Letter from the Congregation for Catholic
Education
Rome, 25 March 1988
Introduction
1. The Second Extraordinary Assembly of the Synod of Bishops
which was held in 1985 for "the celebration, verification and
promotion of Vatican Council II" [Synodus Episcoporum,
Ecclesia sub Verbo Dei mysteria Christi celebrans pro salute
mundi. Relatio finalis (Civitas Vaticana 1985), I,
2.], affirmed that "special attention must be paid to the
four major Constitutions of the council"
[Ibid., I, 5.], in order to implement a
programme "having as its object a new, more extensive and deeper
knowledge and reception of the Council" [Ibid.,
I, 6.].
On his part, His Holiness Pope John Paul II has explained that
the Marian Year is meant "to promote a new and more careful
reading of what the Council said about the Blessed Virgin Mary,
Mother of God, in the mystery of Christ and of the Church"
[Ioannes Paulus PP. II, Litt. Enc.
Redemptoris Mater (25 Martii 1987) 48: AAS 79
(1987), 427].
In the light of these developments the Congregation for
Catholic Education addresses this present Circular Letter to
theological faculties, to seminaries and to other centres of
ecclesiastical studies in order to offer some reflections on the
Blessed Virgin and to emphasize that the promotion of knowledge,
research and piety with regard to Mary of Nazareth is not to be
restricted to the Marian Year, but must be permanent since the
exemplary value and the mission of the Virgin are permanent. The
Mother of the Lord is a "datum of divine Revelation" and
a "maternal presence" always operative in the life of the Church
[Cf. RM, 1, 25].
I. The Virgin Mary: An Essential datum of the
Faith and the Life of the Church
The wealth of Marian doctrine
2. The history of dogma and theology bears witness to the
Church's faith about, and constant attention to, the Virgin Mary
and to her mission in the history of salvation. Such attention is
already evident in some of the New Testament writings and in a
number of pages by authors in the sub-apostolic age.
The first symbols of the faith and, successively, the dogmatic
formulas of the Councils of Constantinople (381), of Ephesus
(431) and of Chalcedon (451) are evidence of the developing
appreciation of the mystery of Christ, true God and true man, and
at the same time of the progressive discovery of the role of Mary
in the mystery of the Incarnation, a discovery which led to the
dogmatic definition of Mary's divine and virginal motherhood.
The attention of the Church to Mary of Nazareth runs through
the centuries, with many pronouncements about her being made.
Without underestimating the blossoming which Mariological
reflection produced in earlier periods of history, here we draw
only on the more recent.
3. We recall the doctrinal importance of the dogmatic Bull
Ineffabilis Deus (8 December 1854) of Pius IX, the
Apostolic Constitution Munificentissimus Deus (1
November 1950) of Pius XII, and the dogmatic Constitution
Lumen Gentium (21 November 1964), chapter VIII of which
is the fullest and most authoritative synthesis of Catholic
doctrine about the Mother of the Lord ever to have been compiled
by an ecumenical council. Also to be remembered for their
theological and pastoral significance are other documents such as
Professio Fidei (30 June 1968), the Apostolic
Exhortation Signum Magnum (13 May 1967) and
Marialis Cultus (2 February 1974) of Paul VI, as well as
the Encyclical Redemptoris Mater (25 March 1987) of John
Paul II.
