This coming Sunday, August 15, we celebrate the Solemnity of the Assumption of the Blessed Virgin Mary.
The Assumption has a long tradition in Catholicism and Orthodoxy, but it wasn't formally defined as a dogma of the Catholic Church until 1950, when Pope Pius XII did so, invoking his ex cathedra authority. It is the only time that authority has been wielded since the First Vatican Council formally declared that the pope possessed it. 1950 was before my time, but some of you were around then. Tom, were he still with us, would surely remember it.
An ex cathedra declaration is, pretty much by definition, a unilateral exercise of authority. But to his credit, Pius XII didn't define this dogma without consultation. He first went through a rather lengthy process of soliciting the input bishops. It seems their support for the dogmatic decree was virtually unanimous. This all happened before Vatican II, by the way.
While the bishops didn't actually gather in person to discuss the matter, we might think of Pius XII's process of consultation as a sort of exercise in synodality. It may be worth observing that Francis undertook a similar sort of consultation prior to his recent restrictions on celebrating the Latin mass. So there was something Francis-like in how the dogmatic declaration of Mary's Assumption came about. I consider that observation to be high praise.
To be sure: from our own perspective, and with the advantages of our own lived history in the church over the last 71 years, we may think we can improve upon Pius XII's consultative process. We might wish that the consultative process had included laypersons, both women and men, and religious, and scholars, and perhaps even Orthodox, Anglican and Lutheran representatives as well. But without thinking that Pius XII hit a consultative home run, we can still appreciate his collegiality and humility in not making this momentous declaration without undertaking wide consultation first.
Thinking about this 20th century history, the thought crossed my mind: could this happen today? Certainly, thanks in large part to Francis, the structures and processes for a broad synodality already are in place, or quickly are being built. But would *this* happen? Would Francis even think of defining a Marian dogma? He has his own priorities. I don't doubt that Mary occupies a place in his faith life, but if he has a fervent devotion to Mary, it hasn't made an impression on me so far. (But, to be sure, I am not a close watcher of Francis.) And if Francis did think of it, and consulted others as we're discussing here, would he get the same, nearly unanimous level of support?
Given the reality of the church today, I fear such an initiative would be more likely to touch off another round in the interminable culture wars rather than act as an occasion to deepen faith and unity. National Catholic Reporter would pan it, because an ex cathedra statement is inherently undemocratic, no matter who was consulted ahead of time. Right wing Catholic media would pan it because, well, it's from Francis, and so therefore must be evil. As for the many faithful in pulpits or pews who are non-consumers of Catholic media - such a declaration might be a non-event. We're all still trying to get through the pandemic.
I don't doubt that Mary occupies a place in his faith life, but if he has a fervent devotion to Mary, it hasn't made an impression on me so far. (But, to be sure, I am not a close watcher of Francis.)
ReplyDeleteFrancis has a deep respect for Marian piety. His visit to the icon of Mary in Rome before and after each Papal trip is part of that. His Marian piety is very corporate rather than personal, much like the piety of the Eastern Church is which Marian devotion pervades the liturgy, i.e. that Mary is an icon of the Church. It is also very Latin American, it is truly popular piety, i.e. the piety of the people. So it is not like a lot of American piety of years back which was very personal, devotion to this saint of that.
Francis has taken a stand against defining Mary as Co-redemptrix, i.e. the idea that her role in saying yes was so important that she is in a way responsible for our redemption. That idea has been very popular off and on among many bishops. I suspect it is part of his general suspicion of "ideas." Remember one of his four principles for promoting peace in society is that "realities" are more important that "ideas." We most modify our ideas to take into account new realities, probably a result of his early scientific training.
I posted my comment mentioning the co-redemptorix title before I saw yours. Doesn't seem like any of the recent popes have been in favor of it.
DeleteI know Francis has a devotion to Our Lady of the Knots, in which Mary helps people get difficult problems sorted out.
From what I understand, the Assumption of Mary was believed from the time of early Christianity. There is a church of the Dormition in Jerusalem which is quite old. So it wasn't a new belief, which is probably why there was a lack of controversy.
ReplyDeleteA few years next back some people were pushing for the title of Mary as co-redemptorix. That was a bit controversial and didn't go anywhere. The pope ( I think it was Benedict) didn't seem to feel that Mary needed a new title.
Actually 1950 is too early for my memories, I would have eight at the time and in first grade, probably had not made my first communion. My memories of things Marian begins with 1954 which was a Marian year in commemoration of the one hundred anniversary of proclamation of the Immaculate Conception in 1854 by Pius IX.
ReplyDeleteI don’t remember the declaration, but I do remember our teacher using it as an example of an infallible teaching. I was shocked. Not by the dogma itself ( that came decades later) ‘ which I thought little about, but by the claim to infallibility. I was probably in 3rd or 4th grade. My first public dissent from Catholic teachings ( my teacher was not pleased). Looking back years later I realized my shock (and dismay) about the claim to infallibility was the first step in my long’ long journey out of the church., I had just learned to question what the nuns taught instead of accepting what they taught as absolute truth.
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