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63-398: " Ave Regina caelorum " is one of the Marian antiphons said or sung in the Liturgy of the Hours at the close of compline . In the Roman Breviary as revised by Pope Pius V in 1569 it was assigned for this use from compline of 2 February until compline of Wednesday of Holy Week . Since the revision of the Liturgy of the Hours in 1969, the only Marian antiphon for whose use a fixed period

126-498: A Psalm verse; in an attempt to avoid confusion the terms votive antiphons or breviary anthems are sometimes used instead. The Marian Anthems are sung primarily by Roman Catholics , particularly in religious communities after Compline . They are also used in Anglican communities where the traditional divine office is observed. Traditionally, they were also said after Lauds , and after each Canonical Hour when sung in choir, if

189-595: A basis for popes to justify Marian doctrine, veneration, and dogmas such as the Immaculate Conception and the Assumption. Thus, in Fulgens corona and Munificentissimus Deus , Pope Pius XII explained the two dogmas in terms of existing biblical references to Mary, the patristic tradition, and the strong historical faith of believers ( sensus fidelium ) using a deductive theological method. Some scholars do not see

252-582: A cosmic view of Mariology, placing Jesus and Mary together at the center of the cosmos and saw them as the goal of world history. More recently Eastern Orthodox Mariology achieved a renewal among 20th century theologians in Russia, for whom Mary is the heart of the Church and the center of creation. However, unlike the Catholic approach, Eastern Orthodox Mariology does not support the Immaculate Conception of Mary. Prior to

315-519: A defense against our weakness, that we who remember the holy Mother of God, by the help of her intercession, may rise from our iniquities, through Christ our Lord. ℟. Amen. Marc-Antoine Charpentier has composed one Ave Regina coelorum H.19, for 3 voices and bc (1670) and one Ave Regina coelorum H.45 (1690) for soloists, chorus, 2 violins and bc. Manuel de Sumaya also composed an Ave Regina Caelorum , but instead written for 4 voices (SATB). Marian antiphons The Magnificat hymn (song of

378-614: A field of study, Mariology uses the sources, methods and criteria of theology, beginning with the Marian reference in the Apostles' Creed . In Mariology the question of scriptural basis is more accentuated. In Roman Catholic Mariology , the overall context of Catholic doctrines and other Church teachings are also taken into account. The Marian Chapter of the Vatican II document, Lumen gentium , includes twenty-six biblical references. They refer to

441-572: A key element in the liturgy of the Coptic Church and are included in every canonical hour, day and night. The widely used Akathist Hymn (meaning the unseated hymn) to the Theotokos (Mother of God) is attributed to Saint Romanos the Melodist who composed many (perhaps several hundred) hymns to saints during the 6th century. The attribution is not supported by recent scholarship, but Romanos did make

504-628: A larger amount of formal attention in Roman Catholic Mariology based on the four dogmas on Mary which are a part of Roman Catholic theology. The Second Vatican Council document Lumen gentium summarized the views on Roman Catholic Mariology , its focus being on the veneration of the Mother of God . Over time, Roman Catholic Mariology has been expanded by contributions from Liberation Theology , which emphasizes popular Marian piety, and more recently from feminist theology , which stresses both

567-619: A manner that confirms the identity of Mary as the Theotokos. Hymns, feasts and miraculous Marian icons are now combined within Eastern church practices, e.g. the Akathistos to the "wonder working" Theotokos Iverskaya (which has a feast day as well). Marian hymns, litanies and the veneration or Benediction of the icons of Mary are combined in the Maronite Church 's, Benediction of the icon of

630-553: A new range of Marian poems which were not simply devotional texts that affirmed a religious point of view, but had specific melodic components that allowed them to be sung with ease. By the end of the 13th century, Marian hymns constituted the greatest number of texts in the Montpellier Codex , the largest and most comprehensive extant manuscript of 13th century music. By the 14th century, the Llibre Vermell de Montserrat from

