Mariology

This is the Christian theological study of Mary, mother of Jesus. Mariology looks to relate doctrine/dogma about Mary to other doctrines of faith, for example, concerning Jesus & ideas about redemption, intercession, & grace. Christian Marisolgy seeks to place the role of the historical Mary in the context of scripture, tradition, & the teachings of the Church of Mary.

In social history terms, Mariology may be broadly defined as the study of devotion to & thinking about Mary throughout the history of Christianity. There exists a range of Christian and non-Christian views from the veneration of Mary in Roman Catholicism to accusations of idolatry. The idolatry “accusation” includes certain Protestant objections to Marian devotion.

As a field of theology, the most significant developments in Mariology (& the founding of specific centers devoted to its study) in the more recent centuries have taken place within the Catholic Church.

Eastern Orthodox concepts & versions of Mary are integral to the rite as a whole, & are mostly expressed in liturgy. The veneration of Mary 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 don’t see a need for a separate academic discipline of Mariology. As the Mother of God is seen as the self-evident peak of God’s human creation.

Eastern Orthodoxy calls Mary “The Theotokos,” “God-bearer.” The virginal motherhood of Mary is at the center of Orthodox Mariology. The title Ever Virgin is often used. Virginal motherhood is also known as the perpetual virginity of Mary. The Orthodox approach of Mariology underscores the sublime holiness of Mary, her share in redemption, & her role as a mediator of grace.

Eastern Orthodox mariological thought goes back as far as St. John Damascene (a.k.a. our boy, John of Damascus). In the 8th century, John of Damascus wrote on the meditative role of Mary & on the Dormition of the Mother of God. In the 14th century, Orthodox Mariology began to flourish among Byzantine theologians.

They believed in a cosmic view of Mariology, putting Mary & Jesus together at the center of the cosmos & see 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 & the center of creation. Eastern Orthodox Mariology doesn’t hold to the belief of the Immaculate Conception of…Mary.

Protestant views on Mary vary significantly from 1 denomination to another. Generally, they focus on various interpretations of Mary in the Bible, the Apostles’ Creed (which professes the Virgin Birth), & the Ecumenical Council of Ephesus in 431, which called Mary, the Mother of God.

Most Protestants don’t venerate Mary like Catholics or Eastern Orthodox do. Martin Luther’s, John Calvin’s, & Karl Barth’s views on Mary have contributed to modern Protestant views.

Anglican Marian theology varies. The Anglican Church formally celebrates 6 Marian feasts: Annunciation (Mar. 25), Visitation (May 31), Day of St. Mary (Assumption or Dormition, Aug. 15), Nativity of Mary (Sept. 8), Our Lady of Walsingham (Oct. 15), & Mary’s Conception (Dec. 8).

The Oriental Orthodox Churches regard Mary as the highest of saints & the Theotokos. It celebrates various Marian feast days.

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Melanie Calvat

Francoise Melanie Calvat (November 7, 1831-December 14, 1904, 73 upon passing) was a French religious sister/nun in the Roman Catholic Church. A religious sister is a Christian woman who has taken public vows in a religious order dedicated to apostolic works. Even though they’re called nuns, they’re canonically distinct. She & Maximin Guiraud, was/were the 2 seers of Our Lady of La Salette.

Melanie was born in Corps in Isere, France. She was the 4th of 10 kids in a family of extreme poverty. The family was so poor “that the young were sometimes dispatched to beg on the street.”

By the age of 9, Melanie Calvat was hired out as a shepherdess. This is where she met Maximin Guiraud on the eve of their apparition. Her contemporary employers described her as “sulky,” “lazy,” & “uncommunicative.” She spoke the regional Occitan dialect (Patois) & fragmented French. She didn’t have any formal schooling, religious or secular. So naturally, she couldn’t read or write well or at all.

On September 19, 1846, Melanie (a teen at the time) & Maximin (aged 11) saw a vision of the Virgin Mary while tending cows, in the mountains of La Salette. The kids reported seeing a “Beautiful Lady” sitting on a rock, weeping with her head in her hands. She wore a high headdress of roses & a golden crucifix.

The Lady (the Virgin Mary) spoke of the sins of the people. Specifically, the profanation of Sundays & the use of the Lord’s name in vain. She warned of a coming famine (the “potato blight”) if the people didn’t convert. Crucially, the Lady reported sharing individual secrets with each kid, which they were forbidden to reveal until a later date.

