Is there danger in Marian devotion?

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## Text Content:The most concerning indication of the current priestly crisis is the mental construct that Marian devotion is something superfluous, bureaucratic, which hinders or weakens our contact with Christ.### It is necessary to dispel this misunderstanding.God’s plan, to which we must adhere, is a wise plan, not an arbitrary one. Therefore, it is not enough to refer to God’s will; we must investigate the intimate purposes of that divine will regarding Mary’s presence in the worship proposed by the Church. It is clear that this cannot be resolved in a single meeting that ends with the Virgin, as Mother always points us towards Christ as the sole mediator and introduces us ever more into the environment of the New Covenant. Otherwise, Mary would be an obstacle, whereas she is an element of redemption, or, if we want, with a lyrical term:> **”Mary is part of God’s conspiracy for the salvation of humanity.”**The relationship with Mary **cannot be seen** as some sort of step between us and Christ; it is not a means to fill a void.# In what sense does Mary facilitate our encounter with Christ?This can be understood by always considering the Church. It can be seen as united to its Head, whom it looks to for the necessary model to reconnect with the Father. And it can be viewed as distinct from its Head and thus as the bride of Christ, to whom it must give a response of faith and love.Mary fits into this dynamic. In the response that the Church gives to Christ, it turns to her as the model, because she is the Church before the Church, not only chronologically but also qualitatively, as she preceded the Church in the perfection of holiness.The problem of transitioning from the Old Testament to the New consists primarily in the necessary relationship with Christ in life of faith. It is understandable that by being in harmony with the Virgin, one becomes aware of the demands of following Christ and progresses in faith, hope, and charity, in adhering to Him.To this end, we recall Article 65 of Lumen Gentium (1964), which the Council practically affirms that “the Church is essentially Marian,” because looking directly at the Virgin, it penetrates into the mystery of Christ, as well as seeking the glory of God, it progresses in faith, hope, and charity, becoming similar to its sublime figure.## Imitation of Mary in the ChurchImitation of Mary is structural within the Church, for the Church in its deepest dimension—its mystical and theological aspect—is configured after the example of the Mother of the Lord. Thus, we might compare Mary to a gene that promotes the growth of an organism from within. The idea of Mary as a type of the Church develops admirably in Vatican II, where the Virgin is viewed in the dimension of an ecclesial figure, as “He who helps the Church become aware of its vocation.”Mary cannot be an impediment to encountering Christ but rather a mirror that makes us more conscious of what we ought to be. The Church looks to Mary to continue its path in meditating on God’s Word, in understanding virginity and motherhood in their theological sense, in the progress of faith, and in the hope of configuring itself in her escatological image.Moreover, the center of Mary is Christ, her Son and Savior. Marian theology highlights how every aspect of her life was directed toward union with Christ and participation in his mission: “Mary is consecrated to the person of the Son and to his redemptive work.”> Today, the priest is concerned with the problem of vital unity: **”How to resolve the contradiction between action and contemplation, union with God and ministry?”**The solution lies in looking to Christ, who accomplished everything according to the will of the Father, as stated in the Decree on Priestly Life and Ministry *Presbyterorum Ordinis*. Mary serves as an example and guide in this prolonged gaze at Christ to understand his attitudes and follow in his footsteps. If the priest is essentially a configuration to Christ, and if Mary is the creature most united in conformity and consecrated to Christ, then the relationship of the priest with Mary can only be resolved through deepening his own consecration and donation.### Maria as an Example in Two Particular Virtues Essential to Priests:– **Faith in Christ** – **Dependence on Him.**The priest, coming into contact with the body of Christ and supernatural realities, must overcome appearances and routine habits. Mary is the great pilgrim of faith who walked through darkness and difficulties: her exemplary faith certainly helps the priest, who must deal with spiritual things without becoming a mere functionary.And dependence on Christ is essential for the priest because, in his ministry, he acts in Christ’s name and therefore must be intimately united and totally available to Christ’s action. Reference to Mary, Servant of the Lord, will remind the priest of his dependence on Christ.> **We should not fear that emphasizing the relationship with Mary may obscure the cult of Christ, nor should we fear that dedication to priestly ministry prevents a relationship with Christ.**To guide authentic Marian devotion, consult the Apostolic Exhortation *Marialis Cultus* by Paul VI on the criteria for the true cult to Mary.**Deepen your studies:** explore Mariology, Marian Theology, Marian Apparitions, and a Post-Graduate degree in Mariology.