Four Guidelines for Devotion to the Blessed Virgin:
Biblical, Liturgical, Ecumenical and Anthropological
29. The above considerations spring from an examination of the Virgin Mary's relationship with God-the Father and the Son and the Holy Spirit-and with the Church. Following the path traced by conciliar teaching,(91) we wish to add some further guidelines from Scripture, liturgy, ecumenism and anthropology. These are to be borne in mind in any revision of exercises of piety or in the creation of new ones, in order to emphasize and accentuate the bond which unites us to her who is the Mother of Christ and our Mother in the communion of saints.
30. Today it is recognized as a general need of Christian piety that every form of worship should have a biblical imprint. The progress made in biblical studies, the increasing dissemination of the Sacred Scriptures, and above all the example of Tradition and the interior action of the Holy Spirit are tending to cause the modern Christian to use the Bible ever increasingly as the basic prayerbook, and to draw from it genuine inspiration and unsurpassable examples. Devotion to the Blessed Virgin cannot be exempt from this general orientation of Christian piety(92); indeed it should draw inspiration in a special way from this orientation in order to gain new vigor and sure help. In its wonderful presentation of God's plan for man's salvation, the Bible is replete with the mystery of the Savior, and from Genesis to the Book of Revelation, also contains clear references to her who was the Mother and associate of the Savior. We would not, however, wish this biblical imprint to be merely a diligent use of texts and symbols skillfully selected from the Sacred Scriptures. More than this is necessary. What is needed is that texts of prayers and chants should draw their inspiration and their wording from the Bible, and above all that devotion to the Virgin should be imbued with the great themes of the Christian message. This will ensure that, as they venerate the Seat of Wisdom, the faithful in their turn will be enlightened by the divine word, and be inspired to live their lives in accordance with the precepts of Incarnate Wisdom.
In this context we wish to mention two attitudes which in pastoral practice could nullify the norm of the Second Vatican Council. In the first place there are certain persons concerned with the care of souls who scorn a priori, devotions of piety which, in their correct forms have been recommended by the magisterium, who leave them aside and in this way create a vacuum which they do not fill. They forget that the Council has said that devotions of piety should harmonize with the liturgy, not be suppressed. Secondly there are those who, without wholesome liturgical and pastoral criteria, mix practices of piety and liturgical acts in hybrid celebrations. It sometimes happens that novenas or similar practices of piety are inserted into the very celebration of the Eucharistic Sacrifice. This creates the danger that the Lord's Memorial Rite, instead of being the culmination of the meeting of the Christian community, becomes the occasion, as it were, for devotional practices. For those who act in this way we wish to recall the rule laid down by the Council prescribing that exercises of piety should be harmonized with the liturgy not merged into it. Wise pastoral action should, on the one hand, point out and emphasize the proper nature of the liturgical acts, while on the other hand it should enhance the value of practices of piety in order to adapt them to the needs of individual communities in the Church and to make them valuable aids to the liturgy.