4. It is also important to remember the influence of several
"movements" which in several ways and from various points of view
raised interest in the person of the Virgin and considerably
influenced the composition of the Constitution
Lumen Gentium: the biblical movement, which underlined
the primary importance of the Sacred Scriptures for a
presentation of the role of the Mother of the Lord, truly
consonant with the revealed Word; the patristic movement, which
put Mariology in contact with the thought of the Fathers of the
Church so that its roots in Tradition could be more deeply
appreciated; the ecclesiological movement, which contributed
abundantly to the reconsideration and deepening appreciation of
the relationship between Mary and the Church; the missionary
movement, which progressively discovered the value of Mary of
Nazareth, the first to be evangelized (cf. Lk 1:26-38) and the
first evangelizer (cf. Lk 1:39-45), fount of inspiration in her
commitment to the spreading of the Good News; the liturgical
movement, which initiated a rich and rigorous study of the
various liturgies and was able to document the way the rites of
the Church testified to a heartfelt veneration towards Mary, the
"ever-Virgin, Mother of Jesus Christ, our Lord and God"
[Missale Romanum, Prex Eucharistica
I, Communicantes.]; the ecumenical movement,
which called for a more exact understanding of the person of the
Virgin in the sources of Revelation, identifying more exactly the
theological basis of Marian piety.
The Marian Teaching of Vatican II
5. The importance of chapter VIII of Lumen Gentium lies
in the value of its doctrinal synthesis and in its formulation of
doctrine about the Blessed Virgin in the context of the mystery
of Christ and of the Church. In this way the Council:
A. In Relation to the Mystery of Christ
6. According to the doctrine of the Council, the relationship
between Mary and God the Father derives from her role in relation
to Christ. "When the time had fully come, God sent forth his Son,
born of a woman ... so that we might receive adoption as sons"
(Gal 4:4-5) [LG, 52]. Mary, therefore,
who, by her condition, was the Handmaid of the Lord (cf. Lk
1:38,48), "received the Word of God in her heart and in her body,
and gave life to the world", becoming by grace " Mother of
God."[Cf. LG, 53]. In view of this
unique mission, God the Father preserved her from original sin,
enriched her with an abundance of heavenly gifts and, in the plan
of his Wisdom "willed that consent of the predestined mother
should precede the Incarnation" [LG, 56].
7. The Council, explaining the participation of Mary in the
history of salvation, expounded, first of all the multiple
aspects of the relationship between the Virgin and Christ:
8. The relationship between Mary and the Holy Spirit is also to
be seen in the light of Christ: "She is, at it were, fashioned
and formed into a new creature" [LG, 56.]
by the Holy Spirit, and, in a special way, is his temple
[Cf. LG, 53.]; through the power of the
same Spirit (cf. Lk 1:35) she conceived in her virginal womb and
gave Jesus Christ to the world
[Cf. LG, 52, 63, 65]. During the
Visitation the gifts of the Messiah flowed through her: the
outpouring of the Holy Spirit on Elizabeth, the joy of the future
Precurser (cf. Lk 1:41).
Full of faith in the promise of the Son (cf. Lk 24:49), the
Virgin is present, praying in the midst of the community of
disciples: Persevering with them in one accord, we see Mary "
prayerfully imploring the gift of the Spirit, who had already
overshadowed her in the Annunciation:
[LG, 59].
B. In relation to the mystery of the Church
9. For Christ, and therefore also for the Church, God willed and
predestined the Virgin from all eternity. Mary of Nazareth
is:
Post-Conciliar Marian Developments
10. During the years immediately following the Council, work by
the Holy See, by many episcopal conferences, and by famous
scholars, illustrating the teaching of the Council and responding
to the problems that were emerging gradually, gave a new
relevance and vigor to reflection on the Mother of the Lord.
The Apostolic Exhortation Marialis Cultus and the
Encyclical Redemptoris Mater have made a particular
contribution to this Mariological reawakening.
This is not the place to list completely all the various sectors
of post-conciliar reflection on Mary. However it seems useful to
illustrate some of them in summary as example and stimulus to
further research.
11. Biblical exegesis has opened new frontiers for Mariology,
ever dedicating more attention to the inter-testamental
literature. Some texts of the Old Testament, and especially the
New Testament parts of Luke and Matthew on the infancy of Jesus
and the Johannine pericopes, have been the object of continuous
and deep study, the results of which have reinforced the biblical
basis of Mariology and considerably enriched its themes.
