Fet\book\ch7 [URCH'S MISSION: THEthe Church's mission]



VII. MARY IN THE CHURCH'S MISSION:

THE APOSTLE'S MARIAN SPIRITUALITY

Summary: Introduction: Missionary dimension of the Marian doctrine. - 1. Kerygmatic dimension of the biblical-Marian texts. - 2. Missionary dimension of the Marian titles. - 3. Missionary dimension in the relationship between Mary and the Church. - 4. Missionary dimension of the Marian cult and devotion. - 5. Mary, Mother of ecclesial and universal unity. - 6. The apostle's Marian spirituality: A) Evangelical and contemplative fidelity; B) The apostle's Marian life.

Introduction: Missionary dimension of the Marian doctrine

The methodological presentation of the Marian themes is a privileged means for awakening a profound missionary spirituality and for making the whole Christian community feel and become responsible for spreading the Gospel all over the world.

Presenting the Marian themes with a missionary dimension one has the advantage of encouraging a truly ecclesial evangelizing dynamism since one analyzes «the role of the Blessed Virgin in the mystery of the Incarnate Word and the Mystical Body» (LG 54) as a Type of the Church's mission.

Without this missionary dynamics the Marian themes risk losing their intrinsic force to the point of making this same Mariology poorer[1].

Mariology is a special field for discovering the Church's missionary nature, especially when explanations require a spiritual experience, a liturgical celebration and a shared pastoral work. The mystery of Christ, in its Marian aspect, reveals the Church's missionary nature, which is sacramental and one of universal motherhood[2].

The themes should not be forced so that they may let their missionary dimension shine through. It suffices merely to deepen their biblical and ecclesial aspect, which is the dimension of the history of salvation in a Church the «light of the nations». This is the approach of «Lumen Gentium» in its chapter devoted to the Blessed Virgin. Naturally if it is to become a missionary reality this theme must become the centre of attention in catechesis, the liturgical celebration and the concrete life of the Christian community. In this way Mary truly will be for the whole Church «the star of evangelization» (EN 82). «She was thus included in the history of salvation and in the Church's mission from the very beginning, that is from the moment of the Annunciation»[3].

The apostle's Marian attitude is one of fidelity to the Word of God and to the action of the Holy Spirit (Lk 1:35; 11:27-28), of generosity (Lk 1:38), contemplation (Lk 2:19-51), dedication and sacrificial self-giving (Jn 19:25).

Cana, Calvary and the Upper Room indicate the evangelical norms in the life of every apostle in the various periods of his life: the apostles began to believe in Jesus thanks to the faith and the intercession of Mary (Jn 2:11), they persevered close to the Cross with Mary (Jn 19:25-27), praying with her they received the Holy Spirit (Acts 1:14) and they gave themselves fully to an apostolic life which is one of Marian and ecclesial motherhood (Gal 4:4-16).

1. Kerygmatic dimension of the biblical-Marian texts

There are relatively few Marian texts in the Bible, but they all correspond to a special moment in the manifestation of the Mystery of Christ: announcing the Messiah (O.T.), incarnation, sanctification of the Precursor, manifestation or epiphany in Bethlehem and in the temple, the first miracle, the cross, Pentecost. Mary always appears within this mission of Christ's epiphany.

The basic schema of these passages corresponds to the schema of the «kerygma» or first proclamation to the nations. In the schema of Peter's first discourse (Acts 2:14-41) and Paul's preaching (Rom 1:1-4; 1 Cor 15:3-5, etc.), Christ, the Son of God and our brother, according to Scriptures, through the power of the Holy Spirit changes his humiliation or «kenosis» (cross) into a manifestation of his divinity (resurrection). This schema can be clearly seen in Paul's Marian text (Gal 4:4-6). The richest Marian passages (Mt 1:2; Lk 1:2; Jn 2:1-11; 19:25-27) correspond with this same schema of the first proclamation to manifest the glory of Christ «the Lord»[4].

The Marian texts represent an intense moment in the fulfillment of the messianic hopes. The hopes and desires of salvation, which are found in all peoples and particularly in the Old Testament, are fulfilled in Christ «born of woman» «when the appointed time came» (Gal 4:4). Christ is the Emmanuel or God-with-us, true God and true man, close to our problems, Saviour of the world born of Mary (Mt 1-2). The action of the Holy Spirit changes Christ's humiliation or «kenosis» into a glorification and a «light to enlighten the pagans» (Lk 2:32); this action of the Spirit also changed the humiliation of Mary, the handmaid of the Lord, so that all peoples will proclaim the glory of God (Lk 1:48).

The biblical-Marian fragments in the N.T. are written in such a way as to respond to the real problems and concrete charisms of the community to which they are directed. They thus reflect a concrete missionary method. They present the common message concerning the Mystery of Christ, the risen Lord, applying it to communities that live in Messianic hope (Matthew), that feel the need for a divine force that will dominate the universe and the powers of evil (Mark), that need to discover the loving humanity of Christ who is close to the «poor» (Luke), that want to enter, through faith, into contemplation of the Word made flesh and hidden under the ecclesial signs (John), etc.

The biblical-Marian doctrine speaks of God's closeness and manifestation which culminates in Christ. God so loved us (Jn 3:16), when the appointed time came: «born of woman» (Paul and John).

Mary is associated with Christ's saving role. In this reality of association she is a type of the Church. Her «cooperation in the work of salvation» (LG 56) is a kind of «salutary influence» and a «maternal duty toward men» (LG 60). God, who is the only Saviour in Christ, wanted to manifest and transmit salvation through this role of Mary's.

Mary is actively present in the first Christian community which with her becomes a mother by the power of the Holy Spirit (Acts 1:14). This is how the Church's universal mission began. This Marian aspect is the characteristic aspect of the whole intense moment of evangelization, like living the moment of Pentecost again.

Being chosen for the mission is a gift from God that does not depend on human privileges, nor on natural familiarity with Christ (Mk 3:35). Mary belongs to this level of election and this is why she remained faithful to her maternal mission of giving birth and transmitting the Word of God to all peoples (Lk 1:45.48; 11:27-28).

The mystery of Christ, manifested and communicated to all nations through Paul's ministry (Gal 4:19) and the motherhood of the Church (Gal 4:26), expresses, in Marian circumstances, the culmination of this universal manifestation (Gal 4:4).

Jesus, the Emmanuel or God-with-us, makes the Virgin an instrument of the epiphany, since all (poor, pagans and upright) meet Christ in her hands (Lk 1-2). Mary is aware of this universality and so she proclaims it in the «Magnificat» (Lk 1:47-48).

