Mission and Pastoral care to Garo Mirgrants in Dhaka city

 

             Marian Devotion            

 Introduction

Devotion to Mary is world wide known and accepted by the Church. In popular usage, ‘devotion to Mary’ is synonymous with the ‘cult of Mary.’ Technically, however ‘cult’ in reference to Mary means the external recognition of her excellence and of the superior way she is joined to God; and ‘devotion’ adds the notion of an interior readiness for cult. Devotion to Mary “proceeds from true faith, by which we are led to recognize the excellence of the Mother of God, and by which we are moved to filial love toward our mother and to imitation of her virtues.” [1] Three elements enter into devotion to Mary:

1. Veneration, or the reverent recognition of the dignity of the holy Virgin Mother of God;

2. Invocation, or the calling upon our Lady for her motherly and queenly intercession; and

3. Imitation, which may take such forms also as dedication and consecration. In addition to devotion in a generic sense, there is devotion to Mary, i.e., particular practices of piety, both liturgical (feasts, litanies) and non-liturgical (the rosary, the scapular, and private prayers) – the “various forms of piety approved by the church.” [2] The singular devotion of Mary is based on her special role in God’s plan: by grace, she is Mother of God –made-man, exalted above all angels, and man. Associated in the mysteries of Christ’s earthly life, she remains by her presence with the glorified Christ inseparably joined to the saving work of her Son.3

Yet devotion to Mary differs essentially from the cult of adoration offered to God alone, such as is given to Christ and to the Father and the Holy Spirit. The devotion of the Blessed Virgin is called hyperdulia to distinguish it both from latria (adoration) and dulia (veneration of the other Saints). In the Catholic out look, devotion to Mary is a ‘sign of predestination.’ The Church teaches that apart from special revelation no one can count himself among the definitively saved, yet authentic devotion to our Lady requires such fidelity to God’s will and inspires such hope in the promises of Christ the Savior. The Devotion to Mary is the response of the Christian people to the role of Blessed Virgin Mary in the mystery of Christ and His Church, the reaction of redeemed humankind toward the mother of man, particularly of the faithful.4

            I have divided this paper into four major chapters.  In the first chapter I have elaborated my theme using its historical, and Biblical background, teaching of the Church Fathers, Church Councils and Theological explanations. Chapter two will speak about some major Marian popular devotions, Marian apparitions, Marian shrines, art and creative imagination. Chapter Three is mainly about Marian popular devotions in the context of Bangladesh. Chapter four will speak about the spirituality of Marian popular devotions with its critical analysis and conclusion. 

  Chapter One

 Devotion to Mary In General

1. What is Marian Popular Devotion? In general devotion means showing one’s respect, love, and offering to another by which we keep our relationship alive and visible. Devotion to Mary is universally accepted by the Church. There are various reasons for Marian devotion, but the main reasons are a) Mary is Mother of God b) She is Co-redemtrix and c) She is the Queen of Heaven and earth. The source of Marian devotion is Calvary.

Popular devotion to our Lady understood as a pious practice and prayers praising Mary and seeking her intercession began during the life of the Apostles. Popular devotion to Our Lady has its beginnings at the inception of Christianity, during the apostolic times.

1.2. Devotion, and Adoration: As Mother of God, Mary receives veneration far greater than that given to any other human being or to angels. But since she is a creature, we do not adore her, as we do to God. Rather, we venerate her as a great masterpiece of God, by which he is glorified.

Theologians use a special word to describe the veneration to be given to Mary as, the creature chosen to be the mother of God’s Son. Whereas all the saints receive ‘dulia’ which means honor. Mary is entitled to a higher form of veneration called, ‘hyperdulia’. This nevertheless, falls far short of the ‘latria’, or adoration, due to God alone.5

            Faithful devotion to Mary is one of the signs of true Christian faith. Although the Church forbids anyone to disdain devotion to Mary positively, no specific Church precept or Scriptural command obliges the faithful to invoke Mary or give her special honor. Yet as Mediatrix of all graces, Mary constantly intercedes for all men, even those who do not specifically invoke her aid.6

2. Historical Background

Like Jesus who promised to be with us saying, “I am with you always,” (Mt. 28:20) Mary remains in the hearts of believers as an indispensable link in different ages, nations, cultures, and mindsets. As we journey through each age of the Church, we see how Mary assumes the face of each age and lovingly respects the image and devotion each age proffers.

2.1. Early Church: Homage and respect for Mary’s holiness progressed further in the early Church, in the 2^nd century with the conviction of her role as the  ‘New Eve’ associated with Christ the ‘New Adam’ (Sts. Justine & Irenaeus). We still find images of Mary and the child Jesus on the walls of the catacombs. As early as the 2^nd century ‘born of the Holy Spirit and the Virgin Mary’ was used in baptismal creeds. The Nicene Creed (325), simply states that Jesus was ‘born of the Virgin Mary.’ A Greek manuscript disclosed that from the 4^th century people asked the ‘Mother of God’ of protection – an ancient form of ‘we fly to thy patronage of Holy Mother of God’ which influenced in turn the medieval memorare.7

 St. Ambrose (379): Devoted a series of writings to Mary, model of Christian Virginity. From the dogmatic definition of the divine motherhood (Theotokos) at Ephesus (431) the devotion to Mary took an assurance of extension. The pronouncement of the dogma Mother of God was a theological milestone, and Mary gained a highly respected profile in the Church. Marian feasts were established; Mary was mentioned in every liturgical services. Many churches were built and were dedicated to Our Lady as early as the 4^th century. St. Mary Major in Rome, built in 5^th    the century, is today the largest church in Mary’s honor. Severian of Gabala (d.408) called people to praise Mary in daily payers. St. Nilus (d.430) said the praise of Mary was found in every land and every language. Thus in the early church, Mary, Mother of God, exemplified the perfect disciple and Christian. 8

            2.  8^th to 15^th Century: In this period there was greater concentration on Mary’s present role as heavenly Queen, spiritual Mother, and all-powerful Intercessor. Her ‘suppliant omnipotence’ became the dominant object of attention. Mary was invoked as “Refuge of Sinners” and ‘Mediatrix of all Graces’. By 600, five Marian feasts were generally observed: Mary Mother of God (January 1); Mary’s Birthday (Sept.8); the Annunciation (March 25); the Presentation of Jesus in the Temple (Feb.2); and the Assumption or Dormition of Mary (Aug.15). In Carolingian times, Alcuin (d. 804) promoted and dedicated Saturdays to Mary. Ambrose Autpert (d. 784) developed the theology of spiritual motherhood. The Marian devotion of the Middle Ages was accorded with a general devotion to the Saints. There is  rich 11^th century Marian literature preserved by the monks of many monasteries: treatises, sermons, prayers,  (as the Salve Regina), liturgical offices and Masses (especially for Saturday), and public proclamations of being  ‘Servants or slaves of Mary’ – many of which are extant today. St. Peter Damian (d. 1072) wrote of our Lady helping the poor souls in purgatory; by the 15^th century this took the form in popular piety of the sabbatine privilege of the scapular. The 12^{th century} showed two doctrinal trends, strongly influencing devotion: 1) attention to Mary’s compassion on Calvary and the interpretation of the Savior’s words, ‘Woman, behold your son’ (Jn. 19: 26) as signifying Mary’s spiritual motherhood of Christ’s brethren typified in the beloved disciple; 2) under the influence of the doctrine of the Assumption, emphasis on Mary’s present assistance to all Christian people.  Bernard of Clairvaux (1153) stands out as the most eloquent proponent of Marian devotion of the 12^th century. He was convinced that Mary is the conduit through whom Christ’s redemptive graces come. 9

In the 13^th century, doctrine and piety were intimately interwoven in the praise of Mary. Along with the great cathedrals of Marian dedication, Marian devotion was manifested in the lives of Sts. Francis (d. 1226) and Dominic (d. 1221) and in the theological masterworks of Sts. Bonaventure (d.1274), Albert the great (1280), Thomas Aquinas (d. 1274), and of Duns Scotus (d. 1308). The familiar prayer, the Hail Mary, combining the scriptural greetings (Lk. 1:28,42) of the first part to the petition of the second part, attained its current form only in the 15^th century, but variants were in use from the 12^th century and the Ave’s were repeated to form the Psalter of Mary or the Rosary. At this same time, independent litanies of Our Lady developed out of lists of Marian titles in the form of a litany –one of which has been preserved in the litany of Loreto.10

2.3.  15^th Century: The invention of printing in the 15^th century put at the service of Marian devotion means of rapid diffusion, for example the many edition of the Marian sermons, at once tender and terrible, of St. Bernardine of Siena (d.1444); and early xylography helped spread the confraternities of the Rosary. The artistic representation of the ‘mantle Virgin’ was characteristic of the devotional out look of the 15^th century. Under her protecting mantle, Mary, Mother of Mercy, kept in her care all manner of men, nobles and humble folk alike. Pope Sixtus IV gave the feast of the ‘Conception of Mary’ limited approval and the favor of indulgences (1477). In the later 14^th century the Presentation of Mary (Nov.21) and the Visitation ((July 2) were introduced in the West. In Christian spirituality meditation on the life of Mary, as on the life of Jesus, was a prominent note. The ideal was a deeper, richer interior life, well expressed by J. Gerson (d. 1429) in his counsels for a truly Christian attitude to Mary.11

2.4.  The Reformation: Marian devotion became an object of attack for the Reformation not directly, but in inevitable connection with positions on doctrine and cult regarded by them as essential and evangelical. The Protestant Reformation challenged and attacked many traditional Catholic beliefs and practices; they did not totally reject Mary. Neither Luther nor Calvin rejected totally the veneration of Mary, but they limited their admiration to Mary in Scripture. The internal development of devotion continued within the Church. The Council of Trent (1545-1563), the Catholic Counter-Reformation, defended the Church’s stance and upheld devotions in honor of Mary.    The Sodality, a lay association of Our Lady devoted to spreading Marian piety and good works, was founded under Jesuit guidance in 1563. Many Marian Sodalities and Associations developed from this prototype. After the victory of Lepanto war, in thanksgiving, Pius V, urged Rosary devotions for the impending onslaught, established the feast of the holy Rosary: October 7.12   