The bishop of Grenoble, Philibert de Bruillard, named several commissions to examine the facts. The Marian apparitions were formally approved by the Bishop of Grenoble in 1851. While the event was accepted, Melanie’s personal trajectory became increasingly difficult. Maximin, who entered the seminary, also had difficulties living a normal life.

After the Marian apparition in 1846, Calvat was placed as a boarder in the Sisters of Providence Convent in Corenc, close to Grenoble. She entered religious life at the age of 20. In 1850, she became a postulant with this order & in October 1851, she took the veil.

In May 1853, Bishop de Bruillard died. In early 1854, his replacement refused to grant permission for her to be professed. Because he found that she wasn’t spiritually mature enough. Calvat claimed that the real reason for the refusal was that the bishop was aiming to gain the favor of Emperor Napoleon III of France.

Following the bishop’s refusal to permit her to be professed, Calvat was officially allowed to move to a convent of the Sisters of Charity. However, after 3 weeks, she was returned to Corps en Isere for further education.

She was then allowed to move to Carmel at Darlington in England. She arrived in 1855. She took temporary vows in 1856. In 1858, she wrote to the Pope to tell him a part of the secret she was “authorized” to reveal in that year. In 1860, she was released from her vow of cloister at Carmel by the Pope & returned to mainland Europe.

She entered the Congregation of the Sisters of Compassion in Marseille. Marie, a sister, was appointed as her companion. After a stay in their convent at Cephalonia, Greece, where she & Sister Marie went to open an orphanage. Then, after a short journey at the Carmelite convent of Marseille, she came back to the Sisters of Compassion for a brief time.

In October 1864, she was admitted as a novice, on the condition that she kept her identity secret. But she was recognized. In early 1867, she was officially released from the order. She & her companion then went (following a short stay at Corps & La Salette) to live at Castellamare near Naples in Italy. She was welcomed by the local bishop. She lived there for 17 years & wrote down her secret, including the rule for a future religious foundation.

In 1873, Calvat wrote her personal message again, with the official permission of Sisto Riario Sforza, the Cardinal Archbishop of Naples. Meanwhile, religious orders were being formed at La Salette of Grenoble. These were to provide from pilgrims & spread the message of the vision.

Calvet claimed she had been authorized by the apparition to provide the names of these orders, their rules, & their habits. The 1 for the men was to be named: Order of the Apostles of the Last Days. The 1 for the women was to be named: Order of the Mother of God.

The bishop refused her demands. So she appealed to the Pope. The Pope granted her an audience. She was received by Pope Leo XIII on December 3, 1878. The message was officially published by Calvat herself on November 15, 1879. She got an official ok from Mgr. Salvatore Luigi Zola, Bishop of Lecce near Naples (who had protected & assisted Calvat in his diocese), under the title: Apparition of the Blessed Virgin on the Mountain of La Salette.

Later, the Vatican put this book on the Index of Prohibited Books. The “Secret of La Salette” is actually a series of documents written by Calvat at different stages of her life. The 1851 secret was sent to Pope Pius IX. It warned of “France’s corruption” & a coming “general war.” The 1879 secret was published in Lecce, Italy. It contained the famous line: “Rome will lose the faith & become the seat of the Antichrist.”

Calvat visited the Sanctuary at La Salette for the last time on September 18-19, 1902. In the last months of her life, she lived at Altamura, Italy, where she didn’t reveal her identity. Her identity was revealed only AFTER her death.

She passed away on December 14, 1904, at her home in Altamura, Italy. She was interred in Altamura under a marble monument with a bas-relief picturing the Virgin Mary welcoming the “shepherdess of La Salette” into Heaven.

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Pope: The new year is ‘a journey to be discovered’

Pope Leo XIV celebrates his first public Mass of 2026 on the Solemnity of Mary, Mother of God,…
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Quote of the day, 30 December: François de Sainte-Marie, OCD

If Christ and the Virgin unite souls closely to themselves, it is in order to continue their earthly mission until the end of time. Since they can no longer accomplish it by themselves, from on high they make use of Christians as “super-added humanity,” who complete in their own flesh what still remains to be fulfilled in the redemption of the world.

