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FOOTNOTES
2 Legenda de origine Ordinis, n.17, in Monumenta OSM, vol. I (Brussels: Société Belge de Librairie, 1897) pp. 72-73. 3 Constitutionis OSM, art. 6. 4 Ibid., art. 7. 5 Ibid. 6 From the pontificate of Paul VI (1963 - 1978), the following Apostolic Exhortations should be noted: Signum magnum of 13 May 1967 in Acta Apostolicae Sedis 59 (1967) pp. 465-475, and Marialis cultus of 2 February 1974 in Acta Apostolicae Sedis 66 (1974) pp. 113-168. Among the documents of episcopal conferences, we note the following: Nederlandse Bisschoppen Konferentie, Pastorale brief De Bisschoppen van Nederland of 5 October 1968 in Ephemerides Mariologicae 24 (1974) pp. 98-103; Conferencia Episcopal de Chile, Una señal radiante de esperienza of 12 July 1972 in Marianum 36 (1974) pp. 363-365; Conferentia Episcopalis helvetica, Die Muttergottes im Heilsplan Gottes of 16 September 1973 in Marianum 36 (1974) pp. 365-369 National Conference of Catholic Bishops U.S.A., Behold Your Mother: Woman of Faith of 21 November 1973 in Marianum 36 (1974) pp. 370-411; Conferentia Episcopalis Polonensis, Pastoral Letter on the Right Ordering and Development of Devotion to the Most Holy VirginMary of 8 December 1974 in Marianum 37 (1975) pp. 507-511; Catholic Bishops' Conference of the Philippines, Ang Mahal na Birhen, Mary in Philippine Life Today: a Pastoral Letter on the Blessel Virgin Mary of 2 February 1975 in Marianum 38 (1976) pp. 407-434. '' 7 Paul VI, Apostolic Exhortation Marialis Cultus... for the Right Ordering and Development of Devotion to the Blessed Virgin Mary, Acta Apostolicae Sedis 66 (1974) pp. 113 - 168, n. 15. English translation : published by the Vatican Polyglot Press in 1974. 8 See Pius XII Encyclical Ad caeli Reginam in Acta Apostolicae Sedis 46 (1954) p. 637; John XXIII, "Address to the Roman Clergy" (24 November 1960) in Acta Apostolicae Sedis 52 (1960) p. 969. 9 Vatican Council II, Dogmatic Constitution on the Church, Lumen gentium in Acta Apostolicae Sedis 57 (1965) pp. 5-71, n. 65. English translations of this and other conciliar texts are taken from Vatican Council II: The Conciliar and Post Conciliar Documents, ed. Austin Flannery, O.P. (Northport, N.Y.: Costello Publishing, 1975). 10 See Marialis cultus, n. 56 and the Introduction. 11 Vatican Council II, Constitution on the Sacred Liturgy, Sacrosanctum Concilium in Acta Apostolicae Sedis 56 (1964) pp. 97-138, n. 13; Marialis cultus, n. 31. 12 Lumen gentium, n. 56. 13 Council of Constantinople I, Profession of Faith in Enchiridion Symbolorum..., ed. H. Denzinger and A. Schonmetzer, S.J., 33rd ed. rev. (Rome: Herder, 1965), n. 150. 14 "Homily to the Faithful of Sardinia, at the Sanctuary of Nostra Signora di Bonaria" (24 April 1970) in Acta Apostolicae Sedis 62 (1970) pp. 300-301. 15 Ibid. 16 Ibid. 17 Lumen gentium, n. 56. 18 De fide ortodoxa III, 12, in PG 94, 1029 C. 19 See Origin, Commentary on the Gospel of John I, 4, in SC 120, p.58. 20 See T. Kohler, " Les principales interprétations traditionelles de Jn 19, 25-27 pendant les douze premiers siècle," in E'tudes Mariales 16 (1959) pp. 119-155; H. Barré, "La maternité spirituelle de Marie dans la pensée médievale,"E'tudes Mariales 16 (1959) pp. 87-104;B. Duba, "'Ecce mater tua' (Jo. 19, 26-27) in documentis Romanorum Pontificum," in Maria in Sacra Scriptura, vol. 5 (Rome: Pont. Academia Mariana Internationalis, 1967) pp. 235-289. 21 Anacreontica. XI. In Ioannem Theologum, nn. 77-87, in PG 87, 3, 3789. 