2.5.  17^th and 18^th Century:  The 17^th century flowering of Marian studies, especially in Spain and France, had a corresponding development in devotion. Missionary orders mushroomed and many named their newborn apostolic organizations in honor of Mary, often developing new titles for her. St. Louis de Montfort (1673-1716), for example, founded the Missionaries of the Company of Mary and ardently preached a total dedication to Mary.St Alphonsus Liguori, founder of the Redemptorists, became noted for his devotion to Mary, especially his tribute to Mary in the classic ‘The Glories of Mary’ (1750).  Practices of the ‘slavery of Mary’ grew up, variously rooted in the queenship and in imitation of the child Jesus in his dependence on Mary. In the Frence school of Spirituality founded by Cardinal de Berulle the cult of Mary was intimately joined to the mystery of the Word –made -flesh. Jacqueline J. Olier developed the role of Mary in the interior life, especially of seminarians for the priesthood. St. John Eudes propagated devotion to the Immaculate Heart of Mary. In 1878, Father Jules Chevalier founded the Missionaries of the Sacred Heart in Issoudum, France, and put his band of missionaries under the banner of Our Lady of the Sacred Heart. From the mystical, life came the remarkable testimony of the laywoman Maria Petyt (d. 1677) and her director Michael of St. Augustine Ballaert, O`Carm (d. 1684).  The most famous form of consecration was the ‘holy slavery of Mary’ of St. Louis Grignion de Montfort (d.1716), even though it did not become generally known until the finding in 1842 of the book since called True devotion. Popular exaggeration of Mary’s intercessory role led to strong reaction, such as that of Lafontaine A.  Muratori, St. Alphonsus de Liguori defended Marian devotion with solid arguments, especially in the widely spread ‘Glories of Mary’ (1750).13

2.6. 19^th Century: In the aftermath of the Enlightenment and the French Revolution the newly founded religious congregations and the restored older orders, showed a special concern for Mary’s role in the apostolate. Apostolic zeal was recognized as an authentic note of Marian dedication (cf. Lumen gentium65).13 This was especially true of the missionary orders, founded in such numbers in this period, e.g. Marists, Oblates of Mary Immaculate, Claretians, and Scheut Fathers. The apostolic pattern has continued in the 20^th century with the Legion of Mary (from 1921), reactivated Sodalities, and in the strong Marian devotion of the new secular institutes. Pope Pius IX declared the dogma of the Immaculate Conception in 1854. Besides the declaration of the dogma, another factor in the Marian devotion of the 19^th century were the apparitions and visions of Mary, e.g. Lourdes (1858), La Salette (1846), both in France, at Knock, in Ireland (1879) and in the 20^th century, Fatima, (1917); all continue to attract pilgrims and develop Marian spirituality.  The Church has approved these practices particularly because of the good fruits of prayer and penance, and the frequenting of the Sacraments by the pilgrims. 14

2.7.  20^th Century: Devotion to Mary in the 20^th century has been stimulated by many factors. The Popes of this century have encouraged Marian piety in their encyclicals and letters. Continuing the practice of Pius IX (who defined the Immaculate Conception) and Leo XIII (who issued encyclical letters on the devotion to the Rosary), St. Pius X wrote on the spiritual Motherhood saying ‘Mary is our sure way to Christ.’ Benedict XV addressed incessant appeals to the Queen of Peace in World War I. Pius XII showed his great interest in Marian doctrine and cult by the following acts: the definition of the Assumption (1950); the consecration of the world to the Immaculate Heart of Mary (1942), which was further explained in the encyclical on the Sacred Heart (Haurietis aquas, 1956); the inclusion in the encyclical on the Mystical Body, Mystici corporis, of its Marian epilogue (1943); the proclamation of the Marian year ( 1945), and its memorialization by the new feast of the queenship of Mary (May 31); and the proclamation of the Lourdes centennial (1958).Devotion to Mary is an indication of our firm hope of salvation; indeed ‘according to the opinion of the saints it is a sign of predestination’ (Mediator Dei). In 1917, the apparitions of the Blessed Virgin at Fatima, Portugal strengthened the awareness of Mary’s presence and influenced 20^th century Marian devotion.15

Features distinctive of the 20^th century devotion to Mary have been Marian congresses, local, national, international; and great pilgrimages to many Marian shrines, even through times of political unrest and war. The renewal of biblical and patristic studies have focused attention on the Mary –Church analogy, especially after World War II. This has affected Marian Devotion, as was obvious from the orientation of Vatican Council II as this appeared in the Dogmatic Constitution on the Church, in the decree on ecumenism, Unitatis Redintegratio and in the constitution on the liturgy. 16

Pius XII called for correct balance in Mariology and Marian devotion, in inter complures, the message to the international Mariological and Marian Congress of Rome, and also in Ad caeli reginam, the encyclical on the Queenship of Mary. Pope John XXIII sounded the same note. In a discourse to the clergy of Rome he warned of ‘particular practices or devotions, which may be excessive in their veneration of Jesus and our Mother – who will not be offended by these words of ours.’ He cautioned the French National Marian Congress to look rather to the most traditional Marian devotion, as it has been handed down to us from the beginning in the prayers of successive generations in the East and West. Pope Paul VI also urged a sound, Biblically and pastorally oriented devotion to Mary that is faithful to tradition. 17

Although many persons spread devotion to Mary, two advocates deserve special mention. Father Patrick Peyton (1901-1995), a Holy Cross priest, made it his life’s ministry to encourage Marian piety through the family Rosary. ‘The family that prays together, stays together,’ the motto of his Family Rosary Crusade, was publicized through radio, television, and personal missions. Another influential preacher and writer, Bishop Fulton Sheen (1895-1979), also advanced devotion to Mary through his popular television series and his best seller, World’ First Love. The Vatican II document considers Mary as unique among God’s creatures, chosen and graced by God as the model of holiness, which the Church strives to become. Marialis Cultus by Pope Paul VI, and Redemptoris Mater by Pope John Paul II are very significant Marian documents of this century. 18

3. Biblical Background

 3.1. Old Testament: The Old Testament is the preparation for the New Testament’s doctrine about Mary, especially through some specific verses of the Old Testament. In fact there are several texts that present a symbolic feminine image in which the portrait of Mary is reflected. There are some texts, which the various authors traditionally cited from the Old Testament in reference to the Blessed Virgin Mary. They are Gen. 3:15, Is. 7:14, Zech.2: 10, Zeph. 3:14, Mich.5: 2f, Rrov.8: 22. Mary is presented in the OT at three levels, in prophecy, in prefiguring, and in parallels.  The most famous OT prophesies concerning the coming of the Messiah are found in Gen.3: 15, Is. 7:14, Mich. 5:14. In all these Mother of the Messiah plays a prominent role. In addition to prophecies, many of the heroines of the Old Testament pre-figured Mary, such as Sarah, Rebecca, Rachel, Miriam, Ruth. We also find parallels to Mary in the Old Testament. She is an intercessor and mediatrix like Abraham and Moses.  In speaking of Mary, we are inevitably led to the themes of Mary as the New Ark of the Covenant, New Adam New Eve, Daughter of Zion and so on. 19

  3.2. New Testament: The first evidence of response to the dignity of the mother of Jesus is found in the New Testament, as part of the pattern of Salvation History. Mary is involved in the mysteries of the Savior’s life. The Gospels proclaim Mary blessed in her maternity – in the Nativity narratives indirectly, Gal 4:4. ‘Born of a Woman’. Elizabeth hails Mary as ‘Mother of My Lord’ (Lk. 1:43) meaning ‘queen –mother of the Messiah-king,’ likely the oldest Christian   greeting of praise to the Mother of Jesus. The words ‘all generations shall call me blessed’ (Lk 1: 48) are put into Scripture by the Holy Sprit. These words should be taken as a command given by God to history. These words are clear signs that all people should come to Mary and show their respect, homage, and devotion to her.  These words recorded by St. Luke (1: 48) were uttered by Our Lady when she realized the implications of her acceptance of God’s bidding to be his Son’s mother; the Mother of the promised Messiah. At that moment, she foresaw how generations upon generations would be drawn to her, acclaim her as God’s marvel, and seek refuge in her protection. 20

When the first woman disobeyed and destroyed God’s plan for human kind, God promised another woman who through her obedience of faith, would actively cooperate in, restoring God’s plan of salvation for humankind. Mary was identified by Christ himself on two distinct occasions when he began and ended his official Messianic function, that is at Cana (Jn 2; 11) and on Calvary, when he said to his mother ‘woman, behold your Son,’ and to John, ‘Behold your mother’ (Jn: 19:26).21

At Cana Mary places herself between her Son and humankind, she puts herself in the middle, she acts as a mediatrix (not like Jesus) not as an outsider but in her position as mother. In the episode of Cana we find a first manifestation of Mary’s maternal care and first announcement of Mary’s mediation. It is when Mary is standing under the cross that her motherhood is confirmed. When Jesus said to Mary, ‘Woman, behold your son’, and to John, ‘Behold your Mother’, (19:25-27). Jesus expressed here his care for his mother, and at the same time gives her as mother to every single individual and to all humankind. From that moment on, we all are bound to take Mary into all our homes, pray and show our love, homage, and devotion to her. Because it is Jesus who gave us his mother through the Church represented by John.22

4. Teaching of the Church Fathers and Theologians

From the 2^nd half of the 4^th century the Fathers of the Church and other Christian writers began to pay more attention to Mary. After the Councils of Ephesus (431) and Chalcedon (451), there was a sharp increase in the level of Marian devotion. Mary’s role as Virgin Mother of the Savior began to have more influence on the faith of the Church and devotion to Mary.  The homilies of the Church Fathers helped to make more room for the Blessed Virgin Mary in the liturgical worship of the Christian people and in the profound personal devotion of the faithful. Today, when we look at the so-called Patristic writings, most of the Fathers of the Church did talk about Mary, particularly her Virginal conception, Mary, Mother of God, Mother of the Church, and the role she played in the salvific plan of God by fulfilling it and participating  in her own Son Jesus’ redemptive mission. 23

4.1. Pope Gregory the Great (+604): Pope Gregory I, wrote little on Virgin Mary but his Marian witness remains worthy of note because it comes from a supreme Pontiff of the universal Church and it touches upon themes that are important for the evolution of Marian cult and devotion. Gregory regards the Holy Virgin with more obvious sense of respect and admiration. He says, Mary is truly Jesus’ Mother because in her womb, He became man by the work of the Holy Spirit and from her flesh. He teaches on the doctrinal level, and some principles that legitamize Marian Devotion. He justifies and encourages devotion to her. 

