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The first half of the twentieth century saw an increasing number of encylicals
regarding Mary and Marian devotion. What were the social and or political grounds for the development of these? |
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What is the “image” of Mary that emerges from the papal encyclicals of Pius XI and
Pius XII? What ideas do they give of her character, the quality of holiness and what makes the holiness possible? |
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What historical change in the depiction and understanding of the woman beloved
by God can be seen in these documents? |
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Did Paul VI’s document Marialus Cultus reflected a new perception of Mary -
what is the link between Marialus Cultus and John XXIII’s call to the church to renewal? How did the emerging understanding of women’s rights influence Marialus Cultus? What does it offer for us today? |
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What elements of pre-Vatican II Mariology are missed in today’s church? How can Marian
devotion be restored to the Church, and in the lives of individual Christians? |
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What part does popular devotion play in the orientation of papal statements on Mary? |
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The doctrine of the Assumption was justified by the “sensus fidium” of the
Church - what do you think is the popular sense of Mary in the faithful in today’s world.? |
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The extract from Walter Farrell OP’s Companion to the Summa, ends with a determination
of woman... what image does this portray of Mary, and of all women? |
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Reflecting on your own childhood experiences, what are the devotions to Mary that were
meaningful to you? How did you experience Mary in your life? |
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What were the key features in Marian Devotion up to the 1950’s? What changed after the
Second Vatican Council? |
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Devotion to Mary - and particularly devotion to the “apocalyptic” Mary seems to have
flourished during the 1940’s and 1950’s: How much of this do you think was due to the political situation of the cold war, the fear of Russia and communism? |
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How did Marian devotion facilitate or not facilitate your knowledge and love of Jesus? |
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What were the major causes of separation between mariological thought and Christology? |
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What impact did the mariology of the first half of the twentieth century have on
women? |
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The extraordinary live of Catherine de Hueck Doherty and Dorothy Day and their
respective marian devotion, witnesses to the power of a marian spirituality to the evolution of works of justice. What similarities do you find between the marian thought of both de Hueck Dougherty and
Dorothy Day? Do you consider that marian spirituality is an important consideration for your own life and work for justice and peace? |
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How did the Second Vatican council impact upon Mariology? |
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Did Marian Devotion and Mariology die after the council? |
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What has been the impact of “resourcement” on Marian studies? |
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How has Mariology evolved since the Council? |
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In what ways does Mariology impact upon women’s lives today? |
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How do you relate the Mary of the post-Conciliar Church to the Mary of Mary Potter’s
day? |
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Does Mary Potter’s mariological insight stand in opposition to current thinking
regarding Mariology? |
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How can we, as women, and as religious dedicated in a particular way to Mary, make an
impact on understanding Mary in the new millenium? |
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How “missionary” is Mary? |
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What do you consider to be the most important document to emerge on Mary since the
Second Vatican Council? Why? |
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How can women’s writings on Mary help us understand not only our Marian lives, but the
reality of Mary’s role in the life of the church? |
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Where do you stand in relation to Mary in your own spiritual life? |
