The Rule of the Theotokos

The Rule of the Mother of God of St Seraphim of Sarov (pdf)
The prayer rule of St. Seraphim of Sarov

Taylor Marshall: Does the Rosary Predate Saint Dominic

Related:
The Prayer Rule of the Theotokos
scribd
Prayer Rule of the Theotokos V: Rosary? Rule of the Theotokos? Jesus Prayer?

The Akathist Hymn

Rome Reports: Benedict XVI and Cardinal Marc Ouellet open Americas conference at the Vatican


Zenit: Pope Benedict Addresses International Congress on "Ecclesia in America"
Calls on Participants to Focus on Problems Due to Secularism
Pope's Address to Participants of "Ecclesia In America" International Congress [2012-12-10]
Cardinal Ouellet Presides Over Opening Mass of International Congress on "Ecclesia in America"
Three Day Congress Will Focus on Evangelization in North and South America
Cardinal Ouellet's Homily at Opening Mass of the International Congress on "Ecclesia in America" [2012-12-10]

Rome Reports: Pope honors Our Lady on the Feast Day of the Immaculate Conception


Zenit: Pope Venerates Image of Virgin Mary on Solemnity of the Immaculate Conception
Traditional Tribute Takes Place in Rome
Pope's Immaculate Conception Address at the Spanish Steps
"Mary Immaculate Teaches Us to Listen to the Voice of God that Speaks in Silence" [2012-12-09]

Some Dominican Videos

Archbishop Augustine DiNoia, The Easter Vigil with the Queen of Heaven

Canterbury Tales: The Two Marian Maxims of St Bonaventure

First Maxim: "One should carefully beware of decreasing, even in the slightest, the honor that is due to Mary."


Second Maxim: "One should be ready to defend the privileges of Mary even at the risk of his life."

Where are they to be found in his corpus of writings?

If the Church's teaching on the Incarnation implicitly affirms that the conceptum is human from conception, then does the Church's teaching on the Immaculate Conception give additional witness to this?

It would seem not. Pope Pius IX's cites his predecessor Pope Alexander VII in the Apostolic Constitution, Ineffabilis Deus:

So at the instance and request of the bishops mentioned above, with the chapters of the churches, and of King Philip and his kingdoms, we renew the Constitutions and Decrees issued by the Roman Pontiffs, our predecessors, especially Sixtus IV,[8] Paul V,[9] and Gregory XV,[10] in favor of the doctrine asserting that the soul of the Blessed Virgin, in its creation and infusion into the body, was endowed with the grace of the Holy Spirit and preserved from original sin; and also in favor of the feast and veneration of the conception of the Virgin Mother of God, which, as is manifest, was instituted in keeping with that pious belief.

Later, Pope Pius IX gives the definition:

We declare, pronounce, and define that the doctrine which holds that the most Blessed Virgin Mary, in the first instance of her conception, by a singular grace and privilege granted by Almighty God, in view of the merits of Jesus Christ, the Savior of the human race, was preserved free from all stain of original sin, is a doctrine revealed by God and therefore to be believed firmly and constantly by all the faithful.

As far as I can tell, conception here is therefore identified with the creation and infusion of the rational soul into the body (as stated by Alexander VII), not with the fertilization of the ovum by the spermatazoa. I'd have to double check, but Pius IX does not offer a different definition of conception to replace that of Alexander VII. Hence, the apostolic constitution leaves open the question of whether conception, as defined here, takes place at fertilization.

When I first saw the headline, without the body of the article, I thought perhaps someone was trying to present an alternative to the theologoumenon that the Blessed Virgin Mary is Mediatrix and Co-Redemptrix. (Orthodox if understood correctly, but liable to be misunderstood by Protestants and maybe the Orthodox.)

Update on Defining Mary Spiritual Mother of Humanity

"Could Constitute a Historic Benefit of Grace and Blessing for All"

SAN JUAN, Puerto Rico, DEC. 8, 2009 (Zenit.org).- Here is the letter sent today, the solemnity of the Immaculate Conception, by Cardinal Luis Aponte-Martinez, the retired archbishop of San Juan, to the cardinals and bishops of Latin America on the petition to define the "Blessed Virgin Mary as the Spiritual Mother of All Humanity, under its threefold aspects of Coredemptrix, Mediatrix of All Graces, and Advocate."


