Mary: Our Model of Faith

Mary: Yes to God
    As Catholics, we turn to Mary, the Mother of God and our mother.  Mary’s journey with God was one of deep faith and great trust.  She had a grace-filled openness to the mystery of God in her life.
    We are familiar with Luke’s account of the Incarnation when the angel appeared to Mary and announced, “The Lord is with you.”  Mary fully grasped this message and was therefore able to believe.  Because she was able to believe, she was able to respond in faith, “Behold the handmaid of the Lord, let it be done unto me according to your word.”     However, before Mary responded to God, the Scriptures remind us that Mary was confused and frightened, and was deeply disturbed by the angel’s greeting. Mary was fully human. In spite of her faith, her belief, her love, she was still confused and disturbed.  She struggled to say “Yes” to the Lord!  She “pondered” these words in her heart.
    Pondering is not simply a question of “thinking” or of trying to master the realities of faith or mysteries of life.  It is not a question of trying to control these realities or mysteries or reduce them to something our minds can handle. Rather, it is a question of letting the realities of faith be with us, to enter into us and reveal themselves to us. It is allowing ourselves to be molded by them, to allow God’s will to become our will.  It is fostering both an attitude and atmosphere of trust and openness in our lives.    
    Mary took a leap in faith.  She had to let go of her plans and say “Yes” to a life of faith. In spite of her awareness of her own unworthiness and littleness, she had to say “Yes” to become the mother of God and also all that it would entail.  She was asked to let go of her plans and let God take over her life.  Mary’s “Yes” was to culminate at the foot of the cross.
    Mary understood well that she would never completely understand! Even in her limited understanding, she trusted in God and said “Yes” to God’s plan.  Immediately after the angel left her, Mary went to visit her cousin Elizabeth.  As soon as Elizabeth heard Mary’s greeting, “the child leaped in her womb.”  “Blessed are you among women, blessed are you who have believed.”  Mary can be seen as the first to bring Christ forth and share him with the whole world.  Mary was the messenger and Christ was the message.
    We, like Mary, are asked to bring forth a Savior to a weary, hurting world.  The mystical body of Christ is pregnant with hope and calls us to be a Christ-bearer to a world desperately in need.  It is a world in waiting for our eager and decisive “Yes” to the Lord and our “Yes” to a life of faith, as we are sent forth to follow the example of Mary and follow in the Christ’s footsteps. 
    
Pope Benedict XVI on Mary

Encyclical Deus Caritas Est, Dec. 25, 2005:
Outstanding among the saints is Mary, Mother of the Lord and mirror of all holiness. In the Gospel of Luke we find her engaged in a service of charity to her cousin Elizabeth, with whom she remained for "about three months" (1:56) so as to assist her in the final phase of her pregnancy. 

"Magnificat anima mea Dominum," she says on the occasion of that visit, “My soul magnifies the Lord" (Lk 1:46). In these words she expresses her whole program of life: not setting herself at the center, but leaving space for God, who is encountered both in prayer and in service of neighbor — only then does goodness enter the world. Mary’s greatness consists in the fact that she wants to magnify God, not herself. She is lowly: Her only desire is to be the handmaid of the Lord (Lk 1:38, 48). She knows that she will only contribute to the salvation of the world if, rather than carrying out her own projects, she places herself completely at the disposal of God’s initiatives. 

Mary is a woman of hope: only because she believes in God’s promises and awaits the salvation of Israel, can the angel visit her and call her to the decisive service of these promises. Mary is a woman of faith: “Blessed are you who believed," Elizabeth says to her (Lk 1:45). The Magnificat — a portrait, so to speak, of her soul — is entirely woven from threads of Holy Scripture, threads drawn from the Word of God. Here we see how completely at home Mary is with the Word of God, with ease she moves in and out of it. She speaks and thinks with the Word of God. … Since Mary is completely imbued with the Word of God, she is able to become the Mother of the Word Incarnate. 

Finally, Mary is a woman who loves. … We sense this in her quiet gestures, as recounted by the infancy narratives in the Gospel. We see it in the delicacy with which she recognizes the need of the spouses at Cana and makes it known to Jesus. We see it in the humility with which she recedes into the background during Jesus’ public life, knowing that the Son must establish a new family and that the Mother’s hour will come only with the Cross, which will be Jesus’ true hour (Jn 2:4; 13:1). When the disciples flee, Mary will remain beneath the Cross (Jn 19:25-27); later, at the hour of Pentecost, it will be they who gather around her as they wait for the Holy Spirit (Acts 1:14).

The lives of the saints are not limited to their earthly biographies but also include their being and working in God after death. In the saints one thing becomes clear: those who draw near to God do not withdraw from men, but rather become truly close to them. In no one do we see this more clearly than in Mary. The words addressed by the crucified Lord to his disciple - to John and through him to all disciples of Jesus: “Behold, your mother!" (Jn 19:27) - are fulfilled anew in every generation. 

