ANG MAHAL NA BIRHEN Mary in Philippine Life Today

A Pastoral Letter on the Blessed Virgin Mary Catholic Bishops Conference of the Philippines

Introd!ction

To the people of God in the Philippines" especially the clergy" religio!s #en and $o#en" and #e#%ers of #andated organi&ations

'early Belo(ed

)* The !na(oida%le concl!sion of anyone conte#plating the religio!s practices of the Philippines is that $e +ilipinos are indeed a religio!s people* The tho!sands of ch!rches and chapels all o(er the Islands" fro# the Batanes in the North to ,olo in the -o!th" testify that Christianity has %eco#e a tr!e part of Philippine life* .e consider o!rsel(es the Christian co!ntry of Asia*

/* .hen one tries to deter#ine the characteristic of o!r Christian faith" one finds that o!r practice of religion has ta0en on a pop!lar color and has a special sense of de(otion that #a0es it spefically +ilipino* He finds that certain traits of Philippine Christianity transcend the %o!ndaries of Catholicis# and are fo!nd $ith e1!al pro#inence in other gro!ps of +ilipino Christians and in other Philippine Christian Ch!rches* The de(otion that the +ilipino people sho$ for the principal #ysteries of o!r Rede#ption co#es fro# the (ery life of o!r #en" $o#en and children in the for# of a deep and personal faith* The cele%ration" for instance" of Christ#as $ith its cheerf!l and colorf!l religio!s and fa#ily c!sto#s" on the one hand" and the #o!rnf!l %!t no less colorf!l cele%ration of Holy .ee0 on the other" center the Christian life of the a(erage +ilipino on the Incarnation and Passion of 2!r Lord*

3* No less pro#inent is another trait connected $ith the t$o #ysteries 4!st #entioned 55 the special place the Mother of Christ has in the life of the +ilipino people* It is to this de(otion to the Blessed Mother that $e $o!ld li0e to dedicate o!r Pastoral Letter* The spirit of refor# and rene$al" or to !se the catch$ord 6aggiorna#ento"6 #ade fa#o!s %y the late Pope ,ohn 77III" $hich %egan at the end of the -econd Vatican Co!ncil has led !s to direct o!r attention to this aspect of the religio!s life of o!r people* This de(otion to the Blessed Mother sho!ld %e reflected !pon and e8a#ined so that golden #ean #ay %e 0ept %et$een these for#s of de(otion that reflect 6the di(ersity of nati(e characteristics and te#pera#ent a#ong the faithf!l"6) and the principle stated %y the Co!ncil itself 6that tr!e de(otion consists neither in fr!itless and passing e#otion" nor in a certain (ain cred!lity* Rather" it proceeds fro# tr!e faith" %y $hich $e are led to 0no$ the e8cellence of the Mother of God" are #o(ed to a filial lo(e to$ard o!r #other and to the i#itation of her (irt!es*6 /

9* .e had %een considering the idea of addressing to yo! a pastoral letter on rene$al of de(otion to the Blessed Virgin Mary 55 6rene$al6 in all its facets is also one of the p!rposes of the Holy year 55 $hen $e recei(ed the Apostolic E8hortation of o!r Holy +ather Pa!l VI Marialis C!lt!s $hich he has dedicated to this (ery the#e* .e feel" therefore" do!%ly 4!stified in addressing o!rsel(es to yo! no$* This offers an opport!nity to e8a#ine one i#portant aspect of o!r religio!s life at a ti#e $hen there are e8cesses in %oth directions" cred!lity and !n%elief" and not a fe$ of o!r faithf!l are loo0ing for appropriate g!idelines in the #atter of de(otion to Mary*

:* .e %egin this Letter $ith a description of the (eneration of Mary in the Philippines* There $ill follo$ a doctrinal reflection on the %asis of the de(otion to Mary and finally $e $ill #a0e concrete pastoral applications to the religio!s life of o!r faithf!l*

I* +ACT- RELATE' T2 THE VENERATI2N 2+ THE BLE--E' VIRGIN MAR; IN THE PHILIPPINE-

<* -tatistics are cold n!#%ers $hich $ill ne(er e8press acc!rately a spirit!al reality nor the intensity of religio!s faith* At ti#es" ho$e(er" n!#%ers #ay constit!te a significant inde8 of a #ore profo!nd reality* It $o!ld %e eno!gh

to open the Catholic 'irectory of the Philippines to reali&e that a (ery large n!#%er of parishes are dedicated to the Mother of God !nder one of her #any in(ocations* +o!r h!ndred si8ty5three" or o(er one5fo!rth of all parishes" ha(e the Virgin Mary as their tit!lar patron $itho!t co!nting inn!#era%le %arrio chapels" religio!s oratories or pri(ate shrines dedicated to her*3

Vario!s In(ocations and Titles

=* 2(er )>> of the parishes honor the I##ac!late Conception" o(er <> are dedicated to 2!r Lady of the Holy Rosary" $hile others carry (ario!s titles li0e the Ass!#ption" 2!r Lady of Car#el" Mother of Perpet!al Help" 2!r Lady of Lo!rdes" etc*9

-o#e of the shrines dedicated to Mary ha(e $on nation5$ide pop!larity either as focal points of national pilgri#ages or as $ell50no$n centers of de(otion* To #ention 4!st a fe$ a#ong the %etter50no$n" $e find 2!r Lady of Charity and 2!r Lady of Badoc in Ilocos" 2!r Lady of Piat in Cagayan Valley" 2!r Lady of Manaoag in Pangasinan" 2!r Lady of -ala#%ao in 2%ando" B!lacan" 2!r Lady of Peace and Good Voyage in Antipolo" Ri&al" the P!rification of 2!r Lady ?or La Candelaria @ in Ma%itac" Lag!na" 2!r Lady of Caysasay in Taal" Batangas" 2!r Lady of PeAafrancia in Naga City" N!estra -eAora Virgen de Regla in Lap!lap! City" 2!r Lady of the Pillar in Ba#%oanga" etc*

C* This $idespread de(otion to the Blessed Mother goes %ac0 to the origins of Christianity in the Philippines* As early as ):=) $e find ancient stat!es of Mary" li0e N!estra -eAora de G!ia" no$ (enerated in the Er#ita Ch!rch and $hose origins are so#eho$ lost in the fol0loric details of legend" and 2!r Lady of the Rosary in Manila $hose origin dates %ac0 to ):C=*:

D* A#ong the titles !nder $hich Mary is (enerated in the Philippines" t$o are partic!larly pro#inentE the I##ac!late Conception and 2!r Lady of the Rosary* The in(ocation of the I##ac!late Conception goes %ac0 to the year ):=C $hen Pope Gregory 7III in a B!ll iss!ed on +e%r!ary < decreed that the Manila Cathedral sho!ld %e erected !nder the in(ocation of the Conception of the Blessed Virgin Mary*< Cle#ent VIII decreed on )3 A!g!st ):D: that the

Cathedrals of N!e(a -ego(ia and Caceres also %e erected !nder the sa#e title of the I##ac!late Conception* Moreo(er" one of the three ships that reached the Philippines in the first (oyage of Magallanes in ):/) $as the 6Concepcion"6 na#ed after the I##ac!late Conception" together $ith the ships 6Trinidad6 and 6Victoria*6 Hence the Islands %efore %eing na#ed +ilipinas" and e(en %efore the na#e of Christ had %eg!n to %e preached" sa$ on these shores the na#e of Mary !nder her title of the I##ac!late Conception*

)>* The (eneration to 2!r Lady !nder the title of the Rosary goes %ac0 to ):C= $hen her stat!e $as %ro!ght to the Philippines* A confraternity $as esta%lished in ):CC* N!estra -eAora de la Na(al occ!pies a place of honor a#ong the national shrines dedicated to Mary in the Philippines*= The Blessed Mother $as referred to as the -enora Grande de +ilipinas on acco!nt of the #any fa(ors attri%!ted to her* The recitation of the Rosary %eca#e a pop!lar practiceC $hich has #ore than one analogy $ith the pop!larity that the no(ena to 2!r Lady of Perpet!al Help en4oys today*

Vario!s Practices of 'e(otion

))* As other e8a#ples of paralit!rgical de(otions in her honor" $e #ay #ention no(enas to the Blessed Mother as preparation for the patronal feast*D These incl!de the special $ee0ly no(ena to 2!r Lady of Perpet!al Help" no$ (ery pop!lar in the Philippines*

)/* The Bloc0 Rosary is practised in so#e parts of the Archipelago* It offers a good e8a#ple of a de(otion that is connected $ith the (isit of i#ages or stat!es of Mary fro# ho!se to ho!se and fro# one fa#ily to another" $here special (eneration is gi(en to Mary d!ring the ter# of the i#age s stay*

)3* A fa#iliar sight in #any ho#es" e(en of #odest inco#e" is $hat can %e called the 6fa#ily altar *6 In #ost fa#ilies the i#age (enerated is the i#age of the Virgin Mary !nder one of her fa#iliar in(ocations* This fact" #ore than any other" constit!tes a proof of ho$ deeply rooted the (eneration to Mary is in the socio5religio!s str!ct!re of the +ilipino Christian fa#ily*

)9* The (ario!s #anifestations of pop!lar piety to$ards the Mother of God appear not only in the n!#%er of ch!rches" chapels" or shrines consecrated to her" %!t in #any other for#s" ranging fro# the lit!rgical cele%ration of her feasts thro!gho!t the year to religio!s calendars $ith the holy pict!re of Mary 55 not al$ays of the #ost artistic nat!re" it #!st %e ac0no$ledged 55 in the #ost h!#%le nipa h!ts or in the sl!#s of the cities" to her pict!re in p!%lic (ehicles" %!ses or 4eepneys* Grottoes dedicated to the I##ac!late Conception !nder the in(ocation of Lo!rdes are fo!nd in pri(ate gardens or in (ario!s p!%lic places" along the roads or in corners of #odest d$ellings*)>

):* The endless sy#phony of Marian na#es in the %aptis#al records of o!r parishes constit!tes %y itself a tri%!te to the de(otion of o!r people to the Mother of God* It #ay %e safely said that of the na#es of saintly $o#en i#posed in Baptis#" none is #ore fre1!ently fo!nd than the na#e of Mary either e8pressly or in one of her #any titles*))

The Lit!rgical ;ear

)<* The lit!rgical year has its cli#a8 in the sole#nity of Easter" %!t $ithin the year the Ch!rch recalls the #ysteries of Rede#ption" th!s opening to her faithf!l 6the riches of her Lord s po$ers and #erits" so that they are in so#e $ay #ade present at all ti#es" and the faithf!l are ena%led to lay hold of the# and %eco#e filled $ith sa(ing grace*6 6In cele%rating this ann!al cycle of Christ s #ysteries" the Ch!rch honors $ith special lo(e the Blessed Mary Mother of God" $ho is 4oined %y an insepara%le %ond to the sa(ing $or0 of her -on* In her the Ch!rch holds !p and ad#ires the #ost e8cellent fr!it of the rede#ption*6)/

)=* Th!s $e find (ario!s feasts of Mary cele%rated in the Philippines* .e find her feasts partic!larly in the Christ#as cycle $hich co#prises the Ag!inaldo Masses $here the traditional cele%ration is the Mass of the Blessed Virgin Mary" Ne$ ;ear s day $hen the Ch!rch cele%rates the feast of the -ole#nity of Mary" Mother of God" the feast of the Holy +a#ily $hich falls $ithin the octa(e of Christ#as" and the feast of the P!rification" no$ called the Presentation of 2!r Lord" and pop!larly 0no$n in the Philippines as La Candelaria*

It is a $ell50no$n fact that the #ost i#portant religio!s occasion of the year for the +ilipino" $ith the possi%le e8ception of the religio!s cele%ration of the to$n fiesta" is Christ#as* Christ#as offers a special opport!nity for the people to sho$ their (eneration to MaryE not only $ill the %elen feat!re the 6Mahal na Birhen"6 %!t in other dra#atic presentations" li0e the posada" or pan!n!l!yan ?6%egging for shelter6@ $hich persists in #any co##!nities" Mary place an i#portant role*)3

Christ#as caroling co!ld also %e con(eniently related to and considered as a co##e#oration of the search of Mary and ,oseph for a place to spend the night* This feat!re sho!ld %e %ro!ght o!t #ore clearly in order to gi(e this c!sto# a tr!ly religio!s #eaning*)9

The re5enacting of the Nati(ity of 2!r Lord" $ith the part that Mary had in it" is done dra#atically" $ith a deep sense of si#ple faith and identification $ith %oth the Infant ,es!s and Mother Mary*

