Roman Catholic Calendar are:
December 12 Our Lady of Guadalupe
February 11 Our Lady of Lourdes
May 1 Queen of Heaven
May 13 Our Lady of Fatima
May 31 Visitation of the Blessed Virgin Mary
August 22 Queenship of Mary
September 8 Nativity (birth) of the Blessed Virgin Mary
October 7Feast of the Most Holy Rosary
Marian Music for the Liturgy of the Hours
One of the earliest Marian compositions is the popular Salve Regina in Latin from a Benedictine monk, which exists in serveral Gregorian versions. The liturgy of the hour includes several offices to be sung. At the close of the Office, one of four Marian antiphons is sung. These songs, Alma Redemptoris Mater Ave Regina caelorum, Regina caeli, and Salve Regina, have been described as "among the most beautiful creations of the late Middle Ages."
Other Marian supplications exist in numerous Latin versions as well
It is difficult to trace the beginning of non-Gregorian Marian liturgical music. In the year 1277 Pope Nicholas III prescribed rules for liturgy in Roman churches. Three years later, in 1280, Petrus de Cruce published his Marian anthem Ave virgo regia, Ave gloriosa O maria Maris stella. Later, composer Perotin followed with his Alleluja, Navitatis gloriosae virginis, to be sung at the feast of the birth of Mary. Marian mottets became very popular in the Middle Ages. A large collection of which is in in St Paul Cathedral in London Pope John XXII 1316—34 issued the apostolic constitution Docta SS Patrum about Church music. It was the first music modern regulations for musical presentation during the liturgy
Vivaldi, Monteverdi, Mozart, Haydn and others are well known composers who contributed to Marian music. Less known is the fact, that before 1802, the secularisation, many religious congregations had their own composers. A totally unknown Father Valentin Rathgeber OSB, (1682-1750) wrote 43 masses, 164 offertories 24 concerts and, 44 Marian antiphones. Missa de Beata Virgine and the Messe de Nostre Dameare examples of individual contributions. Monteverdi's Vespro della Beata Vergine has remained structurally unchanged for the past 1500 years. Wolfgang Amadeus Mozart composed in honour of the Virgin Mary Latin masses and several shorter opera: Other known classic composers with Marian compositions mainly in Latin include Orlando di Lasso and Franz Schubert.
Holy Mass Music
The ancient Latin Gregorian Chant masses include two Marian musical masses In solemnitatibus et Festis Beatae Mariae Virginis and in Festis et Memoriis It seems that vocal compositons of Holy Mass music, - always including Kyrie, Gloria, Credo, Sanctus, benedictus and Agnus Dei sections,- were developed after music was composed for the Liturgy of the Hours. Palestrina is among the more well-known composers, and the list of compositions by Giovanni Pierluigi da Palestrina includes numerous Marian masses:
Missa Salve Regina
Missa Alma Redemptoris
Missa Assumpta est Maria
Missa Regina coeli
Missa de beata Virgine
Missa Ave Regina coelorum
Missa Descendit Angelus Domini
Missa O Virgo simul et Mater
Joseph Haydn wrote several Marian compositions including two famous Marian Masses.
Titles of the Blessed Virgin Mary
» See main article: Titles of Mary
The Virgin Mary is known by many titles. Some of these titles are dogmatic in nature, referring to Marian beliefs that the Church views as necessary for salvation. Many other titles are poetic or allegorical and have lesser or no canonical status, but which form part of popular piety, with varying degrees of acceptance by the clergy. Yet more titles refer to depictions of the Virgin Mary in the history of art.
Among the most prominent Marian titles in the Roman Catholic Calendar are:
Mary, Mother of God
Mary, the Immaculate Conception
Mary, Queen of Heaven
Queen of the Angels
Queen of Peace
Star of the Sea (Stella Maris)
Mother of All Sorrows
Marian prayers
» See main category:
The earliest known Marian prayer is the Sub tuum praesidium, or Beneath Thy Protection, dating from late 2nd century. A papyrus dated to c. 250 containing the prayer in Greek was discovered in Egypt in 1917, and is the earliest known reference to the title Theotokos, confirmed by the Council of Ephesus in 431:
» Beneath your compassion, We take refuge, O Mother of God: don't despise our petitions in time of trouble: but rescue us from dangers, only pure, only blessed one.