* * *

8 December 2009
Solemnity of the Immaculate Conception

My Dear Brother Cardinals and Bishops,

On January 1, 2008, five cardinals wrote to all bishops of the world to notify them of the petition made by an international group of cardinals and bishops assembled at Fatima to His Holiness, Pope Benedict XVI, in humble request for the solemn definition of the Blessed Virgin Mary as the Spiritual Mother of All Humanity, under its threefold aspects of Coredemptrix, Mediatrix of All Graces and Advocate. Already in the past, hundreds of bishops and millions of faithful have made this appeal. Again many bishops have recently responded. As one of those five cardinals who sent this global petition, I now wish to provide you with an update concerning this universal Church request.

Recently the Philippines submitted to His Holiness a petition for this solemn definition from Cardinal Vidal, Archbishop Lagdameo, President of the Philippine Conference of Catholic Bishops, and several other archbishops and bishops. The petition was accompanied by a personal letter from Philippines President, Madame Gloria Arroyo, in which she strongly supported the request of the bishops.

Also representative groups of cardinals and bishops from India and nearby countries, including Cardinal Vithayathil, President of the National Conference of the Bishops of India, have submitted their own petition for this fifth Marian dogma to Pope Benedict XVI. A similar petition has been sent from Africa by Archbishop Felix Job, President of the Catholic Conference of the Bishops of Nigeria, and various other African bishops. Bishops from Eastern Europe, including Archbishop Kramberger of Slovenia, have likewise sent in their own petition for this Marian papal proclamation. Along with bishops from numerous countries from Latin America, I have sent in our own petition to Pope Benedict for the papal definition of Our Lady’s Spiritual Motherhood.

All over the world, lay faithful have joined their bishops. Numerous prayer days, conferences, individual prayers and petitions to the Holy Father from the laity constitute a positive manifestation for this potential Marian dogma from the sensus fidelium.

We all perceive a worldwide urgency for the greatest possible intercession of our heavenly Mother for the unprecedented crises of faith, family, society, and peace, which marks the present human condition. We see the papal definition of Holy Mary's Spiritual Motherhood of all peoples as an extraordinary remedy to these global crises which today threaten a great part of humanity. The more we freely acknowledge Mary’s intercessory power, the more she is able to exercise this power for the peoples of the world entrusted to her care at Calvary.

I therefore invite you, dear brother, to join your brother cardinals and bishops from throughout the world in this renewed petition to our Holy Father, Pope Benedict XVI, by sending in your own letter for his prayerful discernment of what might constitute a next positive step for the solemn proclamation of the Spiritual Motherhood of Mary. Thank you for your own prayerful discernment of this most important work in honour of Our Lady, which we believe could constitute a historic benefit of grace and blessing for all humanity.

+Luis Cardinal Aponte Martinez
Archbishop-Emeritus,
San Juan, Puerto Rico,
email:cardinalaponte@gmail.com

More:
The Fifth Marian Dogma: Co-Redemptrix, Mediatrix of All Graces and Advocate
Mother of All Peoples - Home - Petition for the Fifth Marian Dogma
Catholic Culture : Library : A New Marian Dogma?
Voice of the People for Mary Mediatrix
Mary: Coredemptrix, Mediatrix, Advocate by Mark I Miravale, S.T.D., Chapter 3
Dr. Mark Miravalle - The Official Home Page

Mary, Mystery of Mercy, by Marie-Dominique Philippe, O.P.

Zenit: Interview With Mariologist Mark Miravalle, Part 2

The Mariology Gap

The Mariology Gap

Interview With Mariologist Mark Miravalle (Part 2)

By Irene Lagan

STEUBENVILLE, Ohio, SEPT. 4, 2008 (Zenit.org).- After the Second Vatican Council there was a gap in interest in Mariology, one that Mariologist Mark Miravalle has sought to fill with a comprehensive compilation of the Church's teaching on Mary.

Mark Miravalle, professor of theology at Franciscan University of Steubenville, is the editor of "Mariology: A Guide for Priests, Deacons, and Seminarians, and Consecrated Persons" (Queenship Publishing).

He will also be a speaker at the 22nd International Mariological Marian Congress, to begin Thursday in Lourdes.

The congresses, held every four years, are sponsored by the Pontifical International Marian Academy. This year's theme is "The Apparitions of the Most Holy Virgin Mary: Between History, Faith and Theology."

In part two of this interview with ZENIT, Miravalle comments on how the gap in Mariology came about, and how Pope John Paul II was key to filling it.

Part 1 of this interview appeared Wednesday.

Q: What is the purpose of the book?

Miravalle: The intention of this work is to compile a postconciliar, single volume on Mariology that would be helpful for priests, deacons, religious, seminarians, and consecrated persons (as well as for educated laity).

