Marian devotions

Devotion means the worship of Mary, the Mother of Jesus Christ, which occupies a very different position in the different denominations of Christianity.

• 2.1 Mother of Jesus
• 2.2 Virgin

• 3.1 Roman Catholic Church
• 3.2 Orthodox Church
• 3.3 Old Catholic Church
• 3.4 Anglican Church 3.4.1 History of the Anglican Marian devotion
• 3.4.2 present

• 4.1 prayers and invocations of the Mother of God
• 4.2 Marie Festivals and Customs
• 4.3 veneration of Mary in art
• 4.4 Music
• 4.5 symbols
• 4.6 Coat of Arms

Development

In the 2nd century, there were tendencies of a high estimate for martyrs and ascetics, isolated for a special devotion to Mary, the mother of Jesus. This can be seen in some of the early Christian apocrypha time that were not taken up by the Church in the canon of the Scriptures, but were popular. These apocryphal texts about Mary have the doctrine of the Roman Catholic Church and the Eastern Church influenced (especially the Protevangelium of James ).

391 AD Christianity in the Roman Empire as the state religion. Since then, the worship of martyrs and Mary got increasingly important. 431 AD Mary was by the Council of Ephesus as " God-bearer " ( Theotokos gr or Latin Dei Genetrix ) and are dogmatic; while it was initially less concerned with the question of who Mary was, but rather the question of whether Jesus of Nazareth was God. The term " Theotokos " or " Mother of God " should make it clear that Jesus Christ is " true man and true God " was. As critics claim - - the worship of the "Queen of Heaven " of the Old Testament is similar to After this council to a more intense devotion to Mary that developed.

In the fifth and sixth centuries they tried to find hidden clues to Mary in the Bible, and a century later, the first Marian feast days and prayers, such as the " Ave Maria " emerged.

The raised since the Council of Ephesus, Mary's place favored in the course of the missionary and the reinterpretation of existing mother deities to the Christian Mother of God, remained visible in the archaic familiar features of early Christian iconography (see also Black Madonna ).

Crucial for the development of marked devotion to Mary was the Christological disputes at the end of the divine nature of Christ was strongly emphasized, which in the minds of the people of the intermediary position of Christ practically failed. To the human so near and religious appealing figure of Mary, the faithful were then much easier to access.

After the Reformation began in the Roman Catholic Church, the Counter-Reformation, the Marian devotion of two opposing tendencies learned: on the one hand, it was attempted to ban as many unbiblical texts, making the popular devotion to Mary would theoretically have to take damage; on the other side of the cult of Mary became an instrument in particular of the Jesuit Counter-Reformation since the 1580s. For example, the veneration of Mary ( Patrona Bavariae ) was strongly promoted by the State and the Jesuits in Bavaria, numerous pilgrimages began here (for example, to the pilgrimage church of Maria in the sand ( Dettelbach ) and the Chapel of Grace ( Altötting ) ).

The attitude to Mary was one of the most obvious criteria that distinguished Catholics and Lutherans on the one hand, on the other hand by Calvinists just during the Counter-Reformation. So belonged in interrogations the question of whether to teach his intercessions also to Mary and the saints, to the means to detect clandestine Protestants.

A new boom was Marian devotion in Romanticism.

Pre-Christian parallels

According to some authors can already recognize elements in pre-Christian centuries, which should be included in the Marian cult later, around the time of the Old Testament, when the Babylonians worshiped the goddess Ishtar. Many properties of this " queen of heaven " (Jeremiah 7:18) were adopted by other cultures, divided into many different goddesses and was later compiled into a person. So changed from time to time and from culture to culture room space, the type and number of names for the goddess, but not the traits and their worship. As examples, the ancient Egyptian Isis or the Greek Artemis, Demeter and Athena are given and especially the originally Phrygian " Great Lady " Cybele, the Magna Mater cult was first adapted in Greek culture room ( worship at the Agora of Athens), and later in the Roman Empire was widespread and even centuries after Christ found followers.

Mary's special position

Mother of Jesus

Mary is the Mother of Jesus Christ, who is the Son of God in Christianity. The third ecumenical council in Ephesus A.D. 431 declared, after a dispute with Bishop Nestorius, Mary to Θεοτόκος ( theotokos ), to the Theotokos ( against the position of a Ανθρωποτόκος, anthropotokos, Menschengebärerin ). This should not Maria highlighted, but to emphasize that Jesus Christ was already born as God and not later increased to God.