Jesus continues to be born, to grow, and to die in the course of history, according to the very rhythm of the liturgical year, which takes up and gives voice to all the aspirations, the sufferings, the joys, and all the love of his own. And the Virgin, beside her Son, continues her watch of love through the souls who are devoted to her.

While heaven and earth wear out like a garment, the attitudes she bears in her heart toward Christ do not grow old. They endure across the generations, retaining all their freshness. “May the soul of Mary be in each of us, to glorify the Lord within us; may the spirit of Mary be in each of us, to rejoice in God,” Saint Ambrose said long ago.

This presence of the Virgin within the soul has its demands. We come to resonate with her interior attitudes and to perceive her most delicate promptings only insofar as we have made ourselves wholly available to God and have let go of ourselves in the evangelical sense. For it is not a matter of adopting a role while clinging to our own self: we are called instead to be transformed in Christ by Love.

A true Marian devotion, therefore, has nothing sentimental or fictitious about it. It is terribly stripped down, as the Virgin herself was. It is not enough for us to speak; we must act. Above all, we must allow ourselves to be acted upon. The perfect abandonment by which the Virgin lived is what she asks of the souls she loves.

She often seems to say to us, as Christ said to Peter: “What I am doing you cannot understand now” (Jn 13:7). For she asks of us not so much understanding as a quiet assent. Perhaps even to impress upon us more deeply the truth that we are “unprofitable servants,” she may appear to draw us to herself and then leave us according to her will.

It is therefore through abandonment that we come to share in the deepest attitudes of our Mother, the “handmaid of the Lord,” who, by giving herself entirely to Love, received Love in its fullness and became among human beings its inexhaustible source.

François de Sainte-Marie, O.C.D.

Visage de la Vierge (Face of the Virgin)

Note: Father François de Sainte-Marie was a prolific French Discalced Carmelite author and editor of the mid-20th century. He is best known for his tireless efforts to publish the critical edition of the autobiographical manuscripts of Saint Thérèse of Lisieux in 1957, which we commonly refer to as Story of a Soul.

de Sainte-Marie, F 1948, Visage de la Vierge, translated from the French by Carmelite Quotes, Librairie du Carmel, Paris.

Translation from the French text is the blogger’s own work product and may not be reproduced without permission.

Featured image: Detail from the Virgin of the Annunciation, a sculpture carved from limestone in Paris ca. 1300-1310. Traces of paint can still be seen on the sculpture. The sculpture’s modest dimensions (16 11/16 × 11 5/8 × 7 3/8 in., 34 lb.) permit the delicate features of the sculpture to be clearly seen. Image credit: Metropolitan Museum of Art (Public domain).

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Pope Leo at Angelus: Pray for peace and for families suffering due to war

Angelus Angelus Dómini nuntiávit Mariæ.

Et concépit de Spíritu Sancto.

Ave Maria… Ecce ancílla Dómini.

…
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St. Anne

According to Christian tradition, St. Anne was the mom of the Virgin Mary, wife of St. Joachim, & was Jesus’ maternal grandma.

Her name isn’t in the Bible’s canonical Gospels. In writing, Anne’s name, & Joachim’s come from New Testament apocrypha. The Gospel of Thomas (written circa 150 AD) seems to be the earliest that mentions them. She’s mentioned in the Quran, but not by name.

The Immaculate Conception was eventually made dogma by the Catholic Church following an increased devotion to Anne in the 12th century. In Eastern Christianity dedications start as early as 6th century.

In the Eastern Orthodox tradition, Anne & Joachim are attributed to the title Ancestor of God. Both the Nativity of Mary & the Presentation of Mary are celebrated as 2 of the 12 Great Feasts of the Orthodox Church.

The Dormition of Anne is also a minor feast in Eastern Christianity. In Lutheranism, it’s believed that Martin Luther chose to enter religious life as an Augustinian friar after invoking St. Anne was jeopardized by lightning.

In the 4th century, & in the 15th century, a belief arose that Mary was conceived of Anne without original sin. The Immaculate Conception is often confused with the Annunciation of the Incarnation (Mary’s virgin birth of Jesus). The 13th century Speculum Maius includes information regarding the life of St. Anne.

In the Eastern church, the veneration of Anne herself may go back as far as circa 550, when Justinian built a church in Constantinople in her honor. The earliest pictorial sign of her veneration in the West in an 8th century fresco in the church of Santa Maria Antique, Rome.