4.2.  Bernard of Clairvaux (1153): He stands out as the most eloquent proponent of Marian devotion of the twelfth century. Bernard, convinced that Mary is the conduit through whom Christ’s redemptive graces come, summed up his sentiments in this way: ‘If you fear the Father, go to the Son; if you fear the Son, go to Mary, his mother.’ His sermons ‘In Praise of Mary’ were so powerful and simple that they influenced both the learned and the commonfolk.  Bernard traditionally is given credit for the Memorare, a favorite Marian prayer that we learned in our religious training as children.24

4.3.  St. Albert the Great (1206-1280): He says that Mary is a Mediadrix, she gave birth to the Redeemer and prays for us in heaven. She is the mother of all faithful, who owe their virtues and merits to her intercession. That is why he says; Mary is to be venerated before all other saints with hyperdulia, but not with the worship latria due to God. That’s why in the litany of Mary we see that Mary’s name is before all other saints just after her son Jesus Christ.

4.4.  Louis-Marie Grignian de Mantfort (d.1716): Louis Grignian de Mantfort had the most enduring influence and introduced the true devotion to the Blessed Virgin Mary and surrendered absolutely to Mary. He has been called the master par excellence of Marian Devotion. His best-known work is The True Devotion of the Blessed Virgin. He believed that it was more perfect not to approach God directly, but to go more humbly through a mediator. Small tokens of love for the Blessed Virgin, he said, were not sufficient for salvation. He therefore demanded a complete interior surrender to Mary so as to be entirely formed by her. 25               

4.5. St Alphonse Liguori (d. 1787): Marian popular devotion was kept alive through the work of St Alphonsus Liguori founder of the Redemptorists. He became noted for his devotion to Mary, especially his tribute to Mary in the classic ‘The Glories of Mary, by which he defended two beliefs in Mary. I) Immaculate Conception, and II) Mary’s universal mediation of grace. His book was accepted in southern Europe and in France and devotion to Mary remained popular throughout the 19^th century.26  

4.6.  Frederick William Faber and John Henry Newman: Devotion to Mary spread to the English-speaking world with the help of two prominent converts to Catholicism: Frederick William Faber ((d.1863), and John Henry Newman (d.1890). Frederick tried to popularize Marian devotion in a racial style, Italian baroque style, and Newman presented it emphasizing on the patristic image of Mary as the New Eve and Advocate.

5.Teaching of the Church Councils

5.1. Ephesus: The Third Ecumenical Council held at Ephesus in 431 AD solemnly declared and defined Mary as the Mother of God (Theotokos). The theme of Mary’s divine motherhood runs through the church’s earliest councils- Constantinople I (381), Ephesus (431), and Chalcedon (451).  The Council of Ephesus stated, ‘If anyone does not confess that Emmanuel (Christ) in truth is God and that on this account the Holy Virgin is the Mother of God (Theotokos) in as much as she gave birth to the Word of God made flesh…. let him be anathema.’27 The council of Ephesus drew a natural logical conclusion. If Mary is the Mother of Jesus, and Jesus is God, then Mary is the Mother of God. The more proximate reason for the council definition was the condemnation of the opinion of Nestorius, a Syrian theologian and the Patriarch Bishop of Constantinople.  Nestorius opposed the title theotokos. For Nestorius, Mary gave birth to the human person and nature of Jesus. Mary could not possibly give birth to the divine person and divine nature of Jesus. Hence she cannot be the Mother of Theotokos. The Council of Ephesus safeguarded the unity of Jesus and also the divine motherhood of Mary. The declaration of the Council helped people to have more devotion to Mary and seek her intercession. 28

5.2. Chalcedon: In the creed of Chalcedon in 451 the title Theotokos was accepted. Pope Leo I offered a formula that incorporated Nestorius’ concern for a clear distinction between the two natures in Jesus. In the words of the Council of Chalcedon Jesus was ‘…born of the Virgin Mary…according to his humanity.’ What the Council of Ephesus had solemnly declared, the Council of Chalcedon spelled out in an explicit dogmatic statement. The Monophysites, on the other hand, held the view that after the incarnation Christ had only one (divine) nature. In opposition to Nestorius they spoke of Christ’s heavenly flesh, the fruit of the work of the Holy Spirit, thus making Mary’s motherhood unreal. Against them Chalcedon emphasized Jesus’ bodily and human dimension: ‘the Son born of the Father before all times as to his divinity, [is] born in recent times for us and for our salvation.’ In stressing the oneness of the word made flesh with all of humanity, Chalcedon asserted that Mary’s motherhood was genuine and true. 29  

5.3. Trent: The Council of Trent (1545-63), the Catholic Counter-Reformation, defended the Church’s stance and upheld devotions in honor of Mary and her role in our redemption. The Council recalled in a general way, the legitimacy of the invocation and veneration of the saints and images, making particular mention of those of Mary. One must have and keep in Churches the images of Christ, the Virgin Mother of God, and those of saints, paying them due respect, honor, and veneration. The Council also strongly discouraged exaggerated pious practices.

 6. Some Counter-Reformation Theologians:  By the Council of Trent (1545-63), and some counter- Reformation theologians: Peter Canisius (d.1597), Francis de Suarez (d.1617), and Robert Bellarmine (d.1621) defended Marian devotion and Mary’s significant role in our redemption.  Apologists and Church leaders encouraged veneration of Mary along with emphasis on the papacy and the Blessed Sacrament. Martin Luther and John Calvin also honored Mary, but they limited their admiration to Mary in Scripture. Cardinal Pierre de Berulle (d.1629), Jean-Jacques Olier (d.1657), and Jean Eudes (d.1680) propagated devotion to Mary and Marian spirituality with the appearance of the French School. Eudes, preferred to meditate on Christ in the womb of his mother, a devotion dear to de Berulle and the French school.30

7. Papal Teaching. 

7.1. Pope Pious XII: The highlight of Marian events took place in the 1950 Holy Year when Pope Pius XII proclaimed the dogma of Mary’s Assumption on November 1, 1950 on the Feast of All Saints. He infallibly declared that Mary was taken up body and soul into heaven after her earthly life. The proclamation of the dogma of Mary’s Assumption brought full circle the Church’s teaching on Mary: intimately connected in life, Mary and Jesus are fully bonded in eternity, glorified together. He was particularly devoted to our Lady of Fatima. 31

7.2.  Pope Paul VI: Pope Paul VI clarified and ensured a proper balance in Marian spirituality in the apostolic exhortation, Marialis Cultus (Cult to Mary).   It reflects the mind of and spirit of Vatican II and sets forth theological principles and practical guidelines so that Marian devotions are in accord with biblical, liturgical, and ecumenical insights. It exhorts a continued reverence and use of the Angelus and the rosary, but cautions against one-sided or exaggerated notions that could detract from the Church’s teachings

7.3.  Pope John Paul II: Pope John Paul II, asked the families ‘to promote personal and communal sanctification through devotions of popular piety.’ He says, for centuries the Holy Rosary and other devotional practices have helped to form a school of prayer in families and parishes, acting as rich and beautiful supplements to the sacramental life of Catholics. A renewal of these devotions will not only help the faithful in our country to grow in personal holiness but will also act as a source of strength and sanctification for the Catholic Church in the world.32

In his sixth Encyclical Redemptoris Mater (Mother of the Redeemer), in preparation for the celebration of the millennium in 2000, the Pope says, we have to show our devotion and respect to the Blessed Virgin Mary because Mary is ‘the Mother of Christ, and Mother of humankind’ (LG 54). He says, Mary is a ‘Permanent Model’ for the Church. Our Redeemer entrusts Mary to us through John, at the same time he entrusts us to Mary in a filial manner that all Christians welcome ‘The Mother of Christ in to their own houses.’(no 45.) The document declares a Marian Year, 1987-1988 and elaborates on contemporary Marian themes such as the mystery of Mary in the plan of salvation, Mary’s role as model of the Church, and Mary’s mediation. The document challenges us to give due tribute to Mary.  The Pope also introduced another new Mystery of Light in the rosary that shows our devotion to Mary. 33

 8. Second Vatican Council: The traditional Catholic doctrine on Mary, Mother of Christians, was newly expressed in the constitution on the Church of Vatican Council II, where Mary’s role is inserted into the wider theme of the history of salvation and the mystery of Christ. Vatican II positioned Mary in connection with the mission of the Church and discouraged gross exaggerations in Marian piety. Mary as Mother of the Church is accorded special treatment in chapter 8 of the Dogmatic Constitution on the Church. It linked Mary and Marian piety with the central theme of the Scriptures. It says devotion to Mary is most favorable to this supreme cult. The church has endorsed many forms of piety toward the Mother of God. It teaches that the cult of the Blessed Virgin be generously fostered. It charges that practices of exercises of devotion toward Mary be treasured as recommended by the teaching authority of the Church in the cause of centuries. It also says that the veneration of images of Christ, Mary and Saints should be religiously observed. (L.G. 67)34

            Mary was involved in the Mysteries of Christ. As the Most Holy Mother of God she was, after her son, exalted by divine grace above all angels and man. Hence, the Church appropriately honors her with special reverence. Indeed, from most ancient times the Blessed Virgin has been venerated under the title of “ God-bearer”. In all perils and needs, the faithful have fled prayerfully to her protection. Especially after the Council of Ephesus the cult of the People of God toward Mary wonderfully increased in veneration and love, in invocation and imitation, according to her own prophetic words; “All generation shall call me blessed; because he who is mighty has done great things for me” (Lk. 1:48).  Mary has been restored to her rightful place, as model and most faithful disciple of the Church by Vatican II. Private devotions are encouraged as means to personal holiness and aids to one’s spirituality. 35  

9. The Catechism of the Catholic Church: The recent Catholic teaching cites Mary’s significance under various headings. The dogmatic teachings about Mary are considered in the article “…Born of the Virgin Mary” (#487-511).36 Mary’s place in the mystery of the Church and the ways she is honored in liturgy and devotion are addressed in “Paragraph 6. Mary, Mother of Christ, Mother of the Church” (#963-975).37 Mary as the paragon of holiness and perfect model of prayer, who leads us to God, is considered in Part Four, Christian Prayer (#2030; 2673-2675; 2678-2682).38  It includes a reflection on the popular Marian prayer, the Hail Mary (#2676-2677). 39The above selections are valuable reflections on Mary’s role in the Church and her influence in our life. 

