Mary, teacher of our Christian life journey
Mary teaches us to contemplate the wonders of God’s loveThrough her ever-active motherhood in our favor, Mary re-presents the startling presence of God in the history of humanity, with the aim of calling them and leading them back to salvation. Recognizing this presence is to acknowledge that God works effectively and determinately in our lives, breaking into the world with his power to save it. Thus, the Virgin invites us to recognize that God is, lives, and acts from all eternity. In his manifestation, he is primarily revealed as a God of Love who wishes to communicate and dialogue with humanity. Through his wonderful works, the fruit of his gift, he asks for our adoration, our praise, and our gratitude, so that we, imitating Mary, may manifest our love to the Lord and receive his in greater attentiveness. Mary teaches us that intelligence and heart are given to us precisely to tune in with our God and become the voice of all creation in magnifying him, since material creatures cannot sing his infinite praise.
Through his works and by looking at man, made in his image, God shows himself close to his creatures and intervenes to guide them to his glory, according to the designs of his divine wisdom. Recognizing God’s intrusion into history means opening oneself, like Mary, to the contemplation of his mystery and glory: it means seeking God above all things, being and living taken up by this ineffable presence, nourishing oneself from him, being penetrated by his radiance, freeing oneself from the slavery of sin to be enveloped by his love that conquers, redeems, and saves, feeding oneself from the knowledge of God in the interior light of the Holy Spirit.Opening ourselves to contemplative contemplation of God’s mystery, revealed in His wondrous works, under the impulse of the Holy Spirit and with the help and example of Mary, is necessary for the reader to discover with a free and attentive heart the true face of God, who reveals Himself in love. In the context of our existence, our worship of God must emerge with strength and continue to manifest itself, so that His glory may always remain the supreme motive of our existence, as it was for the Mother of the Lord.Mary teaches us to be free in our choices.Our “yes” to God, like Mary’s, arises from submission to His will, which springs from every fiber of our being as the supreme expression of our freedom sustained by His grace. Freedom, in fact, is the only gift that belongs to us and is inviolable: it is therefore the greatest gift we can offer to God, by which He becomes all-powerful in us. This total adherence to God, as Mary’s free “let it be,” inserts us into His plan of love, on a path of growing fidelity, of fullness in fullness of love.Therefore, the source of our happiness and our first duty as creatures is an incessant and loving search for God. But the Lord has created us free, and He wants us to go to Him in full freedom. Although He has absolute initiative in ordering and determining the plans of salvation and in carrying them out in the times established, on various levels and in many forms, He invites, as He did with the Virgin of Nazareth, the human person to freely embrace His Word, to bear witness to it, but above all, and in a special way, in His interpersonal relationship with the human being, He invites each one to accept and collaborate with His grace, respecting the dignity of the person, created free in His image and likeness. The response of freedom to God, as happened with Mary, fully involves the human person, who is first called to consider in faith as true everything that God reveals and to be disposed to obey the will of His will as revealed. This faith consequently involves a generous opening to God’s love and secure hope that He will fulfill all that He promises. In this relationship between the free creature and salvation and the glory of God lies the whole mystery that involves the responsible human being and inserts him, like Mary, into the mystery of the Trinitarian God.Mary teaches us to carry Jesus in our hearts.Opening ourselves, like Mary, to the mystery of God revealed in love means also belonging totally and completely to Christ. It is the Sacred Scripture itself that teaches us that in Christ we have become “participants of the divine nature” (2 Peter 1:4), that we are “participants in Christ” (Hebrews 3:14), that “we shall live with Christ” (Romans 6:8). St. Paul repeats this more than seventy times. Christ Himself identifies Himself with the Christians when He rebukes Saul on the road to Damascus: “Saul, Saul, why do you persecute Me?” (Acts 9:4). We belong totally to Christ because “we are in Christ as members of one body” (1 Corinthians 10:17, 12:12). We thus form one unit, with a full participation in His activity and destiny. We are the mystical body of Christ, so real that it unites us, incorporates us not only with the head, but also with the other members: “we are in Christ as branches on the vine” (John 15:5). Union and sharing of vital sap, sharing in the bearing of fruit that takes place in the