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Maria, the crossroads of all vocations: the Fiat as a model
When we speak of vocation, do we only think of priests and nuns, or are we capable of recognizing the call inscribed in every baptized person?
Do I have consciousness that my life is a personal response to God’s invitation, or do I live as an anonymous spectator within the Church?
What prevents me today from pronouncing my Fiat before God with the same freedom and confidence as Mary?
The reality of vocation today is viewed differently from the past, with the help of psychology and the significant development of biblical sciences, which have opened a new horizon: the personal path of every baptized person who responds to God’s will.
Even before names, colors, and formulas, there exists the individual person within the ecclesial community with a particular, personal, and undiluted call that sets them apart from the vastness of charisms, making them a numbered, anonymous individual. The Holy Spirit guides each person individually on an ecclesial path, to affirm their fiat.
The dire lack of priests, friars, nuns, and missionaries has led us to rethink what vocation truly is, and in this, the once-dormant giant of laity has risen as a mountain through new ecclesial communities and not only… the specific role of each of us in the life of the Church!
Perhaps it is God’s will that the Church rediscover the vocation of the baptized and with it, encourage a more consistent ecclesial life in accordance with the Gospel, where the baptized are not mere spectators but first-line collaborators in the work of salvation.
Let us pose a question:
Is a vocation a personal or communal fact?
When we affirm the word ‘vocation’, do we mean we are speaking only of those who live the evangelical counsels, or of all the baptized?
Vocation is a great mystery of faith, where the protagonist is He who calls in a free and sovereign manner, according to His unfathomable will.
The answer is personal, because He does not call us anonymously, creating a project of life that is not outside of us, but within the fibers of our being.
The answer is unique, because we were created to do or be something for which no one else was created. My place is as important as any other vocation.
The answer is an aspect of divine revelation where a dialogue takes place between God, and we, the world in which God’s divine plan is reflected to guide our existence.
Without Word, there is no call!
The answer is a dynamic reality because it is realized in the continuous call and continuous response that begins in time and ends in eternity.
All the elements converge in the person of Mary, who stands at the crossroads of all vocations, and it is through understanding Mary’s vocation that one comprehends the vocation of the Mariologist and the Cultor of Mariology.
Mary on the Path of Vocation
Do I listen to the small daily calls of God, or do I only wait for extraordinary, monumental signs?
Can I discern the concrete mission that is mine, within my community, as an act of love?
What does Mary, the humble and courageous servant, illuminate about how I understand my vocation?
Faith itself is a call to respond to God’s Word.
In the life of faith, every believer receives successive calls (vocations, inspirations) to fulfill some mission or task, always in service to the Church community and the world, that is, taken up by us and for our salvation. Among the various appeals or inspirations, there is one more concrete for each believer that regularly guides the specific path of holiness and apostolate.This is when we can speak of:– Laical vocation, greater insertion into worldly structures.
– Vocation to consecrated life, profession of the evangelical counsels.
– Priestly vocation, to act in the name of Christ the Priest and Good Shepherd and to live as He did.On this path, Mary, the Mother of Jesus and Master of the Apostles, is the model for every Christian vocation. She is actively and maternally present in the vocational process or journey of every person and community.MARY’S VOCATION, AN IMAGINE OF THE CHURCH– Is my “yes” to God total and permanent, like Mary’s, or only partial and conditioned by my convenience?
– In what ways can Mary’s life, marked by silence, work, and fidelity, inspire my life of faith today?