 

Chapter Two

10. Some Major Popular Expression of Marian Devotions

Alongside the official prayers, are to be found the private devotions, which express the veneration of individual Catholics for the Mother of God. These, too, have varied greatly through the centuries. This article will refer to some, that have a wide current popularity either in all parts of the world or in some particular area. They include 1) Prayers, such as the Rosary; 2) Sacramental or devotional objects, such as scapulars; 3) Places of pilgrimage, such as Fatima; 4) and associations, such as the Legion of Mary. Usually, the private devotion is related to the liturgical one.

10.1.  The Rosary: The rosary is a meditation/ vocal prayer form of devotion focusing on the main mysteries of salvation, using a set of beads. Through this rosary we journey with Mary in the life of her Son Jesus Christ. The rosary as we know it today evolved gradually in the prayer life of the Church. The practice of counting prayers on beads is not uniquely Christian; of course, Hindus, Buddhists, and the lamas of Tibet use prayer beads. The Christian tradition goes back to the Irish monks of the eighth century who, in an attempt to simplify prayer for the laity, substituted the Our Father for the one hundred and fifty psalms. Later, Hail Marys were recited as ‘Mary’s Psalter’. St. Dominic popularized the rosary and it became a common pious practice for our devotion to Mary in the Middle Ages. 40

The rosary has been the most widespread devotion to the Blessed Virgin since the thirteenth century. An example of the variety of interrelated expressions of devotion to Mary is the Rosary. It has given rise to the liturgical feast, the sacramental, the prayer, and a confraternity. The rosary prayer consists of 20 decades. The Our Father, 10 Hail Marys, and Glory Be to the Father make a decade, and the whole is preceded by the Apostles’ Creed, an Our Father, 3 Hail Marys, and a Glory be. The use of a blessed chain of beads (Also called a rosary) while reciting the prayers makes it possible to gain various indulgences. The rosary has been repeatedly commended by the popes as one of the most praiseworthy devotions to Mary. Many sources attribute its spread and diffusion to St. Dominic, who died in the thirteenth century. The origins of the Confraternity of the Rosary, a worldwide organization to promote the recitation of this prayer, can be traced to the fifteenth century. 41

The feast of the Most Holy rosary (October 7) was instituted by pope Pius V, to commemorate the Christian victory over the Turks at Lepanto on October 7, 1571. The entire month of the October is dedicated to the Rosary, and church law requires suitable devotion to be held daily in every Church. The rosary was commended by the Blessed Virgin in the apparitions at Lourdes, France (1858), Fatima, Portugal (1917), and Beauraing, Belgium (1932-1933). 

10.2.  Scapular of Carmel: Other popular devotions with which a sacramental is associated to honor our Lady under the liturgically recognized titles of mount Carmel and the Immaculate Conception. Originally the scapular was part of the monastic religious habit. Gradually, lay associates began wearing scapulars to share in the spiritual benefits of the religious community.

“At first the secular scapular consisted of two rectangular pieces of cloth attached by a cord and worn around the shoulders. Today the cloth scapulars can be replaced by medals. Of the eighteen approved scapulars in the Church, several are devoted to Mary. The Blue Scapular honors Mary as the Immaculate Conception; The White Scapular honors Mary as Our Lady of Good Counsel; The Black Scapular commemorates the Seven Sorrows of Mary. The most well known scapular is The Brown Scapular, which we find from the times St. Simon Stock, a Carmelite monk who received the scapular from the Blessed Mother in 1251 with the promise that those wear it will be blessed. The Green Scapular promotes devotion to the Immaculate Heart of Mary. Its origin dates back to 1840, to a vision granted to Sister Justine Bisqueyburu, a Sister of Charity. One side of the scapular pictures Mary showing her Immaculate Heart; the other side contains the prayer, ‘Immaculate Heart of Mary, pray for us sinners now and at the hour of our death’ inscribed around Mary’s pierced by a sword. The Green Scapular is credited with many miracles, especially bringing people back to the faith.” 42

10.3.  Miraculous Medal: Medals, an ancient sacramental from earliest times, are small coin-like objects used as religious reminders. The Miraculous Medal is perhaps one of the most familiar and popular medals because of the spiritual benefits derived from its use. Its design was revealed by Mary to St. Catherine Laboure in 1830 and made public in 1832 and consists of an image of Mary standing on the earth, crushing the serpent’s head. Rays of light stream from her outstretched hands, symbolizing graces bestowed through her intercession. The word, “O Mary, conceived without sin, pray for us who have recourse to you” surround her image. On the reverse side are twelve stars, a cross surrounding an ‘M’ and the hearts of Jesus and Mary. Medals, usually worn around the neck, serve as reminders and excite one to a deeper devotion and faith. 43

 The design for a medal to honor Our Lady under the title of her Immaculate Conception. The Vincientian Fathers have undertaken the task of popularizing this medal and devotions associated with it. Our Lady has many times indicated her desire to be honored under the title of Immaculate Conception, as when she appeared at Lourdes in 1858 and at Beauraing in 1932 and 1933.A confraternity of the Immaculate Conception of our Lady of Lourdes, founded in 1874, is promoted in United States by the Holy Cross Fathers.

10.4.  Seven Sorrows: Another sacramental connected with a devotion to Our Lady is the Rosary of the seven sorrows of Mary. The Seven sorrows are: the Prophecy of Simeon foretelling the death of the Child; the flight into Egypt; the loss of the Child in the Temple; the sorrow of Mary at the scourging and crowning with thorns; her sorrow at the Crucifixion; at the descent from the cross; and at the burial of Christ. The devotion consists of an Our Father and seven Hail Marys recited while meditating on each sorrow.

10.5.  Immaculate Heart of Mary: a devotion which has become extremely widespread all over the world during the twentieth century is that to the Immaculate heart of Mary. The increase is due in great measure to the apparitions at Fatima, Portugal, 1917, but the devotion itself is much older. The feast was approved by pope Pius VI in 1799, and Pope Pius IX approved the Mass, and Office in 1861.Pope Pius XII consecrated the entire human race to the immaculate heart, and he extended the feast to the entire Church in 1945. An Arch Confraternity of the Immaculate Heart of Mary, Refuge of Sinners, established at the Church of our Lady of Victories in Paris in about 1830, has spread throughout the world.

 The devotion to Our Lady of Fatima combine veneration of her Immaculate Heart, the practice of the Five First Saturdays (reception of Communion and recitation of Five decades of the Rosary to gain the grace of Salvation), and promotion of Blue Army, which prays for the conversion of Russia and for world peace.

10.6.  Our Lady of Perpetual Help: One of the most familiar and famous icons of Mary is that of Our Lady of Perpetual Help. This work was taken from Crete and brought to Rome where it was enshrined in the Church of St. Matthew in 1499. The icon was spared the French Revolution’s pillaging of churches and was placed under the protection of the Redemptorist Fathers in Rome in 1866, with Pope Pius IX’s instructions to ‘Make Our Mother of Perpetual Help known throughout the world’. The image is of Mary and Jesus, both garbed in royal clothing and wearing crowns on their heads. Mary holds Jesus in her left arm and, in the background, are angels Michael and Gabriel, both holding the instruments of the crucifixion: cross, nails, lance, and vinegar vessel. Jesus, with both hands resting in Mary’s right hand, looks back over his shoulder with fear, while Mary’s piercing eyes solemnly look straight at the viewer. The icon and devotion to Our Lady of Perpetual Help is credited with many spiritual favors and miracles. 43

10.7.  Our Lady of the Sacred Heart: Of specific interest to those who honor Jesus’ compassionate love as the Sacred Heart is a parallel devotion to Mary, Our Lady of the Sacred Heart. From Mary, Christ received his physical being, and it is through her that we come to Jesus. When we reflect on Christ’s love, we open ourselves to let Mary show us the way to imitate the heart of Christ. The image of Our Lady of the Sacred Heart depicts Mary holding the child Jesus on her left arm. Jesus holds his heart in one hand and points to Mary with his other, as if to say, ‘If you want to be close to me, remember my mother.’ (A more contemporary image of Our Lady of the Sacred Heart depicts Mary contemplating the pierced heart of Christ on the cross).

 Mary as Our Lady of the Sacred Heart- the inspiration of Father Jules Chevalier – is honored especially by the religious communities founded on Chevalier’s charism: Missionaries of the Sacred Heart (Fathers and Brothers), Missionary Sisters of the Most Sacred Heart, the Daughters of Our Lady of the Sacred Heart. The basilica in honor of Our Lady of the Sacred Heart at Issoudun, France, is after Lourdes, the second largest Marian pilgrimage site in France. 44

11. Marian Apparitions: Marian devotion was more popularized because of Mary’s apparition to various persons. Since the early days of the Church there have been over eighty thousand reported visions and apparitions of Mary. People have a penchant for unusual supernatural phenomena and will gravitate toward any reported sighting. The Church has always been cautious about the authenticity of supernatural phenomena and carefully investigates each claim. If, after examination, the Church does not find the claim to be harmful to the faithful, it may ‘recognize’ the apparition, which in no way binds Catholics to ‘believe’ in the appearance or any of the ‘messages.’ If the Church approves the apparition it may grant permission for public devotions at the site, allowing for Mary to be honored there in a special way.