Virgo

Virginity is seen in two forms:

View of the denominations and religions

Roman Catholic Church

The Roman Catholic Church teaches that the man at the baptism of original sin, in the second resurrection at the end of his life, is exempt from the consequences of original sin, and so can achieve a perfect communion with God ( the Bible: Heaven). Mary was already liberated at the moment of her own conception in the womb of their mother Anna of original sin. That is, Mary, the woman who has God born as man has no share had (so-called Immaculate Conception, the feast is celebrated on December 8 ) during the lifetime of the original sin.

Confuse this issue often with the manner of conception of Mary herself: She had an ordinary human father, according to tradition, he was called Joachim. Even the dogma of the virgin birth is sometimes confused with that of the Immaculate Conception.

In the Roman Catholic Church the veneration of Mary plays an important role, the dogma of the bodily assumption of Mary into heaven, and the Immaculate Conception are only obtainable from the Roman Catholic Church, even though Orthodox and Syrian churches hold similar views. The Marian dogmas of the Roman Catholic Church are at their core statements about Jesus Christ. Maria is already completed with God, as all men should be once completed. Mary is thus the " prototype " of the redeemed through Jesus Christ people.

The Annunciation scene is often depicted on the Tabernacle: The Tabernacle, Jesus Christ, according to Catholic doctrine in the Holy of Holies, the Body of Christ in the Eucharist, truly present. Through the Virgin Mary, God came in the form of Jesus Christ into the world. Mary is therefore described in some Marie songs and in the Litany of Loreto as "the deity tabernacle ".

Within the Roman Catholic Church, especially in Germany, the views about this subject in part diverge considerably: in the popular piety sometimes there were tendencies for exaggerated, not Christ -centered, Marian devotion. Contemporary considerations like to emphasize Mary's strength, as reflected especially in their song of praise, the Magnificat (Luke 1:46-55 EU), reflects.

In prayer and song book " praise of God " Mary is called the mother and sister of the faithful that has already gone the way of man to God. Therefore, it can also be a role model and to call for help on the way to God. Mary is therefore for church considers that no mediator between God and man, but it can lead them to Jesus Christ.

Expressions of Marian devotion in the Catholic Church are pilgrimages - about to Lourdes, Fatima, Czestochowa and Kevelaer - their devotion to the patron saint as in the Patrona Bavariae, many Marian feasts, the devotions, litanies (especially the Litany of Loreto ), the Rosary or the Ave Maria.

Reports of Marian apparitions, even where they are recognized by the Church after a critical assessment as genuine, are not a mandatory part of the Catholic faith good, because according to Catholic doctrine, the disclosure of which is completed with the apostles and those private revelations of the doctrine of this Church not add anything. Every Catholic is therefore free to believe in apparitions or not.

The veneration of Mary has experienced a revival in recent decades, especially by new spiritual movements, but also by Pope John Paul II, who was a great admirer of Marie and has visited in his travels abroad numerous Marian shrines.

In Christian art, Mary is often - standing as the " apocalyptic woman " or ruler with star wreath, crown, scepter or on the moon (or crescent ) - ET - related to (Rev 12, EU EU ) with the (usually also equipped with a crown and scepter ) child in her arms - represented. This representation is called a crescent Madonna. Mary as the "Queen of Heaven and Earth" ( so: consummate man with God ) displayed, which may help the faithful by their intercession before God. In predominantly Catholic areas are in many places - often in the center - set up so-called Marian columns, for example in Munich on the Marienplatz.

Some religious scholars are of the opinion, Maria had held the position of a goddess in Catholic Christianity. The Zurich Christoph Uehlinger holds the doctrine Mary be venerated as a saint, but not worshiped as a goddess, for a mere " voice control":

" They may venerate the Mother of God more than God himself, who seems so far away and caught up that people do not even know how to communicate with him. "

Similarly, the American Stephen Benko judges in his book, The Virgin Goddess:

"In his devotion to the Virgin Mary Catholic Christianity absorbed not only many iconic elements of Greek and Roman goddesses, but in the end, replacing Maria these deities, then continued in Christian form. "

Orthodox Church

The Orthodox Churches venerate Mary as the Mother of God and Virgin. They see it as holy and sinless. However, the Orthodox churches have in relation to the original sin have a different understanding and therefore does not represent the doctrine of the Immaculate Conception. The Feast of the Assumption of Mary into heaven is celebrated in the Eastern Churches as the " Dormition of the Theotokos ".

