Mary in the Life of Religious (2)

Marian Dimension in Religious Life in General: Tradition and New Constitutions

The post-conciliar magisterium has continued to insist on the importance of the Marian dimension in religious life. One of the possible reasons it does so is because of the long tradition of Mary's presence in the life of religious. To give as examples, many congregations foster aspects of Marian spirituality and invoke Mary with appropriate and special titles. They develop the Marian cult, prayers, devotions, office in honor of Mary, rosary, litany, Via Matris Dolorosa, Saturday devotion, May devotion, scapular, habit, and others. Music and art are also filled with many Marian elements - many of which are attributed to religious. Furthermore, Mary is looked upon in many contemplative orders as the "Abbess" and "Mother General". [4]

Aside from those mentioned above, probably one of the more important contributions to the Marian element in religious life is the Consecration to Mary which many orders and congregations introduce. A man of the 17th century by the name of St. Louis-Marie de Montfort, founder of the Company of Mary, introduced a "Radical Consecration" (Slavery of Love) which is deepened in its theological, spiritual and pastoral aspect. The consecration he introduced is "radical" because it is the Perfect Consecration to Jesus through Mary - a perfect renewal of the baptismal vows. This consecration involves an interior attitude and an easy, sure, fast way to live responsibly our Christian life and to grow in Christ. By it, religious and also even laity (in the previous experiences of consecration, it is offered only to religious) are able to offer themselves totally and entirely to Jesus through the hands of Mary. [5]

We also have to look at the Constitutions of the various religious institutes to see how Mary plays an important role in their lives. The rules of many of these religious institutes present Mary as the model of perfection; they inculcate in the members imitation of Mary and filial love and service to her. [6]

Endnotes:

[4] L. de Candido, Vita Consacrata, in Nuovo Dizionario di Mariologia, (Torino: Edizioni Paoline, 1985), p. 1482-1512.
[5] Ibid.
[6] Kaitholil, Hail, Full of Grace, p. 110.

Marian Dimension in Religious Life in General: Marian Traits in Religious Life

Besides all that is said so far, we can also take a look at how Mary is an important dimension in the life of the various kinds of religious institutes through the Marian traits which they incarnate in their particular life. Monastic orders, which number around 50 and stress "fuga mundi" (flight from the world) and "sequela Christi" (Christ's discipleship) in their lives, highlight the Marian trait of contemplation; canons regular which number around 10 and stress "ministry" and the "Choral singing of the Divine Office" in their lives, highlight the Marian trait of praise; mendicant orders, which number around 16 and stress "itinerant life and preaching", "poverty", "fraternity", highlight the Marian trait of simplicity; institutes of apostolic life, which number about 150 (for men) and 1270 (for women) and stress "service" and "evangelization", emphasize the Marian trait of availability to service as cooperation with the mystery of salvation; secular institutes, which number about 130 and stress "domestic asceticism", incarnate the Marian trait of cooperation with Christ in their day-to-day life; and societies of apostolic life, which stress "apostolic life in common", incarnate the Marian trait of communion with the apostles both within and outside the cenacle. [7]

Although all of the aforementioned elements illustrate how Mary plays an important role in the life of religious in general, we still have to look at the deeper and more interior realities of both Mary's life and the life of religious to discover the parallelisms and similarities that would eventually lead us to affirm Mary as our model and ideal.

Through exploring the more intimate dimensions of Mary's life and the life of religious, we will truly know how religious life comes to understand itself most deeply in the person of Mary.

Endnotes:

[7] De Candido, Vita Consacrata, p. 1482-1512.