– Am I willing to welcome Mary into my “home” as the beloved disciple, living in true communion with her in the following of Christ?After the Annunciation (cf. Lk 1:26ss), Mary is always attentive to God’s every call, ready to be surprised by His love. Her life is totally given over, to live from one surprise to another: visiting Elizabeth, living in Bethlehem, exile in Egypt, life in Nazareth, public life of Jesus, on the Cross, at Pentecost. Her “yes” (Lk 1:38) reflects a permanent attitude of response to any sign of God’s call, which binds us through people, events, and the needs of the community.Therefore, Saint John Paul II, in his Encyclical on the Rosary, reminds us that “the whole of humanity is as it were concentrated in that ‘yes’ with which [Mary] promptly responds to the will of God” (Rosarium Virginis Mariae, 20).There is a moment in the evangelical following of Christ that only the Evangelist Saint John has transmitted at the end of the passage about the wedding at Cana: “After this, he went down to Capernaum with his mother, brothers, and his disciples” (John 2:12).This attitude of following is a consequence of having accepted the mystery of Jesus’ words: “It is not yet time” (John 2:4). It corresponds to an attitude of fidelity to the alliance: “Do whatever he tells you” (John 2:5; cf. Exodus 24:7). This means that Mary’s life is inextricably united to Christ’s life.Mary, the Woman, the New Eve, associated with Christ the Spouse, is a figure of the Church and, consequently, of every vocation. She is, as Saint John Paul II says when addressing the formation of priests, “the human person who more than any other responded to God’s vocation, becoming a servant and disciple of the Word, to the point of conceiving in her heart and her flesh the Word made flesh, in order to give him to humanity” (Pastores Dabo Vobis 82). And further, in the same Post-Synodal Exhortation, he adds: “In intimate communion with Christ, Mary, the Virgin Mother, was the creature who above all lived the full truth of her vocation, because no one responded with such love to God’s immense love” (Pastores Dabo Vobis 36).In Mary of Nazareth, all vocations are summarized, always realized in service to Jesus of Nazareth, present in the brothers, especially the most needy.The priestly dimension appears in Christ’s oblation already from Mary’s womb (cf. Hebrews 10:5-7).The dimension of consecrated life tends to be a hidden life with Christ in God (Colossians 3:3), as was Mary’s life.In every lay life, the inclusion in ordinary work should be evident, as when Mary prepared the daily bread, mixing leaven with three measures of flour (Matthew 13:33).Biblical figures related to Mary highlight some aspects of her vocation of association with Christ. The figure of Joseph is the most significant, as a generous response to God’s surprise:
Joseph, son of David, does not fear to take Mary, his wife, because what is generated in her comes from the Holy Spirit (Mt 1:20).
He takes the child and his mother (Mt 2:13, 20).
The figure of Elizabeth is related to Mary’s faith: Blessed is she who believed (Lc 1:45).
The figures of the shepherds and the magi recall the encounter with Jesus and his mother (Lc 2:16; Mt 2:11).
Simeon and Anna are instruments to reveal the mystery of Jesus born of Mary (cf. Lc 2:25-38).
The beloved disciple is the most concrete example of welcoming into his intimacy one who is in communion of life (cf. Jn 19:27).
The Church, as a family, finds in Mary the model of family life in all its aspects:
She lived an ordinary life in her house in Nazareth (Lc 1:36):
she faced with her husband Saint Joseph all the vicissitudes of the birth of the Child Jesus.
She presented the Son to the shepherds (cf. Lc 2:16) and to the magi (cf. Mt 2:11).
She offered God made man according to the law (cf. Lc 2:22).
She lived her mystery with admiration (cf. Lc 2:33).
She celebrated the annual feast of Easter assiduously with him (cf. Lc 2:41).
She shared with Saint Joseph the pain of his absence (cf. Lc 2:48).
She accompanied the education of Jesus until the age of thirty (Lc 2:40-52; 3:23).
Her exemplary life as a wife of Joseph helped her to understand the concrete needs of newlyweds in Cana. There, Jesus called her “woman” (Jn 2:4), with the nuance of one who, being daughter of Zion (cf. Sf 7:14; Lc 1:28ff), prefigured the reality of the Church as a bride.
In this continuous companionship, Mary’s motherhood in relation to Jesus took on a new ecclesiological dimension at the cross, symbolized through her celestial pilgrimage towards Jerusalem (cf. Ap 12:1).
Mary is a model and help for the vocation of the whole Church, being at the same time a consecrated virgin, a faithful spouse, a fertile mother, and a participant, in a particular way, of Christ’s sacerdotal reality.
THE VOCATION OF THE CHURCH IN ITS MARIAN DIMENSION
Do I understand my vocation as a privilege or as a call to love and service?
What does it mean for me concretely to say “do whatever he tells you”?
Do I have fear of saying a free and total “yes” because it would commit me irreversibly?