693-609: A nostris iniquitatibus resurgamus. Per Christum Dominum nostrum. ℟. Amen. ℣. Vouchsafe that I may praise thee, O sacred Virgin. ℟. Give me strength against thine enemies. Let us pray We beseech thee, O Lord, mercifully to assist our infirmity: that like as we do now commemorate Blessed Mary Ever-Virgin, Mother of God; so by the help of her intercession we may die to our former sins and rise again to newness of life. Through Christ our Lord. ℟. Amen. ℣. Allow me to praise thee, O sacred Virgin. ℟. Against thy enemies give me strength. Let us pray. Grant unto us, O merciful God,

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756-657: A number of ecumenical meetings which produced common documents . Outside Christianity, the Islamic view of the Virgin Mary , known as Maryam in Arabic, is that she was an extremely pious and chaste woman who miraculously gave birth while still a virgin to the prophet Jesus, known in Arabic as Isa . Mary is the only woman specifically named in the Qur'an . The nineteenth chapter of the Qur'an , which

819-666: A semi-divine status. They also attack titles such as Queen of Heaven , Our Mother in Heaven , Queen of the World , or Mediatrix . Since the writing of the apocryphal Protevangelium of James , various beliefs have circulated concerning Mary's own conception, which eventually led to the Roman Catholic Church dogma, formally established in the 19th century, of Mary's Immaculate Conception , which exempts her from original sin . Roman Catholic and Eastern Orthodox teaching also extends to

882-516: A unique role in salvation and redemption was contemplated and written about in the early Church. In recent centuries, Roman Catholic Mariology has come to be viewed as a logical and necessary consequence of Christology: Mary contributes to a fuller understanding of who Christ is and what he did. In these views, Mariology can be derived from the Christocentric mysteries of Incarnation: Jesus and Mary are son and mother, redeemer and redeemed. Within

945-576: A vital contribution to the Marian poetry in Constantinople. In the Orthodox weekly liturgical cycle, Wednesday is dedicated to the Theotokos, and all daily services include numerous Marian hymns. These take precedence over the veneration of other saints and angels. While the formations of the Divine Liturgy in the 6th and 7th centuries preceded the beginnings of the period of Byzantine Iconoclasm , it

1008-530: Is for Marian perspectives and aspects to be inserted into the conventional treatises, the other is to offer an independent presentation. The first approach was followed by the Church Fathers and in the Middle Ages, although some issues were treated separately. This method has the advantage that it avoids isolating Mariology from the rest of theology. The disadvantage of this method is that it cannot assess Mary to

1071-463: Is laid down is the Easter season antiphon Regina caeli . Like the other Marian antiphons, Ave Regina caelorum has been set to polyphonic music by composers such as Leonel Power (d. 1445), Guillaume Du Fay (d. 1474), Tomás Luis de Victoria (1548-1611), Marc-Antoine Charpentier , 3 settings, H.22, H.19, H. 45, Manuel de Sumaya (1678-1755), and Joseph Haydn (1732-1809). The prayer, whose author

1134-495: Is named after her, begins with two narrations of "miraculous birth". The First Council of Ephesus in 431 formally approved devotion to Mary as Theotokos , which most accurately translated means God-bearer; its use implies that Jesus, to whom Mary gave birth, is God. Nestorians preferred Christotokos meaning "Christ-bearer" or "Mother of the Messiah" not because they denied Jesus' divinity, but because they believed that since God

1197-489: Is often used. The Orthodox Mariological approach emphasizes the sublime holiness of Mary, her share in redemption and her role as a mediator of grace. Eastern Orthodox mariological thought dates as far back as Saint John Damascene who in the 8th century wrote on the mediative role of Mary and on the Dormition of the Mother of God . In the 14th century, Orthodox Mariology began to flourish among Byzantine theologians who held

1260-506: Is said to permeate, in a way, the entire life of the Church as a "dimension" of dogma as well as piety, of Christology as well as of Ecclesiology . While similar to the Roman Catholic view, barring some minor differences, the Orthodox do not see a need for a separate academic discipline of Mariology, as the Mother of God is seen as the self-evident apogee of God's human creation. A significant number of Marian publications were written in

1323-460: Is unknown, is found in manuscripts from the twelfth century onward. The antiphon itself consists of two stanzas, each of four lines: Ave, Regina caelorum, Ave, Domina Angelorum: Salve, radix, salve, porta Ex qua mundo lux est orta: Gaude, Virgo gloriosa, Super omnes speciosa, Vale, o valde decora, Et pro nobis Christum exora. Hail, O Queen of Heaven. Hail, O Lady of Angels Hail! thou root, hail! thou gate From whom unto