Old Catholic Church

The hl. Mary is venerated as the Virgin Mother of God, and the first of the saints in the Old Catholic Church and called for her intercession for the Church on earth. The early church statements of faith about the Holy Virgin and Mother of God, that is the doctrine of the Mother of God and the eternal virginity, are fully recognized. In Old Catholic churches have statues and images of St.. Mother of God common, even their is commemorated in the Christian Catholic Church in every Eucharistic celebration.

In the Declaration of Utrecht, however, the dogma of the Immaculate Conception Roman Catholic Church as contrary to the teaching of the early church is discarded. The dogma of the bodily assumption of Mary into heaven was rejected by Declaration of the International Bishops Conference of the Union of Utrecht. However, it was only the dogma of this doctrine discarded the belief in the Assumption of Mary is permitted, as the example of the Polish Catholic Church, which is characterized by a strong Marian devotion shows. Ordinarily, but otherwise her Dormition, not her biological ascension celebrated.

In the Western European Old Catholic Churches of the Rosary is not common in Poland the tradition is, however, maintained.

Anglican Church

The Anglican churches have a wide range of teachings and practices with regard to Mary, with some changes through the centuries. During the Reformation in England and under the influence of Puritans who wanted to be effective within the Anglican Church, many aspects of the teachings and practices have been questioned or rejected with respect to Mary in question. From the 19th century, with the advent of the Oxford Movement, they were for some Anglicans, often in a modified form, again significant, however, remained taboo for others.

History of the Anglican Marian devotion

Marian devotion in the Anglican tradition goes back to the beginnings of Christianity in England. According to legend, Joseph of Arimathea brought Christianity to England and the first Celtic church founded at Glastonbury in 65 AD, which was dedicated to the Virgin Mary. Since the end of the 6th century, there is in most cathedrals of England Lady Chapels, often as part of the apse. Traditionally, a Lady Chapel, the largest chapel in a cathedral. Often they were built east of the high altar, as a prominent part of the building that breaks the curve of the apse. Already in the Anglo-Saxon period Marian devotion was so widespread in the country, that England was also known as Mary's dowry. Already in 1060, England was the first country in the Western Church, where the feast of the Assumption was celebrated.

Many of the great English saints, such as Edmund of Canterbury, Richard of Chichester and Thomas Becket, were Mary and admirers have written prayers to Mary. The Holy One, who was her well give the most was Anselm of Canterbury, who wrote many books on prayer and devotion to Mary and she dedicated the " immaculate, ever -Virgin Mother of Christ."

Another aspect of the English Reformation was a widespread movement against the concept of Mary as Mediatrix. Such exaggerated considerations that were partly inspired by depictions of Jesus Christ as inaccessible judges were criticized by Erasmus of Rotterdam and Saint Thomas More and rejected by the Church of England. Along with ideas of the Reformation, that the Holy Scriptures are the foundation of faith (Sola Scriptura ), the Reformers were of reinforced the view that Jesus Christ is the only mediator between God and humanity. An explicit devotion to Mary was therefore rejected and led to a diminution of their importance in the life of the Anglican Church.

However, the English Reformers retained the doctrine of the early church in respect to Mary. Your teaching on Mary was focused on their role in the Incarnation: this is summarized in the acceptance of their status as Mother of God, because they considered this for both scripturally and traditionally. In accordance with the traditions of the early Church and other Reformers such as Martin Luther, the English Reformers such as Hugh Latimer, Thomas Cranmer and John Jewel was also accepted that Mary remained eternally a virgin. The possibility that Mary was preserved from sin by grace, they have neither confirmed nor denied. In this regard, it is noteworthy that the Book of Common Prayer designated Proper for Christmas ( Opening Prayer and Preface) Mary as a pure virgin.

As of 1561, the calendar of the Church of England contained only five feasts of Mary: Immaculate Conception, the Nativity of Mary, the Annunciation, the Visitation of Mary and cleaning. The feast day of the Assumption was canceled. The Scottish and Canadian editions of the Book of Common Prayer have made 15 August as Dormition of the Virgin Mary back to the feast; in the prayer book of the Episcopal Church of the United States of America " of our Lord Jesus Christ, Holy Mary the Virgin, Mother " is also celebrated as the feast of.

Despite the decreasing Marian devotion since the 16th century some remained: the use of the Magnificat at Evening Prayer and the corresponding designation of churches and chapels. In the 17th century writers such as Lancelot Andrewes, Jeremy Taylor and Thomas Ken took a fuller appreciation of the position of Mary from the prayers of the Catholic tradition. So Andrewes leaned into his Preces privatae to Eastern Orthodox liturgies of, as he used the Marian devotion. This re affection sat down to continue into the next century and to the Oxford Movement of the 19th century into it.