Before the Second Vatican Council, the U.S. Mariologist, Father Juniper Carol, produced a three-volume work on Mariology in which he essentially assigned a chapter to a respected theologian in the systematic study of the theology of Mary. Unfortunately there has not been a similar work done in English since the Council.

Over the years, many priests and religious have mentioned that they felt a certain "gap" in their previous formation with regard to the theology of Marian dogma and devotion, either during their seminary instruction or their religious formation. Our first intention with this work was therefore to serve clergy and religious as well as consecrated persons in filling that gap with a rich and a contemporary Mariology within the obvious limits of a single volume work.

I therefore contacted Mariologists from a diversity of countries, including Italy, Spain, France, Switzerland, and the United States, and as well from different universities and Mariological societies, and asked each to contribute one chapter concerning a dogmatic, doctrinal, liturgical or devotional truth about the Mother of the Lord, which would be in complete conformity with the directions of the Second Vatican Council, as well as conveying the Church's sublime tradition on the Mother of Jesus.

The work reflects what Pope Benedict would call a "hermeneutics of continuity" with the rich Mariology before the Council, coupled with the inspired Mariological insights of the Council and postconciliar magisterium, especially the extraordinary contributions of John Paul II. Hence, the work seeks to present the best of Classical Mariology, but also provide a contemporary theology of Mary as a result of the Second Vatican Council.

Q. How do you account for the lack of Mariological studies since the Council?

Miravalle: It is interesting that theologians like Cardinal Ratzinger have made reference to the years following the Council as a "decade without Mary." This is certainly not due to the Council's authentic Mariological teachings, but to various erroneous interpretations of the council that the council fathers as a whole sought to de-emphasize the role of Mary in the Church. The generous and genial Mariology of the "Totus Tuus" Pontiff, Servant of God John Paul II, was the greatest single corrective in returning Mariological trends back to the best of both classical Mariology and conciliar Mariology.

Q. What gave you the inspiration for this book?

Miravalle: Apart from the aforesaid need to fill in gaps of authentic Mariological study for some members of today's clergy, religious, and consecrated persons, was the papacy and person of John Paul II. Once again, I believe John Paul II single handedly directed a course of both Christo-typical (or Christ-centered) Mariology and ecclesio-typical (or Church-centered) Mariology at a time when it appeared theologians felt compelled to choose either one or the other.

John Paul's Mariology manifested the perfect harmony of appreciating how Our Lady uniquely participates as co-redemptrix in the redemption brought by Jesus Christ, and her subsequent role of maternal mediation and advocacy in service to humanity; and at the same time, how the Immaculate Mother of God is the perfect model for the people of God as co-redeemers and intercessors for each other and for all humanity. Hence, John Paul II's "both and" approach to understanding Mary's unique role with Jesus and being the perfect model in the life of the Church really points to the correct hermeneutic for understanding Mariology today.

Recently in August, Pope Benedict offered profound comments regarding the sufferings of John Paul II in his later life, sufferings which our present Holy Father said released a "redeeming force" of love through the "passion" of his Totus Tuus predecessor. That's precisely being a co-redeemer in Christ after the model of Mary Co-redemptrix.

The co-redemptive sufferings of Mary with Jesus become a perfect model of Christian co-redemption for every member of the Church.

Looking first at Mary's uniqueness in relation to Jesus will never take away from her relevance to the Church. As we see that we, as the People of God, did not give birth to Jesus; are not immaculately conceived; that we will not be immediately assumed into heaven at the end of our earthly life, and that we do not mediate grace for humanity as she does, should make clear to us the primacy of Mary as not simply the eldest daughter of the Church but as "Mother of the Church" and she holds perfections and subsequent roles beyond all others in the body of Christ.

At the same time, we are called to follow her example in the way we are called to suffer our daily crosses as members of the Church and unite them to the sufferings of Jesus and Mary for the redemption of others -- as did our co-redemptrix -- to be instruments of intercessory prayer for each other. As we battle on this earthly pilgrim journey for our own heavenly crowns, we can still revere her as the unique and unparalleled Queen of heaven and earth.

Q. Is there a particular emphasis in the book?

Miravalle: The challenge of the council fathers to theologians given in "Lumen Gentium" paragraph 54 was to continue the work regarding Mariological questions that still called for further study.

Foremost in this category would be how Mary shared in the saving mission of Jesus Christ, or the Mariological genus of what John Paul commonly termed, "maternal mediation." This is why there is a particular emphasis in these essays on Marian co-redemption and mediation.

