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Hearts of Prayer: Sacred Liturgy |
MARY: MODEL IN ATTENTIVENESS, PRAYER & OFFERING FOR THE PILGRIM
CHURCH IN DIVINE WORSHIP
Fr. Jesús Castellano Cervera
Introduction:
The celebration of the Mass, as an action of Christ and the
people of God hierarchically ordered, is the center of the whole
Christian life for the universal Church, the local Church and
for the each and every one of the faithful (GIRM #1)."
The Holy Mass, the re-presentation of the Sacrifice of Calvary,
is the center of our Catholic faith.
"Through the ministry of priests the spiritual sacrifice of
the faithful is completed in union with the sacrifice of Christ
the only mediator, which in the Eucharist is offered through the
priest=s hands in the name of the whole Church in an unbloody
and sacramental manner until the Lord himself comes (CCC
#1369)."
This Sacrifice is an eternal sacrifice in which the Church is
united to her spouse, the Bridegroom, and takes part in the
Heavenly liturgy. "Then I saw standing in the midst of the
throne and the four living creatures and the elders, a Lamb that
seemed to have been slain [Rev 5:6]." This Heavenly liturgy
reminds us that we, as a pilgrim Church, are on a journey toward
our final end. "The visible church is a symbol of the Father=s
house toward which the people of God is journeying and where the
Father >will wipe every tear from their eyes= (CCC #1186)." As
we go on this journey, the People of God within the pilgrim
Church are called to be attentive to the word of God, spoken
through the Spirit. We are called to persevere in prayer in the
trials and tribulations until that day when all suffering will
disappear. We are invited to offer up our lives with the one
offering that Jesus offers up to the Father. In attentiveness to
the word, prayer, and offering, the Pilgrim Church, has a
beautiful model to follow. The Virgin Mary is the model and
mirror of the Church. Mary throughout her earthly life was a
model of attentiveness to the word of God, of prayer and of
offering. In fact, she now sits as Queen of Heaven and earth and
is active in the Heavenly liturgy interceding for the Pilgrim
Church on earth. It is fitting that she who was inseparable from
her Son, even at Calvary, would be with him in eternal life. "Ythere
is a unique correspondence between the moment of the incarnation
of the Word and the moment of the birth of the Church. The
person who links these two moments is Mary: Mary at Nazareth and
Mary in the Upper Room at Jerusalem ( RM #24)." Thus it is
fitting that she has a prominent place in the Heavenly liturgy
as well. Mary is the model of the pilgrim Church in Divine
Worship. "But before all others the Church proposes as the model
of the disciple listening to the word of God the Virgin of
Nazareth, who, because of her faith, was the first person in the
new testament to be hailed as blessed - Luke 1:45 (Lectionary, #
7)."
I) Model of Attentiveness:
Mary is the model for attentiveness to the Word of God. "Mary is
the attentive Virgin, who receives the word of God with faith,
that faith which in her case was the gateway and path to divine
motherhood (MC # 17)." In her docility and humility, Mary
listens to the word of God. In the same way, in the liturgy, the
People of God are called to imitate Mary.
"The Church also acts in this way, especially in the liturgy,
when she listens, accepts, proclaims, and venerates the word of
God, distributes it to the faithful as the bread of life and in
the light of that word examines the signs of the times and
interprets and lives the events of history (MC #17)."
In order to illustrate this example of Mary as a model of
attentiveness, let us look at Sacred Scripture. By looking at
the infancy narratives in particular, we will see how Mary
listened to the word of God and thus acts as a perfect model for
the Church in liturgy.
A) Annunciation:
"Indeed , at the Annunciation Mary entrusted herself to God
completely, with the >full submission of intellect and will=,
manifesting >the obedience of faith= to him who spoke to her
through his messengerYand this response of faith included both
perfect cooperation with the grace of God that precede and
assists= and perfect openness to the action of the Holy Spirit,
who constantly brings faith to completion by his gifts (RM #
13)."
