“Via Matris” (Latin for “Mother’s Way” – matris is the genitive of mater, “mother”) is a pious exercise that traverses in seven stations the seven sorrows of Mary, following the example of the Via Crucis (Way of the Cross). The full expression is Via Matris dolorosae, “Mother of Sorrows’ Way.”
Modeled on the Via Crucis and transmitted by the Servants of Mary (Servites) from the 17th century, the Via Matris Dolorosae traverses seven stations of the Virgin’s sufferings, from the prophecy of Simeon (Lk 2:35) to her deposition in the tomb. Each stop contemplates Mary’s co-participation in the redeeming mystery of her Son: a journey that joins devotion to the Seven Sorrows, Christological orientation, and Paschal memory of Marian compassion.
The origins of the Via Matris: Servite devotion to the Seven Sorrows and development in the 17th century
The origins of Via Matris are not well known. Modeled on the Via Crucis, this act of piety flourished in the 17th century, within the context of devotion to the Seven Sorrows of the Virgin, a distinctive feature of the Order of Servants of Mary, who became its propagators. It gradually established itself in its current form in the 19th century.
From a detailed historical study of the Via Matris, conducted by the Liturgical Commission of the Order of Servants, we learn that in 1628-1629, at the initiative of the local Confrerie of the Seven Sorrows, seven stations were erected in Mechelen (Belgium): six around the cathedral and the seventh inside the sacred building.
This testimony indicates that devotion to the Seven Sorrows of the Virgin was widespread in Flanders and highly regarded by the Church authorities.
Furthermore, we know from abundant devotional literature that in the 17th-18th centuries, attention to Christ’s passion and the Virgin’s sorrows was profound and widespread in Spain and the American countries then under the Spanish Crown.
The Barcelona procession (1661) and the codification of the Via Matris: the seven sculptural steps of the Servants of Mary
A rudimentary form of the Via Matris can be seen in the procession established in 1661 in Barcelona by the Servants of Mary from the convent Nuestra Señora del Buen Suceso. On Palm Sunday, seven steps (sculptural groups) depicting scenes from Christ’s Passion were carried through the streets adjacent to the Servants’ church.
Two elements that would become characteristic of the Via Matris were present in this procession: the Seven Sorrows arranged in chronological order and the path as a ritual expression.
Another rudimentary form of this pious exercise can be seen in the practice of placing in Servite churches or in some part of the convent, seven paintings depicting in chronological order the Virgin’s sorrows.
A notable example of this practice is offered by the church of Monte Senario. On April 4, 1717, after important restoration work, Mons. Giovanni Francesco Poggi, Bishop of San Miniato (Pisa), formerly Prior General of the Order, reconsecrated the church and dedicated it to the Virgin of the Seven Sorrows and Saint Philip Benizi.
When dedicating the church to the Virgin Dolorosa, the natural need arose to reproduce within it the Seven Sorrows.
On this day, May 21, 1727, ten years after the fact, six paintings depicting the six pains of the Virgin Mary were placed in the nave of the church, joining the Crucifixion of Christ, a polychromed stucco cross by Ferdinando Tacca, that still dominates the main altar with the Mother and the beloved disciple beside her.In any case, the *Via Matris*, regardless of its origin, fits well within the movement of piety of the Servants of Mary Order towards the Dolorosa, particularly pronounced in the 17th to 19th centuries.During this period, another significant date, rich in cultic implications, marks the history of the *Via Matris*: the promulgation of the decree *Cum sacrorum* (August 9, 1692) by the Sacred Congregation of Rites, with the approval of Innocent XII, which recognizes the Dolorosa as the patroness of the Servants of Mary Order and devotion to the seven pains as its principal feature.The decree represents the culmination of a long process during which various expressions of piety towards the Mother of Sorrows, both liturgical and popular, emerge and assert themselves.Christological and Ecclesial Orientation of the Via Matris: Biblical Prayer and Co-participation of Mary in the Redemptive MysteryJust as the *Via Crucis*, the pious exercise of the *Via Matris* presents itself as a biblical prayer. It draws from the Gospel episodes of pain and salvation, contemplated progressively. The *Via* has a clear christological and ecclesial orientation, in which the pains are all referable to the mystery of the Passion of the Son and to the mystery of the pain that accompanies the Church on its journey.Furthermore, the Path has a notable anthropological note: celebrating the *Via Matris* draws near to the mystery of human suffering with the heart of the Virgin.The privileged time for praying the *Via Matris*, in harmony with liturgical feeling, is during Lent, especially on Fridays or Saturdays. The pain of Mary, caused by the rejection of the Son by humanity, while referring to the patient and merciful love of the Suffering Servant, encourages heart conversion.The *Via Matris* is also indicated to prepare internally for the liturgical memory of the Dolorosa on September 15 (or to prolong its remembrance), as well as on Fridays or Saturdays of Ordinary Time, and in situations where suffering and Mary’s courage serve as models for those living moments of desolation and pain.The Seven Stations of the Via Matris: Devotional Structure, Marian Compassion, and Biblical Symbolism of the Number SevenMeditation on the Salvic SufferingThe journey through the seven stages of the *Via Matris* seeks to prolong meditation on the mysterious pain of Christ, in which the Mother participates intimately, offering her loving consent to the Son’s sacrifice and collaborating in the mystery of redemption.The prayerful are invited to reflect, with mind and heart, on the entire life of the Virgin, from the announcement of Gabriel (cf. *Lk* 1:26-38) and the prophecy of Simeon (cf. *Lk* 2:34-35) to the death and burial of the Son (cf. *Jn* 19:25-30).In the orderly unfolding of the seven contemplative stations of the *Via Matris*, the faithful are called to grasp the theological foundation of these pious exercises:the indissoluble union of Mary with Christ and her participation in the redeeming work of the SonThe painful way of Christ, to which the Mother is intimately associated, leads the faithful to contemplate and understand it in the light of Easter. The suffering experienced by Mary in faith, hope, and charity is illuminated by the glorious resurrection. The earthly pilgrimage of Mary is enlightened by the glory of the risen Christ.The spiritual value and pastoral effectiveness of the *Via Matris* are multiple. Through contemplation of the Virgin’s compassion, the faithful:– Approach one of the essential aspects of the paschal mystery: Christ’s salvific passion.