branches and through the vine’s sap.Belonging to Christ, believing in Him, following His ways of life as Mary did and taught, means allowing Him to instruct us and continually referring to Him to enrich our existence with sanctity. But this necessarily involves giving Him testimony and proclaiming His Gospel to the world. The true Christian and the whole Church cannot remain motionless in a tranquil state when Christ has explicitly given them the mandate: “Go into all the world” (Mt 28:19). Mary invites Christians to become aware of their missionary vocation, which is to facilitate the spiritual regeneration of men, making them born again as children of God in the new life in Christ. Announcing Christ, loved, possessed, and followed, means also making others participants, means promoting man because God wants his salvation. Testifying to Christ and being His disciples means contributing effectively so that all men have a part in salvation, merited for them by Christ’s death and resurrection. Introduced to the contemplation of the crucified and risen One, the true Christian is he who, having himself risen in Him, testifies to every man in need of salvation of his victory beyond the painful pilgrimage of life, because he can no longer retain for himself the transformative vital experience he made of Christ, but he must necessarily announce it to the world.Mary teaches us to be submissive to the SpiritKnowing God and being true disciples of Christ is only possible through the active and constant work of the Holy Spirit, who allows us to fully enter into the “divine family” and who, in Mary, accomplished the first great wonders of His grace. It is the Spirit, as St. Paul affirms, who reveals Jesus to us and gives us the sense of filial relationship towards the Father: “Those who are born of Him are children of God” (Rom 8:14), and also: “We receive a spirit of adoption by which we cry out, ‘Abba, Father'” (Rom 8:15). This Spirit who operated wonderfully in Mary acts in us, directs our activity, supports our weakness, prays in us with inexpressible sighs (Rom 8:26), makes us know our vocation as members of Christ, and guides us on the path of union with the Father in Christ, granting us the graces we need.Although He does not reveal His divine face to us, the Holy Spirit reveals Himself to us through His action, as He did in Mary from the very conception of the Word of God, and He is the Person of the Holy Trinity who first enters our soul, touches our hearts, dwells within us, introducing us to the Son and the Father. He is the one who animates all our spiritual being, the mysterious voice of our conscience, the inspirer of our thoughts, the breath and the inspiration of our love, the support of our will on the straight path to salvation. Staying with us as the sweetest guest in our soul, the Holy Spirit encourages us to always better conform our feelings and actions to the love of Jesus, living that commitment that Jesus proposed to us at the Last Supper: “Love one another as I have loved you” (Jn 15:5). The new creature formed by the Spirit, as happened in Mary, is the creature in which love reigns fully. In the Spirit and with the Spirit, she lives the new Covenant, because conquered by the new life, she loves, believes, and hopes, rising up to the Father in the Spirit, offering herself for the salvation of the world, becoming, as our Mother Mary constantly shows us, also a father, brother, mediator, and comforter for all men.Mary teaches us to be always animated by love.The path of the man who discovers and approaches the mystery of God, who allows himself to be animated, guided, and sanctified by the Holy Spirit, who welcomes and follows, in perfect discipleship, Jesus, can only be, ever and only, the path of love, because that is what he learned in the school of his Divine Master. The Word of God, through whom all things were made, having become flesh, came to dwell on earth among men, entered into the history of the world as a perfect man, animating and recapitulating it in Himself through a loving and painful recreation. It was He who revealed to us that “God is love” (Jn 4:8) and taught us that love is precisely the fundamental law of Christian perfection and, therefore, also of the transformation of the world. The path of the man, made into the path of God in Christ, is therefore only the path of love. Looking at his Master, the Christian sees and understands that, although He was a king by nature and vocation, He did not want to reign through His absolute power as Creator, but only through love, giving the greatest proof of it by accepting to suffer and die for us.Living in love means, as we contemplate in Mary and in her actions on our behalf, opening ourselves fully to God and, through Him and by Him, to others. All of this unites us to God and to our brothers and sisters, and has as its first vital element prayer, as contemplation and action, not an abstract prayer, but one that, starting from the transformative dialogue with God and the meditation on His Word, as Mary did who meditated and kept all things in her heart, returns to