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1386-476: The Anglo-Catholic (very close to Roman Catholic views ) to the more Reformed views. The Anglican Church formally celebrates six Marian feasts, Annunciation (25 March), Visitation (31 May), Day of Saint Mary ( Assumption or dormition ) (15 August), Nativity of Mary (8 September), Our Lady of Walsingham (15 October) and Mary's Conception (8 December). Anglicans, along with other Protestants, teach

1449-830: The Bible , the Apostles' Creed , (which professes the Virgin Birth), and the Ecumenical Council of Ephesus , in 431, which called Mary the Mother of God . While some early Protestants created Marian art and allowed limited forms of Marian veneration, most Protestants today do not share the veneration of Mary practiced by Roman Catholics and Eastern Orthodox. Martin Luther's views on Mary , John Calvin's views on Mary , Karl Barth's views on Mary and others have all contributed to modern Protestant views. Anglican Marian theology varies greatly, from

1512-642: The Marian dogmas of divine maternity and the virgin birth of Jesus , although there is no systematic agreed upon Mariology among the diverse parts of the Anglican Communion . However, the role of Mary as a mediator is accepted by some groups of modern Anglican theologians. Lutheran Mariology is informed by the Augsburg Confession and honours Mary as "the most blessed Mother of God, the most blessed Virgin Mary,

1575-513: The Nativity of Jesus , this was one of the tenderest hymns and is often considered one of the seven greatest Latin hymns. The 13th century growth of Marian devotions was also witnessed in France, with the construction of Marian churches such as Notre Dame de Paris and the introduction of liturgical material such as offices. In this time frame poets and trouvères such as Jaque de Cambrai introduced

1638-456: The Theotokos ) are an essential part of the Divine Liturgy . The positioning of Marian hymns in the Orthodox liturgical services effectively places the Theotokos in the most prominent place after Christ, in that the Theotokia immediately follow the hymns that praise Christ. In the Theotokia people repeat the name Mary many times as a sign of their close friendship with her, and as an expression of

1701-640: The 20th century, Eastern Orthodox Mariology was almost entirely liturgical, and had no systematic presentation similar to Roman Catholic Mariology. However, 20th century theologians such as Sergei Bulgakov began the development of a detailed systematic Orthodox Mariology. Bulgakov's Mariological formulation emphasizes the close link between Mary and the Holy Spirit in the mystery of the Incarnation. Protestant views on Mary vary from denomination to denomination . They focus generally on interpretations of Mary in

1764-602: The 20th century, with theologians Raimondo Spiazzi and Gabriel Roschini producing 2500 and 900 publications respectively. The Pontifical Academy of Mary and the Pontifical Theological Faculty Marianum in Rome are key Mariological centers. A wide range of views on Mary exist at multiple levels of differentiation within distinct Christian belief systems. In many cases, the views held at any point in history have continued to be challenged and transformed. Over

1827-697: The Anglican hymn Ye Watchers and Ye Holy Ones is derived from the Eastern Orthodox hymn to the Theotokos. Marian hymns may be analyzed to shed light on the Mariological approach within a given historical period, e.g. the Akathist to the Theotokos has been the subject of detailed study related to the Marian themes it presents within its various components. In the Eastern Church , the Theotokia (i.e. hymns to

1890-591: The Blessed Virgin Mary is a collection of greetings that form a litany of greetings to the Virgin Mary. Some of the most recognized hymns to Mary were composed by the followers of Francis of Assisi. Towards the end of the 13th century, the Franciscan Giacopone dei Todi , the author of Stabat Mater dolorosa , composed Stabat Mater Speciosa about the joy of the Virgin Mary. Based on the Gospel accounts of

1953-690: The Martyrs", and the re-dedication of the early Christian titulus Julii et Calixtii , one of the oldest Roman churches, as Santa Maria in Trastevere . The earliest Marian feasts were introduced into the Roman liturgical calendar by Pope Sergius I (687–701). During the Middle Ages, devotion to the Virgin Mary as the "new Eve" lent much to the status of women. Women who had been looked down upon as daughters of Eve , came to be looked upon as objects of veneration and inspiration. The medieval development of chivalry , with