12. In the field of dogmatic theology, the study of Mariology has
contributed in the post-conciliar debate to a more suitable
illustration of dogmas brought about in: the discussion on
original sin (dogma of the Immaculate Conception), on the
Incarnation of the Word (dogma of the virginal conception of
Christ, dogma of the divine maternity), on grace and freedom
(doctrine of the cooperation of Mary in the work of salvation),
on the ultimate destiny of man (dogma of the Assumption). This
has required critical study of the historical circumstances in
which these dogmas were defined, and of the language in which
they were formulated, understanding them in the light of the
insights of biblical exegesis, of a more rigorous understanding
of Tradition, of the questions raised by the human sciences and
with a refutation of unfounded objections.
13. The study of Mariology has taken great interest in the
problems connected with devotion to the Blessed Virgin. There has
been research into the historical roots of the devotion,
[Six International Marian Congresses, organized by the
Pontificia Accademia Mariana Internazionale, held between 1967
and 1987, systematically studied manifestations of Marian piety
from the 1st to the 20th centuries], study of its
doctrinal foundation, of its place in the "one Christian
devotion", [Paulus PP. VI, Adh. Ap.
Marialis Cultus, (2 Februarii 1974) Intr.: AAS 66
(1974), 114.] evaluation of its liturgical expression and
its multiple manifestations of popular piety, and a deepening
appreciation of their mutual relationship.
14. Mariology has also been especially considered in the field
of ecumenism. With regard to the Churches of the Christian East,
John Paul II has underlined " how profoundly the Catholic Church,
the Orthodox Church and the ancient Churches of the East feel
united by love and praise of the "Theotokos"
[Redemptoris Mater, 31.], on his part,
Dimitrios I, the Ecumenical Patriarch, has noted that "our two
sister Churches have maintained throughout the centuries
unextinguished the flame of devotion to the most venerated person
of the all-holly Mother of God', [Dimitrios I,
Homily given on 7th December 1987 during the celebration of
Vespers at St. Mary Major(Rome): L'Osservatore Romano
(Eng. Ed. 21-28 Dec. 1987), p. 6.], and he went on to say
that "the subject of Mariology should occupy a central position
in the theological dialogue between our Churches ... for the full
establishment of our ecclesial communion"
[ibid., 6.].
With regard to the Reformation Churches, the post-conciliar
period has been characterized by dialogue and by the thrust
towards mutual understanding. This has brought an end to the
centuries-old mistrust, and has led to a better knowledge of
respective doctrinal positions; it has also led to a number of
common initiatives in research. Thus, at least in some cases, it
has been possible to understand both the dangers in "obscuring"
the person of Mary in ecclesial life, and also the necessity of
holding to data of Revelation [The Ecumenical Directory
provides guidelines for a Mariological formation which is
attentive to ecumenical needs: Secretariatus ad Christianorum
Unitatem Fovendam, Spiritus Domini (16 Aprilis 1970):
AAS 62 (1970), 705-724].
During these years, in the area of inter-religious discourse,
Mariology has studied Judaism, source of the "Daughter of Sion".
It has also studied Islam, in which Mary is venerated as holy
Mother of Christ.
15. Post-conciliar Mariology has given renewed attention to
anthropology. The Popes have repeatedly presented Mary of
Nazareth as the supreme expression of human freedom in the
cooperation of man with God, who "in the sublime event of the
Incarnation of his Son, entrusted himself to the ministry, the
free and active ministry of woman".
[Redemptoris Mater, 46].
In the convergence of the data of faith and the data of the
anthropological sciences, when these turn their attention to Mary
of Nazareth, one understands more clearly that the Virgin is both
the highest historical realization of the Gospel [Cf. III
Conferencia General del Episcopado Latino-Americano (Puebla
1979), La evangelizacion en el presente y en el futuro de
America Latina (Bogota 1979), 282.], and the woman
who, through her self-control, her sense of responsibility, her
openness to others and to the spirit of service, her strength and
her love, is the most completely realized on the human level.