Mary starts the meaning of the signs (Cana) and indicates the path of faith and dedication to Christ, accompanying him until «his hour» comes. Mary is «the woman» (Jn 2:4; 19:26) associated with the new Adam (Gen 3:15; Gal 4:4) for the salvation of the world. So she is «the great sign» for a pilgrim Church that must embrace all humanity like a mother (Rev 12:1ff). «The Mother of Jesus... is the image and beginning of the Church as it is to be perfected in the world to come. Likewise she shines forth on earth, until the day of the Lord shall come, a sign of certain hope and comfort to the pilgrim People of God» (LG 68)[5].

2. Missionary dimension of the Marian titles

The Marian titles or «privileges» have a significance in the history of salvation. They need to be put into a universal missionary perspective if they are to be appreciated in all their realism and greatness. In Mary, though to a different degree, God did what he wants to do in all humankind: Christ's total victory over sin and death. In the Blessed Virgin, God showed how far man can go in being an instrumental protagonist of salvation in Christ. So deepening the Marian titles means discovering the meaning of the universal mission.

The divine motherhood is exclusive to Mary, but it also indicates active cooperation in the universal redemption, as being associated with Christ the Saviour of all mankind.

Mary belongs to the whole of humanity. Her motherhood expresses relationship with the «Whole Christ». Consequently she is the mother of all mankind: «she devoted herself totally, as a handmaid of the Lord, to the person and work of her Son..., cooperating in the work of man's salvation..., became the cause of salvation for herself and for the whole human race» (LG 56).

Mary's motherhood is permanent and so continues in the present order of grace. Mary was born and lived so that she might be the spiritual Mother of all mankind, «until they are led into their blessed home» (LG 62). Christ's universal and unique mediation shines forth in the motherly activity of Mary, who in this sense is called «Mediatrix»: «Taken up to heaven she did not lay aside this saving office but by her manifold intercession continues to bring us the gifts of eternal salvation. By her maternal charity, she cares for the brethren of her Son, who still journey on earth» (LG 62). «Mary's mediation is intimately linked with her motherhood. It possesses a specifically maternal character» (RMa 38). «Mary, who from the beginning had given herself without reserve to the person and work of her Son, could not but pour out upon the Church, from the very beginning, her maternal self-giving. After her Son's departure, her motherhood remains in the Church as maternal mediation» (RMa 40).

The meaning of Mary's virginity is that she «committed herself wholeheartedly... to God's saving will» (LG 56). So it is a spousal consecration to this sphere of charity and universal mission. She is «ever a Virgin» as a permanent sign for the Church, which is also missionary in order to be a faithful bride in the work of evangelization. Through this maternal virginity, Mary, as a type of the Church, «gave Life to the world» (LG 53).

The «full of grace» and Immaculate is a sign of the risen Christ's total victory over the original and personal sin that has wounded all mankind. The struggle between the darkness and light (Gen 3:15; Jn 1:5) will end when Christ, who died and rose again, dominates the darkness perfectly (Jn 12:43-46). This tension or struggle culminates in the Immaculate Virgin, because she is «the woman», the «new Eve», the mother of all the living, associated with the new Adam (Jn 19:25-27; Rev 12:1). Mary is an example of faith for all the chosen ones (Lk 1:45; 8:19-21).

Mary's assumption is a sign of Christ's total victory over death and its consequences. Only in the light of the risen Christ does all mankind find the meaning of its existence. The problems of modern man can be solved only in the light of the paschal mystery (GS 22, 32). In the perspective of the final resurrection of all mankind in Christ, one finds the solution to problems that continually afflict man (GS 39). However, through Christ's grace, Mary has already reached this final restoration, as a symbol of the power of the resurrection of the Lord, the «conqueror of sin and death» (LG 59).

The presentation of the Marian theme and concretely of the titles that accompany the Mother of God, reveal the Mystery of Christ as he is: Universal Saviour, true God and true man, our brother and close to us so that he is the protagonist of our concrete history, calling everyone to form one fold, or one Church, of which Mary is the Type and Mother.

Mary the Queen is a sign and sharer in the reality of Christ the universal King. Mary's royalty indicates that she is the Mother of Christ the King and that she is associated with the missionary activity of spreading the Kingdom. When man enters, like her and with her help, in the sphere of faith, he agrees to serve Christ «the King of kings and Lord of lords» (1 Tim 6:15). A genuine Marian devotion infuses this universal missionary spirit in the community.

A catechesis, a liturgy and a community life that are inspired by this Marian perspective guarantee a profound evangelization and are signs that the Church is rooted in a real human community[6].

3. Missionary dimension in the relationship between Mary and the Church

The Church's mission finds its own perspective in Mary's mission, which is one of universal motherhood. These are two missions that complete each other. Implanting the Church means establishing in every community the signs of the presence and deeds of Christ, who continues associating Mary in this saving mission. Word, liturgy-sacrament and communion, are the place where Mary and the Church meet in the moment of carrying out the mission.

The Church is «the universal sacrament of salvation» (LG 48; AG 1) because she is a «sign and instrument of communion with God and of unity among all men» (LG 1). This is the essence of the Church's missionary nature which finds its culmination or personification in Mary, its Type and Mother (LG 53). In the Church's missionary activity, Mary is present as an integral part of the «kerygma» (first proclamation). The Church is «by its very nature missionary» (AG 2). In living and proclaiming the mystery of Christ born of Mary, the Church constantly finds her identity.

Like Mary, the Church starting from the day of Pentecost, hears the voice of the Spirit that urges her to prepare for the final encounter of all mankind with God (LG 2-4), namely, when all things will be brought together in Christ (Eph 1:10). Mary is the reference point for the Church that gives her assent to a mission without boundaries. The fruitfulness of her apostolic and motherly activity depends on the tone of this assent.

In Mariology there is a pneumatological dynamic or one of fidelity to the action of the Holy Spirit: incarnation, epiphany, cross, Pentecost, final restoration. It is the Church's same dynamic that receives the Word in order to transmit it maternally by the power of the Holy Spirit, until there is the final encounter of all humanity with God. In every stage of the Church's activity, life and deeds, there is a real Marian presence that must become an effective and conscious presence for all members of the Church. It is a missionary dynamics, common to Mary and the Church (Gal 4:4.26) which Saint Paul describes when he explains the experience of the Mystery of Christ: in the Holy Spirit, through Christ, to the Father (Eph 2:18; Gal 4:19; LG 4).