)C* '!ring the Lenten season" especially d!ring Holy .ee0 " Mary plays an i#portant part in the pop!lar de(otion of o!r faithf!l* Good +riday has a deep h!#an appeal for #any +ilipinos especially $ith its .ay of the Cross and co##e#oration of the s!fferings of 2!r Lady of -orro$s* Easter -!nday %rings the deeply h!#an and dra#atic enco!nter of the Mother $ith her risen -on in the -al!%ong" $hich is artistically enacted in #any places all o(er the Island*): A pop!lar feat!re of the Holy .ee0 is the Pa%asa ng Pasiyon* Altho!gh there are (ersions in al#ost e(ery #a4or lang!age of the Philippines" the %est 0no$n Tagalog Pasiyon)<* $hich %egins $ith a prayer to God and the Blessed Virgin Mary" not only tells the story of the creation and the fall of Ada# and E(e" %!t e(en tells of the %irth of Mary* After ha(ing descri%ed a series of selected e(ents fro# the life of Christ" especially His Passion" Ress!rection and Ascension" the death" %!rial" and ass!#ption into hea(en of Mary are treated" as $ell as her cro$ning as F!een of Hea(en)=* .hen the Holy .ee0 sole#nities are acco#panied %y processions" the c!sto# is that the last stat!e in the procession is the Mater 'olorosa ?the -orro$f!l Mother@ %ehind $hich the priest $al0s" follo$ed %y a %rass %and playing sole#n #arches*)C

)D* It $o!ld %e $orth o!r considering the sociological i#plications of the t$o #ost pop!lar cele%rations $e ha(e 4!st descri%ed $here Christ and His

Mother are presented togetherE the feast of Christ#as and the cele%ration of Holy .ee0" partic!larly the -al!%ong* If one co#pares the t$o feasts" as locally cele%rated" he $ill o%ser(e that in the traditional cele%ration of Christ#as" it is the +a#ily $hich is the center of interest fro# the ti#e of the Misa de Ag!inaldo on$ard* In the Easter cele%ration" the fol0 practices center on the re!nion of Christ and His Mother" $hile all $ho participate feel the 4oy of this #eeting (icario!sly* Both of these feasts" therefore" feat!re a fa#ily re!nion" and are for this reason e8tre#ely rich e8periences for the +ilipino*

Pop!lar Cele%rations

/>* In May the classical +lores de Mayo are held in #any localities" to$ns" or %arrios" parishes or pri(ate chapels and in(ol(e not only $o#en and children %!t in so#e places the $hole fa#ily* They are cele%rated $ith a splendor and si#plicity of faith and de(otion $hich echoes the si#plicity of the Gospels*)D

Then follo$s 2cto%er $ith the Rosary de(otions" a practice $idespread since ti#e i##e#orial" d!e #ainly to the &eal of the -ons of -t* 'o#inic" and the historical procession of La Na(al*

The I##ac!late Conception " $hose feast falls on 'ece#%er C" re#ains the principal Patroness of the Philippine Islands* After the s!ppression of se(eral Ch!rch holydays in the Catholic Calendar of the Philippines" still her feast stays as one of the three holydays of o%ligation d!ring the year" the other t$o %eing Christ#as and ,an!ary )" $hen the -ole#nity of Mary" Mother of God" is cele%rated*/>

/)* It $o!ld not %e correct to 1!alify all these #anifestations of the Marian piety of o!r faithf!l as #ere actions or sy#%ols $itho!t #eaning" or to consider that they do not ste# fro# a sincere and si#ple faith" since all these de(otions represent a nor#al o!tlet for h!#an and religio!s re#e#%rance" tho!ghts" and affection* In fact this (eneration of and deep co##it#ent to Mary %losso#ed in the #id5eighteenth cent!ry $ith the fo!ndation of the first +ilipino congregation for religio!s $o#en" dedicated fro# its %eginning to the Blessed Virgin Mary of the Philippines" pop!larly 0no$n as Religio!s of the Virgin Mary* The Barangay -ang Birhen" the -odality of 2!r Lady" the Legion

of Mary" the Association of the Children of Mary I##ac!late" are also fr!its of the sa#e de(otion and ha(e contri%!ted in their o$n $ay to the de(elop#ent of Christian life in the Archipelago*

//* An ele#ent that often escapes the s!perficial o%ser(er is the deep religio!s #eaning that so#e of these practices" and in partic!lar the to$n fiesta" ha(e in the life of the +ilipino people* The fiesta is neither e8cl!si(ely sacred nor sec!lar %!t a #i8t!re of rites and feasts* B!t fro# the religio!s point of (ie$" the fiesta has three nota%le effectsE the f!lfill#ent of the co##!nity s o%ligation to its hea(enly patron" in o!r case the Virgin MaryG a certain" perhaps only initial" rene$al of the spirit!al life of the indi(id!al %y the reception of the sacra#ents of confession and co##!nion" and in #any cases also %y the %aptis# and confir#ation of childrenG and the rene$al ?or creation@ of the indi(id!al s conscio!sness of #e#%ership in the Catholic Ch!rch*

This is tr!e of the fiestas is general" %!t it applies in a partic!lar $ay to the fiestas in honor of Mary $ho is the patroness of so #any parishes and %arrio chapels* In this sense" the cele%ration of the fiestas in her honor offers a partic!lar occasion for re(itali&ing Christian life" and th!s f!lfills a tr!ly religio!s f!nction* This $o!ld %e reason eno!gh to allay the fears of those $ho #ay thin0 that these cele%rations di(ert the attention of the faithf!l a$ay fro# God to Mary and th!s appear to %e anti5Christian or s!perstitio!s* .hat is needed is a rene$al" not a s!ppression*

Veneration of Mary in other Christian Ch!rches

/3* This (eneration of Mary is not a feat!re e8cl!si(ely of Catholics* E(en the follo$ers of the late Gregorio Aglipay often ha(e sho$n and contin!e to sho$ #any of the signs of (eneration to$ard Mary that Catholics do in cele%rating her feasts" s!ch as holding processions in her honor" 0eeping la#ps %!ring in front of her i#age" and e(en ha(ing associations that carry the na#e of Mary* /)

.itho!t in any $ay #ini#i&ing the differences in attit!de to$ard the Mother of God a#ong (ario!s Christian gro!ps in the Philippines 55 so#e respectf!l" so#e rather %elligerent regarding Catholic doctrine and practice 55 $e find for

e8a#ple" that there is also a gen!ine Marian piety a#ong the faithf!l of the Philippine Episcopal Ch!rch #anifested in the lit!rgical cele%ration of (ario!s Marian feasts ?Ann!nciation" P!rification@" the song of the Magnificat in the E(ening Prayer" and e(en the fact that their cathedral in Manila is dedicated to -t* Mary and -t* ,ohn*

/9* The facts $e ha(e presented a%o(e sho$ the e8tent of de(otion to the Blessed Mother in o!r co!ntry" especially a#ong Catholics* Before $e co#e to pastoral and #ore practical considerations in this #atter" $e $ish to offer so#e theological reflections on the (eneration to Mary" the Mother of God*

II* THE2L2GICAL BA-I- +2R THE 'EV2TI2N T2 THE BLE--E' VIRGIN MAR;

/:* In order to preser(e and p!rify and strengthen o!r +ilipino heritage of de(otion to Mary" $e sho!ld co#pare o!r o$n practices and attit!des $ith the so!rces of Re(elation and the doc!#ents of the Magisteri!#" so that $e can retain and enhance $hat is tr!ly Christian and eli#inate $hat is #erely legendary or false* .e sho!ld also set o!r de(otion to Mary in the conte8t of o!r +ilipino society and in confrontation $ith the needs of the +ilipino people today" so that it #ay %e tr!ly o!r o$n and #ay #irror o!r $ay of approaching Mary and Christ*

In this $ay too $e can a(oid the de(iations against $hich the -econd Vatican Co!ncil" and recently Pope Pa!l VI hi#self" $arned !sE e8aggeration that can falsify o!r de(otion to Mary" or a senti#entality that can s!%stit!te #erely e8ternal practices for a serio!s co##it#ent to the Gospel in action and in life*//

A* Mary in -cript!re

/<* The Apostolic E8hortation Marialis C!lt!s iss!ed on / +e%r!ary )D=9 %y Pope Pa!l VI calls o!r attention to the fact that 6Today it is recogni&ed as a general need of Christian piety that e(ery for# of $orship sho!ld ha(e a %i%lical i#print*6/3

A first le(el of %i%lical i#print on Marian de(otion is attained $hen script!ral te8ts that #ention Mary or all!de to her are !sed in lit!rgical $orship as $ell as in pop!lar de(otions*/9 It is therefore !sef!l for !s to re(ie$ these script!ral te8ts %riefly*

The Te8ts

/=* The #other of ,es!s is #entioned in Mar0 3E3)53: and its parallels in Matthe$ )/E9<5:> and L!0e CE)D5/) ?see also L!0e ))E/=5/C@* There ,es!s spea0s a%o!t the person $ho does $hat God $ants as His tr!e 0ins#an* A reference to her is also #ade in Galatians 9E9 $hen -t* Pa!l e#phasi&es the f!ll h!#anity of ,es!s" son of a h!#an #other*/:

Basic Gospel 'ata

/C* The data $e ha(e fro# the Gospels concerning Mary are that she $as %ethrothed to ,oseph ?Matthe$ )E)CG L!0e )E/<5/=@ in Na&arethG that she $as a (irgin $hen she concei(ed ?L!0e )E/=*3953:G Matthe$ )E/:G see also L!0e /E:@ and that she ga(e %irth to ,es!s in Bethlehe# ?Matthe$ )E/:5/E)G L!0e /E95=@* 2ther$ise she is si#ply located at (ario!s places" al$ays connected $ith her -onE in the hill co!ntry of ,!dea for Eli&a%eth s recognition of her !ni1!e #aternity ?L!0e )E3Dff*@G at ,er!sale# for her o$n p!rification in the Te#ple and the offering of the Child to God ?L!0e /E//ff*@G at Na&areth for the Child s rearing ?L!0e /E:)G Matthe$ /E/3@G at ,er!sale# for the disco(ery of ,es!s spea0ing $ith the teachers in the Te#ple ?L!0e ?/E9/59<@G at Cana for a $edding ?,ohn /E)@G and finally at ,er!sale# $hen ,es!s $as cr!cified ?,ohn )DE/:@ and $hen the Holy -pirit co#es !pon the Apostles ?Acts )E)C@*

Theological Reflections

/D* It is necessary for !s to go %eyond the historical data in order to appreciate $hat -cript!re has to say a%o!t Mary* .hen she is spo0en of in the Ne$ Testa#ent" the inspired $riters often con(ey a deeper #eaning %y

their $ords than #ay %e i##ediately seen %y the a(erage reader*

a* Matthe$

3>* Matthe$ connects the (irginal conception of ,es!s %y Mary to the prophecy of Isaiah =E)9* In so doing the teaches !s that %efore the e(ent God chose Mary to %e the Virgin Mother of the -a(io!r* The E(angelist reenforces this point %y stating that ,oseph 6did not 0no$ her6 !ntil the %irth of the child* According to Matthe$ then" ,oseph recogni&ed that Mary $as di(inely chosen to %e the Virgin Mother of the Child" and f!lly respected God s $ill that Mary re#ain a (irgin*

It has %een said that Matthe$ gi(es #ore attention to ,oseph than to Mary" %!t it sho!ld not escape o!r attention that the role of ,oseph in Matthe$ s narrati(e is to pro(ide the title 6-on of 'a(id6 ?Matthe$ )E)@ for the -on of Mary ?Matthe$ )E/:@ 55 a role he f!lfills %eca!se he is of 'a(idic lineage ?Matthe$ )E/>@ and the h!s%and of MaryG to !nderstand Mary s (irginal #otherhood of E##an!elG and to care for and protect #other and child so that they co!ld achie(e their sal(ific #ission to the ,e$s and the $hole $orld*

3)* In the story of the Magi ?Matthe$ /E)5)/@ Matthe$ 0eeps silent a%o!t ,oseph %!t says that the Magi fro# the east 6sa$ the child $ith his #other Mary" and falling to their 0nees they did hi# ho#age6 ?Matthe$ /E))@* ,es!s is re(ealed to the Gentile $orld" represented %y the Magi* Mary s -on is the 6-on of A%raha#6 ?Matthe$ )E)@" the one thro!gh $ho# the di(ine pro#ise that all the nations are to %e %lessed in A%raha# is f!lfilled ?Genesis )/E3G Galatians 3EC5D@* A clear all!sion to Mary in a perhaps not too clear conte8t %!t $ith deep religio!s and #oral significance for Christian discipleship is fo!nd also in Matthe$ )/E9<5:> 55 6Anyone $ho does the $ill of #y +ather in hea(en" he is #y %rother and sister and #other6 55 a parallel $ith Mar0 3E3)5 3:*

3/* It is clear fro# Matthe$ s theology that Mary has a special place in God s sal(ific plan* -he $as chosen %y God to %e the $o#an $ho $o!ld gi(e reality to the #essianic hope of Israel" and the one $ho $ill %e $ith the Messiah $hen the Gentiles co#e to $orhsip*

%* L!0e

33* By an artistic !se of co#parison and contrast the Infancy narrati(e of L!0e sho$s the s!perior dignity of ,es!s o(er ,ohn and of Mary o(er Bachary and Eli&a%eth* The literary style of the narrati(e dra$s hea(ily !pon $ords" e8pressions and fig!res of the 2ld Testa#ent" not %y direct citation of the#" %!t %y all!sion*