Mary in submitting her mind and will totally to God, offers us a
perfect example in listening to the word of God in liturgy.
"Hence the readings from God=s word are among the most important
elements in the liturgy, and all who are present should listen
to them with reverence (GIRM, #9)." There may be times when
Scripture will seem difficult to understand, but in docility and
openness to the word of God we will come to understand the
meaning of the Sacred words as Mary did. We are called to have
the obedience of faith that Mary had in difficult times. "But
she was greatly troubled at what was said and pondered what sort
of greeting this might be [Luke 1:29)." In times when the word
of God seems overbearing or too much too handle, we can look to
Mary, our model of obedience of faith. The humility of Mary
stemmed from the grace of God, which was in its= fullness within
her. In fact, the Greek word, "kecharitomene", means to have
been filled with grace in the past, as well as, in the present.
Mary is blessed among all creatures and is full of grace. The
fiat or >yes= of Mary to the will of God singles her out above
all creation as a model of faith. Mary becomes the model of
obedience to the word of God for the new covenant as Abraham was
for the old covenant. In fact, "as the Fathers of the Church
teach B she conceived this Son in her mind before she conceived
him in her womb; precisely in faith (RM # 13)!" In the liturgy
we are called to listen attentively to the word of God
proclaimed and conceive this word in our minds. Mary offers us a
perfect model to follow in obedience of faith in listening to
the word of God. However, Mary=s fiat did not end here by simply
listening. She took these words to heart and allowed them to
transform her entire life. Mary went forth after listening to
the word of God and put it into practice as a faithful disciple.
The Visitation gives us an example of this going forth after
listening to the word of God.
B) Visitation:
Mary goes forth after hearing the word of God and visits her
cousin Elizabeth. This going in haste to meet her cousin is a
model of charity for the Church. "Ythe liturgy in which the
mystery of salvation is accomplished concludes with the sending
forth (missio) of the faithful, so that they may fulfill God=s
will in their daily lives (CCC #1332)." We are called to go
forth from the Mass and live in charity. "The word of God that
took root in her heart moved Mary to visit her cousin Elizabeth,
so that together with Elizabeth she might proclaim the greatness
of the Lord for his goodness and mercy toward Israel, his
beloved servant (Lectionary, #8)." In fact, Elizabeth responds
by proclaiming the blessedness of the Virgin Mary. "Blessed are
you who believed that what was spoken to you by the Lord would
be fulfilled [Luke 1:45]." Mary, indeed, is blessed because of
her obedience of faith, but also because she kept this word all
her life. In liturgy we hear the word of God proclaimed, but we
are also called to keep this word and ponder it afterwards. This
is the desire of Our Lord after we have heard his words
proclaimed at Mass. Jesus exalts his mother for keeping this
word when he says, "Rather, blessed are those who hear the word
of God and observe it. [Luke 11:28]. " Jesus was in no way
denying that Mary was blessed among creation when he said this.
Mary heard the word of God and then kept it, observing it all
her life. In fact, she observed this word all the way to her
Son=s death on the Cross and continues to keep it in the
Heavenly liturgy. "Y the consent which she gave in faith at the
Annunciation and which she sustained without wavering beneath
the Cross, and lasts until the eternal fulfillment of all the
elect (LG # 62)." Mary is our model in keeping and observing the
word of God after we have first heard the word proclaimed.
C) Crib to Cross: Mary ponders the Word
When the shepherds arrived at the manger, they announced all
that the angels had told them concerning the child Jesus. Mary,
knowing that her Son was the long awaited Messiah, the savior of
the world, "kept all these things, reflecting on them in her
heart (Lk 2:19)." Here Mary offers us an example of reflecting
and pondering the word of God. There is a sense of docility and
peace that surrounds Mary as the good news is proclaimed to her.