For example, the necessity has been noted:
16. New themes and treatments from new points of view have
emerged in post-conciliar Mariology; the relationship between the
Holy Spirit and Mary; the problem of inculturation of Marian
doctrine and forms of Marian piety; the value of the
via pulchritudinis for advancing in knowledge of Mary
and the capacity of the Virgin to stimulate the highest
expressions of literature and art; the discovery of the
significance of Mary in relation to some urgent pastoral needs in
our time (pro-life, the option for the poor, the proclamation of
the Word ...); the revaluation of the " Marian dimension of the
life of a disciple of Christ".
[Redemptoris Mater, 45.]
The Encyclical "Redemptoris Mater" of John Paul II
17. In the wake of Lumen Gentium and of the magisterial
documents which followed the Council comes the Encyclical
Redemptoris Mater of John Paul II, which confirms the
Christological and ecclesiological approach to Mariology that
clearly reveals the wide range of its contents.
Through a prolonged meditation on the exclamation of Elizabeth,
"Blessed is she who believed" (Lk 1:45) the Holy Father
thoroughly studies the multiple aspects of the "heroic faith" of
the Virgin, which he considers "a kind of key which unlocks for
us the innermost reality of Mary"
[ibid., 19.], and he illustrates the
"maternal presence" of the Virgin in the pilgrimage of faith
according to two lines of thought, one theological, the other
pastoral and spiritual:
Redemptoris Mater as whole can be considered the
Encyclical of the "maternal and active presence" of Mary in the
life of the Church: [Cf. ibid., 1, 25.]
in the pilgrimage of faith, in the worship of the Lord, in the
work of evangelization, in progressive configuration to Christ,
in ecumenical endeavour.
The Contribution of Mariology to Theological Research
18. The history of theology shows that an understanding of the
mystery of the Virgin contributes to a more profound
understanding of the mystery of Christ, of the Church and of the
vocation of man
[Cf. Lumen Gentium, 65.]. Similarly, the
close link of the Virgin with Christ, with the Church and man
throws light on the truth about Mary of Nazareth.
19. In Mary in fact "everything is relative to Christ".
[Marialis Cultus, 25]. In consequence,
"only in the mystery of Christ is her mystery fully made clear".
[Redemptoris Mater, 4; cf. ibid.,
19]. The more the Church deepens her appreciation of the
mystery of Christ, the more it understands the singular dignity
of the Mother of the Lord and her role in the history of
salvation. But, in a certain measure, the contrary is also true:
the Church, through Mary, that "exceptional witness to the
mystery of Christ", [Ibid., 27.], has
deepened its understanding of the mystery of the kenosis of the
"Son of God" (Lk 3:38; cf. Phil 2:5-8) who became in Mary "Son of
Adam" (Lk 3:38), and has recognized more clearly the historical
roots of the "Son of David" (cf. Lk 1:32), his place among the
Hebrew people, his membership in the "poor of Yahweh".
20. Everything about Mary -- privileges, mission, destiny -- is
also intrinsically referable to the mystery of the Church. In the
measure in which the mystery of the Church is understood the more
distinctly does the mystery of Mary become apparent.
Contemplating Mary, the Church recognizes its origins, its
intimate nature, its mission of grace, its destiny to glory, and
the pilgrimage of faith which it must follow
[Cf. ibid., 2.].
21. Finally, in Mary everything is referable to the human race,
in all times and all places. She has a universal and permanent
value. She is "our true sister",
[Marialis Cultus, 56.], and "because she
belongs to the offspring of Adam she is one with all human beings
in their need for salvation" [Lumen Gentium,
53]. Mary does not disappoint the expectations of
contemporary man. Because she is the "perfect follower of Christ"
[Marialis Cultus, 35.] and the woman
most completely realized as a person, she is a perennial source
of fruitful inspiration.