39* In the Ann!nciation the angel Ga%riel greets Mary sayingE 6Re4oice ?Hail@" so highly fa(o!red ?f!ll of grace@H The Lord is $ith yo!6 ?L!0e )E/C@* The E(angelist s!ggests that this greeting is not to %e interpreted con(entionally" for he descri%es Mary as pondering it and as0ing herself $hat this greeting co!ld #ean ?L!0e )E/D@*

All three parts of the greeting are connected $ith 2ld Testa#ent prophecies that in(ite Israel" !nder the fig!re of a $o#an" the 6da!ghter of -ion"6 to re4oice %eca!se God $ill %ring a%o!t the pro#ised sal(ation of the people*/< The in(itation to re4oice parallels that of Bephaniah 3E)9*/= The e8pression" 6so highly fa(o!red6 recalls the ideali&ation of Israel as God s fa(o!red people" spo0en of as the 6(irgin da!ghter of -ion6 ?Isaiah 3=E//@ or 6(irgin Israel6 ?,ere#iah 3)E9@" $ho is in(ited to re4oice at the f!lfill#ent of her #essianic hope* The ass!rance" 6The Lord is $ith yo!"6 as !sed in the 2ld Testa#ent/C e8presses the idea of God s sal(ific presence" and $hen connected $ith Bephaniah 3E):" 6The Iing of Israel" the Lord" is in yo!r #idst"6 it refers to the ina!g!ration of the #essianic era* As the prophet Bephaniah ?3E)95)=@ in(ited Israel to re4oice o(er the presence of God $ithin it to sa(e it fro# all its #isfort!nes" so the angel in(ites Mary to re4oice %eca!se she is fa(ored $ith the presence of God $ho sa(es her fro# all the #isfort!nes of her people* In this $ay L!0e teaches that Mary" %y %eco#ing the Mother of ,es!s" -on of the Most High" recei(es in her person the #essianic hope of her people* The total sal(ation $hich in the past $as 4!st a pro#ise" %eco#es a li(ing reality in Mary* -he epito#i&es all that God has done for his people* /D

3:* Mary s fa#o!s 1!estion in L!0e )E39" 6Ho$ can this co#e a%o!t" since I a# a (irgin ?I do not 0no$ #an@J6 raises e8egetical pro%le#s that ha(e not

yet %een f!lly sol(ed* Ho$e(er it is clear that" in contrast to Bachary $ho re1!ested e(idence to (erify the tr!th of Ga%riel s prophecy concerning Eli&a%eth s child ?L!0e )E)C@" Mary does not challenge Ga%riel s #essage" %!t #erely as0s that she %e gi(en an !nderstanding of it* The angel replies that the di(ine fa(or is to %e sho$n her thro!gh a (irginal conception of the child %y the di(ine presence residing $ithin her ?L!0e )E3:@* ,!st as in the 2ld Testa#ent an o(ershado$ing clo!d sy#%oli&ed the di(ine presence in the #eeting Tent ho!sing the Ar0 of the Co(enant ?E8od!s 9>E3:@" so also the po$er of the Most High $ill co(er Mary $ith its shado$" and ca!se 5 not only sy#%oli&e 55 the presence of God s -on in Mary s $o#%" the ne$ Ar0 of the Co(enant*

2(er$hel#ed at God s fa(or" Mary professes her h!#ility %!t accepts the angelic #essage in its entirety" e8pressing her confidence in the (irginal conception as an action of God" in the #ystery of the di(ine presence in the Child" and in the pledge of God that the di(ine fa(or to$ard her and her Child $ill %e #anifested in d!e ti#e* Thro!gh this act Mary %eco#es the #odel of faith*

3<* In the (isitation ?L!0e )E3D59:*:<@ Mary" carrying the Child in her $o#%" is co#pared %y all!sion to the Ar0 of the Co(enant" the site of the per#anent presence of God" a#ong His people* As the Ar0 $as %ro!ght to ,er!sale# in 'a(id s ti#e ?/ -a#!el <E)5))@" so the #other of ,es!s departs in the direction of the Holy City to (isit Eli&a%eth* As Israel honored the presence of God in the Ar0 d!ring its trip to$ard ,er!sale#" so Eli&a%eth recogni&es at Mary s greeting that the #other of ,es!s carries in herself the di(ine presence* B!t !nli0e 'a(id s ?/ -a#!el <ED@" Eli&a%eth s reaction to the presence of the Lord is one of 4oyf!l a$e" not re(erential fear ?L!0e )E93@G for Mary carries the presence of God that sanctifies ?L!0e )E9@ in contrast to the terri%le presence that dealt K&&ah a #ortal %lo$ ?/ -a#!el <E))@" so Mary re#ains $ith Eli&a%eth for a%o!t three #onths ?L!0e )E:<@*

3=* The Magnificat ?L!0e )E9<5::@ %rings %ac0 the the#e of Mary s e8alted dignity hidden in her h!#ility*3> -he is again presented as a #odel of faith" %!t this ti#e faith ta0es the charactreristics of the Ana$i#" the spirit!al co##!nity of the h!#%le poor $ho fo!nd their 4oy and strength in their dependence on God*3) Essentially the Magnificat is a series of religio!s reflections in(o0ing (ario!s 2ld Testa#ent ideas that concern the #ystery of God s sal(ific plan finding f!lfill#ent in Mary" thro!gh $hose #aternity of

,es!s the generations to follo$ $ill recei(e the %lessings of the #essianic era* All generations" recogni&ing the di(ine fa(or %esto$ed !pon the# thro!gh her" $ill call her %lessed*

3C* The second chapter of L!0e in(ites the reader to reflect on the #ystery of ,es!s thro!gh the eyes of his #other* The Child s %irth occ!rs in si#ple and lo$ly s!rro!ndings that reflect the condition of Mary as the e#%odi#ent of the Ana$i#* Together $ith the shepherds" $ho also represented the Ana$i#" Mary ponders the re(elation of her Child to Israel*

Also in her capacity as one of the Ana$i# " Mary presents the Child to the Lord in the Te#ple and #a0es the offering of the poor" t$o t!rtle do(es ?L!0e /E//@* 2n this occasion God acts to #anifest the significance of the Child as -a(io!r not only of Israel %!t the Gentiles as $ell" there%y also gi(ing 4oy to the old #an -i#eon ?L!0e /E3/@* B!t Mary is in(ited to loo0 at ,es!s as a 6sign that is re4ected6 and to prepare herself for the s$ord that $ill pierce her heart ?L!0e /E3353:@* The prophetess Anna gi(es a 4oyf!l ending to the episode %y praising God and spea0ing of the Child to all $ho loo0ed for$ard to the deli(erance of ,er!sale# ?L!0e /E3<53C@*

3D* L!0e concl!des his Infancy narrati(e %y p!tting a (eil of 1!iet o%sc!rity on the Holy +a#ily f!lfilling God s design thro!gh h!#%le li(ing in Na&areth" a (eil lifted for a little $hile %y the episode of the Child lost and then fo!nd in the te#ple" sitting a#ong the doctors" %!sy $ith his +ather s affairs ?L!0e /E9)5:>@* Mary is presented as the #odel of those $ho ponder things in their heart as ,es!s increases in $isdo#" in stat!re" and in fa(o!r $ith God and #en ?L!0e /E:)5:/@*

9>* The saying in L!0e CE/)" 6My #other and #y %rothers are those $ho hear the $ord of God and p!t it into practice"6 has %een so edited %y the E(angelist that it %eco#es the concl!sion of a series of teachings a%o!t hearing the $ord of God*3/ +ar fro# %eing a denial of ,es!s filial senti#ents to$ard Mary" the saying is ,es!s praise of his #other as the perfect hearer of the $ord of God* -he is co##ended as the #odel of Christians inas#!ch as they #!st respond to the $ord of God* -he is a fig!re or type of the Ch!rch" the co##!nity of those $ho" listening to the $ords of Christ" %eco#e his #other" %rothers and sisters*

A si#ilar #essage is fo!nd in L!0e ))E/=5/C" the passage telling the incident of the $o#an $ho spo0e to ,es!s saying" 6Happy the $o#% that %ore yo! and the %reasts yo! s!c0ed*6 ,es!s repliedE 6-till happier those $ho hear the $ord of God and 0eep it*6 Altho!gh the happiness that ca#e to Mary %eca!se of her physical #otherhood of Christ $as great" greater still $as the happiness of %eing the disciple of Christ" the $o#an of faith* This is the deeper le(el of !nderstanding that L!0e $anted his readers to attain*33

9)* The theological portrait of Mary in the L!can $ritings is rich in its (ariety of rolesE Mary is the 'a!ghter of -ion" or personification of God s %elo(ed people" $ho is in(ited to re4oice at the #essianic f!lfill#ent of God s pro#isesG she is the Ne$ Ar0 of the Co(enant that ca!ses re4oicing %eca!se she #a0es God present a#ong #enG she is the e#%odi#ent of the Ana$i# $ho re4oice in their co#plete dependence on God*

c* ,ohn

9/* ,ohn has %een called 6the Theologian6 par e8cellence a#ong the E(angelists as he constantly in(ites his readers to see the deeper #eaning of $hat ,es!s did and said* He fre1!ently does this %y all!ding to 2ld Testa#ent e(ents" personages" oracles" as $ell as ,e$ish religio!s practices" and %y s!ggesting that the Ne$ Testa#ent ina!g!rated %y ,es!s %rings the past to perfection and #a0es it operati(e in the present* E(en the eschatological and f!t!re glory of the Ch!rch is presented %y ,ohn as already present in the person of ,es!s Christ*

+ro# the ,ohannine (ie$point Mary" as the #other of ,es!s and the $o#an #ost closely associated $ith hi#" ac1!ires a pro#inence !ne1!aled in the other E(angelist s treat#ent of the p!%lic #inistry of Christ*

93* Mary is presented %y ,ohn at Cana" $hen ,es!s %egins his #inistry ?,ohn /E)5)/@" and at Cal(ary $hen he cons!##ates his $or0 ?,ohn )DE/:5/=@* In the narrati(e of %oth episodes $e find the ter# 6the #other of ,es!s6 as $ell as 6$o#an6 and 6ho!r*6

It is i#possi%le to interpret satisfactorily the Cana narrati(e on the ass!#ption that it is solely the historical record of an o%4ecti(e e(ent* ,ohn has p!rposely sat!rated his historical data $ith all!sions to the 2ld Testa#ent so that the deeper #eaning of $hat happened co!ld %e appreciated %y the discerning reader*

99* ,ohn a(oids Mary s proper na#e and designates her $ith a title" 6the #other of ,es!s6 ?,ohn /E)*3*:*)/@* +or ,ohn titles are i#portant to clarify the religio!s significance of personages*39 As #other" then" Mary had a role to play in ,es!s glorification* This is called his 6ho!r63: and is achie(ed thro!gh his Passion" 'eath and Res!rrection* 2nce glorified %y these e(ents he can %esto$ #essianic %enefits on Israel and on all #en*

.itho!t denying the historical (al!e of Mary s declaration" 6They ha(e no $ine"6 $e #!st see0 in it a theological #eaning intended %y ,ohn* .ine" in the 2ld Testa#ent sy#%olis#" stands for the #essianic %enefits*3< In the theology of ,ohn" the state#ent" 6They ha(e no $ine"6 #ay %e !nderstood as i#plying that Mary is as0ing ,es!s to %esto$ the %enefits of the #essianic 0ingdo# on Israel*3=

9:* Ta0ing acco!nt of the petition i#plied in Mary s re#ar0" ,es!s addressed her as 6$o#an*6 This title as !sed in ,ohn /E9 cannot %e ta0en si#ply for the respectf!l ter# of address it represented in the Gree0 $orld of the E(angelist s ti#e* ,ohn gi(es it a theological #eaning $hich $e can grasp only after the #eaning of changing $ater into $ine %eco#es e(ident*

The ele#ent of re4ection in the 1!estion" 6.hat ?is it@ to #e and to yo!J6 is e8plained %y the fact that" at the historical #o#ent of the Cana e(ent" the 6ho!r6 of ,es!s had not yet arri(ed* ,es!s $ill not yet gi(e the people the #essianic %enefits for they $ill %e gi(en only after his Res!rrection* Ho$e(er" a 6sign6 of the #essianic %enefits co!ld %e gi(en" and this is $hat ,es!s proceeded to do*3C

By changing $ater into $ine ,es!s #anifested to his disciples that he $ill f!lfill the #essianic %enefits pro#ised to the Patriarchs* A confir#ation of

this tho!ght is pro(ided %y the setting of the #iracle" a $edding %an1!et* This is a Christian ter# portraying the 4oys of the #essianic 0ingdo#*3D The #eaning of the sy#%olis# is f!rther confir#ed %y the fact that the $ine ca#e fro# the $ater of rit!al p!rification* ,es!s $ill transfor# 2ld Testa#ent rit!als into Ne$ Testa#ent sal(ific sacra#ents*

