“In the heart of the church’s liturgy the mother of Jesus is called to mind in a way that implies veneration and which applies paschal terminology to her
The church’s devotion to the blessed virgin is an intrinsic element of Christian worship both in the Eastern and Western churches. She is mentioned and venerated in the various elements of liturgy in the various forms of devotion and in the various feasts of the Blessed Virgin Mary during the course of the year. In the universal church Vatican II is an important landmark for the liturgical-theological understanding of Mary. Recent Magisterium of the church also gives special attention to this theme: Paul VI,s Apostolic exhortation, MARIALIS CULTUS and the encyclical of john Paul II , REDEMPTORIS MATER and the orientation and the proposals for the celebration of the Marian year 1987 are the two specifically liturgically oriented documents. I would like to share with you this Marian presence in the liturgy throughout the year.
Starting from the annunciation scene during the advent season, we can feel the vivid presence of Mary in the Church’s liturgy through the readings, feasts and other forms of veneration including the holy mass. This reaches its pinnacle on mount Calvary as we read during the Lenten season in which Jesus gives his mother to the whole world, while hanging on the cross saying, “ This is your mother.”
The way the Marian cult developed in the church is recognition of Mary’s place in the history of salvation. The first expressions linking Mary to liturgy are found in the Eucharist and in the rite of baptism from very early times. Marian new testament texts have been used in homilies and have been inserted as an integral part of the profession of faith. One particular text is the Magnificat.
Probably the first liturgical text which speaks of Mary is the paschal homily of Melito of Sardisin in mid-second century. “ It is he who took flesh in the virgin.. He is the silent lamb, he is the Lamb slain, who was born of the Virgin Mary.” The identification of Mary as virgin would keep recurring in other Christian liturgical texts. Another important early liturgical witness to the place of Mary in the liturgy is the early third century apostolic tradition of Hippolytus where the name of Mary, the virgin is mentioned in the Eucharistic prayer: “You sent him from heaven into the womb of a virgin. He conceived and became flesh.” The pre-nicece period witnesses other forms of veneration to Mary such as the dedication of churches in Alexandria and Palestine
In this regard, the impact of apocryphal writings on Marian cult deserves notice. The proto-evangelium of James recognizes Mary’s dignity as the chosen one of God. This early Christian document inspired feasts like ss. Joachim and Anne, the nativity of Mary, the presentation of Mary in the temple , he immaculate conception and Marian iconography and hymnody.
In the fourth century the feast of Christmas was introduced which draws the attention of the believer to the Virgin Mother. The roman liturgy in the second half of the sixth century had texts, especially the lectionary and the antiphonary, that are replete with explicit Marian references. The first Marian feast in the western church was first January which dates back to the second half of the sixth century and was celebrated as ‘NATALE SANTAE MARIA’. The hymns and poems both in the west and in the east mainly by poets like, Auralius Paulinus of Nola and Sadulius have contributed much to her veneration and are still used in the Roman liturgy.
During the seventh century more Marian feasts were introduced into the calendar of the western church. The feast of second February, originated in Jerusalem in the fourth century was celebrated as a Christological event marking the encounter of Jesus and Simeon in the temple. The feast of August 15th entered Rome in the mid-seventh century. 25th March as a feast of annunciation appeared in Rome in mid-seventh century. The feast of the nativity of Mary on 8th September was introduced in Rome by the end of the seventh century. It had it’s origination in Jerusalem.
Coming to the eighth and the ninth centuries, we can find the establishment of the Saturday memorial of the Blessed Virgin under Alcuin. The motives behind this devotion were developed only in the 13th century: Saturday was the day ’blessed’ by the Lord and Mary is the blessed one; on Saturday God rested and Mary is the place where God rested. The feasts like the Immaculate Conception, visitation and the presentation of Mary too developed in this century.
In the new fundamental books of Roman liturgy, Mary appears united to Christ as the work of our redemption is celebrated in the course of the liturgical year. Marian feasts of Annunciation and presentation are now the feasts of the Lord. Immaculate heart of Mary and our lady of Mt. Carmel became optional memorials and the feasts of holy name of Mary and our lady of ransom were dropped.
In the Roman liturgical celebration, the Marian presence is a part of the living tradition of the church. The new reforms have only enriched both Marian theology and Marian devotion. So, friends, let us too contemplate on Mary as we reflect upon the annual cycle of Christ’s mysteries in the liturgy because she is joined by an inseparable bond to the saving work of her son.
Jerin Palatty SDB