In the mystery of the Church Mary's reality is revealed, she too a Virgin and Mother. Like Mary's life, Christian life is a mission because it comes from a call from God to pass on his Word and to form one people with all mankind.

Mary continues her mission as the associate of Christ who is prolonged in the Church. In order to accomplish her mission of letting Christ shine forth, she, as the «light of the nations», must proclaim him, make him present and communicate the Mystery of Christ as it is: with its Marian characteristic. The place the Marian doctrine occupies in the constitution «Lumen Gentium» (ch. VIII) has precisely this meaning: «this divine mystery of salvation (with its Marian aspect) is revealed to us and continued in the Church» (LG 52). Hence the Marian chapter of «Lumen Gentium» shows the depths of the Church's reality as a «sacrament» and as the People of God (LG, ch. 1-2).

Every aspect of the Mystery of Christ indicates a missionary reality that always has its «today» or topical ecclesial relevance. It is the mystery or intimacy of the God of Love, manifested and communicated in Christ, which has not, however, become all things for every person and for all mankind.

Mary's living presence in the Church or Marian devotion helps us to penetrate into the «today» of a continual motherhood which is, at the same time, Marian, ecclesial and apostolic (Gal 4:4.19.26).

For the Church, Mary is the «great sign» in this «today» of our pilgrimage towards the marriage or restoration of all creation and all humanity in Christ (Rev 12:1; 19:7-9; LG 48).

The whole Marian doctrine could be summarized in two aspects: virginity and motherhood. Virginity and fidelity in consecration to the Word of God who is the Word made man; it is a spousal fidelity that makes Mary the «associate» of salvation. Motherhood is fruitfulness or instrumentality of divine filiation: Mother of God and of all mankind.

The Church finds its summit of virginity and motherhood in Mary, since she too must be, like Mary and with her help, a faithful and effective instrument, that is, a Virgin and Mother. The whole Mystery of Christ, «perfect God and perfect man» can be perceived in the virginity and motherhood of Mary, and also in the Church's fidelity and motherhood. The Church finds herself in Mary, and at the same time she finds in her her own mother who helps her and intercedes for her, whom she loves and makes present. «In the mystery of the Church, which is itself rightly called mother and virgin, the Blessed Virgin stands out in eminent and singular fashion as exemplar both of virgin and mother» (LG 63).

Mary is a Virgin because her whole life is a spousal assent or one of consecration to the Word of God, which reaches its culmination in the incarnation. Mary is the Mother par excellence because she is the Virgin par excellence. This is precisely the nature of the Church, which «contemplating her hidden sanctity, imitating her charity and faithfully fulfilling the Father's will, by receiving the word of God in faith becomes herself a mother... She herself is a virgin, who keeps in its entirety and purity the faith she pledged to her spouse... she keeps intact faith, firm hope and sincere charity» (LG 64).

Mary, as a Virgin and Mother, is the personification of the Church, namely, «in the most Blessed Virgin the Church has already reached... perfection» (LG 65). The Church exists, like Mary, in order to meditate on the Word of God so that she may always be a virgin or the faithful spouse and fruitful mother of Christ.

In the Upper Room of Jerusalem the Church, gathered with Mary, began her «new motherhood in the Spirit» (RMa 47), which is the whole reason for her existence and thus for her missionary nature. In every historical age the Holy Spirit fulfills the Church's mission by transmitting new graces to her in order to «testify to the resurrection of the Lord Jesus with great power» (Acts 4:33).

The most fruitful periods for evangelization are those in which believers have been most aware of the Church's motherhood. This can be observed in the life and writings of the saints. From this «sense» and love of the Church one passes spontaneously to recognizing Mary as a Type of the Church's motherhood. «The whole Church is invited to live more intensely the mystery of Christ by gratefully cooperating in the work of salvation. The Church does this together with Mary and following the example of Mary, the Church's Mother and model: Mary is the model of that maternal love which should inspire all who cooperate in the Church's apostolic mission for the rebirth of humanity» (RMi 92).

In this apostolic motherhood the Church imitates Mary (LG 65). The relationship between Mary's motherhood and the Church's motherhood is so profound that we can speak of a single motherhood (RH 22). It is precisely Mary's motherhood that is accomplished through the Church: «The words uttered by Jesus from the Cross signify that the motherhood of her who bore Christ finds a new continuation in the Church and through the Church» (RMa 24).

The Church's mission is to be a mother or sign bearing Christ for all mankind. Through her virginity and motherhood Mary, as the «star of evangelization» (Paul VI), is the Type of the Church. «The Church, therefore, in her apostolic work too, rightly looks to Her who gave birth to Christ, who was thus conceived of the Holy Spirit and born of a virgin, in order that through the Church he could be born and increase in the hearts of the faithful» (LG 65). Motherhood and evangelization are intrinsically ecclesial instruments, which find their culmination in the reality of Mary, associated with Christ as a Virgin and Mother. This is why Mary's «maternal love» must be imitated in apostolic activity (LG 65; cf. 92).

The Church's mission is a pilgrimage that can reach all humanity and all creation. Mary's universal motherhood must be a reality through the universal motherhood of the Church. In this journey of evangelization or pilgrimage towards the final encounter (eschatology) Mary is the «great sign» since she has already reached full glorification in Christ.

Mary, associated with Christ, was chosen as an instrument of grace so that the Church might, in her turn, be a virgin and mother, bearer of the divine filiation for all mankind, «the universal sacrament of salvation». The Church's motherhood thus depends on the motherhood of Mary (LG 65).

In the Church's missionary activity, Mary is present as an integral part of the «kerygma» (first proclamation). The Church is «by its very nature missionary» (AG 2), as the «universal sacrament of salvation» (AG 1: LG 48) which finds its personification and «Type» in Mary (cf. LG 53, 63). In living and proclaiming the Mystery of Christ born of Mary, the Church constantly discovers her own identity.

In her sacramentality the Church expresses and communicates this reality of the Mystery of Christ. The ecclesial signs accomplish Mary's motherhood in history. So there is an interdependence between Mary and the Church. Therefore Mary can be called at the same time, a member, Type and Mother of the Church: «since she has by her charity joined in bringing about the birth of believers in the Church, who are members of its head. Wherefore she is hailed as pre-eminent and as a wholly unique member of the Church, and as its type and outstanding model in faith and charity... The Catholic Church taught by the Holy Spirit, honors her with filial affection and devotion as a most beloved mother» (LG 53)[7].