9<* In the light of the #essage so far gathered fro# the Cana narrati(e" $e can see #ore f!lly the #eaning of 6$o#an6 in ,ohn /E9* It echoes the 6$o#an6 in Isaiah /<E)=" the #etaphor of the pregnant $o#an" yearning for the 0ingdo# %!t !na%le to %ring it a%o!t* The title 6$o#an6 in the Cana narrati(e #a0es of Mary a fig!re of the people of GodE first" of the old Israel yearning for sal(ation thro!gh Christ" yet co#pletely dependent on the action of God thro!gh hi#G and second" of the ne$ Israel to co#e into e8istence thro!gh his Passion and Res!rrection* Ho$e(er" in Christ s #inistry" the 0ingdo# is %eing ina!g!rated* Its f!ll %enefits can not yet %e i#parted %!t a 6sign6 of the# can %e gi(en*

+ro# this standpoint Mary is the #other55Israel foretold in Isaiah <>E95: and <<E=5))* Thro!gh her participation in the #iracle at Cana she is %eginning to e8perience the 4oy of gathering the ne$ people of God into the 0ingdo# that Christ $ill finally esta%lish*

9=* In the Cal(ary scene ,ohn appears to offer 55 if not to co#plete 55 his reflection on Mary as a6$o#an6 $ho $illl %e the associate of ,es!s in rene$ing #an0ind* 6-eeing his #other and the disciple he lo(ed standing near her" ,es!s said to his #other" 6.o#an" this is yo!r son*6

Mary s physical #otherhood is perfected $ith the addition of spirit!al #otherhood* -he is not only the 6#other of ,es!s6 %!t also the #other of ,ohn" $ho typifies the ne$ people of God* At the $ord of Christ the ,ohn $ho $as not the son of Mary is changed to the ,ohn $ho is Mary s son" 4!st as" at Cana" %y the co##and of Christ" $ater $as changed into $ine* The #essianic %enefits Mary as0ed for at Cana and $hich $ere then deferred and granted only as 6sign6 are no$ gi(en in f!ll #eas!re to the ne$ people of God represented %y ,ohn* The #essianic %enefits are s!##ed !p in the pri(ilege of %eco#ing the son of Mary* The Mother of ,es!s %eco#es also the Mother of the Ch!rch* 9>

9C* .e #entioned a%o(e a first le(el at $hich the Bi%le left its i#print on Marian de(otion* A deeper le(el is attained $hen this de(otion is #ade a channel thro!gh $hich great the#es of the Bi%le are %ro!ght to the attention of the people ?Matthe$ //E/G /:E)>G L!0e )/E3<@ In see0ing to reach this le(el $e can a(ail o!rsel(es of the practice not !nco##on in the patristic era of seeing Mary typified in E(e" Esther" ,!dith" the Ar0 of Noah" etc* .e can also apply to Mary s!ch te8ts as Pro(er%s" ch* C" and Ecclesiastic!s" ch* /9" as $ell as the %oo0 of the -ong of -ongs* B!t the tas0 of e8tending the %i%lical typology and acco#odating %i%lical te8ts go %eyond the strict st!dy of -cript!re* .e therefore concl!de this section happy in the tho!ght that #odern ad(ances in %i%lical st!dies ha(e enriched rather than di#inished the place of Mary in -cript!re

9D* .e #ay say in fact that in o!r ti#e a great interest in Mary has %een sho$n %y %i%lical scholars" %oth Catholic and Protestant* Their findings con(erge re#ar0a%ly" $hile at the sa#e ti#e %oth e#phasi&e the fact that the Mariological orientation in -cript!re is al$ays and definitely Christological* The description of Mary is al$ays pithy and so%er" $itho!t any hint of e8aggeration e(en in Matthe$ and L!0e* It $ill also %e !sef!l to re#e#%er that the Gospel data regarding Mary do not present a historical narrati(e of Mary s life %!t rather a 0eryg#atic pict!re of Mary as the Ch!rch sa$ her since its %eginnings" a paradig# of $hat $e see her also today*

B* Mary in TraditionE 'octrine and Life of the Ch!rch

:>* -cript!re gi(es $itness that Mary s pri(ileged role %eca#e the o%4ect of the early Ch!rch s reflection* .e #ight say that follo$ing ,es!s last %e1!est on the Cross" the disciples of Christ too0 Mary as their o$n and so!ght to disco(er the great graces $ith $hich God rendered Mary tr!ly %lessed a#ong $o#en*

Mother of God

:)* By this title $e e8press the #ost %asic tr!th of o!r faith" that God %eca#e #an" the #ystery of Incarnation* .e honor Mary $ith this title

$hene(er $e recite the Hail MaryG $e honor her as Mother of God in each of o!r E!charistic Prayers*

This title $as in !se in the Ch!rch as early as the third cent!ry* The original for# of the fa#iliar prayer 6.e fly to thy patronage" 2 holy Mother of God6 #ay also %e that early* In the doctrinal contro(ersies of the fifth cent!ry that acco#panied and follo$ed E!thyches and Nestori!s opinons on the pro%le# of nat!re and person in Christ" the title of Mary as Mother of God $as challenged* And altho!gh the point at iss!e $as Christological rather than Mariological" the logical conse1!ence of Nestori!s doctrine as !nderstood in the de%ate $as the denial of Mary as Theoto0os ?Mother of God@*

:/* The ch!rch reacted strongly to this challenge* -t* Cyril of Ale8andria defended Mary s title of Theoto0os precisely as a profession of faith in the di(inity of her -onE 6,es!s Christ $as not first %orn of the holy Virgin as an ordinary #an" in s!ch a $ay that the .ord only after$ards descended !pon hi#" rather he $as !nited $ith flesh in the $o#% itself" and th!s is said to ha(e !ndergone %irth according to the flesh*** +or this reason the holy +athers ha(e %oldly proclai#ed the holy Virgin Theoto0os*69) It $as this faith in Christ s Incarnation that the Co!ncil of Ephes!s proclai#ed in 93) A*'* $hen it s!pported -t* Cyril and defined Mary s title of 6Theoto0os6 as a doctrine of Christian faith*

Mary then can rightly %e called 6Mother of God"6 not indeed in the %lasphe#o!s sense of ha(ing e8isted %efore God" %!t as an affir#ation of the tr!th of the Incarnation* The -on of Mary and the -on of God is one and the sa#e person" E##an!el*

6Ang Mahal na Birhen6

:3* This is the title %y $hich +ilipinos (ery often address Mary* And o!r +ilipino tradition has n!anced this title $ith all the re(erence paid to Mary as Mother of God and all the childli0e tr!st $ith $hich $e can call her o!r o$n Mother*

Mary s (irginal Motherhood is a #ighty act of God" an o(ershado$ing of the Holy -pirit" as is related to !s in the Gospels of Matthe$ and L!0e* Christ s (irginal conception is a #ystery ac0no$ledged and proclai#ed %y the +athers of the Ch!rch* In fact the earliest +athers too0 L!0e and Matthe$ literally on this point* .e profess Christ s (irginal conception in o!r acts of faith and recite it in o!r creeds*

:9* -o#e perhaps #ay find it strange" if not diffic!lt" to !nderstand ho$ this fact can %e a point of re(elation on the part of God* Virginal Motherhood see#s so #!ch li0e a pri(ate pri(ilege $hich $o!ld only %enefit Mary" and $o!ld ha(e little rele(ance for o!r li(es as Christians* Theologians hasten to point o!t that Mary s (irginal Motherhood is a great sign of God s o$n a%sol!te intiati(e in redee#ing #an0ind* As -t* Irenae!s says" 6Beca!se an !ne8pected sal(ation $as to %e initiated for #en thro!gh God s help" an !ne8pected %irth fro# a Virgin $as li0e$ise acco#plished* The sign $as God5 gi(enG the effect $as not #an5#ade*6 9/

.hen $e e#phasi&e God s a%sol!te initiati(e in granting Mary the pri(ilege of her Virginal Motherhood and the Ch!rch cele%rating her (irginity" %oth ele#ents are to %e properly !nderstood* It is not si#ply the a%sence of a #an that is %eing e8tolled at the Incarnation" %!t also Mary s action of totally co##itting herself to God for the rede#ption of #an0ind* It is precisely fro# this #!t!ality of God s initiati(e and Mary s total reponse that her %lessedness appears in f!ll light*

Mother of the Ch!rch

::* The first ne$ insight gi(en !s %y the +athers of the Ch!rch is that of Mary as the 6ne$ E(e*6 As early as the second cent!ry -t* ,!stin %ro!ght o!t the constrast %et$een E(e and Mary* The (irgin E(e accepted the $ord of the serpent and ga(e %irth to diso%edience and deathG the (irgin Mary recei(ed the $ord of the angel $ith 4oy" and thro!gh the po$er of the Holy -pirit ga(e the %irth to the -on of God*93 6And th!s"6 adds -t* Irenae!s" 6as the h!#an race fell into %ondage to death %y #eans of a (irgin" so it is resc!ed %y a (irginG a (irgin s diso%edience is %alanced %y (irginal o%edience*699

This co#parison of Mary $ith E(e 1!ic0ly ga(e rise to the (eneration of Mary

as the ne$ 6#other of the li(ing*69: Th!s the title that had %een gi(en to the Ch!rch fro# the %eginning $as also applied to MaryG and this in t!rn occasioned the gro$ing co#parison %et$een Mary and the Ch!rch* The .o#an of Apocalypse ?the Ch!rch@ and the .o#an at the foot of the cross ?Mary@ %eca#e one*

:<* +ilipinos ha(e al$ays had a (ery tender de(otion to Mary as MotherG and this de(otion has %ro!ght do$n n!#%erless %enefits on o!r people* The loyalty of o!r people to Christ has %een closely %o!nd $ith o!r de(otion to Mary $ho is his Mother and o!rs* Rather than disco!rage a filial de(otion li0e this" $e hasten to praise it" and pray that $e #ay al$ays preser(e o!r childli0e tr!st in Mary s #aternal lo(e for !s* B!t $ith the #at!ring faith of the +ilipino" $e sho!ld reflect and consider $hat $e #ean %y Mary s spirit!al #otherhood*

:=* -t* Epiphani!s" $ho first honored Mary as 6#other of the li(ing"6 e8plains it th!sE 6Life itself $as introd!ced into the $orld %y the Virgin Mary*** Mary %ro!ght forth the ca!se of life" thro!gh $ho# life itself is prod!ced in !s*69< Mary is o!r spirit!al Mother %eca!se she is the physical Mother of o!r -a(ior ,es!s Christ* 2f co!rse" #ere physical #otherhood $o!ld ha(e %een of no a(ail either for Mary s o$n sanctification or for o!r rede#ption* A %asic ele#ent of Mary s #otherhood $as her faith and consent e8pressed in her 6yes6 to the Angel of the Ann!nciation* Mary concei(ed in her heart" $ith her $hole %eing" %efore she concei(ed in her $o#%* As -t* A!g!stine says ?and the -econd Vatican Co!ncil 1!otes his $ords@" Mary is 6clearly the #other of the #e#%ers of Christ*** since she cooperated o!t of lo(e that there #ight %e %orn in the Ch!rch the faithf!l" $ho are #e#%ers of Christ their Head*69=

-t* A!g!stine hastens to add that $e too are Christ s %rothers and sisters and #other $hen $e do the +ather s $ill in charity" and la%or for others !ntil Christ %e for#ed in the#* .e are all %rothers and sisters" parents and children to each other spirit!ally*9C B!t Mary is the spirit!al Mother of !s all" %eca!se she cooperated in the %irth of !s all $hen she %o$ed to God s $ill and consented to %e the #other of o!r Redee#er* And the Vatican Co!ncil re#inds !s that Mary s cooperation $ith her -on s $or0 of rede#ption lasted fro# the #o#ents of Christ s (irginal conception !p to his death* And e(en after ,es!s ascension" she prays $ith the Apostles for the gift of the Holy -pirit* +inally" e(en in hea(en Mary s #aternal heart reaches o!t to !s" the #e#%ers of her -on s Mystical Body* .ith confidence then do $e 6rely for

help on her intercession"6 as $e profess in the E!charistic Prayer*

:C* It is %ased on these ideas that Pope Pa!l VI on /) No(e#%er )D<9 at the closing of the Third -ession of the Co!ncil proclai#ed Mary as Mother of the Ch!rch*9D This title refers to Mary s spirit!al #otherhood to$ard the #e#%ers of the Ch!rch" pastors and ordinary faithf!l ali0e" the Ch!rch %eing the #ystical %ody of $hich Christ is the Head*

:D* Mary is the $ay God chose to carry o!t his $onderf!l $or0 of reconciliation and rede#ption* Mary totally ga(e herself to this $or0 in her cooperation* B!t she is not a dead instr!#ent" rather $e see the effects of God s $onderf!l rede#ption present in her in a (ery special $ay* -he $ho has to $or0 and cooperate $ith her -on $as also to %e the first to e8perience all the $onders of God s rede#pti(e po$er*