22 The title Mater miericordiae is used with some frequency in the Roman liturgy. Other than in the famous antiphon Salve Regina, it is present in the hymn Salve, mater misericordiae (Liturgy of the Hours, Presentation of the B. Virgin Mary, 21 November, Office of Readings). The origin of the title seems to be linked to the writings of St. Odone, abbot of Cluny (+ 942). The title indicates both that Mary is the mother of Jesus, mercy incarnate, and that she herself is the most excellent merciful mother. 23 Ordo coronandi imaginem b. Marine Virginis, editio typica (Vatican City: Typis Polyglottis Vaticanis, 1981) n. 41, p. 28. The title is linked to the biblical expression "Handmaid (ancilla, ministra) of the Lord" (Lk 1:38). As such, Mary "devoted herself totally...to the person and work of her son, under and with him, serving the mystery of redemption" (Lumen gentium, n. 56), that is, she was at the service of the mysterium pietatis (see 1 Tim 3:16). 24 Vatican Council II, Decree on the Up-to-date Renewal of Religious Life, Perfectae caritatis, in Acta Apostolicae Sedis 58 (1966) pp. 702-712, n.2a. 25 For a summary of the texts, see J. A. de Aldama, S.J., " Los origenes del culto mariano de imitacion" in Estudios Marianos 36 (1972) pp. 75-93. 26 John Paul II, Apostolic Exhortation Familiaris Consortio...Regarding tbe Role of the Christian Family in the Modern World in Acta Apostolicae Sedis 74 (1982) pp. 81-191, n. 16. English translation published by the Vatican Polyglot Press in 1982. 27 Paul VI, "Talk at Nazareth" (5 January 1964 ), in Acta Apostolicae Sedis 56 (1964) p. 168. 28 To clearly distinguish it from genitality, sexualitv here refers to the fact that every human being, male and female, is profoundly influenced not only in body but also in his or her psychological and spiritual life by his or her own sex, male or female. This means that every person, because of sexual make-up, is placed in a particular relationship with his or her own self, with individuals of the same sex and with those of the other sex. 29 "Natività di Maria o Protovangelo di Giacomo" IX, 1, in Los Evangelios Apocrifos, ed. S. Otero, BAC vol. 148 (Madrid: La Editorial Catolica, 1963 ) p. 152. For a study on the meaning of the expression "Virgin of the Lord" see J. A. de Aldama, S.J., Maria en la patristica de los siglos I y II, BAC vol. 300 (Madrid: La Editorial Catolica, 1970) pp. 342-356. 30 Lumen gentium, n. 46. 31 See ibid., n. 56. 32 This interpretation is frequent in the twelfth and thirteenth centuries: the fiat of the Virgin, over and above being an expression of the loving acceptance of the will of God, is a word of mercy (verbum miserationis) spoken in favour of men and women. See, for example, St. Bernard, Hom. IV, 8 in Opera omnia, vol. 4 (Rome: Edit. Cisterc., 1966) p. 53. 33 Lumen gentium, n. 56. 34 Ibid., n. 62. 35 See St. Germanus of Constantinople, Oratio I in Dormitionem sanctae Dei Genetricis in PG 98, 344 D and 345 BC. 36 Here, we limit ourselves to citing a significant text of John Paul II: " ... Mary is present in the Church to stimulate the sanctity of her better children and to direct them on the heroic path of evangelical and missionary self-giving in favour of the poor, the lowly, the simple, the suffering and those who await the message of Christ." ("Talk to Workers in the Central Administration of the Church," n. 31, in Acta Apostolicae Sedis 72 (1980) p. 664). 37 See the excellent summary of Paul VI on the variety of signs with which the presence of Christ is manifested in the life of the Church: Encyclical Mysterium fidei, in Acta Apostolicae Sedis 57 (1965) pp. 762-764. 