Mary has truly become the Mother of all believers. Men and women of every time and place have recourse to her motherly kindness and her virginal purity and grace, in all their needs and aspirations, their joys and sorrows, their moments of loneliness and their common endeavors. … Mary, Virgin and Mother, shows us what love is and whence it draws its origin and its constantly renewed power. To her we entrust the Church and her mission in the service of love:

Holy Mary, Mother of God, you have given the world its true light, Jesus, your Son – the Son of God. You abandoned yourself completely to God’s call and thus became a wellspring of the goodness that flows forth from him. Show us Jesus. Lead us to him. Teach us to know and love him, so that we too can become capable of true love and be fountains of living water in the midst of a thirsting world.

Mary in the Catechism of the Catholic Church

484 The Annunciation to Mary inaugurates "the fullness of time,"119 the time of the fulfillment of God's promises and preparations. Mary was invited to conceive him in whom the "whole fullness of deity" would dwell "bodily."120 The divine response to her question, "How can this be, since I know not man?" was given by the power of the Spirit: "The Holy Spirit will come upon you." 121

485 The mission of the Holy Spirit is always conjoined and ordered to that of the Son.122 The Holy Spirit, "the Lord, the giver of Life," is sent to sanctify the womb of the Virgin Mary and divinely fecundate it, causing her to conceive the eternal Son of the Father in a humanity drawn from her own.

486 The Father's only Son, conceived as man in the womb of the Virgin Mary, is "Christ," that is to say, anointed by the Holy Spirit, from the beginning of his human existence, though the manifestation of this fact takes place only progressively: to the shepherds, to the magi, to John the Baptist, to the disciples. 123 Thus the whole life of Jesus Christ will make manifest "how God anointed Jesus of Nazareth with the Holy Spirit and with power." 124

487 What the Catholic faith believes about Mary is based on what it believes about Christ, and what it teaches about Mary illumines in turn its faith in Christ. 

Mary's predestination
488 "God sent forth his Son," but to prepare a body for him, 125 he wanted the free co-operation of a creature. For this, from all eternity God chose for the mother of his Son a daughter of Israel, a young Jewish woman of Nazareth in Galilee, "a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin's name was Mary": 126 

The Father of mercies willed that the Incarnation should be preceded by assent on the part of the predestined mother, so that just as a woman had a share in the coming of death, so also should a woman contribute to the coming of life. 127

489 Throughout the Old Covenant the mission of many holy women prepared for that of Mary. At the very beginning there was Eve; despite her disobedience, she receives the promise of a posterity that will be victorious over the evil one, as well as the promise that she will be the mother of all the living.128 By virtue of this promise, Sarah conceives a son in spite of her old age.129 Against all human expectation God chooses those who were considered powerless and weak to show forth his faithfulness to his promises: Hannah, the mother of Samuel; Deborah; Ruth; Judith and Esther; and many other women.130 Mary "stands out among the poor and humble of the Lord, who confidently hope for and receive salvation from him. After a long period of waiting the times are fulfilled in her, the exalted Daughter of Sion, and the new plan of salvation is established."131

The Immaculate Conception
490 To become the mother of the Savior, Mary "was enriched by God with gifts appropriate to such a role."132 The angel Gabriel at the moment of the annunciation salutes her as "full of grace."133 In fact, in order for Mary to be able to give the free assent of her faith to the announcement of her vocation, it was necessary that she be wholly borne by God's grace.

491 Through the centuries the Church has become ever more aware that Mary, "full of grace" through God,134 was redeemed from the moment of her conception. That is what the dogma of the Immaculate Conception confesses, as Pope Pius IX proclaimed in 1854:

The most Blessed Virgin Mary was, from the first moment of her conception, by a singular grace and privilege of almighty God and by virtue of the merits of Jesus Christ, Savior of the human race, preserved immune from all stain of original sin.135
492 The "splendor of an entirely unique holiness" by which Mary is "enriched from the first instant of her conception" comes wholly from Christ: she is "redeemed, in a more exalted fashion, by reason of the merits of her Son."136 The Father blessed Mary more than any other created person "in Christ with every spiritual blessing in the heavenly places" and chose her "in Christ before the foundation of the world, to be holy and blameless before him in love."137

493 The Fathers of the Eastern tradition call the Mother of God "the All-Holy" (Panagia), and celebrate her as "free from any stain of sin, as though fashioned by the Holy Spirit and formed as a new creature."138 By the grace of God Mary remained free of every personal sin her whole life long.