Mary as +irst of the Redee#ed

<>* +inally $e sho!ld also treat of the sing!lar %lessedness of Mary as first of the redee#ed* Considering ho$ infre1!ently the Gospel $riters praise indi(id!als" the insistence on Mary s %lessedness in the first chapter of L!0e is e(idence of the (eneration in $hich she $as held in the early Ch!rch* -he is called %lessed %y the AngelG t$ice %y Eli&a%ethG and once e(en %y herselfE 6All ages to co#e $ill call #e %lessed" for he $ho is #ighty has done great things for #e6 ?L!0e )E9C59D@*

.e #!st hasten to point o!t that Mary s holiness is entirely the gift of God" deri(ed $holly thro!gh the #erits of her -on ,es!s* Mary is redee#ed" as $e are" altho!gh in a #ore e8cellent $ay* Her clai# to glory deri(es entirely fro# the faith and o%edience 55 the#sel(es di(ine gifts too 55 $ith $hich she recei(ed the grat!ito!s gifts of God* -he is o!r Mother and o!r #odel and o!r patroness only %eca!se she is 6the hand#aid of the Lord6 $ho opens herself co#pletely God s sa(ing grace* Blessed" %eca!se yo! ha(e %elie(ed6 ?L!0e )E9: L 9D@*

<)* Mary s I##ac!late Conception $as the first gift that God ga(e to Mary*

Concei(ed and %orn of h!#an parents in the nor#al $ay" Mary $as especially gifted %y God fro# 6the first instant of her conception"6 $hen she recei(ed a f!llness of sanctifying grace and in d$elling of the Most Blessed Trinity and so $as %y a sing!lar pri(ilege preser(ed fro# the stain of original sin 6in consideration of the #erits of Christ ,es!s the -a(io!r of the h!#an race6 to prepare her to %e the Mother of the Redee#er":> 55 her #ost %asic gift* Th!s $e $ish to point o!t that the doctrine of the I##ac!late Conception is do!%ly Christ5centered* It #a0es clear" first of all" that no one is sa(ed apart fro# Christ* This is tr!e of all #en $ho ha(e e(er li(ed" e(en tho!gh they $ere %orn #any cent!ries %efore Christ* -econdly" the pri(ileged rede#ption of Mary is totally and splendidly God s gift to her %eca!se she $as to %e the Mother of Christ*

</* Another aspect of o!r Lady s holiness is %ro!ght o!t in one of her oldest lit!rgical feasts" the Ass!#ption " a cele%ration so dear to the heart of Eastern Christians* The #eaning of this doctrine is that Mary is one $ith the risen Christ in the f!llness of her personality" or as $e co##only say" 6in %ody and so!l*6 Pope Pi!s 7II sole#nly #ade this doctrine e8plicit on ) No(e#%er )D:>E 6The I##ac!late Mother of God" Mary e(er5(irgin" after her life on earth" $as ass!#ed %ody and so!l" into hea(enly glory*6:) The title of Mary as F!een of the Kni(erse appears" th!s" to %e f!ll of #eaning*

Again" $e sho!ld not loo0 on the Ass!#ption as a pri(ate gift of God to Mary alone* Rather" 6Mary ass!#ed into hea(en6 ser(es as a gracio!s re#inder to the Ch!rch that o!r Lord $ishes all $ho# the +ather has gi(en to hi# to %e raised $ith hi#* In Mary ta0en into glory" to !nion $ith Christ" the Ch!rch sees herself ans$ering the in(itation of the hea(enly Bridegroo#* Hence in Mary s life and (ocation the Ch!rch s" indeed e(ery Christian s" call to faithf!l ser(ice and to glorio!s !nion $ith Christ shines forth*

III* PA-T2RAL RE+LECTI2N-

<3* The s!##ary of Mary s place in the history of o!r co!ntry as presented in the first part of this Letter has sho$n ho$ deeply she is part of o!r heritage and part of o!r +ilipino identity* E(en $here religio!s instr!ction a#ong Catholics is inade1!ate" the +ilipino al$ays holds on to the de(otion to Mary as a so!rce of inspiration and an aid to sal(ation* This de(otion" e(en in an i#perfect for# is a positi(e asset that $e pray $ill al$ays %e o!rs* And $e

$rite this Pastoral Letter so that the +ilipino #ay gro$ in his de(otion to Mary and ac1!ire a deeper !nderstanding of Mary s role in the Ch!rch and a 0eener appreciation of her role as o!r Mother*

<9* .e $o!ld no$ li0e to %ring to yo!r attention certain aspects needing either refor# or rene$al fro# a partic!lar pastoral point of (ie$ or in the general conte8t of Christian life* It is not o!r intention to dra$ !p an e8ha!sti(e list* .e ha(e chosen 4!st a fe$ e8a#ples either %eca!se so#e need #ore i##ediate attention" or %eca!se the principles and nor#s $e propose #ay %e applied not only to the case in 1!estion %!t #ay also ser(e as a pattern for si#ilar sit!ations* B!t %efore $e co#e to the#" let !s e8a#ine the positi(e (al!es $e find in the (eneration of Mary %y o!r faithf!l*

Positi(e Val!es of the 'e(otion to Mary

<:* As a preparation for the $riting of this Pastoral Letter a s!r(ey $as cond!cted on the de(otion to Mary in the Philippines $hich" altho!gh li#ited in scope" $as (ery precise in the 1!estions proposed* +ro# the ans$ers gi(en in the (ario!s ecclesiastical territories in the Philippines it see#s clear that de(otion to Christ s Mother is a positi(e and po$erf!l force in and for the Christian life of o!r people" altho!gh in so#e cases it #!st %e p!rified and #ore (igoro!sly incorporated into Christ s #ystery*

-e(eral facts ha(e %een %ro!ght !p in this s!r(ey $hich in a re#ar0a%le $ay point to the sa#e concl!sion and ser(e to co#ple#ent each other* .e find the# e8pressed in (ario!s for#s*

<<* The lo(e and (eneration of Mary" especially %y the cele%ration of her feasts" the pilgri#ages to her shrines" the recitation of the rosary ?a practice ho$e(er not as flo!rishing as in the past@ ha(e gi(en the faithf!l a co##!nity a$areness" $hile pro#oting a Christian at#osphere" and contin!e to help 0eeping solidarity %y #a0ing participants feel that they tr!ly are %rothers*

<=* Besides effects of a #ore general nat!re" these practices of Marian

de(otion ha(e prod!ced other concrete and percepti%le res!lts in o!r people* .e do not spea0 only of the Marian life fostered %y the Legion of Mary $hose praesidia are $idely disse#inated in so#e dioceses" nor the fact that the Barangay -ang Birhen has ta!ght a n!#%er of %elie(ers ho$ to pray the rosary and contin!es to help #any to %!ild !p christian co##!nities* .e refer partic!larly to the fact that the c!lt of Mary and the de(otion to her i#age ha(e helped #any si#ple people to re#ain Catholics* Altho!gh the religio!s practice of #any is #ini#al" yet the de(otion to the Mother of God helps the# to 0eep their faith ali(e* In fact on the occasion of her feasts and d!ring no(enas in her honor" a percepti%ly greater n!#%er of people recei(e the sacra#ents* Hence $e #ay say that e(en a #ini#al for# of de(otion to Mray has consistently pro(en (al!a%le*

This has helped in #any instances to 0eep and n!rt!re the prayer5life of o!r people" %!t also55and this #!st %e noted55it has gi(en an added di#ension %y pro(iding a po$erf!l #oti(ation for $or0s of Christian charity" partic!larly %y gro!ps dedicated to her* It is to %e hoped" ho$e(er" that it $ill help the# also to dedicate the#sel(es $ith greater ardor to the apostolate of social 4!stice" accepting Mary s special role in h!#anity s destiny" in the de(elop#ent of h!#anity to a co##!nity of 4!stice and peace*

<C* Perhaps this is the place to reflect #ore deeply on an aspect of o!r catholicis# $hich on the one hand is characteristic of o!r people and on the other contains a richness of spirit!al (al!es $hich #ight not ha(e %een properly appreciated in the recent past or #ay ha(e %een placed o!t of foc!s*

Pop!lar Religiosity

<D* The recent -ynod of Bishops in Ro#e has disc!ssed the pro%le# of E(angeli&ation in the .orld Today" considering it in the (ario!s regions of the glo%e and in the (ario!s aspects of Christian life* In a certain sense" the presentation and defense of pop!lar Catholicis# at the -ynod" al%eit s!rprising to so#e" represents a ne$ approach in pastoral theology* An atte#pt $ill %e #ade here to reflect on these aspects of pop!lar Marian religiosity that see# to de#and #ore i##ediate attention in o!r co!ntry*

2!r %rother %ishops of Latin A#erica 55 a continent $ith $hich o!r co!ntry

has #ore than a fe$ si#ilarities 55 ha(e also %een confronted $ith the pro%le# of pop!lar religiosity in their o$n co!ntries* Their reflections $ere offered to their fello$ %ishops d!ring the recent Ro#an -ynod* Their (ie$s represent (ery (alid insights into the pro%le#* Hence $e do not hesitate to #a0e o!r o$n #any of their ideas as they are applica%le in general to pop!lar Catholicis# in the Philippines and in partic!lar to the (eneration of Mary %y o!r faithf!l*:/

=>* Christian tradition penetrates indi(id!al e8istence" social content and the (ery history of o!r people* This Christian tradition" a real e8perience of God and of faith" can %e said to %e the concrete #ode in $hich Christianity is incarnated in o!r people" deeply li(ed %y the# and #anifested in their e8istence*:3

This pop!lar religiosity is #anifested a%o(e all in a special sense of God and of His pro(idence o(er o!r li(es" of the special help and protection of the Blessed Virgin Mary and the saints and in certain f!nda#ental attit!des in the face of life and death* +ro# these arise the pop!lar de(otions" no(enas" processions" pilgri#ages" fiestas" and the cele%rations that s!rro!nd %aptis#" first co##!nion" #arriage" death and %!rial*:9

.hile not a fe$ for#s of this pop!lar religiosity are of a rather rit!alistic sort and in general tend to %e !nrelated to day5to5day life" still the spirit %ehind the# 0eeps in o!r people its f!ll !nity and operati(e po$er* Pop!lar religiosity in o!r co!ntry is a spring%oard as $ell as an in(itation for the deepening of a #ore religio!s conscio!sness* The (alid ele#ents of an a!thentic faith" $hich are present in the profo!nd religiosity of o!r people" need and de#and that they %e p!rified" interiori&ed" #ade #ore #at!re" and %ro!ght to %ear on daily life*

=)* This de#and that certain syncretistic and s!perstitio!s ele#ents that #ight ha(e entered into certain practises of de(otion" at ti#es a 0ind of fol0loric rit!al $hich is $holly o!t of 0eeping $ith the tr!e Christian faith" #!st %e eli#inated or transfor#ed* In partic!lar this religiosity of o!r people"this %ea!tif!l gift of God $hich is the seed of o!r a!thentic faith" #!st %e deeply rooted in the reality of the Person of ,es!s Christ and in the Paschal Mystery55the Christ5e(ent $hich at ti#es has %een so#e$hat o%sc!red

=/* This %rief s!##ary of $hat pop!lar religiosity is" its positi(e (al!es and shortco#ings #ay no$ %e applied to the de(otion to Mary in the Philippines*

It cannot %e denied that pop!lar religiosity has #aintained in o!r co!ntry a deep Christian content* .itness the #any facts" historical and sit!ational" presented in Part 2ne of this Letter* +ro# the# it appears clearly ho$ de(otion to Mary in the Philippines has %een inti#ately intert$ined $ith Christ and the #ystery of Incarnation and Rede#ption* In fact" the Philippines" li0e her sister co!ntries in Latin A#erica" is a Christian and Marian nation* The Philippines $as e(angeli&ed in the light of Christ" of the cr!cified Christ 55 hence the pro#inence of Christ#as and Holy .ee0 55 and of Mary* In this incarnational and rede#pti(e conte8t" the (eneration of Mary has %een and still is an i#portant ele#ent in %ringing a%o!t a deep e(angeli&ation of the #asses of o!r people*

In this respect $hat is tr!e of Latin A#erica is also tr!e of o!r co!ntryE 6The f!nda#ental paschal di#ension ca#e to !s thro!gh the de(otion to the Blessed Virgin Mary" especially thro!gh the recitation of and #editation on the #ysteries of the Most Holy Rosary"6:: a de(otion $hich enco#passes the #ysteries of the Incarnation" Passion and Ress!rrection of o!r Lord*

=3* In this sense" $e #ay also say $ith o!r %rother %ishops of Latin A#erica that de(otion to Mary 6is the safeg!ard for the preser(ation of o!r faith and the principle of deeper and f!ller e(angeli&ation*6:<

Hence $e cannot %!t enco!rage o!r priests and faithf!l to contin!e fostering a fer(ent and a!thentic de(otion to Mary*

=9* 2ne partic!lar aspect of the (eneration of Mary inti#ately connected $ith the for#s of pop!lar religiosity in o!r co!ntry is the holding of fiestas in her honor and pilgri#ages to her shrines*

+iestas are #ore intense and (igoro!s #o#ents of the spirit in the collecti(e

life of the people and constit!te for the# a pri(ileged enco!nter $ith God and the Blessed Virgin Mary* 2!r people sho!ld %e helped to redisco(er in co##!nity the e(er present riches of the religio!s cele%rations*

