Marialis Cultus by Pope Paul VI, 1974 - On The Relationship between Devotion to Mary and the Liturgy - Part 6

12. The Lectionary is one of the books of the Roman Rite that has greatly benefited from the post-conciliar reform, by reason both of its added texts and of the intrinsic value of these texts, which contain the ever-living and efficacious word of God (cf. Heb. 4:12). This rich collection of biblical texts has made it possible to arrange the whole history of salvation in an orderly three-year cycle and to set forth more completely the mystery of Christ. The logical consequence has been that the Lectionary contains a larger number of Old and New Testament readings concerning the Blessed Virgin. This numerical increase has not however been based on random choice: only those readings have been accepted which in different ways and degrees can be considered Marian, either from the evidence of their content or from the results of careful exegesis, supported by the teachings of the magisterium or by solid Tradition. It is also right to observe that these readings occur not only on feasts of the Blessed Virgin but are read on many other occasions, for example on certain Sundays during the liturgical year, in the celebration of rites that deeply concern the Christian's sacramental life and the choices confronting him,(32) as also in the joyful or sad experiences of his life on earth.(33)

13. The Liturgy of the Hours, the revised book of the Office, also contains outstanding examples of devotion to the Mother of the Lord. These are to be found in the hymns-which include several masterpieces of universal literature, such as Dante's sublime prayer to the Blessed Virgin(34)-and in the antiphons that complete the daily Office. To these lyrical invocations there has been added the well-known prayer Sub tuum praesidium, venerable for its antiquity and admirable for its content. Other examples occur in the prayers of intercession at Lauds and Vespers, prayers which frequently express trusting recourse to the Mother of mercy. Finally there are selections from the vast treasury of writings on our Lady composed by authors of the first Christian centuries, of the Middle Ages and of modern times.

14. The commemoration of the Blessed Virgin occurs often in the Missal, the Lectionary and the Liturgy of the Hours-the hinges of the liturgical prayer of the Roman Rite. In the other revised liturgical books also expressions of love and suppliant veneration addressed to the Theotokos are not lacking. Thus the Church invokes her, the Mother of grace, before immersing candidates in the saving waters of baptism(35); the Church invokes her intercession for mothers who, full of gratitude for the gift of motherhood, come to church to express their joy(36); the Church holds her up as a model to those who follow Christ by embracing the religious life(37) or who receive the Consecration of Virgins.(38) For these people the Church asks Mary's motherly assistance.(39) The Church prays fervently to Mary on behalf of her children who have come to the hour of their death.(40) The Church asks Mary's intercession for those who have closed their eyes to the light of this world and appeared before Christ, the eternal Light";(41) and the Church, through Mary's prayers, invokes comfort upon those who in sorrow mourn with faith the departure of their loved ones.(42)

15. The examination of the revised liturgical books leads us to the comforting observation that the postconciliar renewal has, as was previously desired by the liturgical movement, properly considered the Blessed Virgin in the mystery of Christ, and, in harmony with tradition, has recognized the singular place that belongs to her in Christian worship as the holy Mother of God and the worthy Associate of the Redeemer.

It could not have been otherwise. If one studies the history of Christian worship, in fact, one notes that both in the East and in the West the highest and purest expressions of devotion to the Blessed Virgin have sprung from the liturgy or have been incorporated into it.

We wish to emphasize the fact that the veneration which the universal Church today accords to blessed Mary is a derivation from and an extension and unceasing increase of the devotion that the Church of every age has paid to her, with careful attention to truth and with an ever watchful nobility of expression. From perennial Tradition kept alive by reason of the uninterrupted presence of the Spirit and continual attention to the Word, the Church of our time draws motives, arguments and incentives for the veneration that she pays to the Blessed Virgin. And the liturgy, which receives approval and strength from the magisterium, is a most lofty expression and an evident proof of this living Tradition.