We also are called to have a peace of heart as the good news is
proclaimed in the liturgy. Even Martin Luther, the infamous
Protestant reformer, declared about Mary, "Mary is the Christian
ChurchYThe Christian Church keeps all God=s words in her heart
and connects them, that is to say, she confronts them among
themselves and with the Scripture (Cantalamessa, p. 12)." The
Sacramentary for Masses in honor of the Blessed Virgin Mary
confirms the fact that the Church is called to listen and ponder
the word of God found in the liturgy: "The Church joins its
voice to Mary=s and praises God with her song of thanksgiving.
The Church wishes to hear the word of God as she did and to
dwell upon it ( Intro to Sac, # 13)." In addition, Mary offers
the Church a model to persevere in reflecting on the word of
God. In finding Jesus in the temple, she had to ponder the words
the child Jesus said to her. "And he said to them, >Why were you
looking for me? Did you not know that I must be in my Father's
house?= But they did not understand what he said to them. He
went down with them and came to Nazareth, and was obedient to
them; and his mother kept all these things in her heart [Luke
2:49-51]." Here, Mary shows once again that in times of trial
and misunderstanding, we are called to ponder the words of God.
Even at the wedding of Cana, Mary was asked to understand the
word of God with a deeper meaning. "(And) Jesus said to her,
"Woman, how does your concern affect me? My hour has not yet
come." His mother said to the servers, "Do whatever he tells
you. (John 2:4-5)." The Lectionary for Masses in honor of the
Blessed Virgin Mary also confirms this deeper pondering of our
Blessed Mother. "At the wedding of Cana Mary understood in the
reply of her Son something more than the spoken words and she
saw more deeply into the meaning of the >miracle of Cana=
(Lectionary, #8)." Mary=s deeper understanding of the words of
God enables her to turn to the servers at the wedding and advise
them to do what her Son says. We too are called to ponder the
word of God in liturgy and come to a deeper meaning for it in
our lives. The Mass is the holy sacrifice of Calvary and we are
called to be like Mary who stood at the foot of the Cross. Even
here in the darkest moment of human history, Mary kept the word
of God. "Standing at the foot of the Cross, she accepted the
words of her Son, who, before he died, entrusted his beloved
disciple to her maternal care (Lectionary, #8)." As Mother of
God, Mary provides for the Church a wonderful example of how to
hear the word of God, ponder it more deeply and then put it into
practice.
II) Model of Prayer:
Mary also is a model of the Church in Divine Worship in her way
of prayer. The Church in Divine Worship is called to pray the
Mass. By first listening to the Word of God, we begin to pray
the liturgy. Mary is a model of this conversation with God.
A) Magnificat:
The Magnificat is the greatest expression of a human person
glorifying God. The whole purpose of our existence on earth is
to glorify God and praise him for all He has done. The
Magnificat is Mary=s song of praise and thanksgiving for the
mighty works he has done in her life. "In her exultation Mary
prophetically declared in the name of the Church: >My soul
proclaims the glory of the LordYAnd in fact Mary=s hymn has
spread far and wide and has become the prayer of the whole
Church in all ages (MC #18)." The Church in all her members
rejoices in the liturgy of the greatness of God. We have a new
and everlasting covenant established through the blood of Jesus.
Every time the Church gathers to worship, the very body and
blood is called down upon the altar by the priest, acting in the
person of Christ as Head of the Body, so each person may receive
the very life of Christ within them. Indeed we have a God who
loves us and we in response sing with Mary in prayer, "The
Mighty One has done great things for me, and holy is his name
[Luke 1:49]."
B) Magi & Cana:
When the magi came from the east to find the king of kings, "and
on entering the house they saw the child with Mary his mother.
They prostrated themselves and did him homage [Mat 2:11]." The
magi find Mary with Jesus and in turn Mary presents her Son for
adoration. Adoration is certainly an element and part of the
liturgy. "Adoration is homage of the Spirit to the king of Glory
(CCC #2628)." Mary presents her Son in adoration to us as she
did to the magi. Mary is a model of prayer in this infancy
narrative by way of adoration that she herself gives first and
foremost. It was she who was by her Son=s side in adoration at
the crib and it was she who later was at his side at the Cross.