Apparitions are private revelations and not doctrines of faith. No one is obliged to believe in apparitions; nor is one less Catholic by rejecting or being skeptical about them.    Some apparitions of our Lady have caught the popular imagination and became surrounded by popular devotion. They have been recognized by the Church to the extent that such devotion is encouraged and have become popular pilgrimage sites. In a few cases, as with the apparition at Lourdes, the event is commemorated by an official feast in the Churches calendar. Because of these apparitions, the 19^th and 20^th centuries have witnessed an important development in the devotion and in the prayer life of the church, enriching the faith of millions around the world.  Here below I place some of the principle apparitions of Mary with short descriptions dividing them into major and minor sections. 45

Major Apparitions

11.1.  Guadalupe, (Mexico, 1531): Our Lady appeared to Juan Diego, on December 9, 1531 near Mexico City. Our Lady asked for a church to be built in her honor and promised that she would be the consolation of those who seek her. 46

 11.2.  Lourdes, (France, 1858): The most famous vision of Mary occurred at Lourdes, France in 1858 to Bernadette Soubirous, a French peasant girl. She said “Penance, penance. Pray for sinners, pray for the world so troubled.”Lourdes is probably the best Known shrine of Mary’s appearances.47

11.3. Fatima, (Portugal, 1917): On the 13^th of May 1917, Mary appeared to three children Lucia, Francisco and Jacinta. Mary identified herself as “Our Lady of the Rosary” and urged prayers, especially the rosary, for the conversion of sinners and the consecration of Russia to her Immaculate Heart. 48

Minor Apparitions

11.4.  Rue du Bac, (Paris, 1830): In 1830, Our Lady appeared twice to St.Catherine Laboure at the Motherhouse of the Daughters of Charity on the Rue du Bac in Paris. On her initial visit on July 18, 1830, Our Lady told the young religious that a prolonged period of suffering would come upon the whole world, but especially upon France. But Our Lady also held out a message of great hope and consolation. She promised in her motherly love that graces would be given, especially through prayer to her Divine Son in the Blessed Sacrament. 49

11.5.  La Salette, (France, 1846): Mary appeared to two teenagers Melanie Mathieu and Maximin Geraud on 19^th September 1846 on Mount La Salette in France. She was seated in a rock, weeping, and spoke to the youngsters of prayer, penance, and conversion.    

11.6.  Pontmain, (France, 1871): On January 17, 1871 at Pontmain to Eugine and Joseph. She said to them, ‘Pray much and God will hear you. My Son allows himself to be moved by compassion.’

11.7. Knoch, (Ireland, 1879): On 21^st August 1879, fifteen people reported a vision of Mary, Joseph, and John the Evangelist on the wall of the village church at Knock, Ireland in the country of Mayo. Although the Church has not authenticated the vision, many healings have taken place there. Today Knock is a popular pilgrimage site with a magnificent basilica and has been visited by Pope John Paul II. 

11.8.  Beauraing, (Belgium, 1932-1933):  During 1932-1933, in a school playground in Beauraing, Belgium, Mary began a series of appearances to five children. She told the children that she was the Immaculate Virgin and Mother of God, Queen of Heaven and called for penance and reparation for sinners.

11.9.  Banneaux, (Belgium, 1933): In Banneaux, Belgium, on January 15, 1933 Mary appeared eight times to Mariette Beco in a garden behind the family home. Mary promised, as ‘Virgin of the Poor’, to intercede for the poor, the suffering, and the sick.50

12. Shrines in Honor of Mother Mary: Almost every Catholic Church and catholic home through out the world has a shrine to the Mother of God, an image, or picture, which expressed the devotion of the community or family. Many shrines have acquired national or international fame and have received official recognition from bishops and popes because the Blessed Virgin was in life associated with them, because she appeared at the place, or because she there rewarded devotion with miracles or unusual favors.

Expressing affection and respect for Mary by erecting shrines to her has characterized catholic devotion from the very earliest times. Whenever a nation or region was faced with calamity, particularly a threat to the faith itself, a first reaction was to make public appeal to her by praying at her shrine. Thus, when the Jansenist heresy was strong in southeastern France in the seventeenth century, a shrine was erected at Le Laus by the command of Our Lady. In the following century, when Calvinism was spreading in the Netherlands, a series of shrines sprang up. Many Saints prayed at particular shrines of Our Lady. Liturgical recognition may also be given. Many shrines, for example, have the privilege of an annual feast day, with a special Mass and appropriate prayers in the Divine Office. The feast may be observed only at the shrine, in the diocese, in a whole continent (as Our Lady of Guadalupe), or throughout the world (as Our Lady of Lourdes). Here, for our better understanding of the devotion to Mary, of how it was popularized in the world, I write the names of some of the places where shrines of Mary are established enriching the faith of millions around the world.

12.1.  Various Shrines of Mother Mary:

12.2.  Where Mary Walked

a) Annunciation (Nazareth)

b) Visitation     (El Matariya near Cairo)

c) Dormition  (Mt. Zion, Jerusalem)

12.3.  National Shrines

#Europe

a) Italy (Loreto)

b) Austria ( Mariazell)

c) France (Le Puy)

d) Germany (Altotting)

e) Poland (Czestochowa)

f) Spain (Saragossa,,Montserrat)

g) Portugal (Fatima)

h) Switzerland (Einsiedeln)

# Asia:

a) Ceylon (Madhu, Ceylon)

b) India ( Bandel, Bandra, Bombay)

c) Japan

d) Philippines (Filipinos)

e) Vietnam (La-vang)

# Africa:

a) Algeria

b) Uganda

b) South Africa

# American continents:

a) Canada

b) United States

c) Mexico

d) Argentina

e) Brazil

f) Bolivia.50

13.  Mary in Art and Creative Imagination: In the early Church Christians used to show their devotion to the Virgin with an artistic homage by portrayal of art, icons painting, carvings, sculptures, and architecture. From the early period to the medieval period and from the medieval period up to the modern times devotion to Mother Mary, increased much because of the invention of these arts. Especially throughout Europe, in the monasteries, churches and Cathedrals, their frescoes, mosaics and sculptures as well as the illumination of manuscripts are kept alive even today. This shows how much people have respect, love and devotion to Mary. Under the encouragement of the church they have found their inspiration and delight in giving to the world their imagined reflections of the beauty of the Mother of God. The creative imaginations of artists offer us images of Mary. They paint beautiful pictures of Mary with familiar backgrounds, as if Mary is in our backyard. Among the arts, Catacomb Frescoes, Byzantine Icons, Gothic sculpture, painting, Mary in the protestant art, Mary in the Modern art, and Mary in the Mission Art are very popular and known worldwide. This art bares witness to the increasing veneration of the Mother of Jesus. Through realistic art, Mary seems close to us, easy to talk to, easy to relate with.51

 

Chapter Three

14. Popular Marian Devotions in Bangladesh

In our area (Asia) we are very much influenced by Hindu. We have great devotion to gods and also goddesses. In Hinduism there is a lot of respect to goddesses because they feel the need for womanly touch. Our love for our parents is deep but the influence of mother on a child’s life is longstanding. Our mothers become grand mothers and have a place in society and in our extended family. That is why we need mother, aunties, grand parents, and every one has some thing to contribute in our lives. It is automatic that we need some one who is more powerful than all these put together. Hindus sought to deities to console them, strengthen them.   

For us Catholics, Mary is somebody who holds a unique and privileged place   in the life of every individual. In the heart of every person there is an unfulfilled yearning for a mother, and that yearning is fulfilled by love and tender devotion to Mary who is addressed by different names according to the needs of individual. Arch of the Covenant, Gate of Heaven, Our Lady of Sorrows, Divine Consolation, all these are needs that have been expressed. 

The Bangladeshi people naturally are very pious and religious minded. Out of 140 million people, 88% percent are Muslims. They pray five times a day. 10% percent people are Hindu, and only 0.1% percent is Christian.  Christians live mostly together in the vicinity of surrounded the Church. By birth Christian people are pious and Church going. They have much devotion to the Blessed Virgin Mary together with the other saints. The Church of Bangladesh shows her devotion to Mary by dedicating many feasts to her. Our people with deep fervors keep these feasts and show their devotion to Mary. Many have a personal devotion and a weakness to some particular saints and their feasts.

 There have been many apparitions of Mary in the past. Every day thousands of people are going for pilgrimages and show their devotion to Mary, and receive favors from Mary and get spiritually enriched. In Bangladesh too we have some national pilgrimage shrines at Baromari, Diyang, and Rajarampur that are very popular and every year a good number of people go there to seek Mary’s intercession.

Bangladesh has not had very serious devotions to our Lady in the past, and in an effort to fulfill these needs, efforts have been made in the very recent past to introduce pilgrimages.  In the south of Bangladesh a picturesque was chosen in the hill of Chittagong, at Diyang.  Diyang became a feast dedicated to Our Lady of Lourdes. Devotion is picking up and every year people travel from very far and spend few days in Diyang. Services are organized and Mary is becoming more and more accepted in the hearts of the people. Special busses are organized and the journey to and from is promoting a prayerful atmosphere for reflection. In the Baromari and Rajarampur too a places of pilgrimages have been started devoted to Our Lady. They are becoming popular because the numbers of devotees are increasing.   

            Because of Mary’s worldwide apparitions and inspired by many famous grotto like the grotto of Lourdes, in Bangladesh too we have many grottos of Our Lady almost in every parish premises and Sisters’convent (e.g. Tejgon, Banani Holy Spirit Major Seminary, Nayanagor, Diang, Baromari etc.). In these grottos beautiful statues of Mary are kept. People pay their devotion at the grotto. Especially on the feast of Lourdes and other Marian feast days, people go in procession with the statue of Mary, pray with, and show their genuine devotion to Mother Mary.

             Like in other parts of the world, the Legion of Mary is one of the successful Marian organizations in Bangladesh. In every parish, we have this Legion of Mary. The members of this movement go for Mass regularly, do penance and sacrifice, visit the sick and families regularly and do other types of pious works and help the parish in apostolic works. 

             Devotion to Mary in the liturgy is well expressed. Especially Marian feasts and solemnities are celebrated with pomp. On Sunday, before Mass begins, there is a tradition in churches, to pray the Rosary. On Saturdays and Sundays, the final hymns in the Mass are normally sung in honor of Mary. In the month of May and October our people pray the rosary during the whole month moving from house to house. There is a regular habit in the families, to pray the rosary in the evening. Mothers and members of the Legion of Mary wear a medal adorned with a blue ribbon on Saturdays and especially in Mary’s months of May and October. We are taught in our early days to learn by heart the Hail Mary, the Angelus, Memorare and other Marian prayers. Lighting candles before Mary’s altar, collecting holy pictures of Mary, going to Mass on first Saturdays, putting Mary’s statue in our houses, burning a vigil light before Mary’s statue in Church, placing Jesus, Mary, Joseph atop personal letters indicating our dedication to the Holy Family are various signs of our devotions to Mary.