Presence

Through the liturgical movement of the 19th and 20th centuries, Mary came in the Anglican prayer practice to renewed popularity. In most Anglican prayer books, Mary is mentioned by name again in the liturgical prayers. Anglicans see in Mary an example of holiness, faith and obedience for all Christians; it can also be seen as a prophetic figure. For these reasons, it is considered as the most important member of the community of the saints, and many Anglo- Catholic Anglicans worship them. In addition, August 15 is widely regarded as principal feast in honor of Mary celebrated with its own distinctive characteristic. Other urkirchliche festivals that are associated with Maria, were renewed, and there are special liturgical texts for these days. Marian devotions such as the Angelus, the most likely to be brought Regina Coeli and the Rosary with the Anglo- Catholic movement within Anglicanism in conjunction.

On 16 May 2005, the Roman Catholic and the Anglican Church a common 43- page statement gave out, " Mary: Grace and Hope in Christ" ( which is also referred to as the " Seattle Statement" ), on the role of the Virgin Mary in Christianity. This explanation satisfied the purpose of maintaining the ecumenical cooperation. The document was published by Archbishop Alexander Brunett in Seattle, the Roman Catholic Diocesan Bishop, and Peter Carnley, Anglican Archbishop of Perth, because these two clerics were the co-chair of the Anglican - Roman Catholic International Commission ( ARCIC ).

It is said a lot about the supposed differences between Anglican and Roman Catholic Mariology. Because of Anglicanism has no magisterium, which define its position, an accurate reproduction of the Anglican position is difficult.

In addition to the worship ( latria ), which only belongs to God, devotion to Mary goes into the Catholic Church believes that Mary among the saints a raised position ( hyperdulia ) occupies. Although Anglicans, however, agree with the fact that only God is to worship alone, but many are of the opinion that the Mother of God should be given to no greater degree of veneration as compared to other saints. Many Anglicans in turn share the opinion, which is common among the Orthodox, that Mary is the most important saints and to worship as such.

The Anglicanism holds the Roman Catholic dogma of the bodily assumption of Mary into heaven and the Immaculate Conception not for binding, although individual Anglicans accept some aspects of these dogmas in person, especially in terms of the Ascension, which also corresponds to the Orthodox understanding of the Dormition of the Theotokos. Many Anglicans agree rather agree with the orthodox view that there was no immaculate conception, even if Mary did not commit any sin throughout her life.

Lutheran Churches

In the Lutheran churches Marian devotion hardly plays a role in practice. Luther strongly opposed the Catholic idea of ​​Mary as "Queen of Heaven " and against commonly held ideas of Mary as Mediatrix of which Christ would first have graciously agree. In contrast, Luther emphasized that the work of redemption is completely through the sacrificial death of Christ, and no supplement in need. He appealed to the Bible. Christians need no intercession and mediation by people, either Maria or whether they are saints. But Luther himself held Marie sermons and appreciated in his interpretations (such as the Magnificat ) Mary as an example of human humility and purity. Therefore some form of Marian devotion is practiced in some Lutheran churches. Maria is considered a model of faith.

The Lutheran Church traditionally has three feasts of Mary (this is true at least for the SELK ), strictly speaking, Christ festivals are but:

• Cleaning or Mary Presentation of the Lord on February 2
• Annunciation or Annunciation of the Lord on March 25,
• Visitation on July 2

This Christ festivals with Marian aspect also provides the Protestant worship book of the Evangelical Church in Germany; partially provided there for the collapse with certain Sundays, that the Proper of the memorial day may replace the proprium of the corresponding Sonntages or should.

The Evangelical Lutheran Church in America and the Lutheran Church - Missouri Synod considered as own remembrance for Maria before August 15, the date traditionally accepted as the date of death. Before the introduction of the Protestant name calendar this date found under names such as " Mary 's disappearance " and in regional Protestant calendars of the German-speaking world. The idea of a bodily assumption of Mary into heaven, will, however, rejected.

Reformed and Baptist churches

In the Reformed Church Zwingli accepted the veneration of Mary, insofar as it is based on the Bible. Calvin refused any evangelical devotion to Mary, because she was always in danger of becoming idolatry. With him, the Evangelical Free Church congregations agree ( Baptists and Brethren ). Mary is indeed - as many other biblical characters also - a model of faith and devotion, can not and must not be called in prayer. She waits with all asleep in Christ (1 Thess 4,16 EU) on the day of the visible return of Jesus, to which the deceased and the living at this time Christians are together " being led " Jesus Christ. In addition, the contact is forbidden to deceased Free Church view after Deuteronomy (Dt 18,11 EU). This is also true in regard to the deceased, who did extraordinary faith (see 1 Sam 28, EU EU).