our own life and to the lives of others to renew and give it meaning.Prayer, thus understood, is first and foremost giving glory to God, the giver of all good and all consolation, being always attentive to the salvation of others, knowing how to listen, feeling loved and allowing ourselves to be loved, allowing God to work within us, allowing ourselves to be led by Him, becoming people animated by creativity, initiative, and organization for the benefit of our brothers and sisters who live beside us, and allowing ourselves to be led by Truth to lead all to the Truth that unifies, saves, and transforms the world.Living in love, always immersed in an attentive prayerful presence before the Trinitarian God, transforms us into carriers of salvation and joy in the world. Like Mary, the pure transparency through which God smiled upon the earth, sending His Son into the world, source of joy, we too must be carriers of that salvific joy that arises from faith and from a full adherence to God, and that comes from a pure and free heart from sin, source of infinite sorrow. The Virgin reminds us, in fact, that joy is only possible if we are free from the crushing weight of our sins, to make space for the Spirit and to favor in us the maturation of His fruits of sanctification and joy. Union with God and joy, in fact, are equivalent. As we convert and pass from the slavery of sin to the freedom of total belonging to God, we are clothed with joy and irrigate the world with joy. This transforming joy finds in Christ, in the love of the Father, and in the fullness of the Holy Spirit, its nourishment. Mary teaches us that her being “all joy,” “all holy,” and “all grace” is the fruit of her total belonging to God, of her ascent to Jerusalem behind Christ in suffering and in prayerful love that becomes participation in the salvation of the world.The Virgin invites us to clothe ourselves in the nuptial garment that will allow us to be admitted to the banquet of joy in the kingdom of heaven, where she is fully realized and where we will be sated by God Himself, the only true joy.The spiritual Mother of the Church and Mother of all men, deeply involved in the work of renewing the world in Christ, the Virgin often reveals, in her apparitions, her Immaculate Heart to express, through a compelling iconic image, her universal mission: to collaborate apostolically in the invisible birth, in the blossoming of Christ’s life in the heart of man.The “dedication” repeatedly asked for by the Virgin, that is, to fully entrust ourselves to her maternal care, leads us to revive our dedication to God through Christ, in the Spirit, already accomplished on the day of Baptism. Through her example and intercession, the Mother of the Lord wishes to help us live the baptismal dedication and understand the profound meaning of the regenerating and renewing laver (Titus 3:5) that has made us children of God and participants in the divine nature.Saint John Paul II stated: “How can we live our Baptism without contemplating Mary, the blessed among women, so receptive of God’s gift? Christ made her our Mother. He gave her to the Church as Mother. Every Catholic spontaneously commits his prayer to her and dedicates himself to her in order to better dedicate himself to the Lord” (St. John Paul II, Angelus, Paris, June 1, 1980).And Rahner writes: “What happens in us at Baptism has its origin and its initial strength in the womb of the Virgin Mary. Alongside every baptismal source of the Mother Church stands the Mother of Jesus” (Cf. Rahner H., Maria e la Chiesa, Jaca Book, Milan, 1977, 68).The experience of the saints strongly and clearly shows that, through this entrusting ourselves to the Mother, Mary becomes ours, and we become hers, and a wonderful intersubjectivity, reciprocal attention, deep relationship, exchange of goods, friendly atmosphere, and oblative love is established between them. All this should lead us to understand and embrace Mary not only as a mother in whose heart we find refuge, but also as a teacher and model of life on the path of faith, in the total response to God, in the availability to collaborate in the plan of salvation.It is understood that the proper characteristic of devotion and dedication to Mary is to integrate into the Christian life as an essential condition for its full maturity and completion. To trust in Mary, to welcome her as a mother, means to enter into the redemptive mystery of Christ. Mary’s task is indeed to help those who confide in her to fulfill in Christ their vocation, to rediscover and live in full grace their belonging to God. With her presence and by welcoming us as sons, Mary invites us to detach ourselves from our pride, the root and cause of all personal and social sin. She impels us on the path of holiness and the evangelical virtues that she herself lived. She invites us to honor in ourselves the state of grace of which she is full and the perfect model, to live, that is, in friendship with God, in communion with Him, in the inhabitation of the Spirit, to reproduce in us the spiritual traits of the Firstborn Son, our Brother and Lord.