Actually, several times already this year, Pope Benedict XVI has offered the same emphasis on Mary's role with Jesus in the historic redemption of humanity. For example, in his Feb. 11, 2008, letter on the World Day of the Sick -- so closely associated with Lourdes -- the Holy Father teaches Mary's unique sharing with Jesus in the redemptive passion at Calvary, and as well makes reference to Our Lady's sharing in the sufferings of her earthly children in the midst of their trials and crosses of today.

In his prayer composed for the people of China, the Pope addresses our Lady of Sheshan by recalling Mary's saving "Yes" at the annunciation in connection to her unique suffering of Calvary. The words of the prayer make explicit the connection between Mary's fiat and her cooperation in the work of redemption, ultimately allowing the sword of pain to pierce her own soul at Calvary.

So it appears that Pope Benedict is likewise contributing to "complete" the study and recognition of Our Lady's co-redemption and mediation for humanity.

Q: Does this volume seek to support the Church's efforts for a new evangelization?

Miravalle: As I mentioned previously, the book is intended to be a service to clergy, religious, and consecrated lay persons and all those who wish to gain a deeper understanding of what John Paul II used to call "the whole truth about Mary." But it's also a work for lay evangelists who find that preaching the truth about Mary is the best preparation for a full acceptance of Christ in the fullness of his Church.

The first great evangelization started with a "yes" from the Virgin of Nazareth. The second great evangelization at Guadalupe, which lead to the largest Catholic continent in the world, began by sending the Mother to prepare the way for the Son.

For the present third great evangelization, we should follow the same format as God the Father used for the first two: Prepare the way through the Virgin Mother of God.

The whole truth about Mary is the best means to teach the whole truth about Jesus and the truth about his saving incarnation, redemption and his Church. Teaching about Mary leads to belief in the real Jesus, both God and man. The uncompromised teaching of the full truth about Mary will always safeguard the full truth about Jesus, and hence serve to be the most efficacious and effective guiding star and mediating force for the present new evangelization.

--- --- ---

On the Net:

Miravalle's "Mariology": www.queenship.org/productdetails.cfm?PC=6568

Zenit: Interview With Mariologist Mark Miravalle, Part 1

Why Mary Appears

Why Mary Appears

Interview With Mariologist Mark Miravalle (Part 1)

By Irene Lagan

STEUBENVILLE, Ohio, SEPT. 3, 2008 (Zenit.org).- Private Marian apparitions serve to remind mankind that God exists, and to provide an opportunity to conduct a "global examination of conscience," according to Mariologist Mark Miravalle.

The professor of theology at Franciscan University of Steubenville will be a speaker at the 22nd International Mariological Marian Congress, to begin Thursday in Lourdes.

The congresses, held every four years, are sponsored by the Pontifical International Marian Academy. This year's theme is "The Apparitions of the Most Holy Virgin Mary: Between History, Faith and Theology."

Benedict XVI named Cardinal Paul Poupard, retired president of the Pontifical Councils for Culture and Interreligious Dialogue, as his special envoy to the Marian conference. The Pope will visit the shrine later this month for the 150th anniversary of the Marian apparitions.

Miravalle, author of "Mariology: A Guide for Priests, Deacons, and Seminarians, and Consecrated Persons" (Queenship Publishing), discusses in the first part of this interview with ZENIT the significance of the congress and the importance of Marian apparitions for our times.

Part 2 of this interview will appear Thursday.

Q. What is the significance of this congress, one week before the Pope's visit to Lourdes, and what is the significance of Benedict XVI's Lourdes pilgrimage?

Miravalle: The Holy Father does not hesitate to celebrate authentic Marian private revelation nor does the Church, as is evidenced by his Lourdes visit. Pope Benedict is quick to acknowledge one of the world's most renowned Marian fonts of conversion, grace and healing that has flowed to the five continents through the true apparitions of the Immaculate Conception at Lourdes.

Pope Benedict XVI, as did John Paul II before him, also acknowledges the organic connection between the Lourdes apparitions and the particular trials of the sick throughout the world, which is recognized every year on the Lourdes anniversary of Feb. 11, now designated as the World Day of the Sick.

This Holy Father is very much following the course of John Paul II in highlighting Our Lady's co-redemptive role with Jesus as the perfect model for the people of God on how we should patiently "offer up" our sufferings and illnesses in union with Christ for the mysterious release of grace for others, making us co-redeemers as well.

Hopefully, the anticipatory Mariological-Marian congress can help prepare for the Pope's visit by presenting and articulating the theology of the Church regarding Marian private revelation.