In the Religious & formation houses in Bangladesh devotion to Mother Mary is very clearly seen. At least once or twice a week they recite the rosary, and pray other Marian devotional prayers. In the house premises they keep a statue of Mother Mary and in many houses there are grottos of Mother Mary.  Our local religious paper ‘Protebeshi’ is promoting devotion to Mary, publications are also coming out, articles in different magazines are written, Marian songs are composed by local Bangladeshis and unconsciously a meaningful devotion is being built up in Bangladesh.  It is a good sign that devotion to Mother Mary in this land is spreading everywhere and in every part of our life.

 

14.1. Parishes Named After Mary in Bangladesh

In Bangladesh many parish churches are named in honor of Mary and dedicated to her. I name here some of them.

a) St. Mary’s Cathedral  (Ramna)

b) Our Lady of Fatima Church (Comilla)

c) Holy Rosary Church (Tejgoan)

d) Our Lady of Lourdes Church (Mohakhali, Noakhali, Saidpur, Bonpara)

e) Mary queen of Apostles Church (Mirpur)

f) Fatima Rani Church (Bhadun ,Sunabaju, Bandarban )

g) Our lady of the Holy Rosary Church (Hashnabad, Cathedral parish, Chittagonj,   Shimulia).

h) Immaculate Conception Church (Lokhipur- Syleth)

i) Church of Our Lady of Guidance (Padrishipur)

j) Our Lady of Assumption (Khalisha)

k) Our Lady of the Rosary (Mariampur)

l) Immaculate Heart of Mary (Ruhea, Boruakona)

m) Blessed Virgin Mary (Thakurgoan)

n) St. Mary’s Church (Muzguni).

o) Church of Our Lady of Sorrows (Bhabarpara)

p) Our Lady of Perpetual Help (Andharcota)

q) Mary, Queen Assumed in to Heaven (Muladuli)

r) Maria Virgo Potens (Borni) 52

 

 

 

14.2.  Religious Societies/Congregations in Bangladesh After the Name of Mother Mary

Many congregations local and international working in Bangladesh are dedicated to Mary, this shows place Mary has in the Church. Below is a list of them. 

 

a) Congregation of the Missionary Oblates of Mary Immaculate (OMI)

b) Congregation of Our Lady of the Missionaries (RNDM)

c) Missionary Sisters of the Immaculate (PIME Sisters)

d) Missionary Sisters of the Society of Mary (SMSM)

e) Associates of Mary, Queen of Apostles (SMRA)

f) Sisters of Our Lady of Sorrows (OSL)

g) Catechist Sisters of the Immaculate Heart of Mary Queen of Angels (CIC)

h) Salesian Sisters of Mary Immaculate (SSMI).

i) Fathers of Seven Sorrows/Dolors of Mary (CSC) 53

 

                                      Chapter Four

 15. Spirituality of Marian Popular Devotions

15.1.  1.Personal Practice: We do pray personally to Mary either spontaneously or from prayer books; mostly, we ask for favors and also praise and thank Our Lady. Often people are seen praying silently for long hours before a picture or shrine dedicated to Mother Mary. Even non-Christians are found spending long hours in silent prayers. Often the devotion is revealed in the offering of ordinary gifts like that of rice, flowers, candles, and also expensive gifts, silver, and gold. Often devotion is shown by prostration on the ground, shaving of the head, fasting, and pilgrimages.

            15.1. 2. Family Practice: Many of the above-mentioned practices are undertaken by families, specially the recitation of the Rosary, going together where there are devotions/prayers held publicly and taking the sick or the cured members of the family to a shrine. Families make sure that a picture, calendar, or a statue of Our Lady is blessed and placed in a place of honor in their houses. In front of the statue, parents together with children pray the Rosary every evening.

15.1. 3. Community Practice: Here ‘community’ means a big number of people, a parish, or a neighborhood. Most often the churches and community chapels are dedicated to Our Lady under her many names. For example ‘The Mother of God,’ ‘The Immaculate Conception,’ ‘Our Lady of Sorrow,’ ‘Our Leady of Health,’ ‘Our Lady of Perpetual Help.’ In the parishes, frequent or daily practices of the devotion are evident. Almost once a year a solemn manifestation of the devotion become very evident, solemn festivals are held generally preceded by nine days of novenas in preparation for the feast. 53

 

15. 2.  Mary in the Liturgy

            The primary expression of our Catholic faith lies in the liturgy as our worship of the Lord. Because we believe that those who have attained their eternal reward as members of the communion of saints can intercede for us before the Lord, and because of Mary’s singular status in the communion of saints, we honor her through liturgical celebrations and feast days. Devotion to Mary has been expressed from an early time in the liturgy, the official prayers of the Church used in the Mass and Divine Office. In addition, her name is frequently and reverently recalled, as in the Confiteor and Canon of the mass, and in hymns recited or sung in the Office.

 

15.2. 1. Eucharistic Prayers:  From the earliest days of liturgical celebrations, Mary is included in the main prayer of the Mass: the canon, also called the eucharistic prayer. This part of the liturgy is most solemn and brings before God the intentions and prayers of the whole Church. Mary is mentioned in each of the four general eucharistic prayers. For example, the first Eucharistic prayer reads, ‘In union with the whole Church, we honor Mary the ever virgin mother of Jesus Christ, our Lord and God,’ in the others we pray that ‘we may be made worthy to share eternal life with Mary, the Virgin Mother of God’ or similar words. 54

15.2.  2.  Prefaces of the Blessed Virgin Mary: In Masses that honor Mary, there are two prefaces: one honoring Mary’s motherhood and another called ‘Mary’s Song of praise.’ The Sacramentary, the book used by the celebrant at the altar, also includes prefaces for the Immaculate Conception and the Assumption.

15.2 .3.  Solemnities, Feasts, Memorials, Votive Masses: Throughout the Church year, feasts in honor of Mary occur with regularity, even though liturgical feasts have been diminished in number. The feasts of Mary fall into three categories: solemnities, feasts, and memorials. Many feasts are dedicated to her various titles, some approved for celebration in all places, others reserved for a particular rite, country, diocese, or religious institute. There are more than 600feasts in the honor of the Blessed Virgin Mary. Only 22 of them, however, are celebrated in the universal Church. They are given below in the order in which they appear in the Church year. The Following feasts are approved for the entire Church in the Latin rite.55

Solemnities: The solemnities of Mary that commemorate the Marian doctrinal beliefs are celebrated universally. These are:

a). Mary, Mother of God             ---------------  (January 1)

b). The Annunciation of the Lord  ------------   (March  25)

c). The Assumption                       -------------- (August 15)

d).  Immaculate Conception         -- ------------ (December 8)

Feasts: Feasts are also celebrated in the liturgy. These feasts include:

a). Mary’s Visitation to Elizabeth  ----------      (May 31)

b). Birthday of Mary                       -----------    (September 8)

c). Our Lady of Guadalupe             -----------    (December 12)

Memorials: Memorials brings to our attention other titles and events in Mary’s life. If no other occasion is being commemorated, the Mass may be that of the memorial. The Marian memorials in the revised liturgy include:

a) Purification                                  ------------- (February 2)

b) Our Lady of Lourdes                   -----------   (February 11)

c) Mediatrix of all Graces                    --------   (May 31)

d) Queen of all Saints                           --------   (May 31)

e) Our Lady of Perpetual Help             --------- (June 27)

f) Our Lady of Mount Carmel              --------- (July 16)

g) Dedication of St. Mary Major, Rome  ------ (August 5)

h) Immaculate Heart of Mary                  -------(August 22)

i) Our Lady of Sorrows                           --------(September 15)

j) Holy name of Mary                           ----------(September 12)

k) Our Lady of Ransom                      -----------(September 24)

l) Queen of the Most Holy Rosary     -----------(October 7)

m) Motherhood                                  ------------(October 11)

n) Presentation of our Lady                -----------(November 21)

o) Our Lady of the Miraculous Medal ----------(November 27) 56

15.2.  4.  Devotion to Mary on Saturdays: Liturgical celebrations in honor of Mary are not restricted to solemnities, feasts, or memorials. On other days when there is no feast, a votive Mass in honor of Mary may be celebrated, especially on Saturdays, the day of the week dedicated to Mary.

 

15.3. Other Liturgical Observances of Mary: The Catholic faith offers a spectrum of ways to increase one’s personal relationship with God and the saints. Mary has been honored throughout history with many prayers, canticles, hymns, and songs. Although there a myriad forms of prayer to Mary, there are some standard prayers that are universally known. The following Marian devotions are optional and can be chosen according to one’s style of prayer and individual preference.

15.3.1.  The Angelus: The Angelus is a simple prayer that weaves together the wonder of the Annunciation and the Incarnation. We remember the event angel came to Mary and greeted her. Monks commemorated these mysteries three times a day with the ringing of the monastery bell and the recitation of the prayer known as the Angelus. The bells also summoned the workers from the fields in days before clocks and watches. It is interesting to note that the custom continues in our time; many Churches ring their bells three times a day, such as in the morning, noon, and in the evening. 

15.3.2 The Rosary: The rosary is a meditation/vocal prayer form of devotion focusing on the main mysteries of salvation, using a set of beads. Through this rosary we journey with Mary in the life of her Son Jesus Christ. The rosary as we know it today evolved gradually in the prayer life of the Church. The practice of counting prayers on rosary beads is not uniquely Christian; of course, these prayer beads also were used by Hindus, Buddhists, and the lamas of Tibet. The Christian tradition goes back to Irish monks of the eighth century who, in an attempt to simplify prayer for the laity, substituted the Our Father for the one hundred and fifty psalms. Later, Hail Marys were recited as ‘Mary’s Psalter’. St. Dominic popularized the rosary and it became a common pious practice for our devotion to Mary in the Middle Ages. 57

15.3. 3.  Chaplets: Chaplets are variations of the rosary. They are a set of designated prayers repeated on a small set of beads. Many Marian chaplets have appeared over the years honoring Mary and her various titles.

15.3. 4.  Novenas: Novenas, public or private prayers repeated nine times for a special intention, constitute another common devotion to Mary. Especially popular are the Immaculate Conception and Miraculous Medal novenas. Other novenas commemorate Mary’s various titles.

15.3. 5.  Litanies: Litanies, invocations addressed to Mary using her various titles, with the response ‘pray for us,’ are also popular forms of Marian devotional prayer. The litany of Loreto, the most noted of Marian litanies, is listed as one of the approved litanies of the Church and is used in Marian devotions. 58

15.3. 6. Images: Images of Mary come in a variety of forms. The most popular are Madonnas and Marian masterpieces. Most Catholics have their favourite “images” of Mary. Over the years, Mary has been pictured in many ways and has been given many faces. It would be accurate to say that Mary is the most multifaced person ever imaged and that her images reflect the times and cultures from which they were generated.