Through his works and by looking at man, made in his image, God shows himself close to his creatures and intervenes to guide them to his glory, according to the designs of his divine wisdom. Recognizing God’s intrusion into history means opening oneself, like Mary, to the contemplation of his mystery and glory: it means seeking God above all things, being and living taken up by this ineffable presence, nourishing oneself from him, being penetrated by his radiance, freeing oneself from the slavery of sin to be enveloped by his love that conquers, redeems, and saves, feeding oneself from the knowledge of God in the interior light of the Holy Spirit.Opening ourselves to contemplative contemplation of God’s mystery, revealed in His wondrous works, under the impulse of the Holy Spirit and with the help and example of Mary, is necessary for the reader to discover with a free and attentive heart the true face of God, who reveals Himself in love. In the context of our existence, our worship of God must emerge with strength and continue to manifest itself, so that His glory may always remain the supreme motive of our existence, as it was for the Mother of the Lord.Mary teaches us to be free in our choices.Our “yes” to God, like Mary’s, arises from submission to His will, which springs from every fiber of our being as the supreme expression of our freedom sustained by His grace. Freedom, in fact, is the only gift that belongs to us and is inviolable: it is therefore the greatest gift we can offer to God, by which He becomes all-powerful in us. This total adherence to God, as Mary’s free “let it be,” inserts us into His plan of love, on a path of growing fidelity, of fullness in fullness of love.Therefore, the source of our happiness and our first duty as creatures is an incessant and loving search for God. But the Lord has created us free, and He wants us to go to Him in full freedom. Although He has absolute initiative in ordering and determining the plans of salvation and in carrying them out in the times established, on various levels and in many forms, He invites, as He did with the Virgin of Nazareth, the human person to freely embrace His Word, to bear witness to it, but above all, and in a special way, in His interpersonal relationship with the human being, He invites each one to accept and collaborate with His grace, respecting the dignity of the person, created free in His image and likeness. The response of freedom to God, as happened with Mary, fully involves the human person, who is first called to consider in faith as true everything that God reveals and to be disposed to obey the will of His will as revealed. This faith consequently involves a generous opening to God’s love and secure hope that He will fulfill all that He promises. In this relationship between the free creature and salvation and the glory of God lies the whole mystery that involves the responsible human being and inserts him, like Mary, into the mystery of the Trinitarian God.Mary teaches us to carry Jesus in our hearts.Opening ourselves, like Mary, to the mystery of God revealed in love means also belonging totally and completely to Christ. It is the Sacred Scripture itself that teaches us that in Christ we have become “participants of the divine nature” (2 Peter 1:4), that we are “participants in Christ” (Hebrews 3:14), that “we shall live with Christ” (Romans 6:8). St. Paul repeats this more than seventy times. Christ Himself identifies Himself with the Christians when He rebukes Saul on the road to Damascus: “Saul, Saul, why do you persecute Me?” (Acts 9:4). We belong totally to Christ because “we are in Christ as members of one body” (1 Corinthians 10:17, 12:12). We thus form one unit, with a full participation in His activity and destiny. We are the mystical body of Christ, so real that it unites us, incorporates us not only with the head, but also with the other members: “we are in Christ as branches on the vine” (John 15:5). Union and sharing of vital sap, sharing in the bearing of fruit that takes place in the branches and through the vine’s sap.Belonging to Christ, believing in Him, following His ways of life as Mary did and taught, means allowing Him to instruct us and continually referring to Him to enrich our existence with sanctity. But this necessarily involves giving Him testimony and proclaiming His Gospel to the world. The true Christian and the whole Church cannot remain motionless in a tranquil state when Christ has explicitly given them the mandate: “Go into all the world” (Mt 28:19). Mary invites Christians to become aware of their missionary vocation, which is to facilitate the spiritual regeneration of men, making them born again as children of God in the new life in Christ. Announcing Christ, loved, possessed, and followed, means also making others participants, means promoting man because God wants his salvation. Testifying to Christ and being His disciples means contributing effectively so that all men have a part in salvation, merited for them by Christ’s death and resurrection. Introduced to the contemplation of the crucified and risen One, the true Christian is he who, having himself risen in Him, testifies to every man in need of salvation of his victory beyond the painful pilgrimage of life, because he can no longer retain for himself the transformative vital experience he made of Christ, but he must necessarily announce it to the world.Mary teaches us to be submissive to the SpiritKnowing God and being true disciples of Christ is only possible through the active and constant work of the Holy Spirit, who