38 Many theologians hold that Marian shrines where many faithful come to venerate the memory of Mary and seek her intercession and where the Word is proclaimed, the call to conversion is heard and the sacrament of penance is celebrated, are to be considered "signs" of the maternal presence of the Blessed Virgin in the life of the Church. The same must be said of the authentic "apparitions" of Our Lady: these supernatural manifestations, when they have ecclesiastical approval and produce good effects in Christian life, are a special testimony of the love with which the Blessed Virgin already glorified in heaven accompanies her children still pilgrims on earth. Also the liturgical year, cyclically reproposing and celebrating the salvific events of the life of Christ to which the Blessed Virgin is intimately linked (see Sacrosanctum Concilium, n. 103) becomes a "sign" of the presence of Mary in the life of the Church. 39 Lumen gentium, n. 46. 40 See Lumen gentium, n. 64. 41 See Roman Missal, Preface of the Immaculate Conception, 8 December. 42 "You visit and watch over all, O Mother of God. Even if our eyes cannot see you, O Holy One, you dwell among us and show yourself in various ways to all those who are worthy of you" (St. Germanus of Constantinople, Oratio I in Dormitionem sanctae Dei Genetricis, PG 98 345A). For its part, the Roman liturgy prays: "Veni iuvamen saeculi, /sordes aufer piaculi, / ac visitando populum /poenae tolle periculum"(Liturgy of the Hours, Visitation of the B. Virgin Mary, 31 May, Office of Readings, hymn Veni praecelsa Domina from the twefth century) 43 This "reading" has been substantially accepted by the magisterium of the Roman pontiffs. SeeMarialis cultus, n. 57; John Paul II"Homily for the Angelus" (17 July 1983) in Osservatore Romano, 18-19 July 1983, pp. 1-2. 44 The first edition of Fr. Lépicier's Tractatus (Paris, 1901) was followed by four others; the fifth (Rome, 1926) was greatly enlarged. 45 Statuti della Pontificia Facoltà Teologica "Marianum ", n. 2b. 46 Circular Letter Concerning Some of the More Urgent Aspects of Spiritual Formation in Seminaries (Vatican City: Vatican Polyglot Press, 1980 ) p. 23 (Part II, par. 4 ). 47 These remarks are not meant to be read in the sense that the study of Christ, the Spirit and the Church are necessary for a knowledge of Mary of Nazareth, but rather in the sense that a careful study of the Christ event, of the action of the Sprit, and of the nature and mission of the Church cannot avoid considering the role of the Blessed Virgin. 48 See Paul VI, Apostolic Exhortation, Evangelii nuntiandi, on Evangelisation in the World of Today in Acta Apostolicae Sedis, 68 (1976) pp. 5-96, n. 82. 49 Marialis cultus, n. 17. 50 Since the fifth and sixth centuries, the Roman liturgy in proposing Isaiah 60:1-9 and Matthew 2:1-12 as readings for the solemnity of Epiphany has understood this relationship. The exegesis proposed here, which sees an image of the Church in the "house of Bethlehem" (see Mt 2:11 ) is attracting increasing attention from scholars. It is not, however, new. The essential nucleus is already found in Irenaeus according to whom the house to which the Magi are led to meet Emmanuel (ad Emmanuel) is "the house of Jacob," obviously the Church (see Adversus Haereses III, 9, 2 in SC 211, p. 106). This passed to the medieval theologians; we find it, for example, in Rabanus Maurus (+ 856): "According to the mystic sense, the three Magi signify the Gentile people descended from the three sons of Noah which comes to belief in Christ from the three parts of the world. The star, then, signifies the words of the prophets which point without error to the birth of the Lord. Herod is the type of the