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MARY TODAY
In the Church and in the World (cont.)     It will cause theologians to press to the limits of what can be said about the effects of grace on the human per-son, and in this way to reconnect the Western tradition with that of the East concerning theosis or human divinization. It seems more than likely that one result of reflecting on the questions raised by Vox Populi will be a renewal of the whole subject of Mariology. Theologians will be driven to new depths in their attempt to argue for or against particular titles for Mary. The movement is attracting to itself many of the brightest and most exciting Marian theologians. Personally we are left wondering, if the theological problems are all resolved, what will be the form of the definition itself? Nothing too abstract, please. Nothing that will not catch the imagination and fire the heart with a love for Our Lady. Perhaps there is a clue in the recent decision of Pope John Paul II to add a new title to the Litany of Loreto; "Queen of the Family, pray for us." Mary's Queenship is no mere hangover from feudalism, but a vital symbol of her cosmic mother-hood, instinctively understood by the faithful all over the world. Her own Magnificat proclaims that the Lord "raises the lowly," and her Son teaches that "the meek shall inherit the earth." As the humblest and meekest of God's creatures, the Virgin Mary is crowned Queen of Heaven and Earth in the final "Glorious Mystery" of the Rosary. Would it not be appropriate to honour her at the end of this century of crimes against life and innocence by defining her as Coredemptrix, Mediatrix and Advocate of Life? That final Marian Mystery of the Coronation seems to u s to provide the perfect context. Assumed into heaven, crowned by her Son, ruling with him on the highest throne of humility, Mary is the perfect flower of our race. In her, by grace, "nothing is impossible to God." |
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