For the disciples of the Lord the Virgin is a great symbol: a
person who achieves the most intimate aspirations of her
intellect, of her will and of her heart, being open through
Christ in the Spirit to the transcendence of God in filial
dedication, taking root in history through hardworking service of
others.
As Paul VI wrote, "Contemplated in the episodes of the gospels
and in the reality which she already possesses in the City of
God, the Blessed Virgin Mary offers a calm vision and a
reassuring word to modern man, torn as he often is between
anguish and hope, defeated by the sense of his own limitations
and assailed by limitless aspirations, troubled in his mind and
divided in his heart, uncertain before the riddle of death,
oppressed by loneliness while yearning for fellowship, a prey to
boredom and disgust. She shows forth the victory of hope over
anguish, of fellowship over solitude, of peace over anxiety, of
joy and beauty over boredom and disgust, of eternal vision over
earthly ones, of life over death"
[Ibid., 57].
22. "Among all believers she is like a 'mirror' in which are
reflected in the most profound and limpid way 'the mighty works
of God' (Acts 2:11)", [Redemptoris Mater,
25.], which theology has the task of illustrating. The
dignity and importance of Mariology, therefore, derive from the
dignity and importance of Christology, from the value of
ecclesiology and pneumatology, from the meaning of supernatural
anthropology and from eschatology: Mariology is closely connected
with these tracts.
II. The Virgin Mary in Intellectual and Spiritual
Formation
Research in Mariology
23. The data expounded in the first part of this Letter show that
Mariology is alive and active in relevant questions in matters
doctrinal and pastoral. However it is necessary that the study of
Mariology, together with attention to the pastoral problems which
are emerging gradually, attend to rigorous research, conducted
according to scientific criteria.
24. The words of the Council apply: "Sacred theology rests on the
written word of God, together with sacred Tradition, as its
primary and perpetual foundation. By scrutinizing in the light of
faith all truth stored up in the mystery of Christ, theology is
most powerfully strengthened and constantly rejuvenated by that
word". [Dei Verbum, 24]. The study of
the sacred Scriptures, therefore, must be the soul of Mariology
[Cf. ibid., 24; Optatam Totius,
16].
25. Further, the study of Tradition is essential to research in
Mariology because, as Vatican II teaches, "sacred Tradition and
sacred Scripture form one sacred deposit of the word of God,
which is committed to the Church". [Dei Verbum,
10]. The study of Tradition shows how particularly
fruitful in quality and quantity is the Marian patrimony of the
various Liturgies and of the Fathers of the Church.
26. Research into Scripture and Tradition, conducted according to
the most fruitful methods and with the most reliable instruments
of critical enquiry, must be guided by the Magisterium since "the
task of authentically interpreting the word God, whether written
or handed on, has been entrusted exclusively to the living
teaching office of the Church" [Cf. ibid.,
10]. This research must also integrate and be
strengthened by the more secure fruits of learning in
anthropology and the human sciences.
The Teaching of Mariology
27. Considering the importance of the Virgin in the history of
salvation and in the life of the people of God, and after
promptings of Vatican Council II and of the Popes, it would be
unthinkable that the teaching of Mariology be obscured today: it
is necessary therefore that it be given its just place in
seminaries and theological faculties.
28. Such teaching, consisting of a "systematic treatment" will
be:
29. Teaching thus given will avoid one-sided presentations of the
figure and mission of Mary, presentations which are detrimental
to the whole vision of her mystery. Sound teaching will be a
stimulus to deep research -- in seminaries and through the
writing of licence and doctoral theses-into the sources of
Revelation and the documents. Mariological study can also profit
from interdisciplinary teaching.
30. It is necessary, therefore, that every centre of theological
study -- according to its proper physiognomy -- plan that in its
Ratio studiorum the teaching of Mariology be included,
having the characteristics listed above; and, consequently, with
the teachers of Mariology being properly qualified.