The process of Mary's virginal motherhood took place through the power of the Holy Spirit (Lk 1:35; Mt 1:18-20). Also the Church became a missionary and mother guided by the same power of the Spirit, received with «fullness» (Acts 2:4) in order to proclaim Christ «with boldness» (Acts 2:32-33; 4:31).

This missionary and maternal reality of the Church, through the power of the Holy Spirit, establishes the Church's permanent desire to live in the Upper Room «with Mary the mother of Jesus» (Acts 1:14). Guided by the Spirit, the Church lives from the Word and the Eucharist, she grows in fellowship and is decidedly directed towards evangelization (cf. Acts 2:42-47; 4:31-34). Mary is present in an exemplary and active manner in this process of motherhood.

The ecclesial mediation finds in Mary's mediation its Type («personification»), its model of motherly cooperation and a help for accomplishing its own mediation. Mary accomplishes her maternal mediation also through the Church. Mary's motherhood «remains in the Church as maternal mediation: interceding for all her children, the Mother cooperates in the saving work of her Son, the Redeemer of the world» (RMa 40). Therefore «the Church's motherhood is accomplished not only according to the model and figure of the Mother of God but also with her cooperation» (RMa 44).

In this sense «it can be said that from Mary the Church also learns her own motherhood: she recognizes the maternal dimension of her vocation, which is essentially bound to her sacramental nature... For, just as Mary is at the service of the mystery of the Incarnation, so the Church is always at the service of the mystery of the adoption to sonship through grace» (RMa 43).

4. Missionary dimension of the Marian cult and devotion

The Marian cult and devotion are a call to maintain the tone of conversion and baptism in a process or stage of ever more perfect configuration to Christ. Imitating Mary's attitude, one maintains the rhythm of response to the Mystery of Christ with a process of faith, hope and charity.

The celebration of the Marian feasts, just like every other aspect of devotion to Mary, helps us to enter into and live the paschal mystery that must be proclaimed to all nations (SC 103, 104). The Marian tone helps to maintain this missionary level which is the soul of every liturgical celebration (SC 1, 2).

Presenting the Marian theme in catechesis and preaching means motivating a permanent assent to the Mystery of Christ. Mary's assent has this exemplary universal dimension: «Through the assent of the humble handmaid of the Lord mankind begins its return to God» (Marialis cultus 28). So the Marian theme, as it is seen in the first part, is closely linked to the first proclamation of the Gospel to all nations.

The Marian devotion and cult are expressed in accordance with the cultural and social characteristics of every nation.

In fact, within certain limits, popular Marian devotion has been most successful in accomplishing the process of «inculturation» that we are trying to hasten today in all spheres of Christian existence. Therefore the Marian-ecclesial reality has been and constantly is a centre of attraction for non-Christians (Algiers, Bombay, Nagasaki...).

«Marialis Cultus» speaks of an anthropological dimension of Marian devotion, which is observed in the respect given to the human being as being responsible for and a cooperator in the creative and redemptive work. Mary, through her human-Christian perfection, «can be considered a mirror of the expectations of the men and women of our time» (MC 37). So Mary's assent to the Word of God (Christ, the Incarnate Word) is a Type of the response that every individual must give to the Christian message.

A Marian attitude of prayer is reflected in the Church's prayer to the sacrificed Lamb, as if it directed the prayer of all mankind (Rev 5:9-10). It is the attitude of devout prayer that collaborates responsibly with the universal saving plans of the God of Love. It is the normal attitude of the pilgrim Church, «the universal sacrament of salvation» (LG 48), which feels the vocation of a motherhood without boundaries, like the motherhood of Mary (Gal 4:4.26).

This missionary rhythm is maintained through apostolic prayer whose goal is the final meeting of all mankind with Christ (Rev 22:17.20). Missionary or apostolic prayer is the prayer of a motherly love and sorrow (Gal 4:19) like Mary's attitude at the foot of the cross (Jn 19:25; LG 58). So the missionary Church follows Mary as «the great sign» (Rev 12:11).

Mary is the model of missionary prophecy which is the quintessence of ecclesial spirituality: openness to the Word of God (Lk 1:38), experiential contemplation of the Word (Lk 2:19.51), communication of the Word (Lk 1:44-45) and tension towards the final encounter of all mankind with the Word of God (Rev 12:1; 19:7-8).

The Church's Marian prayer expresses the tone of ecclesial fidelity to her own mission which has no boundaries. It is a sense of totality in submission to God's plans of salvation. The fruitful historical periods of the Church's motherhood and missionary nature have had saints and apostles who reached an experience of God through intimacy with Mary who was able to understand the dialogue God began in creation, in revelation and in the incarnation of his personal Word.

The Church's motherhood, whose Type is Mary, is accomplished in the apostolate. The apostolic role is a participation in Christ's mission since it extends his person, his word, his sacrifice and his saving-pastoral prayer. Jesus continues his activity under the ecclesial signs, most of which constitute the apostle's mission.

Jesus was consecrated as «the one sent» (apostle) and priest, in Mary's womb; he associated his Mother to his mission and continues this same mission in the Church always associating Mary to it. The apostle shares in this reality and must be attuned to this experience of Christ. Therefore Marian devotion is an integral part of the apostle's life.

The apostle's spirituality and evangelizing activity have a missionary and ecclesial dimension. It is Jesus who continues his mission in the Church of the signs, associating Mary. The apostle is part of the Church's sacramental nature, namely, of the signs that make the Church a mother like Mary.

Vatican II links the motherhood of the Church with Mary's virginity and motherhood. When the Church is faithful (virgin) like Mary «by receiving the word of God in faith [she] becomes herself a mother. By preaching and baptism she brings forth sons, who are conceived of the Holy Spirit and born of God» (LG 64).

The apostle's Marian devotion is manifested mainly through imitation of Mary's motherly love. It is the apostolic zeal that St. Paul wanted to show with these terms of motherhood (Gal 4:19) as imitating Mary's motherhood (Gal 4:4) and the motherhood of the Church (Gal 4:26).

The sense of the Church, which the apostle must have, is manifested and preserved through the personal relationship with Mary the Mother present in the work of salvation. The «poverty» or sense of her own nothingness that Mary had was the reason why God worked wonders in her. Penetrating into the sense of Mary's biblical poverty, the apostle more easily discovers the nature of the Church as a union of poor signs bearing the divine filiation.

