Product Code Database
Marian devotions are external pious practices directed to the person of Mary, mother of Jesus, by members of certain Christian traditions. They are performed in Catholicism, High Church Lutheranism, Anglo-Catholicism, Eastern Orthodoxy and Oriental Orthodoxy, but other Christian denominations mostly reject them.
Such devotional prayers may be accompanied by specific requests for Mary's intercession with God. There is significant diversity of form and structure in Marian devotions practiced by different groups of Christians. Orthodox Marian devotions are well-defined and closely linked to liturgy, while Roman Catholic practices are wide-ranging—they include multi-day prayers such as , the celebration of canonical coronations granted by the Pope, the veneration of in Eastern Christianity, and pious acts which do not involve vocal prayers, such as the wearing of or maintaining a Mary garden.
Marian devotions are important to the Roman Catholic, Eastern Orthodox, Oriental Orthodox traditions, as well as some Anglicans and Lutherans, but most Protestants do not accept them, because they believe such devotions are not widely promoted in the Bible. They believe this devotion may distract attention from Christ. According to practitioners, devotion to the Virgin Mary does not amount to worship, which is reserved for God. Both the Catholic and Orthodox traditions view Mary as subordinate to Christ, but uniquely so, in that she is seen as above all other creatures. In 787 the Second Council of Nicaea affirmed a three-level hierarchy of latria, hyperdulia, and dulia that applies to God, the Virgin Mary, and then to the other . (2025). 9781402208065 ISBN 9781402208065
The emphasis placed on Mary and Marian devotions changed over the history of Anglicanism. In the 16th century, following the independence of the Church of England from Rome, a movement away from Marian themes took place; by 1552 mentions of Mary had been reduced to only two or three times a day in the Book of Common Prayer but the Marian feasts of the Annunciation and the Purification had been retained. However, in the 17th century, there was a gradual return to Marianism and by 1662 there were five Marian feasts.McLoughlin, William. Mary for Time and Eternity, Jill Pinnock 2007 pp. 4-7
British devotion to the Virgin Mary has often been expressed in poetry, Marian hymns, and Christmas Carol, e.g., in the 17th-century poems of John Donne and George Herbert, or in the 18th-century works of Thomas Ken such as Saint Mary the Virgin.Tavard, George Henry. The thousand faces of the Virgin Mary, 1996 pp. 153-161 Anglican devotion for the Virgin Mary was revived during the 19th century Oxford Movement of Anglo-Catholicism and by the activities of prominent figures such as John Henry Newman.Newman, John Henry. Mary: the Virgin Mary in the life and writings of John Henry Newman, 2001 pp. 15-18 British theologians such as Father Frederick Faber (who composed several hymns to Mary) took an enthusiastic approach to the promotion of Marian devotions towards the end of the 19th century.
In the liturgical renewal of the 20th century, Mary gained new prominence, and in most Anglican prayer books she is mentioned by name in the Eucharistic prayers. The gradual increase in Marian devotions among Anglicans has also been manifested within the higher levels of the clergy in the Anglican Communion. Archbishop of Canterbury Rowan Williams (who made a 2008 pilgrimage to Our Lady of Lourdes) wrote a book on how to pray with the icons of the Virgin Mary.Rowan Williams, 2002 Ponder these things: praying with icons of the Virgin p. 7
Anglican devotions to Mary include the Anglican Rosary (similar to the Catholic rosary), votive candles, and pilgrimages to Walsingham and Lourdes. Some Anglicans, especially , also pray the rosary itself.Schultz, Thomas. The Rosary for Episcopalians/Anglicans. 2003 Oggins, Robin S., Cathedrals, 2000 p. 43 For centuries, Our Lady of Walsingham has been a centerpiece in Anglican devotions to the Virgin Mary and her Marian feasts is celebrated on October 15, as well as a Catholic feast on September 24.Obbard, Elizabeth. Every Pilgrim's Guide to Walsingham, 2007, pages 17 and 22 The National Catholic Shrine of Our Lady of Walsingham Also common in Anglican cathedrals, Anglo-Catholic parishes, and certain Anglican shrines are chapels or side altars dedicated to the Virgin Mary called Lady chapels.
Discussions between Roman Catholics and Anglicans within frameworks such as the Anglican–Roman Catholic International Commission, and with the 2005 publication of the (non-binding) joint statement: Mary: Grace and Hope in Christ, have started a movement towards a closer agreement of Mary and Marian devotions between Catholics and Anglicans.
After the Reformation, on the advice of Martin Luther, Marian paintings and statues continued to adorn many Lutheran Churches.