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2016-536: The Mother of Christ," and "the Queen of Heaven." The Smalcald Articles , a confession of faith of the Lutheran Churches , affirm the doctrine of the perpetual virginity of Mary. The Oriental Orthodox Churches regard Mary as the highest of saints and the Theotokos. It celebrates various Marian feast days. A better mutual understanding among different Christian groups regarding their Mariology has been sought in

2079-498: The Son or Logos existed before time and before Mary, Jesus therefore took divinity from God the Father and humanity from his mother, so calling her "Mother of God" was confusing and potentially heretical. Others at the council believed that denying the Theotokos title would carry with it the implication that Jesus was not divine. The council of Ephesus also approved the creation of icons bearing

2142-576: The Spanish monastery of Santa Maria de Montserrat included hymns in Latin such as O Virgo Splendens ("O Splendid Virgin") and Laudemus Virginem ("Let us praise the Virgin"). While a number of well known hymns to Mary exist, many local and regional Marian devotions have also inspired hymns that continue to be used along with specific festivals around the world. For instance, Reina de Cavite (i.e. Queen of Cavite)

2205-555: The Virgin Mary) is one of the eight most ancient Christian hymns and historian Marjorie Reeves states that it is perhaps the earliest Christian hymn . The Magnificat is named after its first word in the 4th century Vulgate Bible, based on Luke 1:46–55 , and continues to be widely used to date by Roman Catholics, Anglicans and the Eastern Orthodox. Marian hymns are at times shared among different groups of Christians, or are influenced by other hymns. For instance, The second stanza of

2268-645: The Virgin Mary. Here a hymn litany includes the repetition of the phrase: "We petition you...". This Marionite hymn litany has two parts: first the giving of praise to Mary, then the petitions. According to Saint Augustine , it was Saint Ambrose who, in the 4th century, introduced the use of hymns outside the liturgy of the Western Church . By the 8th century, popular hymns such as Ave Maris Stella had appeared as plainsong in Vespers and many other hymns were later based on them. Hymns to Mary began to flourish with

2331-464: The centuries, Roman Catholic Mariology has been shaped by varying forces ranging from sensus fidelium to Marian apparitions to the writings of the saints to reflection by theologians and papal encyclicals . Eastern Orthodox theology calls Mary the Theotokos , which means God-bearer. The virginal motherhood of Mary stands at the center of Orthodox Mariology, in which the title Ever Virgin

2394-433: The choir was then to disperse. These four antiphons were originally only performed in connection with psalms, but have been used as detached chants since 1239. Although there are a number of Marian antiphons , some of great antiquity, the term is most often used to refer to the four hymns which have been used as detached chants since 1239: There have been exceptions to this schedule in different monastic traditions over

2457-417: The concept of the honor of a lady and the ensuing knightly devotion to it, not only derived from the thinking about the Virgin Mary, but also contributed to it. The medieval veneration of the Virgin Mary was contrasted by the fact that ordinary women, especially those outside aristocratic circles, were looked down upon. Although women were at times viewed as the source of evil, it was Mary who as mediator to God

2520-676: The conception, birth and childhood of Jesus, Mary's role in several events and her presence at the foot of the cross . Of importance to Mariological methodology is a specific Vatican II statement that these reports are not allegories with symbolic value but historical revelations, a point further emphasized by Pope Benedict XVI . The treatment of Mariology differs among theologians. Some prefer to present its historical development, while others focus on its content (dogmas, grace, role in redemption, etc.). Some theologians prefer to view Mariology only in terms of Mary's attributes (honour, titles, privileges), while others attempt to integrate Mary into

2583-640: The desire to call her by her name. Parts of the Axion Estin hymn date back to 8th-century ( Cosmas of Maiuma ). In the Eastern Church, the Theotokia often include biblical references that emphasize the mystery of the Incarnation . These Marian hymns have been used in daily prayers since early Christianity (they became part of liturgy later) as a way to teach people the Orthodox beliefs, and to prepare them against ideas considered heresies . Marian hymns remain