The wedding of Cana, once again sheds light on Mary as a model.
Here Mary is shown asking her Son to help the servants. There
was no wine left and the servants sought Mary=s assistance and
intercession. She, knowing her Son would listen, goes to him in
complete humility. "At Cana, Mary appears once more as the
Virgin in prayer: when she tactfully told her Son of a temporal
need (MC #18)." Mary continues to serve as a model for the
Church in asking her Son to hear our petitions. She forever
intercedes for the Church and remains in conversation with her
Son.
C) Pentecost:
In the Upper Room we see Mary as the model of unceasing
prayer. Together with the apostles, Mary seeks the intercession
of the Holy Spirit. In fact, the last time Mary is mentioned in
the Scriptures is while she is at prayer with the apostles. "Ythe
last description of Mary=s life presents her as praying. The
apostles >joined in continuous prayer, together with several
women, including Mary the mother of Jesus (Acts 1:14)Y(RM #18)."
Interestingly enough, "Mary did not directly receive this
apostolic mission. She was not among those whom Jesus sent >to
the whole world to teach all nations= (cf.Mt. 28:19) when he
conferred this mission on them (RM #26)." Mary was in the Upper
Room and remains a model of prayer for the Church. She
recognized the importance of the power of the Holy Spirit in
prayer. The Church has Mary as a model in imploring the gifts of
the Holy Spirit. "In imitation of Mary at prayer in the upper
room with the apostles, the Church ceaselessly implores the
gifts of the Holy Spirit (Sacramentary, # 13)." In the liturgy
we have Mary as a model to follow in seeking the assistance and
strength of the Holy Spirit. In fact, the sacrament of
confirmation brings out the gifts of the Holy Spirit infused in
each believer at baptism to empower them to be public witnesses
of the faith. From Pentecost to our own Confirmation, Mary
remains a model of the way we should pray, seeking the power of
the Holy Spirit.
III) Model of Offering :
Presentation in Temple & Cross
Finally, Mary is a model in Divine Worship by way of her
offering.
"The Church, therefore, earnestly desires that Christ=s
faithful, when present at this mystery of faith, should not be
there as strangers or silent spectatorsYThey should give thanks
to God. Offering the immaculate victim, not only through the
hands of the priest but also together with him, they should
learn to offer themselves (SC # 48)"
Offering is part of the liturgy, not only for the priest, acting
in the person of Christ, but also of the faithful present in
worship. They bring their offerings (sufferings, intentions,
etc.) to be offered up with the one sacrifice of Christ, offered
by the priest, in persona Christi capitas, to the Father. Mary
once again serves as a model in this action of offering for all
of us in Divine worship. "Mary is, finally, the Virgin
presenting offerings (MC #20).= The Presentation in the Temple
is a perfect example of Mary offering her >firstborn son=. This
moment in her life , in which Simeon prophecies, "(and you
yourself a sword will pierce) so that the thoughts of many
hearts may be revealed. [Luke 2:35]", is connected intimately
with the Cross of her Son. Mary was deeply connected with her
Son on the Cross and in this way she shares in his passion. Mary
offers the infant Jesus to be adored in the crib by the
shepherds and magi and later offers and presents him in the
temple to Simeon. However, it is on the Cross, that she offers
herself totally to her Son to share in his passion. "At the foot
of the Cross Mary shares through faith in the shocking mystery
of this self-emptying. This is, perhaps, the deepest >kenosis=
of faith in human history. Through faith the Mother shares in
the death of her Son, in his redeeming death; (RM # 18)." In
this total offering and emptying of her self, (kenosis) she
provides us with a model in the liturgy. We are called to
present ourselves and offer our whole being at Calvary, as Mary
did. In this way we share in the redemption of Christ. St.
