Our Lady’s unique calling and privileges must always be seen as
pointing to Christ her Son, while she is also a model of faith and
holiness for us
The proper way to explain Marian doctrine was the topic of the Holy
Father's weekly catechesis at the General Audience of Wednesday, 3
January. Here is a translation of his address, which was the 10th in the
series on the Blessed Virgin and was given in Italian.
1. Following the, Dogmatic Constitution Lumen gentium, which
in chapter eight "set forth painstakingly both the role of the
Blessed Virgin in the mystery of the Incarnate Word and the Mystical
Body, and the duties of the redeemed towards the Mother of God", in
this catechesis I would like to offer a basic summary of the Church's
faith in Mary, while reaffirming with the Council that I do not intend
"to give a complete doctrine on Mary", nor "to decide
those questions which the work of theologians has not yet fully
clarified" (Lumen gentium, n. 54).
It is my intention first of all to describe "the role of the
Blessed Virgin in the mystery of the Incarnate Word and the Mystical
Body" (ibid.), by referring to data from Scripture and the
Apostolic Tradition, and taking into account the doctrinal development
that has taken place in the Church up to our day.
Moreover, since Mary's role in the history of salvation is closely
linked to the mystery of Christ and the Church, I will not lose sight of
these essential reference points which, by offering Marian doctrine the
proper context, enable us to discover its vast and inexhaustible riches.
Exploring the mystery of the Lord's Mother is truly vast and has
occupied many Pastors and theologians down the centuries. Some, in their
endeavour to point out the central aspects of Mariology, have sometimes
treated it together with Christology or ecclesiology. However, taking
into account her relationship with all the mysteries of faith, Mary
deserves a specific treatment which highlights her person and role in
the history of salvation, in the light of the Bible and of
ecclesiastical tradition.
2. It also seems useful, following the Council's directives, to
explain accurately "the duties of the redeemed towards the Mother
of God, who is Mother of Christ and Mother of men, and most of all of
those who believe" (ibid.).
Indeed, the part assigned to Mary by the divine plan of salvation
requires of Christians not only acceptance and attention, but also
concrete choices which express in life the Gospel attitudes of her who
goes before the Church in faith and holiness. The Mother of the Lord is
thus destined to exercise a special influence on believers' way of
praying. The Church's liturgy itself recognizes her singular place in
the devotion and life of every believer.
It is necessary to emphasize that Marian teaching and devotion are
not the fruit of sentimentality. The mystery of Mary is a revealed truth
which imposes itself on the intellect of believers and requires of those
in the Church who have the task of studying and teaching a method of
doctrinal reflection no less rigorous than that used in all theology.
Moreover, Jesus himself had invited his contemporaries not to be led
by enthusiasm in considering his Mother, recognizing in Mary especially
the one who is blessed because she listens to the word of God and keeps
it (cf. Lk 11:28).
Not only affection but particularly the light of the Spirit must
guide us in understanding the Mother of Jesus and her contribution to
the work of salvation.
3. With regard to the measure and balance to be maintained in both
Marian doctrine and devotion, the Council strongly urges theologians and
preachers of the divine word "to be careful to refrain ... from all
false exaggeration" (Lumen gentium, n. 67).
This exaggeration comes from those who adopt a maximalist attitude,
which seeks to extend systematically to Mary the prerogatives of Christ
and all the charisms of the Church.
Instead, it is always necessary in Marian doctrine to safeguard the
infinite difference existing between the human person of Mary and the
divine person of Jesus. To attribute the "maximum" to Mary
cannot become a norm of Mariology, which must make constant reference to
the testimony of Revelation regarding God's gifts to the Virgin on
account of her sublime mission.
Likewise, the Council exhorts theologians and preachers to
"refrain ... from too summary an attitude" (ibid.), that is,
from the danger of a minimalism that can be manifest in doctrinal
positions, in exegetical interpretations and in acts of devotion which
tend to reduce and almost deny Mary's importance in the history of
salvation, her perpetual virginity and her holiness.
Such extreme positions should always be avoided through a consistent
and sincere fidelity to revealed truth as expressed in Scripture and in
the Apostolic Tradition.
4. The Council itself offers us a criterion for discerning authentic
Marian doctrine: Mary "occupies a place in the Church which is the
highest after Christ and also closest to us" (Lumen gentium,
n. 54).
The highest place: we must discover this lofty position
granted to Mary in the mystery of salvation. However, it is a question
of a vocation totally in relationship to Christ.
The place closest to us: our life is profoundly
influenced by Mary's example and intercession. Nonetheless we must ask
ourselves about our effort to be close to her. The entire teaching of
salvation history invites us to look to the Virgin. Christian asceticism
in every age invites us to think of her as a model of perfect adherence
to the Lord's will. The chosen model of holiness, Mary guides the steps
of believers on their journey to heaven.
Through her closeness to the events of our daily history, Mary
sustains us in trials; she encourages us in difficulty, always pointing
out to us the goal of eternal salvation. Thus her role as Mother is seen
ever more clearly: Mother of her Son Jesus, tender and vigilant Mother
to each one of us, to whom, from the Cross, the Redeemer entrusted her,
that we might welcome her as children in faith.
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