A vocation is always a free call, a gift from God: Christ called whoever He wanted (Mk 3:13) and testified that it was His initiative: “Not you chose me, but I chose you” (Jn 15:16).God’s gifts enable collaboration and an appropriate response. If the harvest is great and the laborers are few, we are invited to pray to the Lord of the harvest to send laborers into His harvest (Lk 10:2).The vocational response should be endorsed and accompanied by a right intention, which is manifested in appropriate and consistent motivations:– The glory of God in liturgy.
– The expansion of the Kingdom of Heaven through mission.
– Zeal for those in greatest need through charity.It must also be a free and relatively mature response, free from serious psychological or sociological constraints, considering that freedom is a permanent process of truth in offering oneself to the service of the Father’s will.Maintaining this response consistently requires a correspondence in physical, psychic, intellectual, and moral qualities, in harmony with the specific vocation to which one has been called and which one desires to follow.God desired Mary’s free and responsible “yes” (Lk 1:30). For all these reasons, Saint Paul VI affirmed that “from the consent of the Servant of the Lord, the human race begins its return to God” (Lumen Gentium).From *Marialis Cultus* (28). Initiative and responsibility are integral parts of responding to a vocation.When the Virgin, at Cana, invited the servants to follow Jesus’ instructions (“do whatever he tells you” *John* 2:5), the cristological dimension of responding to a vocation became clear.In fact, the first Covenant was sealed with a yes at the Exodus, with the people of Israel responding to Moses regarding the Covenant at Sinai: “we will do whatever he tells us” (*Exodus* 24:7). The new Covenant follows the same rule, as a continuation of the first and as a fulfillment and completion of the promises: “Do to me according to what you have said” (*Luke* 1:38. Cf. *Exodus* 24:7).Follow me (*John* 1:43), which Christ addresses to his first disciples, is the touchstone for every Christian vocation. It is an altar of love (cf. *Matthew* 10:22) or even a declaration of friendship: “you are my friends” (*John* 15:14). The old and new Covenants are a pact of love, to which Mary, in the name of all, responded with an *unconditional and generous yes*.The goal of every vocation is always relational, to be with him (*Matthew* 3:14). The first called began their vocation thus: “they stayed with him” (*John* 1:39). Jesus summarized this relational attitude with these words: “you have been with me from the beginning” (*John* 15:27).Likewise, those called to be instrumental in vocations for others follow the same rule, inviting them to meet Christ: “we found the Messiah… he led us to Jesus… Come and see” (*John* 1:41.46). Mary’s invitation at Cana is to put the servants in relation with Christ (cf. *John* 2:5). And she herself followed Christ with her disciples (cf. *John* 2:12).The diversity of vocations and the differences between them cannot be clarified with human terms of privilege. In reality, every vocation tends to make the called person an expression of God’s love in service to brothers. In the Church community, the greatest is he who loves most. That is why, for Saint John Paul II, “love encompasses all vocations” (*Novo millennio ineunte* 42), following the thought of Saint Thérèse of Lisieux who wanted to be love in the heart of the Church.The perfect model of spiritual and apostolic life (lay) is the Blessed Virgin Mary, Queen of the Apostles, who, living a common life with all, cared with diligence and labor, was always closely united to her Son, and contributed in a way entirely singular to the work of the Savior. It is this crossroads of mystery that the present Magisterium finds in Mary’s vocation and in our vocation in relation to Mary.Maria and specific vocations: priesthood, consecrated life, and laityThe priesthood finds in Mary a particular help to represent Christ authentically and coherently:– Participating in her consecration.
– Prolonging his salvific action, which Christ willed and desired to associate with the Virgin of Nazareth.