The apostle can live this Marian devotion particularly in the liturgical life. The present texts of the Mass, of the liturgy of the Hours, of the sacramental Liturgy, etc., allow the apostle to live the relationship with Mary intensely. The service of the Word is a constant reference to the Marian aspect of the Mystery of Christ.

The apostle's responsibility with regard to the ecclesial community always recalls the presence of Mary in the first Christian community in the Upper Room. Therefore, receiving Mary as a Mother signifies a personal relationship both in spiritual life and in apostolic activity (Jn 19:27). So through the Apostles, the Church will appear as the «sacrament» or sign of Jesus Christ «born of the Virgin Mary by the power of the Holy Spirit».

Mary is «the great sign» that inspires the apostle: to ensure that all Christians reach fullness in Christ (Gal 4:19). The same fullness which Mary reached as the Type and Mother of the Church, Queen and Mother of the Apostles. Apostolic activity guides all Christians in the process of configuration to Christ, and this is a process of faith, hope and charity, of which Mary is the model, Mother and at the same time the one who intercedes.

A constant ecclesial fact can easily be seen throughout the ages: the most apostolically fruitful times were those in which saints and apostles lived who moved in this Marian-ecclesial direction, who made the apostolate a concrete expression of the Church's motherhood. These moments were stages of renewal that have left indelible marks in the Church's pilgrimage. Mary continues to be the «star of evangelization» (Paul VI) particularly when the Church becomes aware of her motherly presence and action[8].

5. Mary, Mother of ecclesial and universal unity

The Marian theme, as the Church has presented it in her magisterial documents, and as she has lived it in the liturgical signs and in the saints, is a principle of unity among all Christians. Some explanations, developments and practical manifestations of private significance have given rise to some misunderstandings. However, it is not the Marian theme or Mariology in itself that is the cause of the division.

So just as the Christological or Trinitarian theme found its expression in the Marian sphere in the Old Testament (Mary Theotocos, Virgin and Mother), so some later disputes found their expression in this same sphere. When, for example, man's instrumentality with regard to grace is underestimated, it is normal that a discussion arises about Mary's cooperation in the work of salvation; however the real field of these and similar questions is not Mariology, but Christology and ecclesiology: Christ's humanity, prolonged in the Church, as an instrument of grace. So in many cases the Marian theme becomes a resonance chamber for many disputes.

The genuine Marian path leads the Church towards worldwide communion. Meditating on the Mystery of Christ, like Mary and with Mary, the Church meets herself as a sign of communion. The different graces or charisms come from the same Spirit. If the different points of view are genuine, they are also an expression of the unity of the human and Christian family. Mary is the Type and Mother of the Church and, for this very fact, her presence unites the apostles in brotherhood and in prayer (Acts 1:14).

The various ecclesial communities and local Churches have received different and complementary graces which lead to the union and communion of the one People of God and Body of Christ (LG 8). Sometimes they have concentrated on the action of the Holy Spirit («Orthodox» Churches), on Scripture or the action of grace («reform» Church), on the balance between Scripture and tradition, grace and nature, according to the mystery of the incarnation (Catholic Church). Basically it is the same problem that appears from the very beginning of the Church and in the very formulation of the Gospels. Also non-Christian religions have different emphases and schools that stress either God's action or human freedom.

Breaches or schisms separate people from the sphere of ecclesial communion and therefore from the Mystery of Christ which is the Mystery of unity (Jn 17:21). In this situation of diversity, Mary is a point of reference and unity: Christ, as he wanted to prolong himself in the Church. It is as if she repeated: «do whatever he tells you» (Jn 2:5). In these moments of differences and tension in order not to reach a breaking point the early ecclesial community sought the word and presence of Christ manifested in the «stone» he chose: Peter and the apostles (Acts 15:1ff). For Christians and non-Christians, Mary is the manifestation of the mystery of the incarnation that unites humanity to God.

Rebuilding Church's unity is a difficult path that requires a Marian attitude of faith or needs to enter into Christ's «hour», into the «cloud» of Tabor, into the poor and ecclesial signs of the Holy Spirit's action. Dialogue between the different Christian communities is much more genuine when it is «triangular»: between Orthodox, Christians of the Reformation and Catholics. The most pessimistic aspect with regard to human collaboration (Christians of the Reformation) is gradually being counterbalanced with the most optimistic aspect of the Holy Spirit in the Church (Orthodox Christians). The latter prefer a Mariology that leads to living the liturgy and the charisms of the Holy Spirit. The former want to see the Marian theme inside ecclesiology and in the light of Christ the one mediator and only Redeemer.

In herself Mary is not a principle of division, but of unity and familiar vitality, since she is but one aspect of the Mystery of Christ which is prolonged in the Church by the power of the Holy Spirit. Namely, Mary serves as an epiphany and a closeness, manifesting the Mystery of Christ just as it is, showing in her own person what God wants to do with all mankind.

The Church will be one people, made up of different Christian communities founded on Peter, when she has penetrated more deeply into the Mystery of Christ «conceived by the Holy Spirit, born of the Virgin Mary». Meditating on Mary, the Church meets herself as a mystery of motherhood and communion: the «universal sacrament of salvation» (LG 48), namely, «a sign and instrument of communion with God and of union among all men» (LG 1). This is the objective outlined by Vatican II (LG 69).

Thus the Church appears in her reality as a «sacrament» or effective sign of worldwide unity. This unity is the goal of the Trinitarian mission: «Hence the universal Church is seen to be a people brought into unity from the unity of the Father, the Son and the Holy Spirit» (LG 4). In the incarnation of the Word of the Father, by the power of the Holy Spirit, Mary is associated to this same mission as a Type of the Church.

This ecclesial missionary reality receives its force from «Christ lifted up from the earth... [who] is continually active in the world in order to lead men to the Church and, through it, join them more closely to himself» (LG 48). This is the Church's specific mission in the world: «Every benefit the people of God can confer on mankind... is rooted in the Church's being "the universal sacrament of salvation", at once manifesting and actualizing the mystery of God's love for men» (GS 45). Mary is the Mother of this universal unity to which the Church tends by her very nature or by her raison d'être. As a conclusion of the Constitution «Lumen Gentium» the Second Vatican Council's presentation of Mary ends with this idea: «The entire body of the faithful pours forth urgent supplications to the Mother of God and of men that she... may now... intercede before her Son in the fellowship of all the saints, until all families of people, whether they are honoured with the title of Christian or whether they still do not know the Saviour, may be happily gathered together in peace and harmony into one People of God, for the glory of the Most Holy and Undivided Trinity» (LG 69).