devil who knowing of the birth of the Saviour tries to persecute him and prepare for his temporal death. The Magi distance themselves from Herod when the peoples abandon idolatry and come to the house in which Christ is present, that is, to the Catholic Church which, while remaining virgin, generates children of God every day." (Commentaria in Matthaeum I, ca. 2 in PL 107, 760 D) 51 The active presence of the Holy Spirit in the Incarnation of the Word and in the event of Pentecost was seen as a reciprocal relationship by Vatican Council II: see Lumen gentium, n. 59 and the Decree on the Church's Missionary Activity, Ad gentes, in Acta Apostolicae Sedis 58 (1966) pp. 947-990, n. 4. 52 Lumen gentium, n. 65. 53 See art. 7. 54 Evangelii nuntiandi, n. 48. 55 Ibid. 56 See Puebla Document, n. 465. 57 Marialis cultus, n. 40. 58 See ibid., nn. 25-37. 59 Sacrosanctum Concilium, n. 13. 60 Lumen gentium, n. 67. 61 E. Manfredini, Archbishop of Bologna, writes: "Noting that the new Ordo lectionum assigns the same readings to the memorial of the Sorrowful Mother as it does to Good Friday...and therefore suggests that we draw from the dramatic event celebrated on that day the meaning of the celebration of the Mother of Sorrows, we spontaneously ask ourselves if it might not be opportune...to find a proper way and a specific form to present with greater clarity to the people of God the participation of Mary in the mystery of the Cross of Christ on the very same feria sexta in passione Domini. Such an emphasis, rather than diminishing the understanding of the unique sacrifice of Jesus on Good Friday, would aid to interiorise it according to the authentic understanding of the faith which the ecclesial community progressively manages to assimilate when it approaches the mystery of the Cross associating itself to this mystery with the same attitude of Mary on Calvary." "Analisi tematica del lezionario per le celebrazioni mariane" in Il Messale Romano del Vaticano II; Orazionale e lezionario, vol. II (Leumann-Torino: LDC,1981) p.130. See M. Magrassi, O. S.B. Maria e la Chiesa una sola madre (Noci: Edizioni 'La Scala', 1977), p. 22; J. Castellano, O.C.D., " La Vergine nella liturgia, " in Maria mistero di grazia (Rome: Pontificio Istituto di Spiritualità del Teresianum, 1974) pp. 104-108; A. Bergamini, Cristo festa della Chiesa: Storia-teologia-spiritualità-pastorale dell'Anno Liturgico (Rome: Ed. Paoline, 1982) p. 395 and note 2; T. de Urkiri, C.M.F., Para avanzar en la pastoral liturgico-mariana (Madrid: Editorial Alpuerto, 1980) pp.28-45. 62 See S. Salaville, "Marie dans la liturgie byzantine ou greco-slave," in Maria: étude sur la Sainte vierge, ed. H. Du Manoir, vol. 1 (Paris: Beauchesne, 1949) pp. 266-271, A. Kniazeff, "La Theotokos dans les offices bizantine du temps pascal," in Irénikon 34 (1969) pp. 21-44. 63 " ... it should certainly be hoped that [in the Roman liturgy] a remembrance of the Virgin also appear in the Easter and Pentecost celebrations. " Magrassi, op. cit., pp. 22 -23. 64 See Sacrosanctum Concilium, n. 30. On the function and value of silence recognised in various liturgical documents and in the rituals published between 1968 and 1973, see D. Sartore, C.S.J., "I1 silenzio come 'parte dell'azione liturgica "' in Mysterion: nella celebrazione del Mistero di Cristo la vita della Chiesa (Leumann-Torino: LDC, 1981 ) pp. 289-305. 65 For a precise listing of contemporary studies on Luke 2:19, 51b, and for an anthology of texts from the third century up to our own times, see A. Serra, Sapienza e contemplazione di Maria secondo Luca 2:19, 51b (Rome: Edizioni Marianum, 1982). 