Bernard stated in regards to the offering of Mary, "Offer your
Son, holy Virgin, and present to the Lord the blessed fruit of
your womb. Offer for the reconciliation of us all the holy
victim which is pleasing to God (MC # 20)." Mary offers her Son
all her life and now offers him to each of us. In the liturgy we
are asked to take her Son and unite ourselves with him and with
each other as one family. Together as one family we offer
ourselves to the Father with the one true sacrifice of Calvary,
re-presented on every altar in which Holy Mass is offered.
Conclusion:
Mary, as Mother of the Church, provides us with a perfect
example to follow in Divine Worship. We are like little children
being led by the hand of Mary. She teaches us how to listen and
be attentive. She also teaches us how to pray with the Spirit
and offer ourselves as she herself did. The Church is a mirror
of Mary as Mother. The Church, by listening to the word of God,
praying unceasingly, and offering all she has to the Father in
the one true sacrifice of the Son, follows the example of Mary
as mother. "Yso too the Church becomes a mother when, accepting
with fidelity the word of God, >by her preaching and by her
baptism she brings forth to a new and immortal life children who
are conceived of the Holy Spirit and born of God (RM #43)." The
Church is called to bring forth new life in her members by
proclaiming the Word of God. The faithful in listening and being
attentive to this word will be renewed and animated by the
Spirit. In addition, the Church follows Mary=s lead in seeking
the power of the Holy Spirit in prayer. The faithful will learn
to pray and draw closer to the triune God. Finally, the Church
looks to Mary as she offered and emptied herself at Calvary to
share in the one sacrifice of her Son on the Cross. The faithful
are invited to offer and empty themselves at Calvary, to unite
their sufferings with the sufferings of Christ. In Mary, the
Church in Divine Worship has a perfect model to follow as she
journey=s toward her final end. Mary is a sign of hope. In her
Assumption and Coronation as Queen of heaven and earth, the
Pilgrim Church and all her members, look to reach their final
end. "In her (Mary) the Church admires and exalts the most
excellent fruit of redemption, and joyfully contemplates, as in
a faultless image, that which she herself desires and hopes to
be (SC #103)." Mary is the model in attentiveness, prayer, and
offering, for the Pilgrim Church in Divine Worship.
Abbreviations:
(RM) Redemptoris Mater
(MC) Marialis Cultus
(LG) Lumen Gentium
(SC) Sacrosanctum Concilium
(GIRM) General Instruction of the Roman Missal
Catechism of the Catholic Church
(S.C.D.W.) Sacred Congregation for Divine Worship
Bibliography:
John Paul II, Redemptoris Mater (RM). St. Paul Books and Media,
Boston, 1987.
Paul VI, Apostolic Exhortation Marialis Cultus (MC). St Paul
Books and Media, Boston, 1974.
Vatican Council II, Dogmatic Constitution on the Church Lumen
Gentium (LG), St Paul Books
& Media, Boston, 1964.
Vatican II, Sacrosanctum Concilium (SC). 1963. The Conciliar and
Post Conciliar Documents,
New Revised Edition, Vol 1., edited by Flannery, Austin. O.P.,
The Liturgical Press,
Collegeville, Indiana, 1992.
Cantalamessa, Raniero, Mary: Mirror of the Church. Liturgical
Press, Collegeville, Minn.,
1992.
Sacramentary: Collection of Masses of the Blessed Virgin Mary,
Vol 1. Catholic Book
Publishing, NY, 1992.
Lectionary: Collection of Masses of the Blessed Virgin Mary,
Vol. 2. Catholic Book Publishing,
NY, 1992.
Catechism of the Catholic Church (CCC), Libreria Editrice
Vaticana, Vatican City, 1994.
S.C.D.W., General Instruction of the Roman Missal (GIRM) (Cenam
paschalem), 1970. The
Conciliar and Post Conciliar Documents, New Revised Edition, Vol
1., edited by Flannery, Austin. O.P., The Liturgical Press,
Collegeville, Indiana, 1992.
This page is the work of the Servants of the Pierced Hearts of Jesus and
Mary
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