Mary, Gentle Presence
Christopher O'Donnell, O.Carm., Associate Professor
of Spirituality at the Milltown Institute, Dublin, shares from his Carmelite
Marian tradition
 One
hears it said occasionally that Mary is neglected in the Church today.
There are certainly fewer manifestations of devotion: one thinks of
May devotions in the past, as well as processions, popular novenas in
churches, family Rosary and other indications of veneration and respect.
Certainly there is a lesser quantity in devotional exercises than when
I was a young Carmelite before Vatican II. The Council itself is often
blamed, wrongly indeed, for this fall-off. But it left us rich Marian
teaching, later supplemented by two important papal documents on Mary:
Paul VI "To Honour Mary" (Marialis cultus, 1974) and John
Paul II, "Mother of the Redeemer" (Redemptoris Mater, 1987).
So we are not lacking Church teaching of high quality about the Mother
of God.
RECOVERING MARY
Yet unease remains. Shouldn't we be doing more? But
more what? Perhaps the word "more" is not helpful. In devotion
and spirituality quality is nearly always more important than quantity.
The worst way to start an evaluation of our Marian attitudes would be
to indulge in big guilt feelings. If we have failed, then we can confidently
rely on the Lord's mercy and on Mary's understanding of our frailty.
I can recall the years after the Council when many people, myself included,
somewhat lost an earlier contact with the Mother of God. The older devotions
no longer seemed attractive and nothing replaced them. Then I was asked
to lecture on Mary and to teach Mariology at the Milltown Institute.
That meant some serious thought and study. But it was largely thinking
at this stage: it was necessary to examine and grasp Church teaching
and to impart it; I had to ensure that students could say the right
things about Mary in examinations and essays. There is an image that
one encounters in the Charismatic Renewal: a drainpipe carrying water
gets wet. One cannot teach about Mary over a long period without being
affected, without evaluating one's own personal position.
CARMELITES AND MARY
At the same time I was investigating the Carmelite tradition
about Mary. For centuries we had been secure in our devotion to Mary
through the Brown Scapular. But the Carmelite heritage was much richer
and many studies began to appear on Mary and Carmel. There are five
truths about Mary in the Carmelite Order, not all equally emphasised
in any particular century. They are not exclusive to the Order, but
they show its preferences in reflecting on the Mother of God. Mary is
Mother. Carmelites took up this Church teaching with great enthusiasm.
But they added another word, so that "Mother and Beauty of Carmel"
became a preferred name for her.
Secondly, Mary is also seen as Patron of Carmelites.
This is a medieval concept that implies a two-way relationship between
lord and servant: the Lord protected his servants; they in turn looked
after his interests. Such a concept fitted admirably the Carmelite vision
of Mary as one whom they loved and served, and who in turn protected
them.
Again, Mary is also Sister of Carmelites. The idea of
Mary as Sister is found also in the first millennium, and it was introduced
in papal teaching by Paul VI. When we speak of Mary as Sister, we are
reminded that she too one like us, is a daughter of Adam, and that she
had to walk the same path of faith, hope and love as all others. The
Carmelite idea of Mary as Sister can also have something of the idea
of an elder, caring sister who looks after the rest of the family. We
can look up to our Sister and accept her guidance. At different times
we may be more drawn to the idea of Mary as Sister, rather than as Mother.
Both are legitimate, but we should not deny the validity of a title
that may not attract us at a particular time.
Fourthly, Mary is the Most Pure Virgin. This title, very
common in Carmelite saints and writers looks especially to Mary's purity
of heart. She retained God's word in her heart (see Luke 2:19.51) and
she served him with an undivided and pure heart.
Mary is finally the Model for Carmelites. We can look at what she did.
But we have to go deeper. It is not just a matter of doing what Mary
did, but having her attitude in all our thoughts and actions.
PRESENCE
A renewed devotion to Mary is not primarily a matter
of saying more prayers to her. It implies a relationship with her, which
will be established by prayer and reflected in imitation. There is a
huge difference between knowing about a person, and really knowing them.
Renewal in our Marian life is not a matter of prayers or information,
but a loving knowing. Such a knowing loving, or loving knowing, lies
behind the idea of presence. We know that we are always in the presence
of God, who sustains us, keeps us in being. But we may not be alert
to this presence as we go about our daily lives. It is good to stop
occasionally and reflect that we are always in God's presence.
The gentle presence of Mary is found in her caring for
all the Church, in her continuous prayer for us, "now and at the
hour of our death" (Hail Mary). We can become aware of her presence
if we think of her now and again, speak to her, ask for her guidance,
consider how she would act in the circumstances in which we may find
ourselves. We can go further and enjoy and relax in her presence.
There is a saying "Never enough about Mary"
which is often ascribed to St. Bernard (d. 1153), but in fact came centuries
later. It is a principle that needs to be carefully understood. We do
not need more dogmas about Mary, or necessarily more prayers celebrations
or titles. We can never, however, sufficiently praise God for the wonders
of his grace and love in the Mother of his Son. We can never thank her
enough for her motherly care for us. We can never love her enough. As
we think of her gentle presence, we are only beginning our future life
in which with her we will eternally praise the Trinity.
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