66 H. De Lubac, Meditazione sulla Chiesa (Milano: Edizioni Paoline, 1963 ) pp. 426-427. 67 One of the more prominent insights of Marialis cultus is that of presenting " Mary as a model of the spiritual attitude with which the Church celebrates and lives the divine mysteries" (n. 16). The Apostolic Exhortation observes: "That the Blessed Virgin is an exemplar in this field derives from the fact that she is recognised as a most excellent exemplar of the Church in the order of faith, charity and perfect union with Christ" (ibid. ). This text, however, does not explicitly mention the reflective attitude which is without a doubt one of the most noteworthy aspects of Mary as model in the area of worship. 68 "To you, Lord, be silent praise." For the origin and meaning of this prayer which comes from a Masoretic reading of Psalm 64[65]:2, see I. Cecchetti, "Tibi silentium laus" in Miscellanea liturgica in honorem L. Cuniberti Mohlberg, vol. 2 (Rome: Edizioni Liturgiche, 1949) pp. 521-570. 69 As is well known, in the celebration of some sacraments (confirmation, ordination of bishops, priests and deacons, anointing of the sick), the imposition of the hands which precedes the invocation of the Spirit takes place in absolute silence. Many biblical symbols of the Holy Spirit are "silent": breath and breeze, oil and the perfume of ointment shadow and dew... 70 Constitutions OSM, art. 31. 71 Paul VI, Apostolic Exhortation on the Renewal of Religious Life, Evangelica testificatio, in Acta Apostolicae Sedis 63 ( 1971 ) pp. 497-526, n. 46. English translation taken from Vatican Council II: The Conciliar and Post Conciliar Documents, ed. Austin Flannery, O.P. (Northport, N.Y.: Costello Publishing, 1975). 72 The Hebrew term tob which describes each of the acts of creation (see Gn 1:4, 10, 12, 18, 21, 25, 31) is translated in the Septuagint with the adjective kalon: "it was good" which includes the meanings of "good," "well done." 73 Liturgy of the Hours, Solemnity of Mary, Mother of God, 1 January, Office of Readings, 2nd responsory. 74 N. 71, v. 513, in SC 123, p. 98. 75 Homilia XXXVII, In Dormitionem Deiparae semperque Virginis Mariae in PG 151, 468 A. 76 See "Address to the Participants of the 7th International Mariological Congress" (Rome, 16 May 1975) in Acta Apostolicae Sedis 67 (1975) p. 338. 77 "Homily in St. Peter's on the l0th Anniversary of the Conclusion of Vatican Council II" (8 December 1975 ) in Insegnamenti di Paolo VI, vol.13 (Vatican City: Libreria Editrice Vaticana, 1975) pp. 1493-1494. 78 Well known in this regard is the antiphon " Tota pulchra es, Maria et macula originalis non est in te" (Liturgy of the Hours, Immaculate Conception, 8 December, Evening Prayer II, antiphon 1). 79 From the more well known texts we can cite the antiphon "Genuit puerpera Regem, cui nomen aeternum, et gaudia matris habens cum virginitatis honore; nec primam similem visa est, nec habere sequentem" (Liturgy of the Hours, Solemnity of Mary, Mother of God, 1 January, Morning Prayer, antiphon 3 ). 80 Paul VI, " Homily in St. Peter's for the Celebration of the Centennial of Italian Catholic Action" (8 December 1968) in Insegnamenti di Paolo VI, vol 6 (Vatican City: Libreria Editrice Vaticana, 1968) p. 632. 81 Paul VI, "Address to the Participants of the 7th International Mariological Congress" (Rome, 16 May 1975), in Acta Apostolicae Sedis 67 (1975) p. 338. 82 Regula ad servos Dei, VIII, n. 48, in The Role of Our Holy Father St. Augustine, trans. R. .P. Russell, O.S.A. (Villanova: Province of St. Thomas of Villanova, 1976). 