The Feast of the Conception of the Virgin Mary had reached southern Italy by the 9th century. In the Latin Church, St. Anne wasn’t venerated. Except, perhaps, in the south of France, before the 13th century. A shrine at Douai (in northern France) was 1 of the early centers of devotion to St. Anne in the West.

The Anna Selbdritt was a type of iconography showing 3 generations of the “Holy Family,” St. Anne, the Virgin Mary, & Jesus (grandma, mom, son). This style of iconography emphasized the humanity of Jesus. It drew on the earlier conventions of the Seat of Wisdom. (The Seat of Wisdom is/are icons/sculptures that shows the Virgin Mary is seated on a throne with Jesus, as a kid, on her lap.) This was popular in northern Germany in the 1500s.

Two well-known shrines to St. Anne is that of Ste-Anne-d’Auray in Brittany (France) & that of Ste.-Anne-de-Beaupre near the city of Quebec. The number of pilgrims to the Basilica of Ste.-Anne-de-Beaupre is the greatest of St. Anne’s Feast Day (July 26), & the Sunday before the Nativity of the Virgin Mary (September 8). In 1892, Pope Leo XIII sent a relic of St. Anne to the church.

By the middle of the 7th century, a distinct feast day, the Conception of St. Anne (Maternity of Holy Anne) celebrating Mary by St. Anne, was observed at the Monastery of St. Sabas.

It’s now known in the Greek Orthodox Church as the feast of “The Conception by St. Anne of the Most Holy Theotokos.” It’s celebrated on December 9th. In the Catholic Church, the Feast of Saints Anne & Joachim is celebrated on July 26. The alleged relics of St. Anne was brought from the Holy Land to Constantinople in 710 & was kept there in the church of St. Sophia as late as 1333.

During the 12th & 13th centuries, returning crusaders & pilgrims from the East brought St. Anne’s relics to some churches, including most famously those at Apt, in Provence, Ghent, & Chartres. St. Anne’s relics have been preserved & venerated in the many cathedrals & monasteries dedicated to her name.

For example, in Austria, Canada, Germany, Italy, & Greece in the semi-autonomous Mount Athos, & the city of Katerini. Duren has been the main place of pilgrimage for Anne since 1506, when Pope Julius II decreed that her relics should be kept there, after they were stolen from the church of St. Stephen in Mainz.

The Church of St. Anne in Beit Guvrin National Park was built by the Byzantines & the crusaders in the 12th century. This is known in Arabic as Khirbet Sandahanna, the mound of Maresha being called Tell Sandahanna.

St. Anne is the patroness of unmarried women, housewives, women in labor or who want to be pregnant, grandmothers, moms, & educators. She’s also a patroness of horseback riders, cabinet-makers, & miners.

As the mom of Mary, this devotion to St. Anne as the patron of miners arises from the medieval comparison between Mary & Jesus & the precious metals: gold & silver. Anne’s womb was considered the source from which these precious metals were mined.

St. Anne is the patron saint of Brittany (France); Cuenca (Ecuador); Chinandega (Nicaragua); the Mi’kmaq people of Canada; Castelbuono (Sicily); Quebec (Canada); Santa Ana (California); Norwich (Connecticut); Detroit (Michigan); Adjunta (Puerto Rico); Santa Ana & Jucuaran (El Salvador); Berlin (New Hampshire); Santa Ana Pueblo, Seama, & Taos (New Mexico); Chiclana de la Frontera, Marsaskala, Tuadela, Atarfe & Fasnia (Spain); Town of Sta Ana Province of Pampanga, Molo, Iloilo City, Balasan; Iloilo, Hagnoy, Santa Ana, Taguig City, St. Anne Shrine, Malicboy, Pagbilao, Quezon, & Malinao, Albay (Philippines); Santana (Brazil); St. Anne (Illinois); Sainte Anne Island; Baie Sainte Anne & Praslin Island (Seychelles); Bukit Mertajam & Port Klang (Malaysia); Kl’ucove (Slovakia) & South Vietnam.

The parish church of Vatican City is Sant’ Anna dei Palafrenieri. There’s a shrine dedicated to St. Anne in the Woods in Bristol, United Kingdom.