Q. What is the purpose of this congress?

Miravalle: I believe the purpose of the conference is to theologically and scientifically examine the domain of Marian private revelation, in its nature, its history, and its contemporary relevance.

As Rene Laurentin summarized, the Church essentially examines the three criteria of message, phenomena and spiritual fruits when discerning a reported revelation.

Laurentin also mentioned once that if Lourdes happened today it would probably not be accepted in light of the heightened scepticism and rationalism of our times. In this age of greater rationalism, materialism, consumerism and humanism, the possibility of the supernatural seems more and more diminished for the common person.

And yet, God continues to "interfere" in human history by sending the Mother of Jesus, particularly in times when a more rationalistic vision has made acts of Christian faith more difficult. The human family needs to be reminded, sometimes in a dynamic and supernatural way, that God exists, that the Gospel of Jesus Christ is a universal call, that we all will be held responsible for our human choices, and that, over all, the world could benefit from a type of "global examination of conscience" on how well we are responding to the ubiquitous invitations from the "Hound of Heaven," as the poet [Francis] Thompson refers to God, for personal salvation and for world peace. But it remains up to us to respond.

The Church is appropriately both cautious and open to the domain of private revelation. She can never run the risk of losing credibility as guardian of public revelation by a too hasty confirmation of a reported private revelation, let alone something false. And yet, we can see the sublimely generous fruits of authentic Marian private revelation, which is but a heavenly spark to compel the world to living the saving message of the Gospel in the fullness of the Church, and as well to assist the Church's ongoing mission of evangelization.

Imagine the 16th century without Guadalupe, or the 19th and 20th centuries without Rue du Bac, Lourdes and Fatima. While always remaining obedient to the Church's definitive judgment on a given revelation, we should thank God for the tremendous graces and blessings brought to the world through the avenue of authentic Marian apparitions.

Q: Are there more reported and approved Marian apparitions in this age than in other ages?

Miravalle: There have been more apparitions approved in the contemporary era than in any other era in the Church's history. We must keep in mind that the nature and purpose of private revelation is never to replace public revelation contained in Scripture and Tradition, but rather to accentuate the more challenging aspects of the Gospel. For example, the call to be more generous in prayer, to fasting regularly, and to committed conversion, which alone leads to a spiritual peace of heart.

If true Marian apparitions are on the increase in our times, it means our age is in greater need of encouragement to live generously the prayer and sacramental life of the Church. We should be grateful, but we should also, as Blessed Pope John XXIII said in his Feb. 18, 1959, Lourdes address, "listen attentively to the salutary warnings of the Mother of God," which seek to "guide us in our conduct."

Q: What topic will you be discussing at the Lourdes congress?

Miravalle: My presentation will be on the theme of Mary's unique cooperation in the redemption as it appears in the 19th- and 20th-century approved Marian apparitions.

In the apparitions of the "Miraculous Medal" in 1830, Lourdes in 1858, Fatima in 1917, Amsterdam in 1945, and Akita, Japan, in the 1970s, the theme of Our Lady's co-redemption, as well as the Marian call for Christian co-redemption by the people of God is a pronounced, consistent theme.

The Mother of Jesus uniquely shared as "Co-redemptrix" with Jesus in accomplishing the world's redemption. But we are all called to offer prayer and penance to God in reparation for sin and for the conversion of sinners throughout this Marian message to the modern world.

Bernadette echoed Our Lady's call for "penance, penance, penance." Our Lady of Fatima asked the children visionaries to daily pray the rosary for conversion of sinners and world peace, to "make of everything you can a sacrifice," and Our Lady appeared as "Our Lady of Sorrows" during the Oct. 13, 1917, apparition of the solar miracle.

The statue of the Lady of All Nations at Akita, Japan, wept 101 times and the apparitions and phenomena were declared supernatural by Bishop [John] Ito of Niigata after consultation with Cardinal [Joseph] Ratzinger in 1984. The apparitions of the Lady of All Nations, approved by Bishop [Joseph] Punt of Amsterdam as authentic in 2002, furthered the call for Christian co-redemption as well as for the solemn definition of Mary as co-redemptrix, mediatrix and advocate.

It should be no surprise that the truth of Our Lady's unique role with Jesus in redemption as taught explicitly by the magisterium during the last two centuries is mirrored in the domain of ecclesiastically approved private revelation from the same historical time period.

Q. The theme of Mary as co-redemptrix is also the subject of discussion concerning a possible fifth Marian dogma. What would be the potential benefits of proclaiming this dogma at this time for the Church?