In the twelfth century indications of a regular devotion can be noted in a sermon by Bernard of Clairvaux (De duodecim stellis), from which an extract has been taken by the Roman Catholic Church and used in the Offices of the Compassion and of the Seven Dolours. Stronger evidences are discernible in the pious meditations on the Ave Maria and the Salve Regina, usually attributed either to St. Anselm of Lucca (d. 1080) or St. Bernard; and also in the large book "De laudibus B. Mariae Virginis" (Douai, 1625) by Richard de Saint-Laurent.
Currently, popular Roman Catholic devotions to the Blessed Virgin Mary include the Immaculate Heart of Mary, Our Lady of Lourdes and Our Lady of Guadalupe.
Holy Rosary
The popular Marian prayer the Holy Rosary is a key "devotional path" to the veneration of the Virgin Mary in the Roman Catholic Church and has been a source of inspiration for a number of Roman Catholic figures. For instance, in his encyclical Rosarium Virginis Mariae Pope John Paul II discusses the inspiration of the rosary and how his motto "Totus Tuus" was inspired by the writings of Saint Louis de Montfort.
Roman Catholic teachings emphasize the power of the rosary as a prayer. The promises attributed to the rosary continue to appear and be extended in the reported visions of Jesus and Mary. For instance, the Carmelite nun, sister Lucia dos Santos stated that she was told in the Our Lady of Fatima messages:
» "There is no problem, I tell you, no matter how difficult it is, that we can't resolve by the prayer of the Holy Rosary."
The rosary was also featured in the reported visions of Saint Bernadette Soubirous at Our Lady of Lourdes. In his book The Power of the Rosary Rev. Albert Shamon discusses the promises attributed to the rosary in various reported visions such as Our Lady of Fatima and Međugorje.
It should, however, be noted that rosary beads are not always used for purely Marian prayers, and other Rosary based prayers (for example Rosary of the Holy Wounds directed to Jesus Christ) also exist in the Roman Catholic tradition.
Reparations to the Blessed Virgin
Roman Catholic tradition includes specific prayers and devotions as Acts of Reparation to the Virgin Mary for insults that she suffers. The Raccolta Roman Catholic prayer book (approved by a Decree of 1854, and published by the Holy See in 1898) includes a number of such prayers.
These prayers don't involve a petition for a living or deceased beneficiary, but aim to repair the sins of others against the Virgin Mary.
Other prayers
Other famous Marian prayers include the "Magnificat," the Angelus and the Litany of the Blessed Virgin Mary. Marian hymns include O Mary, we Crown Thee With Blossoms Today, Hail Queen of Heaven, the Regina Coeli, and the Ave Maria. May and October are traditionally seen within Roman Catholicism as Marian months.
The Little Office of the Blessed Virgin Mary is a weekly cycle of prayers said throughout the day, based on the Liturgy of the Hours, and consists of hymns, psalms, scripture, and patristic readings.
The Catholic view of Marian apparitions
The central role of Mary in the belief and practice of Catholicism is reflected in the fact that many Roman Catholic churches contain side altars dedicated to the Virgin Mary. She is also celebrated through major religious sites where it's claimed apparitions or appearances of the Virgin have occurred, often with claims by witnesses that messages to humanity were delivered.
The term Marian apparition is usually used in cases where visions of just the Virgin Mary herself are claimed. There are, however, cases (for example Saint Padre Pio or Sister Maria Pierina De Micheli) where visions of Jesus and Mary and conversations with both are reported.
While Catholics at large are not formally required to believe approved apparitions, many do, including popes. For instance, four popes, for example Pope Pius XII, Pope John XXIII, Pope Paul VI and Pope John Paul II have supported the Our Lady of Fatima messages as supernatural. Pope John Paul II was particularly attached to Fatima and credited Our Lady of Fatima with saving his life after he was shot in Rome on the Feast Day of Our Lady of Fatima in May 1981. He donated the bullet that wounded him on that day to the Roman Catholic sanctuary at Fátima Portugal.