Anne is also revered in Islam, recognized as a highly spiritual woman & as the mom of Mary. She’s not named in the Quran. She’s called “the wife of Imran.” The Quran describes her remaining childless until old age. One day, Anne saw a bird feeding its young while sitting in the shade of a tree, which awakened her desire to have kids of her own.

She prayed for a kid & eventually conceived. Imran, her husband, died before the kid was born. Anne expected the unborn kid to be a boy, so she vowed to dedicate “him” to isolation & service in the Second Temple.

Anne had a daughter (Mary) instead. Anne named her: Mary. Anne’s words upon delivering Mary reflect as a great mystic, realizing that while she’d had wanted a son, this daughter was God’s gift to her.

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JOE ROGAN: ARE COMPUTERS VIRGIN MARY?

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Quote of the day, 24 December: Blessed Marie-Eugène

We know what drama the Blessed Virgin experienced: the anguish of Saint Joseph, which she witnessed (cf. Mt 1:19–25). She withdraws into silence; she does not speak. How could she speak of such marvelous things? And how could it be believed that she had truly conceived by the Holy Spirit, that the Son she would bear was to be great before the Lord and would reclaim the throne of David?

Then the Angel, in turn, came down to Saint Joseph, telling him to take Mary as his wife and revealing to him also the great mystery. From that moment—after the Virgin Mary’s return to Nazareth—they lived together in a far deeper intimacy, above all a spiritual one, sealed by the angel and by the promises they had heard, by the mystery that was being accomplished.

We can sense the attitude of the Blessed Virgin—an attitude, I say, of silence and adoration before the mystery being fulfilled in her. It is a mystery in which light rises within her faculties and throughout her whole soul. It is surely a gentle clarity of dawn, of which Saint John of the Cross speaks, and which souls experience at the moment of perfect union with God.

Yes, what intimacy she has with the Word who is within her, who—under the action of the Holy Spirit—builds His humanity there with her own flesh! In The Living Flame of Love, Saint John of the Cross speaks of the “sleeping Word” within her womb, who at times awakens. This is truly what the Virgin Mary experiences, under the overshadowing of the Holy Spirit and the power of the Most High.

She experiences this mystery deeply. It is a mystery, I say, of light—but also of darkness; a mystery that remains, most certainly, the mystery.

Blessed Marie-Eugène of the Child Jesus

Heureuse Celle qui a Cru, Homily for the Fourth Sunday of Advent (1964)

de l’Enfant-Jésus, M 2017, Heureuse Celle qui a Cru, edited by Institut Notre-Dame de Vie, Éditions du Carmel, Toulouse.

Translation from the French text is the blogger’s own work product and may not be reproduced without permission.

Featured image: Virgin and Child is one of the true gems of the Robert Lehmann Collection at New York’s Metropolitan Museum of Art. This small oil on oak panel painting—its overall dimensions are 6 1/8 x 4 1/2 inches (15.6 x 11.4 cm)—from the workshop of early 16th c. master Gerard David is a testimony to the success of the studio. Image credit: Metropolitan Museum of Art (Public domain).

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Quote of the day, 23 December: Blessed Marie-Eugène

What we are going to do during these days is this: to make our faith, our affection, and our love more penetrating and greater. And with this loving gaze, we will go to the Virgin Mary, to Our Lady of Life who is there upon the altar, and we will tell her our joy: Prope est iam Dominus — “The Lord is near.”

We know, O Virgin, that in a few days you will give us Jesus. And so we already congratulate you—not only for your purity and your integrity, but for your motherhood.

We remain close to you in order to receive this Child Jesus, this Incarnate Word whom we dare to touch, whom we wish to receive in our arms as though He were our own: He is Emmanuel, God with us.

He became incarnate to be with us, so that we might touch Him, embrace Him, and that through this outward and tangible contact we might realize an interior contact of faith and love, still deeper and more effective for our souls.

Blessed Marie-Eugène of the Child Jesus

Heureuse Celle qui a cru, Homily for the Fourth Sunday of Advent (1960)

de l’Enfant-Jésus, M 2017, Heureuse Celle qui a Cru, edited by Institut Notre-Dame de Vie, Éditions du Carmel, Toulouse.

Translation from the French text is the blogger’s own work product and may not be reproduced without permission.

Featured image: AI-generated artwork in the style of Gari Melchers, created using Midjourney.

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