Miravalle: I believe a papal definition would have numerous positive effects for the Church. It would articulate this perennial doctrine of Our Lady's unique role, which is entirely dependent on Jesus Christ, divine and human redeemer of all, with the greatest possible scriptural and theological clarity. It's hard to think of a more a capable pontiff for such a definition than our own genial Pope-theologian, Pope Benedict, if he would so desire to make this proclamation.

I also believe that this dogma would serve the ecumenical mission of the Church by assuring other Christian traditions that the Catholic Church does distinguish between Jesus Christ as the divine and human Redeemer upon whom all redemption depends, and the unique participation of his immaculate human mother in the history of salvation.

The dogma would also focus the people of God upon their Christian duty to participate in the salvation of others. Would this not be the antidote to the isolation and loneliness of so many? Is this not answering the call to the new evangelism, and the call of Our Lady of Fatima to pray and do penance for the conversion of sinners? It would in fact be a clear answer on the part of the Church for all those who fear that suffering is meaningless. On the contrary, for the Christian, human suffering is always supernaturally and eternally redemptive.

--- --- ---

On the Net:

Miravalle's "Mariology": www.queenship.org/productdetails.cfm?PC=6568

Zenit Interview With Syro-Malabar Cardinal Vithayathil

5th Dogma a Marian Antidote

Interview With Syro-Malabar Cardinal Vithayathil

KERALA, India, MAY 21, 2008 (Zenit.org).- An antidote to the challenges facing the Church and society today is the glorification of Mary through the proclamation of a fifth Marian dogma, says Cardinal Varkey Vithayathil of the Syro-Malabar Catholic Church.

Cardinal Vithayathil, major archbishop of the Syro-Malabar Archdiocese of Ernakulam-Angamaly, is one of the five cardinals who sent a letter in January inviting prelates worldwide to join them in petitioning Benedict XVI to declare a fifth Marian dogma they said would "proclaim the full Christian truth about Mary."

The text includes the petition that asks the Pope to proclaim Mary as "the Spiritual Mother of All Humanity, the co-redemptrix with Jesus the redeemer, mediatrix of all graces with Jesus the one mediator, and advocate with Jesus Christ on behalf of the human race."

In this interview with ZENIT, Cardinal Vithayathil, who turns 81 on May 29, comments on the effect the proclamation of the dogma could have on interreligious and ecumenical dialogue, and the possible fruits he foresees could result.

The Syro-Malabar Church is made up of about 3.5 million of India's 16 million Catholics.

Q: Does the Syro-Malabar rite have a particularly generous devotion to Our Lady?

Cardinal Vithayathil: Yes, the Syro-Malabar Catholics have a great tradition of intense devotion to Our Lady. There is a belief among them that the apostle St. Thomas who first preached the Gospel to their ancestors had brought with him a replica of the picture of the Blessed Virgin supposedly painted by the Evangelist Luke. Centuries before the Portuguese missionaries arrived, there were many churches dedicated to Our Lady in Malabar.

It is true that some of the liturgical books brought down from Babylon by some of the Chaldean bishops contained certain Nestorian formulae, but these in no way lessened the Marian devotion of the Syro-Malabar Catholics who were never greatly concerned with the great theological and Christological disputes.

Pope John Paul II has asserted that the Syro-Malabar Catholics were never formally separated from the Sea of St. Peter during the 20 centuries of their existence.

During the three centuries that the Latin Carmelite bishops from Europe ruled the Syro-Malabar Church, there was a deepening of devotion to Our Lady among the Syro-Malabars. Practically every member of the community wore the brown Carmelite scapular and recited the family rosary everyday.

In the apostolic constitution "Romani Pontifices," which erected the Syro-Malabar hierarchy, Pope Pius XI gives as a reason for the flourishing of the community the singular devotion of the Syro-Malabar faithful toward the Blessed Virgin Mary ("Singularem erga Beatissimam Virginem Mariam pietatem").

I believe that this Marian devotion is the reason why today 70% of all missionaries in India are children of the Syro-Malabar Church, and this Church with a population of only 3.8 million faithful can ordain 250 priests every year.

Q: Why do you think that the time is opportune for the declaration of a fifth Marian dogma?

Cardinal Vithayathil: Mary has through private revelations like those at Lourdes, Fatima, etc., made known that in the sad situations of the world today God wishes as an antidote the glorification of his mother through the recitation of the holy rosary, devotion to the Immaculate Heart of Mary, etc.

The fifth Marian dogma would certainly improve the world situation through the prayers of Mary to her divine Son. Many believe that the danger of Marxist Communism was averted by the apparitions of Mary at Lourdes, Fatima, etc., and the consequent increase in devotion to Mary.