«Mary must be on all the ways for the Church's daily life. Through her maternal presence the Church acquires certainty that she is truly living the life of her Master and Lord and that she is living the mystery of the Redemption in all its life-giving profundity and fullness. Likewise the Church, which has struck root in many varied fields of the life of the whole of present-day humanity, also acquires the certainty and, one could say, the experience of being close to man, to each person, of being each person's Church, the Church of the People of God»[9].

6. The apostle's Marian spirituality

A) Evangelical and contemplative fidelity

The Marian and ecclesial attitude of fidelity to the Word, through the power of the Holy Spirit, becomes an apostolic motherhood: it gives birth to Jesus in our own heart and in the hearts of our brothers and sisters. Mary is the model of this fidelity. Apostolic zeal is motherly love (1 Thess 2:7.11; Gal 4:19; 1 Cor 4:15).

Missionary spirituality is summarized in this Marian and ecclesial attitude: «In her life the Virgin has been a model of that motherly love with which all who join in the Church's apostolic mission for the regeneration of mankind should be animated» (LG 65; cf. RMi 92).

In the process of sanctification and evangelization fidelity to the Word of God links Mary's motherhood to the Church's motherhood: «My mother and my brethren are those who hear the Word of God and do it» (Lk 8:21; cf. Mk 3:33-35).

In her apostolic activity the Church learns from Mary, «the first of his disciples» (CT 73), to be «the great giver as well as the great receiver of catechesis» (CT 45). Therefore «the Church begins by evangelizing herself... through constant conversion and renewal, in order to evangelize the world with credibility» (EN 73).

The power of the Holy Spirit lets the apostle penetrate more deeply into the mystery of Christ through a communication of gifts and charisms, as a painful process of faith, hope and charity, «a particular heaviness of heart» (RMa 17). The ecclesial and Marian contemplative attitude is a process of entering into the cloud of faith (Lk 1:29), of adoring God's plans of salvation (Lk 2:19), of admiring and loving these plans to the point of spousally sharing the same fate as Christ (Lk 2:35.48-51).

The evangelizer who has learnt how to listen to God in the depths of his heart also knows how to listen to his brothers and sisters. The Marian ability for contemplative silence becomes an ability to listen to the voice of God in the heart of every culture, of every people and every individual. Only through contemplation are the «seeds of the Word» revealed as a call to proclaim Christ to all nations. Contemplative fidelity to the Word and the action of the Spirit becomes missionary ability: «The Spirit's presence and activity affect not only individuals but also society and history, peoples, cultures and religions. Indeed, the Spirit is at the origin of the noble ideals and undertakings which benefit humanity on its journey... Again, it is the Spirit who sows the "seeds of the Word" present in various customs and cultures, preparing them for full maturity in Christ» (RMi 28).

Mary received this Word with a total openness that made her become the supreme Mother. This Marian and ecclesial process of openness to the Word is an attitude of biblical «poverty» (Lk 1:48) and of availability to communicate the Word to all mankind (Lk 1:48-49).

The Church looks to Mary as the living «memorial» of the Gospel (Lk 2:19.51) so that she might become like her, «together with Mary and following the example of Mary» (RMi 92), a transparency and instrument of Jesus Christ for all peoples. Evangelizing activity becomes proclamation, witness and self-giving. It is the vital and diligent proclamation of the Word which conditions the person of the apostle in his entirety. So missionary activity «merits having the apostle consecrate to it all his time and all his energies, and to sacrifice for it, if necessary, his own life» (EN 5).

In Mary we find the apostle's basic attitude, as the manifestation and instrument of the Word (Lk 1:41-44; Jn 2:11) and as a spousal association with Christ (Jn 19:25-27). Thus he can always point to Christ as his goal: «Do whatever he tells you» (Jn 2:5). The aim of every apostolate is to «put people not only in touch but in communion, in intimacy, with Jesus Christ» (CT 5).

B) The apostle's Marian life

Mary's motherly love becomes concern, intercession, stimulus, encouragement and presence. Since every apostle is involved in the work of evangelization he feels he is the mother Church, following the example of Mary and with Mary's help. Of the whole Church and of every apostle «it can be said that from Mary the Church also learns her own motherhood... For, just as Mary is at the service of the mystery of the Incarnation, so the Church is always at the service of the mystery of adoption to sonship through grace» (RMa 43).

Living in a «communion of life» with Mary «as a result of the words of the dying Christ» and in imitation of the beloved disciple, means letting Mary enter as a Mother «into everything that makes up his inner life» (RMa 45 and note 130). The apostle entrusts himself in a filial manner to Mary and joyfully accepts her «active and maternal presence» (RMa 1, 24, 28, 48, 52).

Jesus was consecrated as «the one sent» (apostle) by the Holy Spirit in Mary's womb; he associated his Mother with his redemptive mission and continues to associate her in his ecclesial action. The apostle shares in this Marian reality of Christ's. His consecration, vocation and mission have a Marian and ecclesial dimension. Therefore Marian devotion is an essential part of the apostle's life.

Jesus continues his mission in the Church associating Mary with this mission. The apostle shares in the Church's prophetic, cultural and royal mission, that is to say, he is part of the signs that make the Church a mother like Mary.

The apostle's Marian devotion is manifested mainly in imitation of Mary's «motherly love» (LG 65), particularly when he carries out the apostolic services of the Word, the sacraments and charity. Service of the Word is a constant reference to the Marian aspect of the mystery of Christ and to the Marian attitude of contemplation and proclamation. The eucharistic and sacramental service is carried out by imitating Mary's association with the redemptive mystery (LG 58). The services of charity build up the community according to the commandment of love, like the first community gathered with «Mary the Mother of Jesus» (Acts 1:14), forming «one heart and soul» (Acts 4:32).