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2646-794: The end of Mary's life ending with the Assumption of Mary, formally established as dogma in 1950, and the Dormition of the Mother of God respectively. Within Lutheran Marian theology and Anglican Marian theology the Blessed Virgin Mary holds a place of honour. In the Eastern Orthodox Church, a number of traditions revolve around the Ever ;– Virgin Mary and the Theotokos , which are theologically paramount concepts. As an active theological discipline, Mariology has received

2709-508: The equality of women and gender differences. While systematic Marian theology is not new, Pope Pius XII is credited with promoting the independent theological study of Mary on a large scale with the creation or elevation of four papal Mariological research centres in Rome, e.g. the Marianum . The papal institutes were created to foster Mariological research and to explain and support the Roman Catholic veneration of Mary. This new orientation

2772-437: The field of Church history, Mariology is concerned with the development of Marian teachings and the various forms of Marian culture. An important part of Church history is patristics or patrology , the teaching of the early Fathers of the Church. They give indications of the faith of the early Church and are analyzed in terms of their statements on Mary. In the Roman Catholic context, patrology and dogmatic history have provided

2835-668: The first stanza includes: "We honor faithful Mary, fair maiden, full of grace". The Cantigas de Santa Maria are 420 poems with musical notation, written in the medieval Galician-Portuguese language during the reign of Alfonso X of Castile El Sabio (1221–1284). Marian antiphons are a group of hymns in the Gregorian chant repertory of the Catholic Church , sung in honor of the Virgin Mary . Marian antiphons are not true antiphons in that they are not associated and chanted with

2898-447: The full extent of her role and her person, and the inherent connections between various Mariological assertions can not be highlighted. The second method has the disadvantage that it may impose the limitations of isolation and at times overstep its theological boundaries. However, these problems can be avoided in the second approach if specific reference is made in each case to connect it to the processes of salvation, redemption, etc. As

2961-634: The growing veneration of the Virgin Mary in the 11th and 12th centuries, and the Ave Maria became well established. Marian hymns in the Western Church grew even faster during the 13th century as the Franciscans began to compose a number of lasting hymns. Saint Francis began to improvise hymns of praise as he wandered the hills behind Assisi , begging for stones to restore the church of San Damiano . These developed into full hymns later. His Salutation to

3024-519: The image of the Virgin Mary standing before the Cross. By the 13th century, Triodion liturgical books were combining references to icon veneration within hymns, e.g. "...to those who honor your holy image, O reverend one, and with one accord proclaim you as the true Mother of God and faithfully venerate you". Centuries later, the Sunday of Orthodoxy continues to combine Marian hymns and the veneration of icons in

3087-431: The images of the Virgin and Child. Devotion to Mary was, however, already widespread before this point, reflected in the fresco depictions of Mother and Child in the Roman catacombs. The early Church Fathers saw Mary as the "new Eve" who said "yes" to God as Eve had said "no". Mary, as the first Christian Saint and Mother of Jesus, was deemed to be a compassionate mediator between suffering mankind and her son, Jesus, who

3150-409: The mother and model for the Church, a view later highlighted by Popes Paul VI through Benedict XVI . While Christology has been the subject of detailed study, some Marian views, in particular in Roman Catholic Mariology , see it as an essential basis for the study of Mary. Generally, Protestant denominations do not agree with this approach. The concept that by being the "Mother of God", Mary has

3213-419: The mother of Jesus . Mariology seeks to relate doctrine or dogma about Mary to other doctrines of the faith , such as those concerning Jesus and notions about redemption , intercession and grace . Christian Mariology aims to place the role of the historic Mary in the context of scripture, tradition and the teachings of the Church on Mary. In terms of social history, Mariology may be broadly defined as

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3276-450: The overall theology of the salvation mystery of Jesus Christ. Some prominent 20th century theologians, such as Karl Barth and Karl Rahner , viewed Mariology only as a part of Christology . However, differences exist between them, e.g. Hugo Rahner , the brother of Karl Rahner, disagreed and developed a Mariology based on the writers of the early Church, including Ambrose of Milan and Augustine of Hippo among others. He viewed Mary as

