PART ONE
Devotion to the Blessed Virgin Mary in the Liturgy
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1. As we prepare to discuss the place which the Blessed Virgin Mary occupies in Christian worship, we must first turn our attention to the sacred liturgy. In addition to its rich doctrinal content, the liturgy has an incomparable pastoral effectiveness and a recognized exemplary conduct for the other forms of worship. We would have liked to take into consideration the various liturgies of the East and the West, but for the purpose of this document we shall dwell almost exclusively on the books of the Roman Rite. In fact, in accordance with the practical norms issued by the Second Vatican Council,(9) it is this Rite alone which has been the object of profound renewal. This is true also in regard to expressions of veneration for Mary. This Rite therefore deserves to be carefully considered and evaluated.
Section One
The Blessed Virgin in the Revised Roman Liturgy
2. The reform of the Roman liturgy presupposed a careful restoration of its General Calendar. This Calendar is arranged in such a way as to give fitting prominence to the celebration on appropriate days of the work of salvation. It distributes throughout the year the whole mastery of Christ, from the Incarnation to the expectation of His return in glory,(10) and thus makes it possible in a more organic and closely-knit fashion to include the commemoration of Christ's Mother in the annual cycle of the mysteries of her Son.
3. For example, during Advent there are many liturgical references to Mary besides the Solemnity of December 8, which is a joint celebration of the Immaculate Conception of Mary, of the basic preparation (cf. Is. 11:1, 10) for the coming of the Savior and of the happy beginning of the Church without spot or wrinkle.(11) Such liturgical references are found especially on the days from December 17 to 24, and more particularly on the Sunday before Christmas, which recalls the ancient prophecies concerning the Virgin Mother and the Messiah(12) and includes readings from the Gospel concerning the imminent birth of Christ and His precursor.(13)
4. In this way the faithful, living in the liturgy the spirit of Advent, by thinking about the inexpressible love with which the Virgin Mother awaited her Son,(14) are invited to take her as a model and to prepare themselves to meet the Savior who is to come. They must be "vigilant in prayer and joyful in...praise."(15) We would also remark that the Advent liturgy, by linking the awaiting of the Messiah and the awaiting of the glorious return of Christ with the admirable commemoration of His Mother, presents a happy balance in worship. This balance can be taken as a norm for preventing any tendency (as has happened at times in certain forms of popular piety) to separate devotion to the Blessed Virgin from its necessary point of reference-Christ. It also ensures that this season, as liturgy experts have noted, should be considered as a time particularly suited to devotion to the Mother of the Lord. This is an orientation that we confirm and which we hope to see accepted and followed everywhere.
5. The Christmas season is a prolonged commemoration of the divine, virginal and salvific motherhood of her whose "inviolate virginity brought the Saviour into the world."(16) n fact, on the Solemnity of the Birth of Christ the Church both adores the Savior and venerates His glorious Mother. On the Epiphany, when she celebrates the universal call to salvation, the Church contemplates the Blessed Virgin, the true Seat of Wisdom and true Mother of the King, who presents to the Wise Men, for their adoration, the Redeemer of all peoples (cf. Mt. 2:11). On the Feast of the Holy Family of Jesus, Mary and Joseph (the Sunday within the octave of Christmas) the Church meditates with profound reverence upon the holy life led in the house at Nazareth by Jesus, the Son of God and Son of Man, Mary His Mother, and Joseph the just man (cf. Mt. 1:19).
In the revised ordering of the Christmas period it seems to us that the attention of all should be directed towards the restored Solemnity of Mary the holy Mother of God. This celebration, placed on January 1 in conformity with the ancient indication of the liturgy of the City of Rome, is meant to commemorate the part played by Mary in this mystery of salvation. It is meant also to exalt the singular dignity which this mystery brings to the "holy Mother...through whom we were found worthy to receive the Author of life."(17) It is likewise a fitting occasion for renewing adoration of the newborn Prince of Peace, for listening once more to the glad tidings of the angels (cf. Lk. 2:14), and for imploring from God, through the Queen of Peace, the supreme gift of peace. It is for this reason that, in the happy concurrence of the Octave of Christmas and the first day of the year, we have instituted the World Day of Peace, an occasion that is gaining increasing support and already bringing forth fruits of peace in the hearts of many.