– Living in harmony with Christ’s charity, making him responsible (as a beloved disciple) to receive her into his intimacy, carrying out the ministry of loving her and making her loved by all the faithful.It is a call to live with docility and generosity according to what one is and does. On this aspect, the Second Vatican Council, when speaking about the ministry and priestly life, clarified that: «A wonderful example of this docility is found in the Blessed Virgin Mary, who, guided by the Holy Spirit, dedicated herself entirely to the mystery of the redemption of men. She, whom priests should love and venerate with devotion and filial cult, as Mother of the supreme and eternal High Priest, as Queen of the Apostles and helper of their ministry» (Presbyterorum Ordinis 18).Furthermore, in the Decree on Priestly Formation: «Let them love and venerate with filial confidence the Most Holy Virgin, who was given as a mother to the disciple by Jesus Christ dying on the cross» (Optatam Totius 8).Mary is the «Mother of the Eternal Priest and, therefore, Mother of all priests. She feels a special preference for priests, who are a living image of Jesus» (Pius XII, Menti nostrae on the sanctity of the priestly life). Therefore, priests «should venerate and love her with devotion and filial adoration», as Mother of the Supreme and Eternal Priest, Queen of the Apostles, and supporter of their ministry (Presbyterorum Ordinis 18).The Marian spiritual life of the priest is expressed by identifying Mary’s Christian life as:– The Virgin of Listening,
– The Virgin of the Word,
– The Virgin Praying,
– The Virgin Offering.Saint John Paul II also adds, in his post-synodal exhortation on priestly formation: «All aspects of priestly formation can be referred to Mary. The Most Holy Virgin continues to watch over the development of vocations and the priestly life in the Church» (Pastores Dabo Vobis, 82).The vocation to consecrated life in its various forms is an ecclesial identification with the apostolic life (cf. Vita Consecrata, 93), with the particularity of following a fundamental charism and assuming special life-commitments in evangelical terms before God and the Church (consacration).The model is Mary of Nazareth (Vita Consecrata, 18), recalling and giving meaning to her espousal dimension and her spiritual and apostolic fertility (Vita Consecrata, 34).Every vocation, and especially one of radical evangelical commitment, follows «the example of Mary of Nazareth, the first disciple, who accepted to place herself at the service of the divine plan with the total gift of herself» (Vita Consecrata, 18). According to the Gospel of John, the evangelical following of the apostolic group began after the miracle at Cana: «Jesus manifested his glory, and his disciples believed in him. Then he went down to Capernaum with his mother, his brothers, and his disciples» (John 2:11-12).Now that we have been able to understand Mary’s vocation in each of the life states in the Church, priestly, consecrated, and lay, the question arises: what about the vocation to Mariology?MARILOGISTS AND CULTIVATORS OF MARILOGY IN THE SEARCH FOR MARIAN TRUTH
What is the true relationship with truth: am I seeking to understand it, or am I content with personal and superficial opinions?
Am I willing to unite intellectual inquiry with prayer, as Mary united faith and reason in her heart?
If Mariology is not able to lead to the truth that Mary lived, what would it serve?
Among the vocations stirred up by the Spirit in the Church, that of the theologian stands out, and even more so that of the Mariologist or cultivator of Mariology, who, in a particular way, has the task of acquiring, in communion with the Magisterium and as such in the content of magisterial documents, a deeper understanding of the Word of God contained in the inspired Scripture [biblical Mariology] and transmitted by the living tradition of the Church [the history of Mariology to our day].By its very nature, faith appeals to intelligence, for it reveals to us the truth about its purpose and the path to attain it. When we are unable to understand the truths about Mary within the Mystery of God through our intelligence, all that remains is to walk towards the truth, without which we are blind.Even though the revealed truth surpasses our language, and our concepts are imperfect in the face of its greatness, ultimately unfathomable (cf. Eph 3:19), the Servant of the Lord recognizes her grandeur. Truth attracts and invites reason, which is the instrument God offers us to walk towards the truth, just as Mary, upon entering her light, became capable of understanding, to some extent, what is believed. We know that Mary has faith; we know that she is part of the revealed mystery, thus part of what we believe.Mariological science responds to the call of truth, seeks the intelligence of faith, assists the Church Community, in accordance with the Apostle’s command (cf. 1 Pt 3:15, “always be ready to give an explanation for the hope that is in you”), to give reasons for its hope to those who seek it, as well as to the undecided who ask for an explanation of the truth.The work of the Mariologist and the cultivator of Mariology thus responds to the internal dynamics of our faith, because Mary’s presence auto-communicates itself in all areas of faith, in the life of communities, in major Church events, in shrines, in the liturgical year, in the revealed mysteries, and so on.When we seriously meditate on the reason why the path was created, we understand that it