A Theological Reflection
Detail of Madonna Frari, Tiziano
Vactican Museum
Light on Our Blessed Lady:
Chapter Eight of Lumen Gentium
by Eamon R. Carroll, O. Carm.
Part One is located in Archived Theological Reflections.
The important pastoral and ecumenically sensitive matter of the veneration of the saints is part of the riches of this chapter (nos. 48-51). Appealing to the "full consciousness of the communion of the whole Mystical Body of Jesus Christ," the chapter traces the constant belief of the Church that the martyrs and apostles are "closely united with us in Christ ... she (the cChurch) has always venerated them, together with the Blessed Virgin Mary and the holy angels, with a special love, and has asked piously for the help of their intercession ..." Chapter eight builds on chapter seven, singling out Saint Mary as the eminent example of the saints, for she stands out in the liturgy and other prayer forms among all those from whom "we seek ... example in their way of life, fellowship in their communion, and the help of their intercession." Chapter seven had an "easier passage" than the Marian chapter, e.g., the recommendation of beseeching the intercession of the saints is offered calmly without an extended apologia that such confidence is not at the expense of Christ the one Mediator. It is simply said: "let the faithful be taught that our communion with those in heaven, provided that it be understood in the full light of faith in no way diminishes the worship of adoration given to God the Father, through Christ, in the Spirit; on the contrary, it greatly enriches it" (no.51).
Regarding the holy Virgin as a member of the communion of saints offers great possibilities both pastorally and ecumenically. The liturgy mentions her always in first place among the saints at daily Mass; she heads the litany of saints. She is associated as mother of the Savior, the King of Kings, in the adoration of the lamb, the eschatological fulfillment to which the bride of Christ, the Church, aspires. Significantly, recent ecumenical conversations, national and international, have turned to Mary's role in the communion of saints as a possible meeting point.
The first conciliar document was on the sacred liturgy, Sacrosanctum concilium,December 4, 1963. In its 5th chapter (the liturgical year) there is a paragraph the importance of which can hardly be exaggerated. The lengthy eighth chapter of LG, with all its richness, does not surpass the succinct statement of no. 103 of the liturgy constitution. Chapter eight of LG is at pains to distinguish Mary's mediatorial role from the all-sufficient saving work of her Son, the "one mediator... who gave himself a ransom for all." The liturgy constitution had already found another way of describing the Blessed Virgin's mediatorial activity, in words of great clarity and compass: "In celebrating the annual cycle of Christ's mysteries, holy Church honors with special love the Blessed Mary, Mother of God, who is joined by an inseparable bond to the saving work of her Son. In Mary the Church holds up and admires the most excellent fruit of the redemption, and joyfully contemplates as in a faultless model, that which the Church herself wholly desires and aspires to be."
It is difficult to imagine the role of Mary and the response of the Church as better described. The "saving work" of the Son of Mary comprises his earthly life, culminating in his passion and death, crowned by the resurrection and ascension and taking His seat at the Father's right hand, now continuing in his everlasting intercession for us. The Council affirmed Mary's association in her Son's total "saving work," in both earthly and heavenly stages. LG would develop this doctrine, but did not need to alter or attempt to improve on the statement of the Sacrosanctum concilium, no. 103.
Sometimes things said "in passing" convey deep meaning; an example touching the perpetual virginity of Mary is found in chapter six of LG (on religious). Under evangelical counsels mention is made of "that manner of virginal and humble life which Christ the Lord elected for himself, and which his Virgin Mother also chose."
In Catholic liturgy, as Geoffrey Wainwright has noted, what may seem just a random reference to the Blessed Virgin, no more than a simple commemoration, can convey much more. For the Church at prayer, the Mother of God is "Virgin." He comments similarly on the "hierarchy of truths":if one stone is removed the whole edifice may collapse.
The decree on ecumenism, Unitatis redintegratio ("The reestablishment of unity") was promulgated the same day as LG, November 21, 1964; the documents shed light on each other, and Mary. The "hierarchy of truths" (no.11) is significantly illustrated in paragraph no, 20, on differences between Catholics and other Christians: "views...considerably different from the doctrine of the Catholic Church, even concerning Christ, God's Word made flesh, and the work of redemption, and thus (et proinde) concerning the mystery and ministry of the Church and the role of Mary in the work of salvation."
Part Three of this article will be placed on this page in early November, 1999.
Fr. Eamon R. Carroll, O. Carm., is professor of theology at Loyola University Chicago.
This article first appeared in Catholic Dossier, Issues in the Round, vol 2 no.3, May-June 1996.
Archived Theological Reflections