83 Huit homélies mariales. Hom. VII, 234-239, in SC 72, pp. 198, 200. It should be noted that B1. Amadeus sees the beauty of the Blessed Virgin in her attitudes (in her thoughts, words and actions) and in her participation in the salvific events in the life of Christ (birth, death, resurrection ). During periods of decadence in theological thought, the beauty of the Blessed Virgin will be sought in physical characteristics imagined and described according to personal fantasy. 84 Lumen gentium, n. 55. 85 Evangelica testificatio, n. 16. 86 Ibid., n. 18. 87 Ibid., n. 17. 88 John Paul II, "Homily to the Mexican Faithful at the Sanctuary of Zapopan (30 January 1979), Acta Apostolicae Sedis 71 (1979) p. 230. 89 Puebla Document, n. 299. 90 On the conditions of women in the biblical world see L. Zucker, "Woman" in Encyclopaedia Judaica, vol. 16 (Jerusalem: 1971) col. 623-628, C. Gancho, "Donna" in Enciclopedia della Bibbia, vol. 2 (Leumann-Torino: LDC, 1969) col. 998-1002. 9l Puebla Document, n. 291. 92 Ibid., n. 299. 93 See the encyclical Pacem in terris in Acta Apostolicae Sedis 55 (1963 ) pp. 267-268. 94 Paul VI, " Talk Given to the Catholic Jurists of Italy" (7 November 1974) in Insegnamenti di Paolo VI, vol. 12 (Vatican City: Libreria Editrice Vaticana, 1975) p. 1248. 95 See ibid., p. 1249. 96 Document on the Role of Women in Evangelisation ( 19 November 1975 ), in Enchiridion Vaticanum, vol. 5 (Bologna: Edizioni Dehoniane, 1979) n. 1572. 97 N.282. 98 See Familiaris consortio, n. 59. 99 A. Muller, Discorso di fede sulla Madre di Gesù: un tentativo di mariologia in prospettiva contemporanea, Giornale di Teologia 146 (Brescia: Queriniana, 1983) p. 49. 100 Council of Constantinople I, Profession of Faith in Enchiridion Symbolorum..., ed. H. Denzinger and A. Schonmetzer, S.J., 33rd ed. rev. (Rome: Herder, 1965) n. 150. 101 See St. Augustine, De sancta virginitate, 6, in PL 40, 399; Lumen gentium, nn. 53, 61. 102 Liturgy of the Hours, antiphon Salve Regina. The use of the term vita in reference to the Blessed Virgin caused the disappearance of this famous antiphon in the Churches of the Reform. In effect, this term which strictly speaking can be applied only to Christ (see Jn 14 :6) can cause misunderstanding when referred to the Blessed Virgin. The significance and value of its application to Mary was well understood by the first commentator of the Salve, the Cistercian abbot Godfrey of Auxerre (+ c. 1188). According to him, the Blessed Virgin is life for us because of the value of her witness as model for us: " life, in the example of perfect conduct and total sanctity; life, if we imitate her life notwithstanding our fragility; our life, in educating us for life." (In Nativitate b. Virginis Sermo IV, in Salve Regina misericordiae, ed. J. M. Canal [Rome: Edizioni di Storia e Letteratura, 1963] pp. 212-213) 103 Sixth Synod of Bishops (1983),Message to the World, in L'Osservatore Romano, 28 October 1983, p. 1. 104 See "Address to Scientists and Representatives of the United Nations" (Hiroshima, 25 February 1981) in Insegnamenti di Giovanni Paolo II, vol. IV/1 (Vatican City: Libreria Editrice Vaticana, 1981) pp. 540-549; "Homily at Coventry Airport" (30 May, 1982) in Acta Apostolicae Sedis 74 (1982) pp. 926-931; "Message to the Second Special Session of the United Nations on Disarmament " (7 June 1982) in Insegnamenti di Giovanni Paolo II, vol. V/2 (Vatican City: Libreria Editrice Vaticana, 1982) pp. 2131-2143; "Address to the European Centre for Nuclear Research" (Geneva, 15 June 1982), n. 9, in Acta Apostolicae Sedis 74 (1982) pp. 1010-1012. 