Mysteries of the Appearing Virgin
Does the Virgin Mary continue to appear to living human beings in recent centuries, long after the Assumption of Mary? The official position of the Holy See is that they approve of several such apparitions, but Roman Catholics at large are not required to believe them. As a historical pattern, Vatican approval seems to have followed general acceptance of a vision by well over a century in most cases. According to Father Salvatore M. Perrella of the Mariunum Pontifical Institute in Rome, of the 295 reported apparitions studied by the Holy See through the centuries only 12 have been approved, the latest being in May 2008.
Of the many reported apparitions of the Virgin Mary, four have gathered tens of millions of Roman Catholic pilgrims each: Our Lady of Guadalupe, Our Lady of Lourdes, Our Lady of Fatima and Medjugorje. Of these, Guadalupe and Lourdes have been approved, Fatima has been called worthy of belief and Medjugorje hasn't been approved. Yet Fatima continues to gather the most amount of mystery due ot the fact that it has three reported secrets, kept within the Vatican, some of which have been subject to ongoing speculation and that Lucia dos Santos, one of the three Children who was present at the reported appearances of the Virgin Mary at Fatima, continued to live well into the 20th century.
Veneration of the Blessed Virgin Mary through art
The veneration of the Blessed Virgin led to the creation of numerous paintings and statues, which today are viewed often from an artistic perspective. The Virgin Mary has been one of the major subjects of Christian Art, Catholic Art and Western Art since the third century. Literally hundreds of thousands of artworks have been produced, from masters such as Michaelangelo and Botticelli to humble peasant artists.
Some of the leading Marian subjects include:
Marian shrines and patronages
In the culture and practice the Roman Catholic Church - a shrine to the Virgin Mary or Marian shrine is a shrine marking an apparition or other miracle ascribed to the Blessed Virgin Mary, or a site on which is centered a historically strong Marian devotion.
Some of the largest shrines are due to reported Marian apparitions to young and simple people on remote hilltops that had hardly been heard of prior to the reported apparition. The case of Saint Juan Diego's reported vision of Our Lady of Guadalupe in 1531 is similar to the case of Saint Bernadette Soubirous's vision in 1858 of Our Lady of Lourdes. Both saints reported a miraculous Lady on a hilltop who asked them to request that the local priests build a chapel at the site of the vision. Both visions included a reference to roses and led to large churches being built at the sites. Like Our Lady of Guadalupe in Mexico, Our Lady of Lourdes is a major Catholic symbol in France. Both young people were eventually declared as saints.
Major Marian shrines
A large number of shrines to the Blessed Virgin exist on all continents, and they draw a large number of pilgrims every year. Major shrines considered most significant for their apparitions and miracles include:
The Sanctuary of Our Lady of Lourdes in Lourdes, France
The Basilica of Guadalupe in Mexico City, Mexico
Our Lady of Fatima in Fatima, Portugal
Loreto, Italy
Black Madonna of Częstochowa in Częstochowa, Poland
The Basilica of Our Lady, Queen of Ireland in Knock, Ireland
Other reported apparition sites include Međugorje, which isn't considered a shrine by the Holy See, yet receives a large number of pilgrims every year. The number of pilgrims who visit some of the approved shrines every year can be significant. E.g. Lourdes with a population of around 15,000 people, receives about 5,000,000 pilgrims every year and within France only Paris has more hotel rooms than Lourdes.
House of the Virgin Mary
The visions of Jesus and Mary reported by Blessed Anne Catherine Emmerich, and written by Klemens Brentano in 1852, led a French priest Abbé Julien Gouyet to discover a house near Ephesus in Turkey in 1881. This house is assumed by some Catholics and some Muslims to be the House of the Virgin Mary. The Holy See has taken no official position on the authenticity of the discovery yet, but in 1896 Pope Leo XIII visited it. In 1951, Pope Pius XII declared the house a Holy Place. Pope John XXIII later made the declaration permanent, and made the first papal trip outside of Rome and Castel Gandolfo in ninety years to the House of the Virgin Mary in 1960. Pope Paul VI in 1967, Pope John Paul II in 1979 and Pope Benedict XVI in 2006 visited the house and treated it as a shrine.
Patronages of the Blessed Virgin
A number of countries, cities and professions consider the Blessed Virgin their patron saint. For a list, see Patronage of the Blessed Virgin Mary.
Further Information
Get more info on 'Blessed Virgin Mary Roman Catholic'.
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