Immaculate Heart of Mary
The Immaculate Heart of Mary (Latin: Cor Immaculatum Mariae) is a Roman Catholic devotion which refers to the view of the interior life of Mary, her joys and sorrows, her virtues and hidden perfections, and, above all, her virginal love for God the Father, her maternal love for her son Jesus Christ, and her motherly and compassionate love for all mankind.[1] Traditionally, the Immaculate Heart is depicted pierced with seven swords or wounds, in homage to the seven dolors of Mary and roses,[2] usually red or white, wrapped around the heart.
For other uses, see Immaculate Heart of Mary (disambiguation).
The Immaculate Heart of Mary
Saturday following the Feast of the Sacred Heart
Burning bloodied heart, pierced with a sword, banded with roses, and lily flowers
Apostleship of Prayer, Ratnapura Diocese, Alliance of Sacred Hearts, Russian Territories, Scotland, Central Africa, Republic of the Congo, Angola, Ecuador, Panama, Minglanilla, Cebu, Philippines, and, Georgia
The Eastern Catholic Churches occasionally utilize the image, devotion, and theology associated with the Immaculate Heart of Mary. However, this is a cause of some controversy, some seeing it as a form of Liturgical Latinisation. The Roman Catholic view is based on their understanding of certain verses of scripture, particularly the Gospel of Luke.
Veneration[edit]
The veneration of the Heart of Mary is analogous to the veneration of the Sacred Heart of Jesus. There are, however, differences in this analogy as devotion to the heart of Jesus is especially directed to the "divine heart" as overflowing with love for humanity. In the devotion to Mary, however, the attraction is the love of her heart for Jesus and for God.[1]
The second difference is the nature of the devotion itself: in the devotion to the Sacred Heart of Jesus, the Roman Catholic venerates in a sense of love responding to love, in the devotion to the Heart of Mary, study and imitation hold as important a place as love.[1] The aim of the devotion is to unite humankind to God through Mary's heart, and this process involves the ideas of consecration and reparation.[3]
History of devotion[edit]
Scriptural basis[edit]
In chapter 2 of the Gospel of Luke, it is twice stated that Mary kept all things in her heart, that there she might ponder over them.[4] Luke 2:35[5] recounts the prophecy of Simeon that her heart would be pierced with a sword. This image (the pierced heart) is the most popular representation of the Immaculate Heart.[1]
The Gospel of John further invites attention to Mary's heart with its depiction of Mary at the foot of the cross at Jesus' crucifixion. Augustine of Hippo said of this that Mary was not merely passive at the foot of the cross; "she cooperated through charity in the work of our redemption".[1] Augustine says that she was more blessed in having borne Christ in her heart than in having conceived him in the flesh.[6]
Various saints[edit]
Reference to the Immaculate Heart of Mary can be found as early as Ildefonsus of Toledo (607-670), who in his Libellus de Corona Virginis wrote: "But when it was pleasing to Him who had chosen you from your mother's womb, your immaculate heart was moved with pity for us. Then - by the assistance of your maternal hand - we were led from the domain of darkness to sanctity's realm of infinite light."[7]
Devotion to the Heart of Mary began in the Middle Ages with Anselm of Canterbury, and Bernard of Clairvaux. It was practiced and developed by Mechtilde, Gertrude the Great and Bridget of Sweden.[8] Evidence is also discernible in the pious meditations on the Ave Maria and the Salve Regina, usually attributed either to Anselm of Lucca (d. 1080) or Bernard; and also in the large book "De laudibus Beatae Mariae Virginis" (Douai, 1625) by Richard de Saint-Laurent, Penitentiary of Rouen in the 13th century.
Bernardino of Siena (d. 1444), is sometimes called "Doctor of the Heart of Mary",[8] and from him the church has borrowed the lessons of the second nocturn for the feast of the Heart of Mary. Francis de Sales speaks of the perfections of this heart, the model of love for God, and dedicated his "Theotimus" to it.
During this same period one finds occasional mention of devotional practices to the Heart of Mary, e.g., in the "Antidotarium" of Nicolas du Saussay (d. 1488),[9] in Pope Julius II, and in the "Pharetra" of Lanspergius. In the second half of the 16th century and the first half of the 17th, ascetic authors dwelt upon this devotion at greater length.
It was, however, John Eudes (d. 1681) who propagated the devotion, to make it public, and to have a feast celebrated in honor of the Heart of Mary, first at Autun in 1648 and afterwards in a number of French dioceses. He established several religious societies interested in upholding and promoting the devotion, of which his large book on the Coeur Admirable (Admirable Heart), published in 1681, resembles a summary. Jean Eudes' efforts to secure the approval of an office and feast failed at Rome, but, notwithstanding this disappointment, the devotion to the Heart of Mary progressed. Eudes began his devotional teachings with the Heart of Mary, and then extended it to the Sacred Heart of Jesus.[10] However, it was only in 1805 that Pope Pius VII allowed a feast to honor the Immaculate Heart of Mary.[11]
In 1699 the priest John Peter Pinamonti (d. 1703) published a short work on the Holy Heart of Mary in Italian, and in 1725, Joseph de Gallifet combined the cause of the Heart of Mary with that of the Heart of Jesus in order to obtain Rome's approbation of the two devotions and the institution of the two feasts. In 1729, his project was defeated, and in 1765, the two causes were separated, to assure the success of the principal one.
Two factors that helped the rapid progress of the devotion were the introduction of the Miraculous Medal by Catherine Laboure in 1830 and the establishment at Notre-Dame-des-Victoires, Paris of the Archconfraternity of the Immaculate Heart of Mary, Refuge of Sinners.[12] More than four million Miraculous Medals were distributed throughout the world within four years and in 1838 Desgenettes, the pastor of Notre-Dame-des-Victoires, organized the Association in honor of the Holy and Immaculate Heart of Mary, which Pope Gregory XVI made a confraternity the same year.[13] In July, 1855, the Congregation of Rites approved the Office and Mass for the Immaculate Heart.[14]
In 1849 Anthony Mary Claret founded the congregation of Missionary Sons of the Immaculate Heart of Mary, commonly called the Claretians.[15]
Dioceses consecrated to the Immaculate Heart of Mary[edit]
In 2017, in commemoration of the 100th anniversary of the apparitions at Fatima, a number of bishops consecrated or renewed a previous consecration of their dioceses to Mary under the title of the Immaculate Heart of Mary. Among these were: the Diocese of Birmingham, Alabama (14 January 2017, Bishop Robert J. Baker), Diocese of Tyler, Texas (13 May 2017, Bishop Joseph E. Strickland), Diocese of Kansas City-Saint Joseph, Missouri (13 May 2017, Bishop James Vann Johnston), Diocese of Providence, Rhode Island (13 May 2017, Bishop Thomas J. Tobin), Diocese of Worcester (MA) (June 3, 2017),[53] Diocese of Lansing (Bishop Earl Boyea, August 13, 2017).[54]
Also consecrated or re-consecrated were the Archdiocese of San Francisco, California (7 October 2017, Archbishop Salvatore J. Cordileone),[55] Diocese of Phoenix, Arizona (13 October 2017, Bishop Thomas J. Olmsted),[56] and the Diocese of St. Petersburg, Florida (6 May 2018, Bishop Gregory Parkes).[57]