            The Marian iconography and art of the Middle Ages, for example, constitutes one of the most prolific bodies of work in Church history. The masterpieces of this time bring out Mary’s maternal love and care. Mary is portrayed as a loving Madonna in works of Fra Angelico, Murillo, Raphael, Michelangelo, and others. The image of Mary holding the dead body of Christ, immortalized by Michelangelo in his pieta, stands forth as one of the best-loved and most famous portrayals of Mary. Classical madonnas are still popular as subjects on Christmas cards and yuletide postage stamps of many countries. 59

15.3. 7.  Icons: The icon has made a significant contribution to Marian piety and art. Icons play a major role in the faith of Eastern Christians. The familiar two-dimensional images characterized by elongated faces, bold piercing eyes, and disproportionate features symbolize spiritual realities that reach beyond time. Iconography, the art of painting icons, is considered a sacred ministry and the artist prepares with prayer and fasting. A well-known icon revered in Eastern and Western Christianity is the icon of Our Lady of Perpetual Help. 60

15.3. 8.  Votive Candles or Lights: As we enter Catholic Churches and pilgrimages sites, we notice candles or lights burning in front of statues of Mary. These vigil lights “keeping watch” symbolize our heartfelt prayers that continue to be offered as the candle or light burns. With the ever-present concern for fire safety, many such candles have been replaced with electric bulbs that light when a coin is dropped into a slot. ‘To light a candle’ remains a pious practice to ask for a special favor or intention. 61

15.3. 9.  Processions: Processions have always been a popular way to demonstrate devotion and faith. May processions and Rosary processions are familiar ways Catholics honor Mary. Many ethnic groups have processions to honor a special title of Mary: for example, the Spanish honor Our Lady of Guadalupe, the Italians honor Our Lady of Mount Carmel, and the Polish honor Our Lady of Czestochowa. 62

15.3. 10 Hail Mary: This is the most common Marian prayer among Catholics. Called the “Angelic Salutation” and “Ave Maria”, it capsulizes most perfectly the role of Mary in the Church.

15.3. 11.  Memorare: The Memorare is generally attributed to Bernard of Clairvaux (1090-1153), a fervent devotee of Mary. But it was popularized in the 17^th century by a Frenchman, Father Claude Bernard, who considered Mary a powerful intercessor.

15.3. 12.  Salve Regina (Hail Holy Queen): The Salve Regina, attributed to Herman Richenau (1054), has been sung in Latin at the Divine Office at the end of the day in monasteries since the Middle Ages. In 1890 Pope Leo XIII ordered the Salve Regina and other prayers to be recited after the low Masses. This practice lasted until the liturgical renewal of Vatican II in 1964. The Salve Regina is sung or prayed in the Divine Office and in connection with the rosary. 

15.3. 13.  Stabat Mater (At the Cross Her Station Keeping)

At the cross her station keeping,

Stood the mournful mother weeping,

Close to Jesus to the last.

            This ancient anthem of many stanzas is used during Lenten devotions; a stanza usually is sung between each station of the cross. Jacapone DaTodi, a wealthy worldly lawyer, took his saintly and pious wife to a bullfight at which she was gored to death by a bull. As Jacapone cradled his wife’s lifeless body, he saw under her satin-and –lace clothing the hair shirt she wore in penance for his conversion. Distraught and touched, he converted, became a Franciscan monk, and penned mystic poems. His most famous work, the ‘Stabat Mater’, was allegedly written in memory of his wife and dedicated to Mary’s sorrows. 63

15.3. 14.  We Fly to Your Patronage: This powerful prayer invoking Mary’s aid was thought to be of medieval origin. In 1917, however, a papyrus fragment from the third century A.D. was discovered, on which the prayer was inscribed. As such, it may be the oldest prayer that expresses belief in Mary’s power of intercession. 64

 

15.3. 15.  The Magnificat (Luke 1:47-55): This canticle, spoken by Mary when she visits he r cousin Elizabeth, is recorded in Luke’s Gospel. We might think Mary waxes poetic, but her prayer echoes the Hebrew Scripture passage, I Sam. 2: 1-10. Today this anthem is used in the Divine Office and is sung as a Marian hymn of praise.

 

15.3. 16.  Devotion to Mary’s Months of May and October: The month of May is dedicated to Mother Mary and October to the Rosary. During these Months, special devotion is shown to Mary. In the parishes and homes, the statue of Mary is beautifully decorated with flower and candles. People gather together to pray the Rosary, move from one house to another in procession, singing and praying.

 

15.3. 17.   Three Hail Marys: There are miraculous fruits of reciting three Hail Marys. Devotion to three Hail Marys is very easy. After 3 Hail Marys we say “Oh Mary my Mother, save me from grave sin” Some people even recite 3 hail Marys after morning and night Prayer.

 

15.3. 18.  Devotion to Mary of 9 First Saturdays of Each Month: Mary appeared at Fatima and told Lucia that of any one partakes in the mass on first Saturday of the month and receive communion in grace then he/she will not experienced the fire of hell. Many Christian devoutly observe it.

15.3. 19.  The Devotion of the Fifteen Saturdays: This devotion is in honor of Our Lady of the Most Holy Rosary. To gain the indulgences attached to the Devotion of the Fifteen Saturdays it is necessary to recite at least five decades of the Rosary each Saturday, to meditate upon the Mysteries of the Rosary, to receive the Sacraments of Penance and Holy Communion and to see that the observance of these Saturdays is without interruption. This admirable devotion has obtained for the faithful innumerable blessings and signal favors.65

            Besides these we have some other Marian devotional prayers and practices that we de frequently and by which we ask for Mary’s intersession, such as

# Act of Consecration to the Immaculate Heart of Mary

#Consecration of Jesus the incarnate wisdom, through the Blessed Virgin Mary.

# Consecration of Family to Mary (by st. Alphonsus de Liguri)

# Prayer to honor Mary Immaculate and so on.

# The Four Great Marian Antiphons etc. 

 

15.4. Associations and Confraternities of the Laity: Throughout the history of the Church, lay persons who wish to devote themselves more closely to a spiritual life and apostolic works formed associations or confraternities distinct from religious communities (no vows). Catholics of Pre-Vatican II days, no doubt, remember the Sodality as a vital and active parish organization. Composed mostly of young unmarried men and women, the Sodality provided a spiritual, apostolic, and social outlet as well as a deeper spiritual life for its members. Devotion to Mary was promoted by recitation of the rosary at meetings and a May procession and crowning of the Blessed Virgin Mary’s statue by a chosen ‘May queen.’ 66

15.4. 1.  Legion of Mary: The Legion of Mary is a very popular lay association organized in Ireland in 1921, by Frank Duff, who was inspired by the devotion of Louis de Montfort. The Legion of Mary has spread rapidly to all parts of the world and has succeeded, in establishing itself as a popular organization in many Mission territories. Its members meet regularly both to pray and to organize apostolic work, to be performed in the area of activity. Its specific objects are to promote personal holiness of the members, reclaim lapsed Catholics, and seek converts. Today the Legion of Mary is an active lay movement with millions of members in many countries.67

15.4. 2.   Sodality of Our Lady: Originally this Sodality was a lay extension of the Society of Jesus started by John Leunis, a Jesuit priest. It was founded in Tome in 1563, and emphasized Marian devotion, frequent Communion, personal sanctification and apostolic action of the members. In the United States, the Sodality is one of the most active forms of Catholic action. Because of the renewal of scriptural, liturgical, and ecumenical spirituality that issued from Vatican II, the Sodality is now known as “Christian Life Communities.”68

 

 

16. Critical Analysis

True devotion to Mary is always secondary to devotion to the Lord. Devotion to Mary should differ essentially from the cult of adoration, which is offered to the Incarnate word, as well as to the Father and Holy Spirit. We do not adore Mary for latria adoration, rather, we honor Mary with the reverence accorded to the saints: dulia.  Because Mary is the most revered of saints, the tribute we give to Mary is called hyperdulia. This devotion should be within the limits of sound and orthodox doctrine. We should avoid exaggeration and of narrow mindedness. Popular devotion/piety/religiosity certainly must have its limits. As many times we hear that there is lots of superficiality, and even superstition mixed up with the devotion to Our Lady. It frequently remains at the level of forms of worship not involving a true acceptance by faith. Unfortunately, the exaggerated pious practices and attention we Catholic often give to Mary leave those who are not Catholic thinking that we put Mary first, before the Lord. Although devotions to Mary stem from our love and honor of her, our Marian spirituality must be rooted in Mary’s close connection with God.

There should be a link between the popular devotion to our Blessed Mother Mary and the faith, which came to us from the apostles. It is not without reason that the evangelist Luke interrupts the Lord’s teaching to say; “that a woman in the crowd raised her voice and said: Blessed is the womb that carried you and the breast at which you nursed” (Lk 11: 27). Every time Mary is mentioned in the Gospel she is always mentioned together with Jesus, sometimes expressly interceding with him at Cana. This constant reference can be seen as an invitation to the reader to seek her intercession. For this same reason, it is wrong to interpret devotion to Mary as ‘praying to Mary’ it is rather praying to God with/through Mary”. Prayers offered to Mary are always meant to secure her intersession with God, her son. 69

Mary easily assumes the faces of many nations and cultures, serves as a bridge-builder spanning ages, generations, cultures, and individual spiritualities. She fits in wherever the human heart allows. Mary as the ‘Woman for All Nations and All Seasons’ is always relevant, always in style, always ready to be a powerful advocate in human needs and concerns. Look to Mary as the bastion of integrity, the ideal of openness and flexibility, the authentic Christian who paves the way for all of us, one ‘whom we all call Blessed.’

 

 

Conclusion:  Mary herself proclaims in the Scriptures, ‘All generations shall call me blessed’ (Lk.1: 48). She is patroness of us all. We shall always look on her as our mother. In the joys and sorrows of our life, we feel close to her who is the Mother of Mercy. We will strive to instill genuine devotion to the Immaculate Virgin who prefigures God’s final victory over all evil. Mary Immaculate, in her faith response and total openness to the call of the Spirit, is the model and guardian of our life. With Mary, the faithful handmaid of the Lord, and under the guidance of the Spirit, we enter into closer union with Jesus Christ.