=:* These cele%rations in honor of Mary often c!l#inate in pilgri#ages to one of her shrines " $here God s presence a#ong !s appears $ith partic!lar transparency" $here people feel they ha(e a proper for!# for their religio!s e8periences" and $here the pilgri# finds a partic!lar sti#!l!s to co##it hi#self to a real 6sal(ation history*6

=<* In this conte8t $e find a deep #eaning in the holding of processions " a feat!re #ost fre1!ently fo!nd in the cele%ration of fiestas* These processions $hen participated in $ith a spirit of faith and prayer" %eco#e the sign of the pilgri# Ch!rch #o(ing to$ards Christ s paschal #ystery* In this sense participants %eco#e 55 and are 55 eschatologically oriented* Pilgri#ages to Mary s shrines" th!s" not only help in conser(ing a tradition of faith" %!t are also f!ll of spirit!al #eaning and content* It is the d!ty" therefore" of the pastors to #a0e these fiestas and processions in honor of Mary and pilgri#ages to her shrines a tr!e spirit!al enco!nter" and to pre(ent in their cele%rations any de(iation to$ards s!perstition or e(en the appearance of co##ercialis#*

Need of Refor#

==* .e said a%o(e 6a!thentic6 de(otion to Mary* This $ord in(ites !s to reflect on those aspects of the de(otion $hich #ight ha(e deflected fro# gen!ineness and p!rity" and hence are in need of refor# and rene$al*

The s!r(ey on the (eneration to Mary $e #entioned a%o(e" has sho$n not only the #any and rich" positi(e and potential (al!es of this de(otion" %!t also %ro!ght to light so#e aspects that are less co##enda%le* -o#e attit!des or practices in Marian de(otion" $ell5intentioned as they are" cannot %e !nreser(edly appro(ed" and in this respect there is a need of instr!ction and correction*

=C* The lac0 of doctrinal instr!ction ?%i%lical or lit!rgical@ on the role of Mary in the history of sal(ation" see#s to %e at the root of the pro%le#* The e8ploitation of Marian pop!lar de(otions for sho$ p!rposes or for the %enefit of (isitors" and the fact that in #any places the #ain de(otions appear to %e too sec!lari&ed" sho!ld %e the o%4ect of special reflection*

=D* -o#e practices need special consideration* .e cannot appro(e" for instance" of the presence of se(eral i#ages of Mary in the sa#e ho!se" chapel or ch!rch 55 e(en parish ch!rches 55 $ith their de(otees e8tolling the po$er of their stat!es o(er the others as if they $ere ri(als* Medals" scap!lars and (oti(e candles are %y their (ery nat!re religio!s sy#%ols and #anifestations of spirit!al tr!st and candid de(otion* Ho$e(er $e see a danger connected at ti#es $ith their !se" $hen people consider the# as #agic talis#an" a 0ind of anting5anting for #ere #aterial or %odily protection* .e $arn o!r faithf!l against a thirst for and easy acceptance of (isions and (isionaries $ith the conco#itant dangers of paying a less than pr!dent cred!lity to strange anno!nce#ents" threats or pro#ises* .e are serio!sly concerned a%o!t the a%!se in so#e places" $here so5called faith5healers !se the pop!larity of the de(otion to Mary !nder one or other of her titles to pers!ade the si#ple people that their faith5healing po$er co#es fro# her or thro!gh her inter(ention*

C>* A%o(e all $e $ish to e#phasi&e that all (eneration of Mary is to %e s!%ordinated to the adoration of the tri!ne God and of Christ $ho is the Mediator* Mary s dignity is the #ost e8alted a#ong all the saints %eca!se of her di(ine #aternity and hence she is $orthy of special (eneration as the Mother of God* Her place and role in the econo#y of sal(ation is to %e clearly proposed to the faithf!l" as the -econd Co!ncil of the Vatican has e8pressed*:= This" $e thin0" is a (ery i#portant point and" if $rongly !nderstood" is the root and so!rce of any ill5ad(ised for# of Marian de(otion*

C)* It is in this conte8t that certain pastoral steps sho!ld %e ta0en to refor# and rene$ so#e practices in the life of o!r faithf!l* The faithf!l sho!ld %e instr!cted to (enerate Mary o!t of lo(e for her and appreciation of her dignity and not pri#arily to o%tain personal and #aterial fa(ors* They sho!ld see the hierarchy of Christian (al!es and the d!ties in the Christian life %y paying greater attention to the participation in the E!charistic cele%ration on -!nday than in any other for# of de(otion* P!%lic and traditional Marian cele%rations li0e the +lores de Mayo" often connected $ith the -antacr!&an " #!st %e

pre(ented fro# %eco#ing fashion sho$s that ta0e a$ay their spirit!al #eaning" $ith the danger of con(erting Marian de(otions into %ea!ty parades rather than religio!s #anifestations of faith* -i#ilarly the traditional for#s of de(otion #!st ne(er %e an ostentatio!s sho$ to %e displayed for g!ests or (isitors* The real spirit of these de(otions sho!ld %e e#phasi&ed" and not #erely the e8ternal practice*

Need for Rene$al

C/* These and other points are offered here as concrete s!ggestions for refor#* B!t there #!st also %e roo# for rene$al* Not a fe$ for#s of Marian de(otion" good in the#sel(es" and $ith the (enera%ility of tradition" ha(e f!lfilled an i#portant role in their ti#e* Ho$e(er they #!st %e !pdated and adapted to today s religio!s $orld and needs* The lead has %een sho$n to !s %y the -econd Co!ncil of the Vatican $hich co!rageo!sly initiated lit!rgical refor# and rene$al*

C3* Th!s" in consonance $ith the principles of lit!rgical rene$al $hich do not need to %e repeated or en!#erated here" it is clear that the pro%le# of fiestas and no(enas #!st %e s1!arely faced* Pastors #!st %e (igilant to pre(ent as far as possi%le the #i8ing of paralit!rgy $ith lit!rgy" or the si#ple incorporation of no(enas into the E!charistic cele%ration* A distinction #!st %e #ade also %et$een the no(ena for the ann!al patronal feast" a $ee0ly no(ena ?li0e the pop!lar no(ena to 2!r Lady of the Perpet!al Help@ and de(otions to Mary that #ay last one f!ll #onth ?May and 2cto%er@* In any e(ent t$o alternati(es #ay %e offered hereE

a@ A Mass5No(ena $ith the ele#ents of the No(ena incorporated into the Mass either after the Co##!nion and %efore the dis#issal" or e(en d!ring the Prayer of the +aithf!l* It is to %e noted" ho$e(er" that in this case the prayer sho!ld al$ays %e addressed to God the +ather" not to Mary*

%@ The no(ena %y itself" $hich sho!ld %e rene$ed* A special co##ittee to deal $ith this #atter for the lit!rgical and paralit!rgical for#s of de(otion to Mary $ill %e esta%lished" partic!larly for the rene$al of the No(ena str!ct!re and prayers*

C9* No(enas $ill then %e rene$ed %y #a0ing the# #ore script!ral" a(oiding a (er%osity present in so#e of the# and a senti#entality less in consonance $ith today s religio!s attit!des*

2n the other hand it is a $ell50no$n fact that the holding of No(enas" specially in preparation for Mary s feasts" %rings $ith it a partic!lar sense of co##!nity a#ong those practicing the de(otion*

C:* As for the +lores de Mayo an effort #!st %e #ade to !tili&e the# %etter to instr!ct the people a%o!t the #eaning of religio!s cele%rations and to re(itali&e the#* A si#ilar re#ar0 applies to the practice and recitation of the %loc0 rosary" a practice $e higly reco##end* .e address also a $ord of enco!rage#ent to priests and religio!sE they too sho!ld try to redisco(er the (al!e of the rosary as a co##!nity prayer*

C<* A $ord of ca!tion see#s to %e in place here* 2!r calling attention to the need of refor# and rene$al does not in any $ay ad(ocate a 0ind of iconoclas# for i#ages or de(otions* 2n the contrary $e $ish these #anifestations of (eneration to %e 0ept for their (al!e and to %e p!rified of e8crescences or de(iations* Hence pastors sho!ld %e (ery caref!l not to eli#inate or disco!rage de(otions of piety in their correct for#s" and in this $ay create a (ac!!# $hich cannot %e easily filled* This is a delicate #atter that needs to %e handled $ith !t#ost pastoral pr!dence lest $e lose #any religio!s practices and partic!larly for#s of de(otion to Mary" %eca!se of an i#pr!dent or too pre#at!re !prooting of for#s that de#anded only refor# and rene$al* This de#ands in t!rn a certain sensiti(ity and a profo!nd respect for the people s affecti(ity" their lo(e for color and their senti#ents of faith*

These are so#e of the aspects $e tho!ght deser(e yo!r attention fro# the pastoral and lit!rgical point of (ie$* Let !s no$ enter into that di#ension that Pope Pa!l VI ela%orates as the fo!rth principle in his Apostolic E8hortation on the Marian C!lt*

Anthropological and -ocial 'i#ensions

C=* Let !s t!rn o!r attention no$ to a different %!t not less i#portant aspect* .e refer to that di#ension essential in the a!thentic de(otion to Mary $hich is partic!larly rele(ant in today s $orld 55 the social and anthropological di#ension* This sociological aspect has co#e to the fore $ith distincti(e intensity in the />th cent!ry and #!st %e discerned in the light of the Gospel*

CC* A re(ol!tion is going on $hich is $o#an s gro$ing a$areness of $hat she is* Pre(io!sly consigned to roles defined for her %y a #an5controlled society" $o#an is no$ 1!estioning the str!ct!res of s!ch a society* Agencies all o(er the $orld are ta0ing cogni&ance of this pheno#enon* The Knited Nations" for one" has designated )D=: as International ;ear of .o#an* If the Ch!rch is to %e faithf!l to her call" she #!st loo0 at this pheno#enon and 1!estion herself regarding her o$n attit!de to$ards $o#en* This is not a pro%le# only for $o#en" %!t a profo!ndly h!#an one*

CD* .itho!t 1!estion" the #ale ele#ent is preponderant in the Ch!rch* -o#eti#es this fact %reeds a certain !nconscio!s attit!de of paternalis# or condescenscion to$ard $o#en $hich pre(ents $o#en fro# attaining #at!re stat!re or fro# f!lly participating in the life of the Ch!rch* This area needs to %e e8plored" especially $ith regard to i#ple#entation of ne$ for#s of ser(ice for $o#en" and rene$al of a de(otional spirit!ality that often appears less #asc!line in character* Ho$e(er the traits of lit!rgical ser(ices and spirit!ality are #ore prono!ncedly #asc!line*

D>* In the Philippines $here $o#en en4oy a stat!s and a freedo# to $hich her Asian co!nterparts still aspire" $e #!st loo0 deeper into the 1!estion" %eyond $hat see#s to %e o%(io!s and ta0en for granted %y con(ention* The +ilipino $o#an" tho!gh stereotyped as Maria Clara" is a fig!re of strength not only in the fa#ily %!t also in society* Her relationship $ith #an" therefore" is higly a#%i(alent* -ince it is this relationship $hich is at the root of any society" it needs to %e e8a#ined %efore any rene$al of Philippine society can %e effected* Is the +ilipina one $ho is e1!al %!t co#ple#entary to #an" or she is one $ho s!pplants #anJ 'oes she" %y her #anner of %eing and her attit!de to$ard herself and the opposite se8" help to prod!ce %etter +ilipino #anhood or does she $ea0en itJ These 1!estions need to %e pro%ed especially %y those engaged in the social sciences*

D)* I#itation of Mary does not #ean 0eeping $o#en $ithin the c!lt!ral li#itations $hich %o!nd the $o#en of Mary s ti#e* The Virgin Mary is proposed to the faithf!l as an e8a#ple to %e i#itated not precisely in the concrete tas0s she !ndertoo0 at Na&areth" and 6#!ch less for the socio5 c!lt!ral %ac0gro!nd in $hich she li(ed and $hich today scarcely e8ists any$here* -he is held !p as an e8a#ple to the faithf!l rather for the $ay in $hich" in her o$n partic!lar life" she f!lly and responsi%ly accepted the $ill of God" %eca!se she heard the $ord of God and acted on it and %eca!se charity and a spirit of ser(ice $ere the dri(ing force of her actions*6:C The 1!ality of her life as spo!se and #other can i#%!e the ordinary chores of $o#en in the ho#e $ith a deeper #eaning and significance*

The #odern search for the e1!ality of $o#en" and their co5responsi%ility in politics" the social field" scientific research" and intellect!al acti(ities" is %y no #eans incongr!ent $ith a deep de(otion to Mary* Marian de(otion and i#itation ha(e sho$n the#sel(es in (aried $ays" according to the different sociological conte8ts in $hich Christian $o#en li(ed* The Ch!rch does not %ind herself to any partic!lar anthropological ideas !nderlying s!ch e8pressions of the Marian c!lt* -he 6!nderstands that certain o!t$ard religio!s e8pressions" $hile perfectly (alid in the#sel(es" #ay %e less s!ita%le to #en and $o#en of different ages and c!lt!res*6:D