105 Pastoral Letter The Challenge of Peace: God's Promise and Our Response of 3 May 1983; Letter of the Bishops of the Netherlands, Peace in Justice, 5 May 1983; Letter of the Belgian Bishops, Disarmament to Build Peace of July 1983; Letter of the Bishops of Japan, Hope for Peace, the Evangelical Mission of the Japanese Church of 9 July 1983; Letter of the French Bishop, Winning the Peace, 8 November 1983. 106 See G. M. Lechner, O.S.B., Maria Gravida, zum Schwangerschaftsmotiv in der Bildenden Kunst (Munich-Zurich: Verlag Schnell und Steiner, 1981). We would like to recall here the fresco of Vitale of Bologna "The Virgin Awaiting Childbirth" (1355) which is found in the Basilica of Santa Maria dei Servi in Bologna, one of the oldest churches in the Order. 107 Liturgy of the Hours, Christmas, 25 December, Morning Prayer, hymn. 108 Proprium Officiorum O.S.M., Solemnity of the Sorrowful Mother, 15 September, Evening Prayer I, antiphon 1. 109 Marialis cultus, n. 32 110 Dr. Ross Mackenzie, Presbyterian. Statement reported by R. Laurentin, "Bulletin sur la Vierge Marie " in Revue des sciences philosophiques et theologiques 65 (1981) pp. 330-331. 111 For them the Sacred Scripture is the book which the monk must untiringly meditate upon, "reading day and night, studying every syllable and every letter" (St. Jerome, Tractatus de Psalmo 131, in CCL 78, p. 274); it is the rule and mirror upon which one's life is to be modelled; it is food for nourishment almost like the body and blood of Christ in the Eucharist. For a synthesis of the use of the Bible among monks, see G. M. Colombas, O.S.B., El monacato primitivo, BAC 376 (Madrid: La Editorial Catolica, 1975), voL 2, La espiritualidad, pp. 75-94. 112 " In the first place, let them [religious] have the Sacred Scripture at hand daily, so that they might learn 'the surpassing worth of knowing Christ Jesus' (Phil 3:8) by reading and meditating on the divine scriptures" (Perfectae caritatis, n. 6). 113 " In the Virgin Mary evertything is relative to Christ and dependent upon him. It was with a view to Christ that God the Father from all eternity chose her to be the all-holy Mother and adorned her with gifts of the spirit granted to no one else" ( Marialis cultus, n. 25) 114 Roman Missal, Eucharist Prayer I or Roman Canon, "Communicantes." 115 Each of us, when we approach the "Marian texts of Sacred Scripture, brings to the reading a certain previous understanding which comes from our intellectual formation; but we note, too, diverse predispositions which come from the Christian Church to which we belong and our existential situations. For example, we Friars Servants of Mary - religious, Catholics, originating in the context of the medieval evangelical-apostolic movement, custodians of a "Marian heritage" - will find in these texts echoes and nuances that easily escape readers of different spiritual traditions. 116 See Vatican Council II, Decree on Ecumenism, Unitatis redintegratio, in Acta Apostolicae Sedis 57 (1965) pp. 90-112, n. 11; Secretariate for Christian Unity, Directory Concerning Ecumenical Matters, Part II, in Acta Apostolicae Sedis 62 (1970) pp. 705-724, n. 76c. 117 See S. Congregation for the Doctrine of the Faith, Declaratio circa catholicam doctrinam de Ecclesia contra nonnullos errores hodiernos tuendam, especially n. 5 (De notione infallibilitatis Ecclesiae non corrumpenda), in Acta Apostolicae Sedis 65 (1973) pp. 402-404 118 It is sufficient to recall that in this same period - the end of the fourth century - in which the Syriac liturgy through the efforts of St. Ephrem and his disciples had already introduced numerous hymns as direct praise of the Blessed Virgin, the Roman liturgy still had not introduced similar texts into its offices. This will happen only in the seventh century. 