Other Christian denominations

Various denominations, including Evangelicals, Jehovah's Witnesses, the Christadelphians and Seventh- day Adventists practice sharp criticism of all forms of Marian devotion, they reject as unbiblical and see her practicing as idolatry.

Islam

In Islam, is Mary ( Maryam, Meriem ) often worshiped as mother of the Prophet Jesus ( Isa ) and described very positive in the Koran. Maria is met with on the part of Muslims in high esteem and are represented as the purest and most righteous woman. Also, we believe in the virginal conception of Jesus, but not in the sense of procreation act, but a creation of Jesus in the womb of Mary.

Mary is the only woman mentioned by name in the Koran and after he one sura - the 19th - is calling.

Voodoo

In Haitian Voodoo Maria is syncretized with the female spirit Erzulie. Erzulies symbol shows an a sword pierced heart, as it is also in Christian symbolism for Mary.

Forms of Marian devotion

Prayers and invocations of the Mother of God

• Ave Maria
• Angelus
• Akathist hymn
• Litany of Loreto
• Magnificat
• Marian antiphons
• Rosary
• Under your protection and shield

Marian Feasts and Customs

• Marian feast - main article on the topic of religious festivals
• May devotion
• Marie Sanctuary
• Crowning of a Marie image

Marian devotion in art

The earliest images of Mary are from the 2nd to 3rd century. Already in the catacombs we see Mary with the child on her lap on the basis of pagan images of Isis designed with the young Horus. Since the Council of Ephesus, the dogmatized the Mother of God in the year 431, the representations increased in frequency.

Mary appears in strictly defined types, whereas the pictorial composition is becoming increasingly clear in Western art over the centuries to Greek icons. Nevertheless, even here certain types, such as the Madonna of Mercy, the crescent moon Madonna, the Black Madonna or the Virgin in the ears dress have developed. These images often contain Marian symbols, such as the Hortus conclusus the closed garden of the Song of Songs as a symbol of virginity. Many of the scenes are not from the Bible, but apocryphal writings or the Legenda aurea.

Sculptural Mary was shown especially with the baby Jesus. In the Romanesque representation as Seat of Wisdom was ( Sedes sapientiae ), with the infant Jesus on her lap, is widespread. Since the Counter-Reformation Virgin Mary statues are almost exclusively either as Queen of Heaven (Regina Caeli ) or - without children - as Immaculata designed. Representations that represent Maria stepping on a snake, refer to Gen 3:15 in the Old Testament where the "enmity " between the woman and the serpent is predicted.

After the Marian apparitions of the 19th and 20th centuries (especially Lourdes and Fatima) Marie representations were added, referring to these events, such as Lourdes Grotto.

Music

In music include Marian hymns to the oldest Marian songs. Settings of the Ave Maria, litanies and many other songs were written for daily use, to pilgrimages and for Mary's feast days. The motif of the Stella Maris - Latin for Star of the Sea, enjoyed since the late Middle Ages particular popularity.

Symbols

Maria is seen since the Middle Ages often under different symbols. Such Marie symbols are for example:

These examples are especially the Old Testament, preferably rich in such poetic names borrowed from the Song of Songs, which was sometimes downright relative to the Blessed Virgin. Some symbolic images, there are also who are not borrowed the Bible, but the ideas which harbored the Middle Ages on naturalistic field:

The unicorn could be captured in the medieval science only in that it is hunted in the womb of a virgin. Here, too, was again made ​​to Maria respect.

The analytical psychology in the tradition of Carl Gustav Jung considered Mary as Mother of God and protectress of humanity as a particularly clear expression of the so-called mother archetype.

Coat of arms

In the Middle Ages it was common practice in the representation of people, accompanied by the appropriate coat of arms for better identification. Thus also Mary received its own coat of arms with different symbolisms such as the olive tree / olive branch, the Star of the Sea (Stella Maris ) and a rose.

The mother of Jesus appears in the following coat of arms:

• Altötting
• Meltingen
• Breil / Brigels
• Dackenheim
• Rödersheim -Gronau
• Brüggen
• Schonach
• Gottersdorf
• Lilienthal
• Samtgemeinde Nordkehdingen
• Mariazell
• Pinggau
• Pischeldorf in Styria