allows us to fully enter into the “divine family” and who, in Mary, accomplished the first great wonders of His grace. It is the Spirit, as St. Paul affirms, who reveals Jesus to us and gives us the sense of filial relationship towards the Father: “Those who are born of Him are children of God” (Rom 8:14), and also: “We receive a spirit of adoption by which we cry out, ‘Abba, Father'” (Rom 8:15). This Spirit who operated wonderfully in Mary acts in us, directs our activity, supports our weakness, prays in us with inexpressible sighs (Rom 8:26), makes us know our vocation as members of Christ, and guides us on the path of union with the Father in Christ, granting us the graces we need.Although He does not reveal His divine face to us, the Holy Spirit reveals Himself to us through His action, as He did in Mary from the very conception of the Word of God, and He is the Person of the Holy Trinity who first enters our soul, touches our hearts, dwells within us, introducing us to the Son and the Father. He is the one who animates all our spiritual being, the mysterious voice of our conscience, the inspirer of our thoughts, the breath and the inspiration of our love, the support of our will on the straight path to salvation. Staying with us as the sweetest guest in our soul, the Holy Spirit encourages us to always better conform our feelings and actions to the love of Jesus, living that commitment that Jesus proposed to us at the Last Supper: “Love one another as I have loved you” (Jn 15:5). The new creature formed by the Spirit, as happened in Mary, is the creature in which love reigns fully. In the Spirit and with the Spirit, she lives the new Covenant, because conquered by the new life, she loves, believes, and hopes, rising up to the Father in the Spirit, offering herself for the salvation of the world, becoming, as our Mother Mary constantly shows us, also a father, brother, mediator, and comforter for all men.Mary teaches us to be always animated by love.The path of the man who discovers and approaches the mystery of God, who allows himself to be animated, guided, and sanctified by the Holy Spirit, who welcomes and follows, in perfect discipleship, Jesus, can only be, ever and only, the path of love, because that is what he learned in the school of his Divine Master. The Word of God, through whom all things were made, having become flesh, came to dwell on earth among men, entered into the history of the world as a perfect man, animating and recapitulating it in Himself through a loving and painful recreation. It was He who revealed to us that “God is love” (Jn 4:8) and taught us that love is precisely the fundamental law of Christian perfection and, therefore, also of the transformation of the world. The path of the man, made into the path of God in Christ, is therefore only the path of love. Looking at his Master, the Christian sees and understands that, although He was a king by nature and vocation, He did not want to reign through His absolute power as Creator, but only through love, giving the greatest proof of it by accepting to suffer and die for us.Living in love means, as we contemplate in Mary and in her actions on our behalf, opening ourselves fully to God and, through Him and by Him, to others. All of this unites us to God and to our brothers and sisters, and has as its first vital element prayer, as contemplation and action, not an abstract prayer, but one that, starting from the transformative dialogue with God and the meditation on His Word, as Mary did who meditated and kept all things in her heart, returns to our own life and to the lives of others to renew and give it meaning.Prayer, thus understood, is first and foremost giving glory to God, the giver of all good and all consolation, being always attentive to the salvation of others, knowing how to listen, feeling loved and allowing ourselves to be loved, allowing God to work within us, allowing ourselves to be led by Him, becoming people animated by creativity, initiative, and organization for the benefit of our brothers and sisters who live beside us, and allowing ourselves to be led by Truth to lead all to the Truth that unifies, saves, and transforms the world.Living in love, always immersed in an attentive prayerful presence before the Trinitarian God, transforms us into carriers of salvation and joy in the world. Like Mary, the pure transparency through which God smiled upon the earth, sending His Son into the world, source of joy, we too must be carriers of that salvific joy that arises from faith and from a full adherence to God, and that comes from a pure and free heart from sin, source of infinite sorrow. The Virgin reminds us, in fact, that joy is only possible if we are free from the crushing weight of our sins, to make space for the Spirit and to favor in us the maturation of His fruits of sanctification and joy. Union with God and joy, in fact, are equivalent. As we convert and pass from the slavery of sin to the freedom of total belonging to God, we are clothed with joy and irrigate the world with joy. This transforming joy finds in Christ, in the love of the Father, and in the fullness of the Holy Spirit, its nourishment. Mary teaches us that her being “all joy,” “all holy,” and “all grace” is the fruit of her total belonging to God, of her ascent to Jerusalem behind Christ in suffering and in prayerful love that becomes participation in the salvation of the world.The Virgin invites us to clothe ourselves in the nuptial garment that will allow us to be admitted to the banquet of joy in the kingdom of heaven, where she is fully