119 The differences pertain only to the dogmas of the Immaculate Conception and the Assumption of the Blessed Virgin, body and soul, into heaven. More than doctrinal content, the disagreement has to do with the process of definition on the part of the bishops of Rome (Pius IX in 1854 and Pius XII in 1950) in a situation in which the Churches were divided. 120 N. Nissiotis, "Maria nella teologia ortodossa" in Concilium 19 (1983) n. 8, pp. 66 (1260). 121 Orthodox theologians recognise that in the ecumenical field "because of excessive fear of creating further causes of division and scandal on the part of colleagues and brothers and sisters of other Christian traditions" they have been too careful in speaking of the Blessed Virgin. Today they seem to be abandoning this attitude, precisely for ecumenical reasons: "An ecumenically oriented theology that does not make reference to Mariology is an individualistic, anthropocentric and distorted theological reflection because it is incapable of penetrating minds and hearts which search for unity in Christ through the power of the same Spirit based upon a fully ecclesiological approach." N. Nissiotis, op.cit., pp. 67-68 (1261-1262). 122 Unitatis redintegratio, n. 15. 123 Ecumenical Declaration of the International Mariological Congress of Saragossa (9 october 1979), n. 4, in Marianum 42 (1980) p. 305. It must be noted that those who signed the Declaration did so in their own name, even though they declared that they worked always with the intention to express the beliefs of their own Churches (see the note added before the signatures). 124 See the Ecumenical Declaration of the International Mariological Congress of Malta (15 September 1983), n. 5, in L'Osservatore Romano, 18 September 1983, p. 2. 125 See J. P. Gabus, "Point de vue protestant sur les études mariologiques et la pieté mariale", in Marianum 44 (1982) pp. 475-509, especially pp. 480-482. 126 Secretariat for Christian Unity, "Guidelines on Religious Relations with the Jews (n. 4) (1 December 1974) in Acta Apostolicae Sedis 67 (1975) p. 73. 127 Ibid. 128 Ibid. 129 De gloria et honore Filii hominis X, 1, in PL 194, 1105. 130 John Paul II, "Address to the Delegates of the Episcopal Conferences for Relations with Judaism " (6 March 1982 ), in Insegnamenti di GiovanniPaolo II vol. V/1 (Vatican City: Libreria Editrice Vaticana, 1982) p. 746. 131 Vatican Council II, Declaration on the Relation of the Church to Non-Christian Religions, Nostra Aetate, in Acta Apostolicae Sedis 58 (1966) pp. 740-744, n. 4. 132 N. 3. 133 N. Geagea, O.C.D., "Maria, segno ed esempio secondo il. Corano," in Acta Congressus Mariologici-Mariani Internationalis in Croatia anno 1971 celebrati, vol V (Rome: Pont. Academia Mariana Internationalis, 1972) p. 369. 134 The Koran, sura XXI, 91. 135 Ibid., sura III, 42. 136 N. Geaga, op. cit., p. 381. 137 See Nostra aetate, n. 3. 138 The Koran, sura LXVI, 12. 139 See Constitutions O.S.M., art. 24. 140 Cited in J. P. Gabus, op. cit., p. 481. 141 Legenda de origine Ordinis, n. 18, in Monumenta OSM, vol. 1 (Brussells: Société Belge de Librairie, 1897) p. 73. 142 Constitutions OSM, art. 6. 143 Vigilia de Domina, ufficio dei Servi a Santa Maria (Rome: Curia Generalis OSM, 1980) p. 61. English translation, Vigilia de Domina: A Marian Prayer-Watch of the Servants of Mary (Chicago: Friar Servants of Mary, 1982) p. 46. 144 Legenda beati Philippi n. 8, in Monumenta OSM, vol. 2 (Brussells : Société Belge de Librarie, 1898) p. 71.
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