31. With regard to this latter point, we would draw attention to
the Norms of the Apostolic Constitution
Sapientia Christiana which provide for licences and
doctorates in theology, specializing in Mariology. [This
Congregation has been pleased to note the dissertations for the
licence or doctorate in theology which have treated Mariological
themes. Persuaded of the importance of such studies and desiring
their increase, in 1979 the Congregation instituted the "licence
or doctorate in theology with specialization in Mariology" (cf.
Ioannes Paulus PP. II, Const. Ap. Sapientia Christiana
(15 Aprilis 1979), Appendix II ad art. 64 "Ordinationum", n. 12:
AAS71 (1979), 520. Two centres offer this specialization: the
Pontifical "Marianum" Faculty of Theology in Rome, and the
International Marian Research Institute, University of Dayton,
Ohio, U.S.A. which is linked to the "Marianum".].
Mariology and Pastoral Service
32. Like every other theological discipline, Mariology has a
precious contribution to make to pastoral life.
Marialis Cultus affirms that "devotion to the Blessed
Virgin, subordinated to worship of the divine Saviour and in
connection with it, also has great pastoral effectiveness and
constitutes a force for renewing Christian living"
[Marialis Cultus, 57]. Also, Mariology
is called to make its contribution to the work of evangelization
[Cf. Sapientia Christiana, 3].
33. Mariological research, teaching and pastoral service tend to
promotion of the authentic Marian piety which should characterize
the life of every Christian, especially those who are dedicated
to theological studies and who are preparing for the priesthood.
The Congregation for Catholic Education draws the attention of
seminary educators to the necessity of promoting an authentic
Marian piety among seminarians who will one day be principal
workers in the pastoral life of the Church.
Vatican II, treating the necessity of seminarians having a
profound spiritual life, recommended that seminarians "should
love and honour the most Blessed Virgin Mary, who was given as a
mother to his disciple by Christ Jesus as he hung dying on the
cross" [Optatam Totius, 8].
For its part, this Congregation, conforming to the thought of
the Council, has underlined many times the value of Marian piety
in the formation of seminarians:
Conclusion
The Code of Canon Law, treating of the formation of
candidates for the priesthood, recommends devotion to the Blessed
Virgin Mary so that, nourished by the exercises of piety, the
student may acquire the spirit of prayer and be strengthened in
their vocation [Cf. Codex Iuris Canonici, can.
246, par. 3].
34. With this letter the Congregation for Catholic Education
wishes to reaffirm the necessity of furnishing seminarians and
students of all centres of ecclesiastical studies with
Mariological formation which embraces study, devotion and
life-style. They must:
35. There are numerous advantages to be derived from an adequate
Mariological formation in which the ardour of faith and the
commitment to study are harmoniously composed:
36. The study of Mariology holds as its ultimate aim the
acquisition of a sound Marian spirituality, an essential aspect
of Christian spirituality. On his pilgrim way to the measure of
the stature of the fullness of Christ (Eph 4:13), knowing the
mission which God has entrusted to the Virgin in the history of
salvation and in the life of the Church, the Christian takes her
as "mother and teacher of the spiritual life"
[Cf. Marialis Cultus, 21;
Collectio missarum de b. Maria Virgine, form.
32.]; with her and like her, in the light of the
Incarnation and of Easter, he impresses on his very existence a
decisive orientation towards God through Christ in the Spirit, in
order to express by his life in the Church the radical message of
the Good News, especially the commandment of love (cf. Jn 15:12).
Your Eminence, Your Excellencies, Reverend Rectors of
Seminaries, Reverend Presidents and Deans of Ecclesiastical
Faculties, we trust that these brief guidelines will be
responsibly received by teachers and students and will bring
forth welcome fruits.
Wishing you the abundance of God's blessing, we remain,
Yours devotedly in Our Lord,
William Cardinal Baum
Prefect
Antonio M. Javierre Ortas
Tit. Archbishop of Meta
Secretary
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