was to perceive the truth, and that was Mary’s path. No creature has been so close, so united to the truth as Mary. And our desire is to recognize the truth in a profound way, so as to find salvation there (cf. 1 Tim 2:4, “that all men might be saved and come to the knowledge of the truth”).It is impossible to betray the Lord’s command when He sent His apostles to make disciples of all nations and teach them (cf. Mt 28). Mariology seeks the “reason for faith” in Mary, and when those who seek offer this reason as a response, it becomes an integral part of obedience to this command, because the disciples cannot become disciples of the Master of Truth if the truth contained in the Word of faith, which is His own, is not presented to them (cf. Rom 10:14s.).If Mariology is not able to express the truth that Mary lives for, what is its purpose?Mariology offers its contribution to making faith communicable, and enabling those who do not yet know the Son of Mary, Jesus, to seek Him and find Him. Mariology, which obeys the impulse of truth, tends to communicate, it arises from love and its dynamic fruit of the Holy Spirit.How to recount?In the act of faith, Mary experiences the goodness of God and begins to love Him, but love desires to be ever better towards the one loved. From this double origin of Mariology, inscribed in the interior life of some members of the Church community and in their missionary vocation, it follows that Mary, being the first missionary, determines the way Mariology should be developed to understand itself as a vocation: study and announcement.Since the goal of Mariology is Truth through Mary to, like her, reach the living God and His salvific design revealed in Jesus Christ, the Mariologist and Cultor of Mariology is called to intensify his life of faith and always unite his Mariological research to prayer. Thus, he will be more open to the “supernatural sense of Mariology” on which we depend and which presents itself as a secure norm to guide Mariological reflection and verify with accuracy the conclusions that faith intelligence has enabled to be reached.Over the centuries, Mariology has progressively constituted itself as a true scientific knowledge. It is necessary that the Mariologist and Cultor of Mariology be attentive to the demands of the form of presentation of his discipline, to the demands of critical rigor, and consequently to the rational verification of all stages of his research, so that he can balance revealed and lived truth by Mary with the contemporary ecclesial situation.The Mariologist and Cultor of Mariology must discern within himself the origin and motivations of his critical attitude and allow his altar to be purified by faith, as Mary’s was in her famous questioning at the Annunciation. Mariological use requires a spiritual effort that consequently leads to sanctification because Mariology is a place of encounter with God.If, on the one hand, truth transcends human reason, on the other hand, revealed truth harmonizes deeply with it. This presupposes that reason is naturally ordered towards truth, so that, illuminated by faith, it can penetrate the meaning of Revelation. Human reason is capable of reaching truth, to a greater or lesser extent, and the first step is to conceive God from creation; Mary is creation and as such is a path of reception.The ability of Mariology to understand the meaning of Revelation requires the use of archaeological, ethnographical, historical, psychological acquisitions, which provide a solid and harmonious conception of time, the world, and God, and can be assumed in reflection on revealed doctrine. When we follow a historical Mariology, we realize that Revelation is historical, which has been communicated to us through the history of salvation.From this perspective, it is the task of the Mariologist and Cultor of Mariology to assume from the culture of his environment Mariological elements that allow him to better illuminate some aspects of the mysteries of faith.In this regard, it is important to emphasize that the use by Mariology of conceptual elements and tools from philosophy, sociology, anthropology, or other disciplines, requires discernment whose ultimate normative principle is revealed doctrine, helping or not to understand the mystery.Ultimately, it is Revelation that must provide the criteria for the discernment of these conceptual elements and tools, and not vice versa.The Mariologist and Cultor of Mariology, never forgetting that he is also a member of the Church Community, must nurture respect for it and strive to communicate a Mariological teaching that in no way damages the doctrine of faith about Mary.The Freedom of Mariological Research is Exercised Within the Faith of the ChurchThe freedom of mariological research, highly valued by the scholarly community as one of their most precious goods, entails a willingness to embrace truth as it unfolds through investigation, even if the initial premise was different. This requirement is tied to a proper methodology, which, if not correctly applied, can lead to inconsistent, outdated, and inappropriate interpretations of faith, doing a disservice to Mary’s name.In mariology, this freedom of inquiry is embedded within a rational knowledge framework, whose object—Mary—is revealed, transmitted, and interpreted within the Church under the authority of the Magisterium, and embraced through faith.A Mariological Construction Proposal– Do I view Mariology as a cold task of scholarship or as a place of genuine encounter with God?