Devotion to the Blessed Virgin Mary in the Liturgy
Section One
The Blessed Virgin in the Revised Roman Liturgy
2. The reform of the Roman liturgy presupposed a careful restoration of its General Calendar. This Calendar is arranged in such a way as to give fitting prominence to the celebration on appropriate days of the work of salvation. It distributes throughout the year the whole mastery of Christ, from the Incarnation to the expectation of His return in glory,(10) and thus makes it possible in a more organic and closely-knit fashion to include the commemoration of Christ's Mother in the annual cycle of the mysteries of her Son.
3. For example, during Advent there are many liturgical references to Mary besides the Solemnity of December 8, which is a joint celebration of the Immaculate Conception of Mary, of the basic preparation (cf. Is. 11:1, 10) for the coming of the Savior and of the happy beginning of the Church without spot or wrinkle.(11) Such liturgical references are found especially on the days from December 17 to 24, and more particularly on the Sunday before Christmas, which recalls the ancient prophecies concerning the Virgin Mother and the Messiah(12) and includes readings from the Gospel concerning the imminent birth of Christ and His precursor.(13)
4. In this way the faithful, living in the liturgy the spirit of Advent, by thinking about the inexpressible love with which the Virgin Mother awaited her Son,(14) are invited to take her as a model and to prepare themselves to meet the Savior who is to come. They must be "vigilant in prayer and joyful in...praise."(15) We would also remark that the Advent liturgy, by linking the awaiting of the Messiah and the awaiting of the glorious return of Christ with the admirable commemoration of His Mother, presents a happy balance in worship. This balance can be taken as a norm for preventing any tendency (as has happened at times in certain forms of popular piety) to separate devotion to the Blessed Virgin from its necessary point of reference-Christ. It also ensures that this season, as liturgy experts have noted, should be considered as a time particularly suited to devotion to the Mother of the Lord. This is an orientation that we confirm and which we hope to see accepted and followed everywhere.
5. The Christmas season is a prolonged commemoration of the divine, virginal and salvific motherhood of her whose "inviolate virginity brought the Saviour into the world."(16) n fact, on the Solemnity of the Birth of Christ the Church both adores the Savior and venerates His glorious Mother. On the Epiphany, when she celebrates the universal call to salvation, the Church contemplates the Blessed Virgin, the true Seat of Wisdom and true Mother of the King, who presents to the Wise Men, for their adoration, the Redeemer of all peoples (cf. Mt. 2:11). On the Feast of the Holy Family of Jesus, Mary and Joseph (the Sunday within the octave of Christmas) the Church meditates with profound reverence upon the holy life led in the house at Nazareth by Jesus, the Son of God and Son of Man, Mary His Mother, and Joseph the just man (cf. Mt. 1:19).
In the revised ordering of the Christmas period it seems to us that the attention of all should be directed towards the restored Solemnity of Mary the holy Mother of God. This celebration, placed on January 1 in conformity with the ancient indication of the liturgy of the City of Rome, is meant to commemorate the part played by Mary in this mystery of salvation. It is meant also to exalt the singular dignity which this mystery brings to the "holy Mother...through whom we were found worthy to receive the Author of life."(17) It is likewise a fitting occasion for renewing adoration of the newborn Prince of Peace, for listening once more to the glad tidings of the angels (cf. Lk. 2:14), and for imploring from God, through the Queen of Peace, the supreme gift of peace. It is for this reason that, in the happy concurrence of the Octave of Christmas and the first day of the year, we have instituted the World Day of Peace, an occasion that is gaining increasing support and already bringing forth fruits of peace in the hearts of many.
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