A FRIENDS AND HELPERS ON OUR JOURNEY: MARY
11 When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother, "Woman, behold, your son!" Then he said to the disciple, "Behold, your mother!"
- Jn 19, 26-27
0 No one in the world knew Jesus Christ as Mary did; and there is no better teacher and guide to make Him known to mankind; no one can unite men to Him as she can.
- Pope Pius X
o Give us the bread in the wheat, Lady, giver of bread... Mary, Mother of God, we are the poor soil and the dry dust,
we are hard with a cold frost.
Be warmth to the world;
be the thaw, warm the cold frost.
Be the thaw that melts, that the tender shoots of Christ piercing the hard heart flower to Spring in us.
- Caryll Houselander
"The Virgin Mary showed Don Bosco his field of labour among he young and she was the constant guide and support of his pork, especially in the foundation of our Society.
We believe that Mary is present among us and continues her . 'mission as Mother of the Church and Help of Christians'. We entrust ourselves to her, the humble servant in whom the
Lord has done great things, that we may become witnesses to the young of her Son's boundless love" (Const. 8).
"Mary, Mother of God, holds a unique place in the history of salvation. She is the model of prayer and pastoral love, the teacher of wisdom and guide of our Family.
We contemplate and imitate her faith, her concern for the needy, her fidelity at the foot of the cross, and her joy at the wonders wrought by the Father.
Mary Immaculate, Help of Christians, leads us to the fullness of our offering to the Lord and gives us courage for the service of our brethren.
We develop a strong filial devotion to her. We recite the rosary each day and celebrate her feasts to encourage a more convinced and personal imitation" (Const. 92).
I. THE DEVOTION TO MARY IN THE CHURCH AND
IN THE SALESIAN FAMILY
1. MARY MOTHER OF THE CHURCH AND MARIAN CULT IN THE CHURCH
The second Vatican Council has given us a marvellous synthesis of the Marian doctrines and norms that regulate the cult of the Blessed Virgin both in its liturgical and popular manifestations. In his 'Solemn Profession of Faith' at the closure of the Year of Faith (30, June 1968), Pope Paul VI synthesized in two articles the teachings of the Church about the Virgin Mary, her mission in the history of salvation, her prerogatives' and privileges as Mother of the Redeemer, her maternal mission in the Church and in every believer (cf. Ench. Vat. 3, nn. 550-551).
The fundamental aspects of the Marian doctrine are: her life of total union with the work of Christ, the sole mediator, her figure as the proto-type of the Church and her ceaseless maternal mediation for the "br9thers of her Son who are still pilgrims... until they are led into their blessed home" (LG. 62).
In the sphere of worship this devotion necessarily reflects God's redemptive plan in which a special form of veneration is appropriate to the singular place which Mary occupies in that plan... It "forms a very noble part of the whole sphere of that sacred worship... which is the primary task of the People of God... an indication of the Church's genuine piety" (MC. Introduction).
However, this devotion has to meet certain requirements which Paul VI in his Apostolic Exhortation 'Marialis Cultus' presents
as "guidelines for the renewal of Christian piety" (MC. Part I1). The following, in particular, are to be emphasized: - Trinitarian, Christological and ecclesial aspects (cf. MC. 25-28) to bring into evidence the relationship "with the Father, through her Son and in the Spirit" and their intimate involvement in the life of the Church;
- The biblical, liturgical, ecumenical and anthropological guidelines (cf. MC. 29-30) "in order to make more alive and felt the bond which unites us to her who is the Mother of Christ and our Mother in the communion of saints".
It is essential that every expression. of our Marian piety be characterised by the elements reiterated by Vat. II on "true devotion": "it ought to proceed from true faith, by which we are led to know the excellence of the Mother of God, and are moved to a filial love towards our Mother and to the imitation of her virtues" (LG. 67; cf. Const. 92). Thus what Paul VI calls "the fortune of being the propagators of Marian devotion" will be realized in us.
2.
MARY'S PRESENCE IN SALESIAN
SPIRITUALITY
AND PEDAGOGY
The Marian dimension - "intrinsic element of the Christian cult" (MC. 56) - has a particular importance in Salesian spirituality and pedagogy on account of the role Mary played in the birth and growth of the Congregation and of the Salesian Family ("Everything is the work of the Madonna") and in conformity with the devotion to the Immaculate Virgin Help of Christians that Don Bosco had and which he left as a precious heritage to his sons.
The faith of the Church in the mystery of Mary Most Holy (cf.
the 'Profession of Faith' of Paul VI) is the faith of Don Bosco and of every Salesian; it qualifies our vocation and mission: "We believe... through the motherly intervention of Mary, the Holy Spirit raised up St. John Bosco" (Const. 4); "we believe that Mary is present among us and continues her 'mission as Mother of the Church and Help of Christians' "(Const. 8). "We walk side by side with the young so as to lead them to the risen Lord... The Virgin Mary is present in this process as a mother" (Const. 34).
From this faith arises "a strong filial devotion to-her" (Const. 92) which has intense moments of celebration, be it in the personal or community level, and which characterizes our youth pastoral in its sacramental and Marian dimensions.
The "Salesian" Marian piety is, therefore, in perfect harmony with that of the Church: it gives due importance to liturgical celebrations; it is sensitive to the festivities of the local Church; it celebrates with filial love the feasts that speak of Mary's maternal predilection for the Salesian Family and for the mission among youth; it takes inspiration from the norms of the Church in the preparation and celebration ("with dignity and fervour": Const. 89) of every feast.
The preparation of the Marian feasts was very much seen to by Don Bosco and this is always a guarantee for their spiritual and pastoral efficacy. The Salesian community takes this into account in the programming of its life of piety (cf. Regul. 69). Three aspects of Marian prayer demand our special attention: it is prayer with Mary, through Mary and to Mary. - With Mary, "the Virgin in prayer" (MC. 18) and "the attentive Virgin" (MC. 17) who is ever present in the journey of the Church (cf. ' Redemptoris Mater', n.25c) and is the model of her prayer.
Through Mary, confident of her powerful intercession before God.
- To Mary, certain that she will accept our supplications wit] a motherly heart, as the ancient prayer goes: "Remembe O most gracious Virgin Mary, that never was it known tha anyone who fled to your protection or implored your help an( sought your intercession was left unaided." (Memorare)