– Are enlightened about the mystery of suffering with the light that emanates from the unique way Mary of Nazareth, filled with faith, lived this experience.
– Become participants in the suffering of brothers, as the celebration of the Virgin’s suffering involves attentive care for those who suffer.
– Are moved to feelings of mercy.After contemplating the merciful kindness of Christ and the compassionate love of the Virgin, nothing more disposes the spirit towards reconciliation. At the foot of the cross, *Mary is the Virgin of forgiveness*.The Symbolism of the Number ‘Seven’In the Bible, numbers often carry symbolic value. Seven, for example, is a number of great importance, representing perfection. We find its mention already in Genesis. After creating the world in six days, God rested on the seventh day, blessing and sanctifying this day, which became the Sabbath.The number is present in the liturgical ritual. The seven-branched candelabrum, found in the visions of prophets and in representations of the invisible world. The book of the seven seals, the seven trumpets, the seven cups, the seven signs of the Apocalypse. The number seven is also emphasized in the Gospel. Jesus recommends his disciples to forgive seven times (Lk 17:4) and even seventy times seven, that is, always (Mt 18:22).The number seven has always fascinated scholars by its rich symbolism, expressing totality, dynamism, universality, and fullness. Seven is the key number of the pious exercise of the *Via Matris*. There are seven stations corresponding to an equal number of painful events identified by the faithful in the life of the Virgin alongside the Savior.In the context of the *Via Matris*, the number seven indicates the totality of the suffering experienced by the Virgin.The Metaphor of Life as ‘Way’Focusing on the New Testament, we notice that the metaphor of the way is used to indicate moral conduct and, in particular, the behavior that the Christian is called to adopt so that his life is worthy of the Lord and in accordance with his Gospel (cf. Eph 4:1, Php 3:17, Col 1:10, 1 Th 2:12, 4:1).This implies obedience to God’s commandments, the practice of good works, the exercise of virtues that lead to the new life in Him, with love being the main one.The way (cf.Eph 5:2), giving meaning to the flow of life, is the disciple’s response to Christ’s sequence, He who loved us immeasurably, to the point of sacrificing Himself on the cross for us. Among the forms of popular prayer where the metaphor of life as a path emerges, the Via Matris stands out, certainly arising from an imitative process of the Via Crucis, a pious exercise that formed from the late Middle Ages. The Gospels inform us about several journeys undertaken by Jesus and Mary of Nazareth, His Mother. Regarding the Virgin, following the traces of the evangelists, we can recall some: – The path of the Daughter of Zion towards the house of the priest Zechariah (cf. Lk 1:39-55).
– The path of a pregnant woman, from Nazareth to Bethlehem (cf. Lk 2:1-7).
– The path of a pious Israelite, who goes to Jerusalem and there hears the prophecy about the Son and about herself (cf. Lk 2:34-35).
– The path of an exiled woman (cf. Mt 2:13-15).
– The path of a pilgrim woman, who every year, for the Passover feast, goes to Jerusalem (cf. Lk 2:41-50).
– The path of a friendly woman, who goes eagerly to Cana of Galilee (cf. Jn 2:1-11).
– The path of a faithful disciple, by which she ascends behind Jesus to Mount Calvary (cf. Jn 19:25-27). Therefore, the metaphor of life as a path also applies to the Virgin, indeed, it applies to her eminently. We hope that throughout this prayer, the devotee, confident in prayer, with the Virgin, can make the path that leads to the hope of the Resurrection!
Regarding Marian devotions and Mary’s participation in the suffering of her Son, consult the Apostolic Exhortation Marialis Cultus by Pope Paul VI.
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