The greatest threat that the Catholic Church faces today is consumerist relativism that has greatly affected the Western Church and even the Churches in Asia. I believe that it can be overcome by honoring Our Lady with the proposed dogma.

Q: The principal objection posed against the solemn definition of a fifth Marian dogma is the Church’s mission of ecumenism. Do you think this Marian declaration would hurt the ecumenical cause for the Church?

Cardinal Vithayathil: Not only will the solemn definition never hurt the ecumenical movement, but it will positively enhance it. I feel that it is God’s will that we should honor Our Lady in a special way at this juncture of world history. Only good can come out of doing God’s will. We should follow prudence born out of faith and not merely worldly prudence.

Almighty God is the Lord of history and he can always overcome the effects of disunity caused by human weakness. The Hindu communities in India are extremely open to the concept of "Mother," and they enthusiastically participate in the Marian devotions of the Catholic Church. The Orthodox Churches with whom we live together, already believe in this doctrine.

Q: As major archbishop of an Eastern Church, do you believe a new Marian dogma would hurt East-West relations, or distance our relationship with the Orthodox Church?

Cardinal Vithayathil: I can say that any honor given to Mary short of adoration given only to God will not cause any setback in Catholic-Orthodox relations because the contents of the proposed dogma is already part of the faith of the Orthodox Christians, though not dogmatically expressed. It may sour Catholic-Protestant relations, but Our Lady knows how to heal this.

The truth of the proposed definition is in a true sense derived from God’s choice of Mary as the mother of God and the mother of all human beings.

Q: What fruits do you foresee for the Church and the world coming from a solemn definition of Mary’s spiritual motherhood in her roles as co-redemptrix, mediatrix of all graces and advocate?

Cardinal Vithayathil: I foresee many fruits for the Church and the world as a result of the solemn definition of this dogma. It will bring more peace built on justice in the world. It will give a new spurt to evangelization. It will bring about greater devotion to Mary and confidence in her intercessory power.

It will make Catholics realize that just as Mary, through the merits of Jesus Christ, has become co-redemptrix, mediatrix of all graces and advocate for the whole human race, we too share in Mary’s threefold roles for the salvation of humankind.

Even though the content of the proposed definition is clearly taught by the Fathers and doctors of the Church, such as St. Alphonsus Liguori in his work “Glories of Mary,” an infallible definition by the Pope will help deepen the confidence of the people of God in Mary’s role as co-redemptrix, mediatrix of all graces and advocate.

Zenit: Cardinal Toppo on a Proposed Marian Dogma

Cardinal Toppo on a Proposed Marian Dogma

A Look at What It Could Mean for Dialogue

RANCHI, India, MAY 5, 2008 (Zenit.org).- Proclaiming Mary as the Spiritual Mother of All Humanity would benefit ecumenical and interreligious dialogue because it would help non-Catholics to understand many things about the Mother of God, says Cardinal Telesphore Toppo.

The archbishop of Ranchi and former president of the episcopal conference of India is one of the five cardinal co-sponsors of the 2005 International Symposium on Marian Co-redemption, held in Fatima, who are asking Benedict XVI to declare a fifth Marian dogma.

The petition urges the Pope to proclaim Mary "the Spiritual Mother of All Humanity, the co-redemptrix with Jesus the redeemer, mediatrix of all graces with Jesus the one mediator, and advocate with Jesus Christ on behalf of the human race."

In this interview with ZENIT, Cardinal Toppo discusses his views in favor of the proposed dogma.

Q: Previously this year, you and four other cardinals sent out a letter to the world's cardinals and bishops, inviting them to join in your petition for a new dogma of the spiritual motherhood of Mary. How did they respond?

Cardinal Toppo: Although the majority of cardinals and bishops sent their letters of support for the fifth Marian dogma directly to the Holy Father, we also received numerous copies of enthusiastic letters of support for this dogma from cardinals and bishops from all five continents. Many of the letters spoke of the need for the dogma and Our Lady's greatest possible intercession for the troubled situation for the world today, including the rampant war and terrorism, religious persecution, moral depravity, family breakdown and even natural disasters.

The general consensus of the letters from my brother cardinals and bishops is that now is the time for this fifth Marian dogma as a remedy for the unique difficulties facing the world. As she did in the Upper Room and in the early Church, Our Lady can intercede like no one else for a new release of the Holy Spirit to bring new grace, peace and protection for the Church and for the world.

Q: Have you spoken directly to Benedict XVI regarding the petition for the fifth Marian dogma?