The pre-Trent version of the Hail Mary (that is, "Hail Mary, full of grace, the Lord is with thee. Blessed art thou among women and blessed is the fruit of thy womb, Jesus.") was retained by Martin Luther as a sign of reverence for and devotion to the Blessed Virgin. Luther's Works, 10 II, 407–409 The 1522 Betbüchlein (Prayer Book) retained the Ave Maria. (2025). 9781451496680, Fortress Press. ISBN 9781451496680
In the Orthodox view, devotion to Mary is considered an important element of Christian spirituality, and indifference to her by other Christian denominations is troubling to the Orthodox.McGuckin, John Anthony. The Orthodox Church: An Introduction to its History, Doctrine, and Spiritual Culture, 2010 pp. 210-215 Orthodox theologian Sergei Bulgakov called denominations that do not venerate the Virgin Mary "another type of Christianity".Bulgakov, Sergei, Nikolaevish. The Orthodox Church, 1997, p. 116
The Theotokos (i.e., God-bearer, or Mother of God) title for Mary is very important in Eastern Orthodoxy and is seen as an affirmation of the fullness of God's incarnation.
The Orthodox approach to Marian devotions is characterized by three elements:
The Eastern Orthodox Church considers Mary to have been elevated by God to the highest status, above all other creatures, though still only a human being. The Orthodox hymn Axion Estin speaks of Mary as being "More honorable than the cherubim and more glorious beyond compare than the seraphim." Although most Orthodox consider Mary sinless, they do not accept the Roman Catholic definition of the Immaculate Conception of Mary.
Mary is mentioned numerous times in all of the Daily Office and the Divine Liturgy. The final petition of each ektenia (litany) ends with an invocation of the Virgin Mary. When a series of troparion are chanted, the final one is often a Theotokion (hymn to the Virgin Mary). There are numerous Marian litanies in the Eastern church which may cover a multitude of themes, some dogmatic, others of moral and patriotic character.
Devotions to icons of the Theotokos (often considered miraculous) are common in Eastern Orthodoxy. Many such icons are considered the protector of a region, e.g., Our Lady of Kazan, the Theotokos Fyodorovskaya as the protector of the Upper Volga region and the Theotokos of Tolga as the patroness of Yaroslavl. A number of local (and often ancient) Orthodox Marian devotions also exist around the world, e.g., to the icon of the Theotokos of the Life-giving Spring in present-day Istanbul.
One of the most important Marian devotions is the Akathist to the Theotokos, which is chanted every year during Great Lent, and is frequently chanted throughout the year as a private devotion. Some people chant the Akathist as part of their preparation for Holy Communion. A metrical translation of an ancient Orthodox prayer is found in the second verse of the Anglican hymn, Ye Watchers and Ye Holy Ones.
Marian devotions can take a unifying national dimension, e.g., devotion to Our Lady of Guadalupe is a national symbol in Mexico, and in 1979 Pope John Paul II placed Mexico under her protection.Norman, Edward R., The Roman Catholic Church: an illustrated history, p. 127 Similarly, national devotions to Our Lady of Šiluva resulted in Lithuania being formally consecrated to Mary by Cardinal Sladkevicius and the Chairman of the Lithuanian Parliament, in September 1991.
Marian devotions are also associated with a number of beliefs among Catholics which have not been dogmatically approved by the Church, but have been asserted by saints and theologians. An example is the belief that devotion to Mary is a sign of predestination. Saint Bernard of Clairvaux in the 12th century, Saint Bonaventure in the 13th century, and Saint Alphonsus Ligouri in the 18th century affirmed this belief, and 20th century theologian Reginald Garrigou-Lagrange, who taught Pope John Paul II, supported it with modern theological arguments regarding the "signs of predestination."Fiat, M. Antoine. Life of Blessed John Gabriel Perboyre, Priest of the Congregation of the Mission, , p. 56Liguori, Alphonsus. The Glories of Mary, 1868, p. 139
After a century of growing emphasis on Marian devotions, the Second Vatican Council (1962–1965), in Sacrosanctum Concilium, #13, sought to give guidance on the place of devotion to Mary in Christian piety:
Regional devotions continue to generate local support such as festivals and celebrations. The feast of Our Lady of the Hens and the festival of Our Lady of Solitude of Porta Vaga in the Philippines have been celebrated for centuries, and their icons continue to be venerated.Aluit, Alphonso J., The Galleon guide to Philippine festivals, 1969 ASIN B004CWODBO p. 97 Each year around Pentecost, as part of a local Marian devotion, about a million people attend the Romería de El Rocío in Spain. El Rocío, Rough Guide to Spain. Retrieved 2010-04-14.
Many other forms of devotional expression take place. For example, there has also been the long-established practice of dedicating side altars in Catholic churches, often called Lady Chapels, to Mary.
|
|
.jpg/){kind=link}