 Marian devotion is being reassessed in scriptural, pastoral, and ecumenical perspectives. The role of Mary in the liturgy has been proposed as the norm of devotion to Mary in Lumen Gentium, the Dogmatic Constitution on the Church from Vatican Council II. Practices of long standing devotions as the Rosary and Scapular have undergone searching examinations and restatements in terms of current needs of Christian life, should be emphasized on the Scriptures, the Sacraments, the Church itself. 70

Though devotion to our Lady is most popular, devotion all over the world we should be very careful about it. This devotion should help us in searching for God and lead us to her Son, Jesus Christ. While practicing this devotion, we should promote our personal holiness, sanctification, and apostolic action so that the needs of the world and of the Christians be met. Popular devotion to Mother Mary should be expressed as humankind’s hope and solace to the wandering people of God. We must retain in the depths of our hearts a lively love for Mary and a filial trust in her. We must not be afraid – as Pope John Paul II would tell us- we must not be afraid to confess Mary, to confess one’s faith in Mary just as we confess our faith in Jesus Christ. We have to take time to reflect and to meditate on the life and vocation of Mary. We experience through the Blessed Virgin, in the depth of our being, the sentiments which she felt in living and meditating in her heart the mystery of Jesus; so that in the mysteries of the Incarnation and the Nativity, of the Public Life, of the Passion and Resurrection of her Son, we may experience the same sentiments which she did as she lived these mysteries. If any one can lead us to the heart of Christ and help us to share his mystery, it is certainly the Blessed Virgin. And to achieve this, taking part in the liturgical feasts of the Blessed Virgin and the daily recitation of the Rosary are still the most effective means.71

We have to live in union with Mary, our joys and our sufferings. The Blessed Virgin is for us a presence, just as she was present among the Apostles at the beginning of the Church. It is a support, an encouragement, and an inspiration. In our lives, the Blessed Virgin should be that enduring and discreet and constant presence, which sustains us and keeps us united to Christ in all our activities. We have to make Mary known and loved, never ceasing to pray to her. We pray intensely to the Blessed Virgin, we are not afraid to preach about her, we invite people to place their trust in her; and through her, we invite them to return to Jesus Christ and to commit themselves to serve their neighbors.  Thus we also bring about deep changes in people’s hearts and real conversions and confirm our fellow Christians in their confidence in Mary and develop in them a true, deep and enlightened devotion.                                   

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

BIBLIOGRAPHY

 

BOOKS

1. PUTHANANGUDY, Paul, ed.: Popular Devotions. Bangalore, National Biblical and Catechetical and Liturgical Center, 1986.
2. WALTER, M. Abbot, ed.: The Document of Vatican II. London, Geoffrey Chapman, 1965.
3. BRIEN, O. Michael, ed.: The Mystery of the Most Holy Rosary. London, The White Horse Press, 1995.
4. CCP Team, ed.: Muktidatar Jononi (Mother of the Savior). Dhaka, Jerry Printing, 1987. 
5. DANDERS, G. Joseph: Pope John Paul II Encyclicals. New York, Orbis Books, 1996.
6. CORRAYA, Kamal Fr., ed.: The Catholic Directory of Bangladesh 2003. Dhaka, Pratibeshi Prokashoni, 2003.
7. GOMES, Paul Fr.: Hand Note on Mariology, Holy Spirit Major Seminary, Dhaka, 2004.
8. COYLE, Katheleen: Mary in the Christian Tradition. Manila, Divine Word Publications, Inc., 1993.
9. ALTEMOSE, Charlene: What You Should Know About Mary. Bandra, St. Pauls, 2004.
10. LONGO, Bartolo: The Fifteen Saturdays of the Rosary,trans. by Thomas W. Tobin, New York, Vatican City Religious Books Co., Inc., 1948.
11. JETTE, Fernand: The Missionary Oblate of Mary Immaculate. Rome, General House, 1985.
12. PEREIRA, James Dudly: Mary in the Bible and in the Tradition of the Church. Licentiate Paper, National Seminary, Ampitiya, Sri Lanka, 2000.
13. CONNON O’John: The Comforter, The Spirit of Joy. Bandra, St. Pauls Press, 1997.

 

 

ENCYCLOPEDIA

 

1.New Catholic Encyclopedia, vol. IX, s.v. ‘Devotion to Blessed Virgin Mary’, by J.B. Carl, 1967.

2. The Catholic Encyclopedia for School and Home, vol. IX, s.v. ‘Devotion to Blessed Virgin Mary’, by Jordan Aumann, 1965.

 

 

PERIODICAL

1.      FORBES, Leonard: ‘Promote Sanctification Through Devotions of Popular Piety’.      L’osservatore Romano, May 26, 2004, p.3.

2.      DON BOSCO of Salesians: ‘Our Lady’s Visit to the World.’ Our Lady of Bandel, October 1975, pp.10-13.

---

[1] New Catholic Encyclopedia, Vol. IX, s.v. ‘Devotion to Blessed Virgin Mary,’ by J.B. Carl, p.364.   

[2] Ibid., p. 364.

3 Ibid.,  p.364.

4 The Catholic Encyclopedia for School and Home, Vol. 6, s.v. ‘Devotion to Blessed Virgin Mary, by Jordan Aumann,  p.666.

5 The Catholic Encyclopedia for School and Home, op.cit.,  p.666.

6 Ibid., p.666.

7 New Catholic Encyclopedia, Vol. IX, op.cit., p. 365.

8 Ibid.,  p. 365.

9 New Catholic Encyclopedia, Vol. IX, op.cit., pp. 365-366.

10 Ibid., pp.365-366

11 Ibid., p. 366.

12 Ibid., p. 366.

13 New Catholic Encyclopedia, Vol. IX, op.cit., p. 367.

13 Ibid., p. 367.

14 Ibid., p.368.

15 Ibid., p. 368.

16 New Catholic Encyclopedia, Vol. IX, op.cit., p. 368. 

17 Charlene Altemse, What You Should Know About Mary, Bandra, St. Pauls, 2004, p.55.

18 Ibid.,  p.55.

19  Paul Gomes, Hand note on Mariology, Holy Spirit Major Seminary, Dhaka, 2004.

20 Paul Puthanangudy, ed., Popular Devotions, Bangalore, National Biblical Catechetical and Liturgical Centre, 1986, p.396.

21 Paul Puthanangudy, op.cit.,  p.396.

22 Joseph G. Danders, Pope John Paul II Encyclicals, New York, Orbis Books, 1996, pp.116-117.

23 Paul Gomes, Hand note on Mariology, Holy Spirit Major Seminary, Dhaka, 2004.

 

24 Charlene Altemse, op. cit.  pp.41-42.

25 Kathleen Coyle, Mary in the Christian Tradition, Manila, Divine Word Publications, Inc., p. 59.

26 Ibid., p. 42.  

27 James Dudley Pereira, Mary in the Bible and in the Tradition of the Church, Licentiate Paper, Sri Lanka, 2000, p.89.

28 Ibid., p. 89.

29  Kathleen Coyle, op.cit.,  pp.23-24.

30 Paul Gomes, Hand note on Mariology, Holy Spirit Major Seminary, Dhaka, 2004.

31 Charlene Altemse, op.cit.,  p.55.

32 Leonard Forbes, L’osservatore Romano, May 26, 2004,p.3.

33 Charlene Altemse, op.cit.,  pp. 59-60.

34 Walter M. Abbott, The Document of Vat.II, ed. London, Geoffrey Chapman, 1965, p.94.

 

35 Walter M. Abbott,ed., The Document of Vat.II, London, Geoffrey Chapman, 1965, p. 95.

36 Charlene Altemse, op.cit., p. 60.

37 Ibid., p. 60.

38 Ibid., p. 60.

39 Ibid., p. 60.

40 Charlene Altemse, op.cit., p. 71. 

41 Selesians of Don Bosco,: ‘Mary and Rosary.’ Our Lady of Bandel, October  1975, pp. 2-3. 

42 Charlene Altemse, op.cit., pp.74-75.

43 Ibid., pp. 72-73.

43 Charlene Altemse, op.cit.,   pp..92-93.

44 Charlene Altemse, op.cit.,  pp. 93-94. 

45 Ibid., pp. 87-88.

46 Salesians of Don Bosco,  op.cit., p. 13.

47 Charlene Altemse, op.cit.,  p. 89.

48 Ibid., p. 89.

49 John O’ Connor, The  Comforter, the Spirit of Joy, Bandra, St. Pauls Press, 1997, 127.

50 Charlene Altemse, op.cit.,  pp.88-92.

50 The Catholic Encyclopedia for School and Home, op.cit.,  pp.677-678.

51 The Catholic Encyclopedia for School and Home, op.cit.,  pp. 671-672.

52 Kamal Corraya, The Catholic Dictionary of Bangladesh 2003, Dhaka, Pratibeshi Prokabeshi, 2003. pp.51-58

53 Kamal Corraya, op.cit., pp. 58-71.

53 Paul Puthanangudy, ed., op.cit.,  pp. 394-395.

54 Charlene Altemse, op.cit.,  p. 67.

 

55 Charlene Altemse, op.cit.,  p. 68.

56 Ibid., pp.68-69.

57 Charlene Altemse, op.cit.,  p. 71.

58 Charlene Altemse, op.cit.,  p. 72.

59 Ibid., p. 75.

60 Ibid., p. 76.

61 Ibid., p. 76.

62 Charlene Altemse, op.cit.,  pp. 76-77.

63 Ibid., p. 84.

64 Charlene Altemse, op.cit.,  p. 85.

65 Bartolo Longo, The Fifteen Saturdays of the Rosary,trans. by Thomas  W. Tobin, New York, Vatican City Religious Book co., Inc., 1948, pp. 5-7.

66 Charlene Altemse, op.cit.,  p. 77.

67 Ibid., p. 78.

68 The Catholic Encyclopedia for School and Home, op.cit.,  pp.366-368.

69 Paul Puthanangudy, ed., op.cit.,  pp.398-401.

 

70 Fernand Jette, The Missionary Oblate of Mary Immaculate, Rome, General House, 1985, pp. 117-127.

71 Fernand Jette, op.cit.,  pp. 117-127.