Mary guides the apostle's faith and the faith of those who accept the faith through the apostles: «Mary's faith... precedes the apostolic witness of the Church, and ever remains in the Church's heart... All those who from generation to generation accept the apostolic witness of the Church share in that mysterious inheritance, and in a sense share in Mary's faith» (RMa 27)[10]

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    [1] Mariological teaching today: «The Virgin Mary in intellectual and spiritual formation», Letter of the Congregation for Catholic Education, 25 March 1988. G. M. Besutti, Rassegna bibliografica per un approfondimento del tema mariano, «Seminarium» 3 (1975), 697-723. See contemporary bibliography on the Marian theme in: G. M. Besutti, Bibliografia mariana, Roma, Marianum 1968-1988. Mariology: G. Alastruey, The Blessed Virgin Mary, St. Louis, Herder 1963; J. Esquerda, Mariology for a Missionary Church, Rome, Pont. Univ. Urbaniana 1994; R. Cantalamessa, Mary mirror of the Church, Minnesota, Liturgical Press 1992; J. Carol, Mariology, New York 1961; I. De La Potterie, Mary in the Mystery of the Covenant, New York, Alba House 1992; D. Donnelly (Edit.), Mary woman of Nazareth: biblical and theological perspectives, New York, Paulist 1990; J. Esquerda Bifet, Mariology for a Missionary Church, Rome, Pont. Univ. Urbaniana 1994; D. Flanagan, Commentary on chap. 8 of Lumen Gentium, in: The Constitution on the Church, Chicago, Franciscan Herald Press 1968; R. Laurentin, Mary's place in the Church, Burns and Oates, 1965; J. Macquarrie, Mary for all Christians, London, Collins 1992; M. O'Carrol, Theotokos: A Theological Encyclopedia of the Blessed Virgin Mary, Willmington, Delawre 1982; M.J. Cheeben, Mariology, Herder, 1954; E. Schillebeeckx, Mary, Mother of the Redemption, London, Sheed and Ward 1978; E.H. Schillebeeckx, C. Halkes, Mary yesterday, today, tomorrow, London, SCM Press 1993; M. Schmaus, Mariology, in: Sacramentum Mundi III, 376-390; O. Semmelroth, Mary archetype of the Church, Sheed and Ward 1963; M. Thurian, Mary, Mother of All Christians, New York, Herder and Herder 1964; R. Valabek, Themes in Marian Theology, Roma 1976; C. Vollert, A Theology of Mary, New York, Herder 1965.

    [2] Relationship between Mary's motherhood and the Church's sacramentality: C. Cantalamessa, Mary mirror of the Church, Minnesota, Liturgical Press 1992; H. Cazelles, Fille de Sion et théologie mariale dans la Bible, «Etudes Mariales» 1964, 56-71; J. Esquerda, La maternidad de María y la sacramentalidad de la Iglesia, «Etudios Marianos» 26 (1965) 231-274; Idem, Maternidad de la Iglesia y misión, «Euntes Docete» 30 (1977) 5-29; R. Laurentin, Mary's place in the Church, Burns and Oates, 1965; O. Semmelroth, Mary archetype of the Church, Sheed and Ward 1963; M. Thurian, Mary, Mother of the Lord, Figure of the Church, London 1963.

    [3] Enc. «Redemptor Hominis» n. 22. Aa.Vv., La presenza di Maria nella missione evangelizzatrice del Popolo di Dio, Loreto 1973; Aa.Va., Il ruolo di Maria nell'oggi della Chiesa e del mondo, Roma Marianum 1979; D. Bertetto, Maria e l'attività missionaria di Cristo e della Chiesa, in: Portare Cristo all'uomo, Roma, Pont. Univ. Urbaniana 1985, I, 455-472; J. Esquerda Bifet, Spiritual Dimension (of Evangelii Nuntiandi): Marian and Missionary attitude, in: «Going, teach...», Commentary on the Apost. Exh. Catechesi Tradendae, Boston, St. Paul Edit. 1980, 247-259; Idem, Maternidad de la Iglesia y misión, «Euntes Docete» 30 (1977) 5-29; Idem, Dimensión misionera de los temas marianos, ibidem, 32 (1979) 87-101; Idem, L'azione dello Spirito Santo nella maternità e missionarietà della Chiesa, in: Credo in Spiritum Sanctum, Congresso Teol. Internazionale di Pneumatologia, Roma, Lib. Edit. Vaticana 1983, 1293-1306; Idem. Maria y la Iglesia, Madre y evangelizadora de los Pueblos, in: Virgo Liber Verbi, Roma, Marianum 1991, 425-443; S. Meo, Maria stella dell'evangelizzazione, in: L'Annuncio del Vangelo oggi, Roma, Pont. Univ. Urbaniana 1977, 763-778; J.M: Samaha, Mary's apostolic mission and our participation, «Ephemerides Mariologicae» 40 (1990) 275-295; A. Seumois, Maria nei paesi di missione, in: Enc. Mariana «Theotokos», Roma, Massimo 1959, 212-220.

    [4] Aa. Vv., Mary in the New Testament, New York, Paulist Press 1978; C.H. Dodd, The Apostolic Preaching and its Development, London 1936; D. Donnelly (Edit.), Mary woman of Nazareth: biblical and theological perspectives, New York, Paulist 1990; J. Esquerda Bifet, Mariology for a Missionary Church, Rome, Pont. Univ. Urbaniana 1994 (chap. 2); Idem, Maria, en el «kerigma» o primera evangelización misionera, «Marianum» 42 (1980) 470-488; J. McHugh, The Mother of Jesus in the New Testament, Garden City, Doubleday 1975. Se note 5.

    [5] See note 4. M.M. Bourke, The Literary Genius of Matthew I-II, «The Cath. Bib. Quarterly» 12 (1960) 160-175; R.E: Brown, The Gospel according to John, New York, Garden City 1966; Idem, The Birth of the Messiah: A Commentary on the Infancy Narratives in Matthew and Luke, Garden City, Doubleday 1977; J.E. Burns, The Contrasted Women of Apocalypse 12 and 17, «Cath. Biblical Quarterly» 26 (1964) 459-463; E. Burrows, The Gospel of the Infancy and other Biblical Essays, London, Burn Oates 1940; R.F. Collins, Mary in the Forth Gospel: A Decade of Johannine Studies, «Louvain Studies» 3 (1970) 99-142; D. Donnelly (Edit.), Mary woman of Nazareth: biblical and theological perspectives, New York, Paulist 1990; A. Feuillet, La Vierge Marie dans le Nouveau Testament, «Maria» VI, 15-69; N.M. Flanagan, Mary in the theology of John's Gospel, «Marianum» 40 (1979) 110-120; D. Senior, Gospel Portrait of Mary: Images and Symbols of the Synoptic Tradition, in: (D. Donnely edit.) Mary woman of Nazareth: biblical and theological perspectives, o.c., 92-108; F. da Spinetoli, Maria nella Tradizione Biblica, Bologna 1967.