D/* In connection $ith the i#age of $o#en" there is these days $idespread p!%licity gi(en to n!#ero!s %ea!ty contests" a fact that is deplora%le since these e(ents are occasions of falsehood $hich distort the tr!e i#age of $o#en" feed people s #inds $ith false (al!es" and p!t $o#en on pedestals only to e8ploit the#* The eyes of the nation are often di(erted %y s!ch %ea!ty pageants fro# the ills of society and the serio!s tas0s of nation5 %!ilding* Ch!rch5related acti(ities are not entirely free of this tendency" and f!nd5raising connected $ith fiesta 1!eens o!ght to %e disco!raged* It is also $orth$hile #entioning that respect for $o#en sho!ld find its e8pression in decent fe#inine dress" and is also fostered %y Christian propriety*

D3* In (ie$ of the a%o(e consideration of Mary and the +ilipino $o#an it is appropriate that $e sho!ld address a fe$ $ords to the +ilipino #an in partic!lar* The dignity" self5a$areness and spirit!al reali&ation to $hich Mary is s!##oning the +ilipina is for the +ilipino #an a challenge to !nderstand her correctly and a re#inder to respect" lo(e and protect her* A $o#an is degraded $hen treated li0e an o%4ect" the con1!est of $hich is ta0en as a

proof of one s #ac!linity in the spirit of childish #achis#o* A $o#an is a co#panion and a partner" an e1!al" and not a plaything or a sla(e* It does the +ilipino $o#an no 4!stice to practise in her regard a do!%le standard" %y $hich she is e8pected to f!lfill her fa#ilial d!ties" $hile the #an s infidelity and irresponsi%ility are e8c!sed or ta0en for granted* Moreo(er" s!pporting her #aterially is %y no #eans the only o%ligation of a h!s%and to her" nor does it 4!stify any negligence or a%!se on his part*

The #!t!ally enriching and sal(ific !nion $hich is the goal of the instit!tion of the sacra#ent of #arriage can only %e achie(ed on a %asis of respect" lo(e" fidelity and the deep sense of responsi%ility that a #an sho!ld ha(e for his $ife and (ice (ersa* The +ilipino $o#an #eas!res !p #ore f!lly to her (ery i#portant role in o!r nation5%!ilding and #ost especially in that %asic !nity of society" the fa#ily" $hen she is accorded lo(e and 4!stice %y the +ilipino #an*

D9* .e rarely associate de(otion to Mary $ith the social di#ension of Christian li(ing" and this is $hen de(otion to her can tend to %eco#e pio!s indi(id!alis#* Mary sho!ld al$ays %e seen in a Bi%lical conte8t" for she $as the prod!ct of the heritage of patriarchs" prophets" and psal#ists of the 2ld Testa#ent* .e see this (ery clearly in her song of praise" the Magnificat" $here she t!rns nat!rally fro# herself to her people* The God $ho is her personal -a(io!r and $hose greatness she proclai#s is a God $hose action on %ehalf of the lo$ly and the poor end!res thro!gh the ages* Altho!gh Mary s $ords are not to %e interpreted in the conte#porary sense of class str!ggle" they point to a re(ersal of the social order in the Iingdo# of God*

D:* Mary s song spea0s of a God $ho has 6ro!ted the pro!d of heart"6 6p!lled do$n princes fro# their thrones"6 6e8alted the lo$ly"6 6filled the h!ngry $ith good things"6 and 6sent the rich e#pty a$ay6 ?L!0e )E:)5:3@* This is an echo of the !tterances of the prophets $ho conde#ned the $ealthy not for their $ealth %!t for their selfish co#placency" the po$erf!l officials not for their positions of a!thority %!t for their in4!stice and c!nning* The poor of Israel $ere a %light in the landG they $ere the #anifestations of a sic0 society" %!t e(en #ore f!nda#entally" of a radical de(iation fro# God s intentions for his people* In %rief" the poor $ere (isi%le signs of the deep5rooted sin of the nation* Greed and deceit $ere in the hearts of the po$erf!l of the land $ho $ere s1!ee&ing the life%lood fro# the poor for their o$n selfish p!rposes* Tho!gh entrenched in this social sin" they p!t a facade of piety and

respecta%ility $hich $as sacrilegio!s in the eyes of the prophets* It $as to those people that the Lord saidE 6.hen yo! stretch yo!r hands I t!rn #y eyes a$ay* ;o! #ay #!ltiply yo!r prayers" I shall not listen*** Ta0e yo!r $rong5doing o!t of #y sight* Cease to do e(il* Learn to do good" search for 4!stice" help the oppressed" %e 4!st to the orphan" plead for the $ido$6 ?Isaiah )E):5)=@*

D<* -!ch a society is enco!ntered in the Philippines* The destit!tion of #illions of +ilipinos is an indict#ent of all of !s $ho call o!rsel(es %elie(ers* The oppression that e8ists in +ilipino society is contrary to the sal(ation that ,es!s and His Mother proclai#ed %y their li(es* .e $ho profess to %e their follo$ers #!st li(e according to $hat $e say $e %elie(e* At this #o#ent of o!r history as a people" o!r colla%oration $ith God s $or0 of sal(ation #!st ta0e the for# of $or0 for 4!stice" freedo#" and peace 55 not in the a%stract" %!t in the daily realities of li(ing" for they are the conditions of sal(ation* .here(er there is in4!stice" %ondage" and !nrest there sin pre(ails*

2!r de(otion to Mary sho!ld ne(er lose sight of the present plight of the (ast #a4ority of o!r +ilipino" %rethren $ho li(e li(es !n$orthy of h!#an %eings* These poor and oppressed %rethren of o!rs are de(otees of Mary" tooG and they call o!t to her" their Mother" to ease their s!fferings and free the# fro# their chains* And s!rely her #aternal heart goes o!t to the#* Her appeal co#es to those of !s $ho can help the helpless* Mary is the #odel of the perfect disciple of the LordE 6the disciple $ho %!ilds !p the earthly and te#poral city $hile %eing a diligent pilgri# to$ards the hea(enly and eternal city" the disciple $ho $or0s for that 4!stice $hich sets free the oppressed and for that charity $hich assists the needy*6<> 'e(otion to Mary sho$s itself in $or0s" and the $or0s $hich $e needed in the Philippines today are the $or0s of 4!stice and freedo# fro# oppresion* As the Ch!rch points o!t to !s" o!r #ission is 6to %e present in the heart of the $orld proclai#ing the Good Ne$s to the poor" freedo# to the oppressed" and 4oy to the afflicted*6<)

C2NCLK-I2N

D=* These are so#e of the reflections on Mary" the Mother of the Lord" $hich $e $ished to share $ith yo!* The 0no$ledge of the sincere (eneration of o!r people for Mary has gi(en !s partic!lar co#fort and 4oy* This (eneration is not only rooted in history %!t" a%o(e all" is deeply rooted in the hearts of o!r

faithf!l*

.e ha(e also shared $ith yo! so#e insights on this de(otion $hich is gro!nded solidly" as $e ha(e sho$n" in the teachings of the Ne$ Testa#ent and the life of the Ch!rch itself fro# her %eginnings*

B!t these t$o aspects55the historical and the doctrinal55#!st not %e considered as tri!#phalistic or irrele(ant !tterances* In offering the# to yo! $e ha(e a practical and pastoral ai# in (ie$E the a!thentic rene$al of the (eneration of Mary in the Philippines* This de(otion #!st %e f!nda#entally %i%lical" solidly Christological" so!ndly lit!rgical*

DC* The profo!nd religiosity of o!r people55 call it" if yo! $ish" pop!lar religiosity 55 $ill recei(e a po$erf!l i#p!lse d!ring the cele%ration of the Holy ;ear" a year of rene$al and reconciliation* 2!r faith in and lo(e for the Incarnate Lord" $ho too0 flesh in Mary" $ill %e strengthened in the #eas!re $e try to li(e $ith and for Christ as Mary did" so that $e #ay %eco#e" li0e her" his tr!e disciples* The Ch!rch conte#plating Mary s 6profo!nd holiness6</ 6ad#ires the #ost e8cellent fr!it of the rede#ption and 4oyf!lly conte#plates" as in a fa!ltless #odel" that $hich she herself $holly desires and hopes to %e*6<3 2!r (eneration of Mary" therefore" sho!ld %e an i#itation of her $ho achie(ed her destiny %y freely cooperating $ith God s lo(e" reacting responsi%ly to the de#ands of God and neigh%or d!ring her 6pilgri#age of faith*6<9

+or the Catholic Bishops Conference of the PhilippinesE

?-gd*@M,KLI2 R* CAR'INAL R2-ALEArch%ishop of Ce%! President

Manila" +e%r!ary /" )D=: +east of the Presentation of 2!r Lord

NNNNNNNNNNNNNN ) 'og#atic Constit!tion on the Ch!rch" L!#en Genti!# ?LG@" n* <<* / I%id*" n* <=* 3 -ee an al#ost co#plete list in The -entinel ?No(* /D" )D:9@" pp* )35)9G or La Virgen Maria Venerada en s!s I#agenes +ilipinas ?LVM@* ManilaE I#p* de -antos y Bernal" )D>9G or the Catholic 'irectory of the Philippines " )D=9* ManilaE Catholic Trade -chool* There is no record a(aila%le of the n!#%er of %arrio chapels $hose patron saint is Mary" %!t 4!dging %y the n!#%er of parishes !nder her patronage the pres!#ption is that there are #any* 9 Thirty parishes are dedicated to 2!r Lady of Lo!rdes" /9 to 2!r Lady of Perpet!al Help* /3 to 2!r Lady of Mo!nt Car#el" etc* In so#e regions Mary is (enerated !nder the title of 2!r Lady of -al(ation" an in(ocation less 0no$n in other places* The sa#e #ay %e said of the in(ocation of 2!r Lady of the Mirac!lo!s Medal" fro# $hich the pop!lar fe#inine na#e of Milagros originates* : Altho!gh originally the i#age of N!estra -eAora de G!ia $as in the Er#ita Ch!rch" fro# a%o!t )<>> ho$e(er it $as (enerated in the Manila Cathedral* +ro# there it $as %ro!ght %ac0 to Er#ita aro!nd )C>>* 2ther e8a#plesE 2!r Lady of La Candelaria in Ma%itac" Lag!na ?):DD5)<>>@" 2!r Lady of Manaoag ?)<>:5)<>C@" 2!r Lady of Caysasay ?)<))@" 2!r Lady of Car#el of -an -e%astian" Manila ?)<)=@" 2!r Lady of Antipolo ?)<//@" 2!r Lady of Piat ?)</3@" 2!r Lady of PeAafrancia ?)=DC@" etc* < -ee LVM " p* )<:* 2n /) 'ece#%er ):C)" Bishop 'o#ingo de -ala&ar" the first %ishop of the Philippines" erected the Cathedral !nder this title* = Another e8a#ple is the shrine of 2!r Lady of Manaoag* The origin of the i#age and first chapel of Manaoag is placed %et$een )<>: and )<>CG the stat!e $as canonically cro$ned in )D/<* C The description of P* M!rillo Velarde in his Historia de la Pro(incia de +ilipinas de la Co#paAia de ,es!s " -eg!nda Parte* ManilaE I#prenta de la Co#paAia de ,es!s" )=9D" fols* =(" 99( and 9: portrays the pop!larity of the recitation of the Rosary as a tr!ly re#ar0a%le feat!re of the de(otion to Mary in the Islands* -ee also the report of +r* Antonio Cloche in the 'o#inican archi(es of -anto To#as" Li%ros" To#o <>" fol* )==* The case of Ba%!yanes