3339-418: The process was slower in Rome is provided by the incident during the visit of Pope Agapetus to Constantinople in 536, when he was upbraided for opposing the veneration of the theotokos and refusing to allow her icons to be displayed in Roman churches. Early seventh-century examples of new Marian dedications in Rome are the dedication in 609 of the pagan Pantheon as Santa Maria ad Martyres , "Holy Mary and

3402-618: The role of Mary in Lutheran Mariology and Anglican Marian theology . As a field of theology, the most substantial developments in Mariology (and the founding of specific centers devoted to its study) in recent centuries have taken place within Roman Catholic Mariology. Eastern Orthodox concepts and veneration of Mary are integral to the rite as a whole, (the theotokos) and are mostly expressed in liturgy. The veneration of Mary

3465-481: The study of devotion to and thinking about Mary throughout the history of Christianity. There exist a variety of Christian (and non-Christian) views on Mary as a figure ranging from the focus on the veneration of Mary in Roman Catholic Mariology to criticisms of "mariolatry" as a form of idolatry. The latter would include certain Protestant objections to Marian devotion . There are also more distinctive approaches to

3528-467: The text) are often set to polyphonic music for choir or as solo arias . The Gregorian melodies exist both in elaborate solemn forms and simple versions. While a number of Marian hymns are written in Latin and English, there are nine notable Marian hymns with German lyrics included in the 2013 Gotteslob , listed below: Mariology Mariology is the Christian theological study of Mary ,

3591-600: The world a light has arisen: Rejoice, O glorious Virgin, Lovely beyond all others, Farewell, most beautiful maiden, And pray for us to Christ. Compline , as revised in 1969 after the Second Vatican Council , ends with the antiphon alone. In the earlier Roman Breviary the following versicle and the following prayer are added to the antiphon: ℣. Dignare me laudare te, Virgo sacrata. ℟. Da mihi virtutem contra hostes tuos. Oremus. Concede, misericors Deus, fragilitati nostrae praesidium: ut, qui sanctae Dei Genetricis memoriam agimus; intercessionis eius auxilio,

3654-464: The years, e.g. the Benedictine monasteries were using them in the 14th century. In current usage the liturgical year is divided into four periods, with each period associated with one of the four Marian antiphons, which is sung at the end of Compline or Vespers during that period. For example, Alma Redemptoris Mater is sung from the first Sunday in Advent until Candlemas (2 February). The four Marian antiphons (with occasional variations in

3717-419: Was a source of refuge for man. The development of medieval Mariology and the changing attitudes towards women paralleled each other and can best be understood in a common context. Since the Reformation , some Protestants accuse Roman Catholics of having developed an un-Christian adoration and worship of Mary, described as Marianism or Mariolatry , and of inventing non-scriptural doctrines which give Mary

3780-404: Was composed by the Jesuits in Cavite City Philippines around 1689, and continues to be performed to date in local festivals for Our Lady of Solitude of Porta Vaga . Some hymns to Mary are also included in the Evangelical Lutheran Worship hymnal, e.g. hymn number 251 is "My Soul Proclaims Your Greatness", which is based on the Magnificat and hymn 419 is "For All the Faithful Women" in which

3843-474: Was continued by Popes John XXIII , Paul VI and John Paul II with the additional creation of the Pontifica Academia Mariana Internationale and the Centro di Cultura Mariana , a pastoral center to promulgate Marian teachings of the Church, and the Societa Mariologica Italiana , an Italian mariological society with an interdisciplinary orientation. There are two distinct approaches as to how Mariology might interact with conventional theological treatises: one

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3906-421: Was perhaps during the 11th century that the Theotokia became part of the liturgical books of the Eastern Church. As of the 12th century an increasing number of diataxeis , giving the order of the liturgy included Marian hymns. On Wednesdays and Fridays, the regular Theotokia are replaced with Stavrotheotokia, hymns in which the focus is less on the incarnation (although this imagery is still present) and more on

3969-455: Was seen as King and Judge. In the East, devotion to Mary blossomed in the sixth century under official patronage and imperial promotion at the Court of Constantinople . The popularity of Mary as an individual object of devotion, however, only began in the fifth century with the appearance of apocryphal versions of her life, interest in her relics, and the first churches dedicated to her name, for example, S. Maria Maggiore in Rome. A sign that

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