    [6] See Mariologies in note 1. G. Alastruey, The Blessed Virgin Mary, St. Louis, Herder 1963; D. Bertetto, La Madonna oggi, sintesi mariana attuale, Roma, LAS 1975; J.B. Carol, Mariology, New York 1961; L. Deiss, Marie, Fille de Sion, Bruges 1959; D. Donnelly (Edit.), Mary woman of Nazareth: biblical and theological perspectives, New York, Paulist 1990; J. Esquerda Bifet, Mariology for a missionary Church, Rome, Pont. Univ. Urbaniana, 1992; S. De Fiores, Maria nel mistero di Cristo e nella Chiesa, Roma 1984; D. Flanagan, Commentary on chap. 8 of Lumen Gentium, in: The Constitution on the Church, Chicago, Franciscan Herald Press 1968; J. Galot, Maria, la donna nell'opera di salvezza, Roma, Pont. Univ. Gregoriana 1984; R. Laurentin, Mary's place in the Church, Burns and Oates, 1965; L. Melotti, Maria la Madre dei viventi, compendio di mariologia, LDC 1986; M.J. Nicolas, Marie, Mère du Sauveur, Tournai, Desclée 1967; M. O'Carrol, Theotokos: A Theological Encyclopedia of the Blessed Virgin Mary, Willmington, Delawre 1982; C. Pozo, María en la obra de salvación, Madrid, BAC 1974; R. Valabek, Themes in Marian Theology, Roma 1976; C. Vollert, A Theology of Mary, New York 1965.

    [7] C. Cantalamessa, Mary mirror of the Church, Minnesota, Liturgical Press 1992; K. Delhaye, Ecclesia mater chez le Pères des trois premiers siècles, Paris, Cerf 1964; J. Esquerda Bifet, Maria Madre de la Iglesia, Bilbao, Declée 1968; D. Flanagan, Commentary on chap. 8 of Lumen Gentium, in: The Constitution on the Church, Chicago, Franciscan Herald Press 1968; Idem, The second Vatican Council and our Lady, «The Irish Eccl. Record», 107 (1967) 14-30; J. Galot, Théologie du titre «Mère de l'Eglise», «Ephemerides Mariologicae» 32 (1982) 159-173; Idem, Marie, Type et modèle de l'Eglise, in: L'Eglise du Vatican II, vol. III, Paris 1966; I. Lecuyer, Marie et l'Eglise comme Mère et Epouse du Christ, «Etudes Mariales» (1952) 23-41; R. Laurentin, Mary's place in the Church, Burns and Oates, 1965; O. Semmelroth, Mary archetype of the Church, Sheed and Ward 1963; R. Spiazzi, La Vergine Maria, Madre della Chiesa, Roma, Città Nuova 1966; M. Thurian, Mary, Mother of the Lord, Figure of the Church, London 1963.

    [8] Apostolic Exhortation «Marialis Cultus», AAS 66 (1974) 113-168. Aa.Vv., De primordiis cultus mariani, Romae, Pami 1970ff.; Aa.Vv., Marie dans la prière de l'Église, «Études Mariales» 39 (1982); M. Clayton, The Cult of the Virgin Mary in Anglo-Saxon England, Cambridge, Univ. Press 1990; H. Graef, A History of Doctrine and Devotion, London, Sheed and Ward 1992; R.W. Pfaff, New Liturgical Feasts in Later Medieval England, Oxford 1970; J.R. Shinners, Mary and the People: The cult of Mary and Popular Belief, in: D. Donnely, Mary woman of Nazareth: biblical and theological perspectives, o.c., 161-186; L. Volken, Visions, Revelations and the Church, New York 1963; F.M. William, The Rosary: Its History and Meaning, New York, E. Kaiser 1953.

    [9] Enc: «Redemptor Hominis» n. 22. On ecumenism and Mariology: Aa.Vv., Occasional Papers of the Ecumenical Society of the Blessed Virgin Mary 1970-1978, Middlegreen, St. Paul Publications 1982; D. Flanagan, Mary in the ecumenical discussion, «The Irish Theological Quarterly» 40 (1973) 227-249; N. Geagea, Maria nel messaggio coranico, Roma, Marianum 1973; R. McKenzie, Mariology as an ecumenical problem, «Marian Studies» 26 (1975) 204-220; T.A. O'Meara, Mary in Protestant and Catholic Theology, New York, Sheed and Ward 1966; G. Philips, Mariologie et oecuménisme, «Ephemerides Theologicae Lovanienses» 39 (1963) 122-136; C. Pozo, Problemas ecuménicos de la Mariologia, in: Maria en la obra de la salvación, Madrid BAC 1974, part one, ch. 2; S. Vergés, El futuro de la mariologia ante el diálogo ecuménico, «Ephemerides Mariologicae» 24 (1974) 427-447. See in the documents of the Second Vatican Council: «Unitatis Redintegratio» 15, 20; «Nostrae Aetate» 3, 4.

    [10] Aa.Vv., La spiritualità mariana: legitimità, natura, articolazione, Roma, Pont. Facoltà Teologica «Marianum» 3-6 novembre 1992; Aa.Vv., La spiritualità mariana della Chiesa alla luce della «Redemptoris Missio», Roma, Teresianum 1988; Aa.Vv., Maria en la espiritualidad del la Iglesia, Madrid, Coculsa, SME, 1972; S. De Fiores, Maria e l'evangelizzazione, in: Maria, presenza viva nel Popolo di Dio, Roma, Ediz. Montfortinae, 1980, 399-410; J. Esquerda Bifet, Spiritualità mariana della Chiesa, Roma, Centro Cultura Mariana 1994; J. C. Garcia Paredes, María, la mujer consagrada, Madrid, Inst. Teológico Vida Consagrada 1979; H. Graef, A History of Doctrine and Devotion, London, Sheed and Ward 1992; Ildefonso de la Inmaculada, La espiritualidad mariana en la pastoral de hoy, in: Enciclopedia mariana posconciliar, Madrid, Coculsa 1975, 435-442; A. Lauras, La Vierge Marie dans la vie de l'apôtre, «Cahiers Marials» 5 (1961) 211-216; L.J. MARK, Mary and the priest, Milwaukee 1963; G. Medica, Alla scuola di Nazaret, Maria Maestra di vita, Leumann, LDC 1983; S.M. Ragazzini, Maria vita dell'anima, Frigento 1984; P.P. Philippe, The Virgin Mary and the Priesthood, New York, Alba House 1993; A. Royo, Teologia y espiritualidad mariana, Madrid, BAC 1968.

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