Cardinal Toppo: On June 3, 2006, on the eve of Pentecost, I was privileged to have a private audience with His Holiness, during which I presented the Holy Father the "acta" of theological presentations from the 2005 Fatima symposium on Mary as the co-redemptrix. I also presented him with the Latin "votum" -- or petition -- for the solemn papal definition of Our Lady as the spiritual mother of all peoples, co-redemptrix, mediatrix of all graces and advocate, which already at that time was signed by a significant number of cardinals, archbishops and bishops.

During our 15-minute audience, the Holy Father received the acta and votum with keen interest. He was surprised that so many cardinals and bishops had already signed the votum. He then stated that he would read the acta of theological presentations on the co-redemptrix. In the last few months, he has received still many more petitions for this Marian dogma from the present College of Cardinals and bishops.

Q: A principal objection posed against the proclamation of a new Marian dogma is that it would be counterproductive to the Church's mission of ecumenism and interreligious dialogue. And yet, in the presentations submitted to Benedict XVI, your own presentation was titled "Mary Co-redemptrix as a Help in the Pursuit of Interreligious Dialogue." Can you explain why you believe this dogma could actually help ecumenism and dialogue with other faiths?

Cardinal Toppo: In interreligious dialogue, it is of the utmost importance that both sides come to know each other's faith position as accurately as possible. Now it is my contention that a Catholic's presentation and explanation of Mary's title as co-redemptrix would greatly help his or her dialogue partner to understand correctly some basics of the Church's teaching.

The title co-redemptrix would naturally provide the occasion to present our doctrine concerning the redeemer and the mystery of redemption, the primacy of God's initiative, and the absolutely uncontestable role of the uniqueness of Jesus as the divine redeemer.

That being the true position, the question will surely be raised as to how then we can speak of Mary as co-redemptrix. This truth concerning Redemption is to be complemented with the indispensable need for the cooperation of the human beneficiary. Humans can sin by themselves, but they cannot save by themselves.

In other words, cooperation is required, for each one according to the freely designed and chosen plan of God. This being the case, we can help our partners in dialogue understand many things about Mary: her cooperation with and submission to the plan of God, leading her to become the Mother of Jesus; her closeness to Jesus at the crucifixion as co-redemptrix; her intercessory advocacy and influence with Jesus on our behalf; her being Mother of the Church, Queen of Heaven and Mediatrix of All Graces.

Mary's cooperation helps all Christians and even non-Christians to understand our own required cooperation with Jesus and with his grace for our salvation.

Q: How do you think non-Catholic Christians would respond to a dogma of Mary's spiritual motherhood of all peoples, and what do you think would be the response of the large Hindu population within your region?

Cardinal Toppo: I have no doubt that non-Catholic Christians participating in ecumenical dialogue, either will find this position acceptable or at least will have no valid or convincing argument against it.

For example, this is what happened in the past to a Lutheran tribal girl of Ranchi in 1890 when she discovered that Catholics actually do not worship Mary as a goddess, though they honor her because of her being the mother of Jesus. She -- Ruth Kispotta -- joined the Catholic Church and founded our first indigenous congregation: the Daughters of St. Anne, Ranchi.

Adherents and followers of non-Christian faiths readily understand our position in this matter. This would also explain how it is that so many non-Christians flock to shrines of Our Lady all over the world, including within the vast continent of Asia. They felt drawn to Mary because of her proximity to Jesus.

There is an Indian shrine in honor of "Dhori Ma," also known as the Lady of the Mines, based on a statue discovered by Hindu coal miners at Dhori. Today this statue of Our Lady is venerated by tens of thousands: Christians, Hindus, Muslims. All appreciate the Mother who takes care of her children and who is entirely at their service.

Q: How do you think a new Marian dogma would affect our present relationship with the Muslim community and our dialogue with them?

Cardinal Toppo: A presentation of Mary as co-redemptrix would be especially appreciated in dialogue with Muslims, for the simple reason that Mary is already well known to them from the Quran itself. Muslims revere Mary as the "greatest of women," sinless and ever virgin. She is a woman of great dignity and her role and significance is acknowledged in the Quran, in the Hadith and in the piety of daily Muslim life.

One can say, without hesitation, that Mary has been, is and remains a true role model for both Muslims and Christians. She is a wonderful help in our interreligious dialogue. The correct presentation of Mary co-redemptrix provides a smooth path to the discovery of Catholic truth and encourages all sincere persons to cooperate with the initiatives of the loving and attractive God whose mercy is from age to age.