A
Little Treatise on Mary
by St. John Damascene
5.
DEVOTION TO MARY
With regard to Marian devotion, a very
practical part of Christian
life, it is particularly interesting to revisit the thought of St. John
Damascene. He introduces the fine distinction between the cult of
adoration, or latria, owed to
God alone, and the honor or veneration
that ought to be given to the holy Virgin. Later on the terms dulia [and hyperdulia-----the
Web Master] was
introduced for this, but it was unknown to the Saint. Here is a text:
But we, who consider God the object of adoration-----a
God not made out of
anything, but existing from all eternity, beyond every cause, word, or
concept of time and nature -----we
honor and venerate the mother of God.
[Homily 2 on the
Dormition, 15]
The
cult of Mary, even though inferior to that owed
to God, is superior to the honor paid to the other Saints and to the
Angels in Heaven. Because she is queen and mistress of all things, she
merits the veneration suited to her greatness and unique dignity:
If the memory of all the Saints is celebrated with panegyrics, who will
refuse to praise the font of justice and the treasury of holiness? This
is not done to glorify her but so that God might be glorified with an
eternal glory. [Homily
1 on the Dormition, 5]
Such
veneration can
also be extended to images of Mary. In his
discourses in defense of sacred icons, Damascene makes some extremely
clear distinctions about this form of veneration. . . . As
for icons of the Mother of God, they merit a special veneration
because of Mary's unique personal position in the economy of salvation.
In addition to the extreme theological clarity with which our doctor
resolves the objective question of Marian devotion, he is not held back
by any inhibition or timidity when he wants to express his personal
feelings toward her. Let us choose two texts from among the most
expressive:
Odaughter of Joachim and Anna, O Lady, receive the word of a sinful
servant, who nevertheless burns with love and places in you his only
hope of joy; in you he finds the guardian of his life, not only a
Mediatrix in your Son's presence, but also a sure pledge of salvation.
[Homily on the Nativity, 12]
St. John Damascene proposed a practice of Marian devotion that seems to
come very close to the concept of consecration to the Blessed Virgin as
understood and practiced in Marian devotion today. He explains it in
a passage from a homily on the Dormition:
We today also remain near you, O Lady. Yes, I repeat, O Lady, Mother
of God and Virgin. We bind our souls to your hope, as to a most firm
and totally unbreakable anchor, consecrating to you [anath émenoi]
mind, soul, body, and all our being and honoring you, as much as we
can, with psalms, hymns, and spiritual canticles. [Homily
1 on the Dormition, 14]
The Greek word used by Damascene, anatíthēmi means [inter alia] to
dedicate, consecrate, offer in a religious sense. Damascene's text,
therefore, is a good description of the act of a servant and devotee of
Mary, who offers his whole self to her as his sovereign and lady. Thus,
a consecration.
[Source #2, pp. 406-408]
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