(i(idly tells !s of the perse(erance of the nati(e co##!nities in their faith thro!gh the Rosary de(otion in spite of the total lac0 of priests for #any years* Cf* Cartas de Pro(inciales" To#o 3" fol* )=/( in the 'o#inican Archi(es of -anto 'o#ingo" F!e&on City* D The no(ena in preparation for the feast of 2!r Lady of Lo!rdes" ))th of +e%r!ary" #a0es the /nd of +e%r!ary" feast of La Candelaria and first day of the no(ena" do!%ly dear to the de(otees* )> Vario!s instit!tions or practices associated $ith or dedicated to the Blessed Virgin Mary are fo!nd al#ost e(ery$hereE the Legion of Mary" so flo!rishing in so#e diocesesG the -at!rday de(otions practised in othersG or e(en the recitation of the Angel!s" a practice $hich in so#e #!nicipalities ta0es on a p!%lic character %eca!se of #!nicipal ordinances pro(iding for the cessation of all traffic d!ring the ti#e of the recitation* All these are signs that the (eneration of Mary has %eco#e a tr!e part of the religio!s life of the people* -ince this letter does not intend to present a co#plete socio5religio!s pict!re of the Christian life and in partic!lar the (eneration of o!r faithf!l to the Blessed Virgin Mary" $hat $e offer here is neither co#plete nor e8ha!sti(e* Ho$e(er it is s!%stantially correct" data and details ha(ing %een ta0en fro# relia%le so!rces and confir#ed %y a rapid s!r(ey #ade in practically all the ecclesiastical territories of the Philippines* The ans$ers to 1!estionnaires sent to all 2rdinaries for the places of their 4!risdiction and their e(al!ation %y persons in a position to 0no$ the facts and capa%le of interpreting the# coro%orate the essential findings presented here* In this sense also this letter #ay $ell %e not only an enco!rage#ent %!t a starting point of research and reflection on the (ario!s aspects in(ol(ed in $hat #ay %e called religio!s 6fol0 practices6 a#ong the a(erage +ilipino* )) These are the na#es #ost fre1!ently !sedE Concepcion"" Nati(idad" P!rificacion" 'olores" As!ncion" Rosario" G!adal!pe" Pilar" Car#en" Lo!rdes" Pa&" -ocorro" Re#edios" Cons!elo" Victoria" Nie(es" Milagros" Candelaria" Mercedes" -al(acion" Estrella" A#paro" +ati#a" etc* )/ Constit!tion on the -acred Lit!rgy" arts* )>/5)>3* )3 This c!sto# is fo!nd in se(eral placesG so#e of the# are $ell50no$n e(en to (isitors fro# o!tside the to$n* In so#e to$ns and %arrios the pan!n!l!yan is done $ith the !se of stat!es" in others a co!ple representing ,oseph and Mary 0noc0 at different shrines erected along the road or si#ply go fro# ho!se to ho!se" ending !p in the Ch!rch for the #idnight Mass* )9 It is to %e noted that in #any %arrios $here there is no resident priest" the religio!s preparation for Christ#as 55 and not seldo# the cele%ration of

Christ#as itself 55 is done paralit!rgically* The cere#ony consists in the recitation of the rosary interspersed $ith hy#ns s!ng %et$een the decades and the Litany of Loretto s!ng at the (ery end 55 often in Latin* The cele%ration ta0es the place of the Ag!inaldo Mass and of the Mass at Christ#as night* ): The -al!%ong ?6#eeting6@ is !s!ally held %efore Mass* The central e(ent in this procession is the #eeting of i#ages of the 'olorosa and the Risen Christ as an appointed spot* In so#e places a little girl dressed as an 6angel6 ascends the platfor# and sings the Regina Caeli to 2!t Lady" after $hich she stoops and re#o(es the %lac0 (eil of 2!r Lady" th!s re(ealing an e#%roidered $hite (eil* This c!sto# offers a clear e8a#ple of the dra#atic e#pathy $ith $hich the people in general identify the#sel(es $ith the Mother of Christ* )< Mariano Pilapil* Iasaysayan ng Pasiong Mahal ni Hes!cristong Panginoon Natin* ManilaE A0latang L!nas" )D=>* The first edition $as p!%lished in )CC9* )= The finding of the Cross %y -ta* Helena also has its place in the Pasiyon $hich ends $ith a prayer to Mary* .hen the reading of the Passion ta0es place in pri(ate ho!ses 55as it often does 55 it is not rare to find that together $ith one of the fa(orite i#ages of o!r s!ffering Lord" the stat!e of 2!r Lady of -orro$s is also (enerated* )C The Pieta is often e8hi%ited" altho!gh not !ntil Good +riday" portraying Christ in the ar#s of His Mother* In fact" on Good +riday at the end of the procession" the places of greatest pro#inence are gi(en to the i#age of Christ ready for %!rial and of Mary" the Mother of -orro$s* )D +or the description of +lores de Mayo" see Area Hand%oo0 of the Philippines " (ol* I" HRA+5)<* Connectic!tE Kni(ersity of Chicago" )D::" pp* <>35<>D* The fact that the greatest n!#%er of to$n fiestas in the Tagalog region" for instance" is cele%rated in May co!ld %e e8plained not necessarily for religio!s reasons %!t perhaps also %eca!se May falls $ithin the dry season* +or #any details of other a%o(e5#entioned practices see also the sa#e $or0" pp* :3)5<C)* /> Less flo!rishing today is the practice fro# pre5Vatican II days of singing the -al(e Regina on -at!rdays" altho!gh it still contin!es in so#e localities* /) The official stand of the Philippine Independent Ch!rch regarding the (eneration of Mary is as follo$sE 6)9* The Blessed Virgin MaryE The Virgn Mary $as chosen %y God to %e the Mother of ,es!s Christ* As ,es!s Christ is tr!ly God and Mary is the Mother of ,es!s Christ" she is the Mother of God in His h!#an generation* -he $ho# God honored is to %e honored a%o(e all*6

?6'eclaration of +aith and Articles of Religion of the Philippine Independent Ch!rch"6 The +ilipino Missal" ManilaE The -!pre#e Co!ncil of Bishops" )D<D" p* V* -ee also n* )< of the sa#e 'eclaration*@ // Cf* Marialis C!lt!s ?MC@" n* 3C" and LG" n* <=* /3 MC" n* 3>* /9 +or a second le(el of %i%lical i#print on Marian de(otion" see Part II at the end of the section on Mary in -cript!re" n* 9C* /: A Marian #eaning is discerni%le in the 2ld Testa#ent in the light of the Ne$ Testa#ent and Tradition* The #ain te8ts are Genesis 3E): on the en#ity %et$een the serpent and the $o#anG and Isaiah =E)9 on the #aiden $ho $ill gi(e %irth to E##an!el* /< ,oel /E/)5/=G Bechariah DED5)>G -ephaniahO-ophonia 3E)95)=* /= In the -ept!agint (ersion* /C Genesis /<E/9G /CE):G 9<E9G E8od!s 3E)/G ,!dges <E)/*)<* /D This interpretation of L!0e )E/C does not detract fro# the traditional doctrine a%o!t Mary s f!llness of grace* Thro!gh an approach and ter#inology f!lly consonant $ith %i%lical practice this interpretation esta%lishes the %asis for the theological de(elop#ent $hich" at a stage" $ill gi(e a ne$ e#phasis 55 the o%4ecti(e one 55 to the ter# 6grace*6 3> A f!rther ela%oration of the Magnificat s social i#plications $ill %e #ade in Part III* 3) In the Bi%le 6the poor6 ?ANA.IM@ denotes the pio!s" hard$or0ing" h!#%le fol0" (ery often oppressed and persec!ted" $ho loo0 for rede#ption fro# God alone* This religio!s spirit of %asic h!#ility %efore God can also e#%race those $ho !se their $ealth in a detached and genero!s #anner 55 s!ch as ,oseph of Ari#athea ?Matthe$ /:E:=@ and Bacchae!s in his con(ersion ?L!0e )DEC@* 3/ The Para%le of the -o$er" especially CEC and its e8planation" especially CE):G the Para%le of the La#p" especially CE)C* In Matthe$ and Mar0 the saying co#es right %efore the Para%le of the -o$er* Moreo(er" in Mar0 it is the concl!sion of a story started in Mar0 3E/)* 33 +or the di#ension of prayer see L!0e 3E/)G :E)<G <E)/G DE/CG ))E)5)3G )CE)5C* 39 Cf* ,ohn )E)D5:)* The partic!lar title of 6#other6 gi(en to Mary is to %e !nderstood according to the tho!ght of ,ohn )E)9" 6The .ord $as #ade flesh"

he li(ed a#ong !s ?he #ade his ta%ernacle a#ong !s@" and $e sa$ his glory*6 Mary as 6the #other of ,es!s6 is the one $ho ga(e 6flesh6 to the eternal .ordG the one in $ho# he too0 6flesh6 in order to #anifest his glory to all* 3: Cf* ,ohn =E3>G CE/>G )/E/35/=G )3E)" )=E)* 3< -ee A#os DE9G Isaiah /:E<G ,ere#iah 3)5)/G ,oel 9E)C* 3= Part of s!ch %enefits" as !nderstood %y Mary" $o!ld %e #aterialE the act!al gi(ing of $ine to %e dr!n0 %y the festi(e cro$d* 3C .hy did he do itJ ,ohn has %een interpreted %y so#e e8egetes as i#plying that ,es!s perfor#ed the 6sign6 to re$ard Mary s faith and also in consideration of the f!t!re role to %e gi(en to Mary as the associate of ,es!s in %esto$ing #essianic %enefits to #en* A certain relationship %et$een Cana and Cal(ary %eca!se of the ter#s 6ho!r6 and 6$o#an6 in %oth can hardly %e denied* 3D Cf* Matthe$ //E/G /:E)>G L!0e )/E3<* 9> In the Boo0 of Re(elation" ch* )/" a $o#an is presented as a sy#%ol of the people fro# $ho# ca#e the Messiah and $ho are in(ol(ed in the str!ggle against -atan* It $o!ld %e inacc!rate" ho$e(er" to si#ply say that the $o#an 6adorned $ith the s!n" standing on the #oon" and $ith t$el(e stars on her head for a cro$n6 ?Apocalypse )/E)@" is Mary* Actions attri%!ted to this $o#an" li0e 6crying alo!d in the pangs of child%irth6 ?)/E/@ and escaping to the desert in order to escape fro# the dragon $hen the Child $as ta0en into hea(en ?)/E:5<@" are not applica%le to Mary* -cholars agree that the $o#an as descri%ed here sy#%oli&es the People of God of %oth testa#ents* B!t since this $o#an is descri%ed as gi(ing %irth to Christ ?)/E:@" Mary is all!ded to" and later Christian tradition $ill identify this $o#an5sy#%ol as Mary* 9) -t Cyril of Ale8andria" Letter 9 ?to Nestori!s@" PG ==" 9<59=* 9/ -t* Irenae!s" Against Heresies" %0* :" ch* )D" n* )" PG =" ))=:* 93 -t* ,!stin" 'ialog $ith Trypho" n* )>>" PG <" =>D* 99 -t* Irenae!s" op* cit* 9: Cf* LG" n* :3* 9< -t* Epiphani!s" Against Heresies" %0* 3" (ol* /" n* =C" PG 9/" =/C* 9= LG" n* :3* 9C -t* A!g!stine" 2n Christian Virginity" ch* :" PL 9>" 3DD*

9D Cf* AA- " (ol* :<" )D<9" pp* )>):5)>)C* 6+or 4!st as the di(ine Maternity is the ca!se of Mary s sing!lar relationships $ith Christ and the reason for her %eing in(ol(ed in Christ s $or0 for the sal(ation of #an0ind" so too the di(ine Maternity is the so!rce of those relationships that e8ist %et$een Mary and the Ch!rchG since Mary is the Mother of Christ" $ho" as soon as He too0 on a h!#an nat!re in her (irginal $o#%" !nited to Hi#self as its Head His Mystical Body $hich is the Ch!rch* And so Mary is the Mother of all the faithf!l and the %ishops" $hich #eans of the Ch!rch6 ?Translation in The Pope -pea0s" (ol* )>" )D<95<:" p* )3D@* :> In this conte8t theologians !se the distinction %et$een gratia re#issionis and gratia praeser(ationis* The $ords of the definition in the B!ll Ineffa%ilis of Pio!s I7 areE 6.e declare" prono!nce and defineE the doctrine that #aintains that the #ost Blessed Virgin Mary in the first instant of her conception" %y a !ni1!e grace and pri(ilege of the o#nipotent God and in consideration of the #erits of Christ ,es!s the -a(ior of the h!#an race" $as preser(ed free fro# all stain of original sin" is a doctrine re(ealed %y God and therefore #!st %e fir#ly and constantly held %y all the faithf!l*6 ?The Ch!rch Teaches* 'oc!#ents of the Ch!rch in English Translation* -t* Lo!is" Mo*E B* Herder Boo0 Co*" )D::" n* :)>" p* />C@ :) AA-" (ol* 9/" )D:>" p* ==>* :/ 2fficial Latin te8t of Arch%ishop Ed!ardo Pironio s report in 'e E(angeli&atione M!ndi H!i!s Te#poris " Pars Prior" Relationes F!i%!s M!t!a Co##!nicatio E8perientiar!# introd!cit!r" -ynod!s Episcopor!#* Typis Polyglottis Vaticanis" MCML77IV" pp* )D533* 2n Pop!lar Religiosity" nn* =5)>* -ee also a s!##ary of his report in L 2sser(atore Ro#ano" 2cto%er )=" )D=9" and E(angeli&ation in Asia TodayE Part II" Bishops -ynod )D=9" CBIOL-T" pp* :D5<)* :3 I%id*" n* =* :9 I%id* :: I%id*" n* )>* :< I%id* := LG" n* ::* :C MC" n* 3:* :D I%id*" n* 3<* <> I%id*" n* 3=* <) )D=) -ynod of Bishops" 6,!stice in the .orld"6 Introd!ction*

</ LG" n* <9* 6Ecclesia ei!s PMariaeQ arcana# sanctitate# conte#plans et caritate# i#itans****6 Arts* <35<9 present Mary as the type of the Ch!rch in her condition of Mother and Virgin* <3 Constit!tion on the -acred Lit!rgy" n* )>3* <9 LG" n* :C*

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