– How can I contribute to ensuring that Mariological study is not merely scientific but also a testimony of faith that nourishes the Church?
– Am I willing to cultivate a mariological solidarity, sustained by prayer and ecclesiastic communion?As with all Christian vocations, the ministry of the Mariologist and Mariology Cultivator, while personal, is also communal and ecclesial. That is, it is exercised in and for the whole Church and is lived in solidarity with those who share the same vocation.Mariologists and Cultors of Mariology must be aware of the close bonds of solidarity that unite us in serving the Body of Christ and the world. In numerous ways, colleagues in advanced studies, at symposia, in Internet world comments, as researchers, and as writers and teachers, support, encourage, and inspire one another.Mariologists and Cultors of Mariology also serve as guides and mentors to university students, engaged in pastoral work, members of new communities, and also pastors aspiring to become Mariologists or Cultors of Mariology. Moreover, these bonds of solidarity extend across space and time, uniting Mariologists and Cultors of Mariology from different countries and cultures, as well as those from different eras and contexts.This *mariological solidarity* is truly beneficial when it promotes knowledge and observance of the criteria for Catholic mariology [Sacred Scripture, Tradition, Liturgy, and Magisterium]. No one can better assist us, as Catholic Mariologists and Cultors of Mariology, than our colleagues in our efforts to offer the best possible service, in keeping with the true characteristics of their vocation.Today, collaboration is increasingly common in research and publications, both in the field of mariology and in interdisciplinary areas. Opportunities for interventions, seminars, and conferences should be encouraged to strengthen mutual understanding and appreciation among Mariologists and Cultors of Mariology from diverse fields, beyond theological institutions and faculties.Interdisciplinary meetings and exchanges between Mariologists and Cultors of Mariology, philosophers, natural and social scientists, historians, and so on, should also be promoted, as mariology is a science that develops in interaction with other sciences, and these, in turn, benefit from the fruitful exchange with mariology.By the nature of their mission, Mariologists and Cultors of Mariology often operate at the boundaries of the Church’s experience and reflection. In particular, given the large number of *lay* Mariologists and Cultors of Mariology with experience in specific areas of interaction between the Church and the world, between the Gospel and life, these professionals can offer valuable insights to *ordained* Mariologists and Cultors of Mariology and *religious* Mariologists.
While those unfamiliar with Mariology may initially offer an initial articulation of faith in response to new circumstances or questions, Mariologists and those devoted to Mariology require and deserve support through prayer from the entire Church community, especially reciprocal support in their sincere efforts for the Church. In such instances, it is particularly crucial to carefully observe the fundamental criteria of Catholic Mariology: Sacred Scripture, Tradition, Liturgy, and the Magisterium.
A Final Word…
What do I truly seek in the human experience: security, prestige, or the Truth that Mary points to?
Do I have the courage to embrace my vocation, like Mary’s, as a response of love to the Mystery of God?
Today, in light of this reflection, what is my yes?
Mariology is not merely a science, but also wisdom, with a unique role in the relationship between human experience and the Mystery of God. The human person seeks wholeness, seeking to unify the various elements and areas of experience. The understanding of ultimate truth in all things and in human life is presented in Mary as in no other creature. This pursuit of wisdom, undoubtedly, animates Mariology and places it in close relation to spiritual experience and the wisdom of the saints.
More broadly, Catholic Mariology invites all to re-examine the transcendence of ultimate truth, which can never be fully understood or experienced. Mariology is not merely wisdom, but also a call to wisdom for other disciplines. The presence of Mariology in scientific discourse and university life has the potential to beneficially remind everyone of the intellectual vocation of human intelligence. This echoes Jesus’ initial question in the Gospel of John: What are you looking for? (Jn 1:38).
The relationship between Mary and the vocations within the Church is further explored in the Apostolic Exhortation Redemptoris Mater by Pope John Paul II, where Mary is presented as a model and mother of all vocations within the Church.
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