realized and where we will be sated by God Himself, the only true joy.The spiritual Mother of the Church and Mother of all men, deeply involved in the work of renewing the world in Christ, the Virgin often reveals, in her apparitions, her Immaculate Heart to express, through a compelling iconic image, her universal mission: to collaborate apostolically in the invisible birth, in the blossoming of Christ’s life in the heart of man.The “dedication” repeatedly asked for by the Virgin, that is, to fully entrust ourselves to her maternal care, leads us to revive our dedication to God through Christ, in the Spirit, already accomplished on the day of Baptism. Through her example and intercession, the Mother of the Lord wishes to help us live the baptismal dedication and understand the profound meaning of the regenerating and renewing laver (Titus 3:5) that has made us children of God and participants in the divine nature.Saint John Paul II stated: “How can we live our Baptism without contemplating Mary, the blessed among women, so receptive of God’s gift? Christ made her our Mother. He gave her to the Church as Mother. Every Catholic spontaneously commits his prayer to her and dedicates himself to her in order to better dedicate himself to the Lord” (St. John Paul II, Angelus, Paris, June 1, 1980).And Rahner writes: “What happens in us at Baptism has its origin and its initial strength in the womb of the Virgin Mary. Alongside every baptismal source of the Mother Church stands the Mother of Jesus” (Cf. Rahner H., Maria e la Chiesa, Jaca Book, Milan, 1977, 68).The experience of the saints strongly and clearly shows that, through this entrusting ourselves to the Mother, Mary becomes ours, and we become hers, and a wonderful intersubjectivity, reciprocal attention, deep relationship, exchange of goods, friendly atmosphere, and oblative love is established between them. All this should lead us to understand and embrace Mary not only as a mother in whose heart we find refuge, but also as a teacher and model of life on the path of faith, in the total response to God, in the availability to collaborate in the plan of salvation.It is understood that the proper characteristic of devotion and dedication to Mary is to integrate into the Christian life as an essential condition for its full maturity and completion. To trust in Mary, to welcome her as a mother, means to enter into the redemptive mystery of Christ. Mary’s task is indeed to help those who confide in her to fulfill in Christ their vocation, to rediscover and live in full grace their belonging to God. With her presence and by welcoming us as sons, Mary invites us to detach ourselves from our pride, the root and cause of all personal and social sin. She impels us on the path of holiness and the evangelical virtues that she herself lived. She invites us to honor in ourselves the state of grace of which she is full and the perfect model, to live, that is, in friendship with God, in communion with Him, in the inhabitation of the Spirit, to reproduce in us the spiritual traits of the Firstborn Son, our Brother and Lord.Let us be guided by Mother MaryThe Church teaches that Mary is Mother and Associate of Christ the Savior: “Mother” links her to her Son, who is the eternal Son of God incarnate in her, “Associate” links her to the Savior’s mission. Associated with the Son, Mary gave herself entirely to Him with love and joy, but also with unprecedented suffering, adoring, in her donation to the Son and to his work, the mysterious design of the Father. In the work of the divine Redeemer, Mary therefore cooperated in a totally special way, so that her merits, her virtuous works, her sufferings are part of the mystery of our redemption. By dedicating herself entirely to the person and work of the Son, Mary placed herself, in fact, at the service of the mystery of salvation, under Him and with Him, with free faith and obedience. Her love, her faith, and her obedience to God are not like flowers scattered in a desert, but a germination that accompanies all of Mary’s life as a living and constant structure of her personality.The awareness of all this should lead us to recognize Mary’s presence in our lives, to act under her watchful and maternal gaze, following her example of total dedication to Christ, convinced that the Celestial Mother is always close to us, encouraging, consoling, supporting, and guiding us to Him. The time span from the “fullness of time” to the end of our earthly history commits Mary’s spiritual motherhood without exhausting, weakening, or diminishing her dedication. We must always rely on her throughout our earthly pilgrimage, asking her to finally show us Jesus, the blessed fruit of her womb, at the final goal.The encyclical Redemptoris Mater by John Paul II delves into Mary’s role as teacher and guide on the Christian journey, presenting her as the perfect model of following Christ.Deepen your studies: explore Mariology, Marian Theology, Marian Apparitions, and a Postgraduate degree in Mariology.Continue your Marian formation: Explore our resources on Mariology, Marian Theology, and Marian Apparitions. Learn about the Postgraduate degree in Mariology at the Locus Mariologicus Institute.
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This article arises from the works in the Locus Mariologicus library. The Postgraduate Mariology program takes you to the same sources, with academic guidance: Scripture, the Fathers of the Church, and the Magisterium, from the first dogma to contemporary issues.
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