"Let it be done to me according to your word …"
494 At the announcement that she would give birth to "the Son of the Most High" without knowing man, by the power of the Holy Spirit, Mary responded with the obedience of faith, certain that "with God nothing will be impossible": "Behold, I am the handmaid of the Lord; let it be [done] to me according to your word."139 Thus, giving her consent to God's word, Mary becomes the mother of Jesus. Espousing the divine will for salvation wholeheartedly, without a single sin to restrain her, she gave herself entirely to the person and to the work of her Son; she did so in order to serve the mystery of redemption with him and dependent on him, by God's grace: 140

As St. Irenaeus says, "Being obedient she became the cause of salvation for herself and for the whole human race."141 Hence not a few of the early Fathers gladly assert …: "The knot of Eve's disobedience was untied by Mary's obedience: what the virgin Eve bound through her disbelief, Mary loosened by her faith."142 Comparing her with Eve, they call Mary "the Mother of the living" and frequently claim: "Death through Eve, life through Mary."143

Mary's divine motherhood
495 Called in the Gospels "the mother of Jesus," Mary is acclaimed by Elizabeth, at the prompting of the Spirit and even before the birth of her son, as "the mother of my Lord."144 In fact, the One whom she conceived as man by the Holy Spirit, who truly became her Son according to the flesh, was none other than the Father's eternal Son, the second person of the Holy Trinity. Hence the Church confesses that Mary is truly "Mother of God" (Theotokos).145

Mary's virginity
496 From the first formulations of her faith, the Church has confessed that Jesus was conceived solely by the power of the Holy Spirit in the womb of the Virgin Mary, affirming also the corporeal aspect of this event: Jesus was conceived "by the Holy Spirit without human seed."146 The Fathers see in the virginal conception the sign that it truly was the Son of God who came in a humanity like our own. Thus St. Ignatius of Antioch at the beginning of the second century says:

You are firmly convinced about our Lord, who is truly of the race of David according to the flesh, Son of God according to the will and power of God, truly born of a virgin, … he was truly nailed to a tree for us in his flesh under Pontius Pilate … he truly suffered, as he is also truly risen.147
497 The Gospel accounts understand the virginal conception of Jesus as a divine work that surpasses all human understanding and possibility: 148 "That which is conceived in her is of the Holy Spirit," said the angel to Joseph about Mary his fiancee.149 The Church sees here the fulfillment of the divine promise given through the prophet Isaiah: "Behold, a virgin shall conceive and bear a son."150

498 People are sometimes troubled by the silence of St. Mark's Gospel and the New Testament Epistles about Jesus' virginal conception. Some might wonder if we were merely dealing with legends or theological constructs not claiming to be history. To this we must respond: Faith in the virginal conception of Jesus met with the lively opposition, mockery or incomprehension of non-believers, Jews and pagans alike; 151 so it could hardly have been motivated by pagan mythology or by some adaptation to the ideas of the age. The meaning of this event is accessible only to faith, which understands in it the "connection of these mysteries with one another"152 in the totality of Christ's mysteries, from his Incarnation to his Passover. St. Ignatius of Antioch already bears witness to this connection: "Mary's virginity and giving birth, and even the Lord's death escaped the notice of the prince of this world: these three mysteries worthy of proclamation were accomplished in God's silence."153

Mary — "ever-virgin"
499 The deepening of faith in the virginal motherhood led the Church to confess Mary's real and perpetual virginity even in the act of giving birth to the Son of God made man.154 In fact, Christ's birth "did not diminish his mother's virginal integrity but sanctified it."155 And so the liturgy of the Church celebrates Mary as Aeiparthenos, the "Ever-virgin."156

500 Against this doctrine the objection is sometimes raised that the Bible mentions brothers and sisters of Jesus.157 The Church has always understood these passages as not referring to other children of the Virgin Mary. In fact James and Joseph, "brothers of Jesus," are the sons of another Mary, a disciple of Christ, whom St. Matthew significantly calls "the other Mary."158 

They are close relations of Jesus, according to an Old Testament expression.159 
501 Jesus is Mary's only son, but her spiritual motherhood extends to all men whom indeed he came to save: "The Son whom she brought forth is he whom God placed as the first-born among many brethren, that is, the faithful in whose generation and formation she co-operates with a mother's love."160

Mary's virginal motherhood in God's plan
502 The eyes of faith can discover in the context of the whole of Revelation the mysterious reasons why God in his saving plan wanted his Son to be born of a virgin. These reasons touch both on the person of Christ and his redemptive mission, and on the welcome Mary gave that mission on behalf of all men.

503 Mary's virginity manifests God's absolute initiative in the Incarnation. Jesus has only God as Father. "He was never estranged from the Father because of the human nature which he assumed … He is naturally Son of the Father as to his divinity and naturally son of his mother as to his humanity, but properly Son of the Father in both natures."161

504 Jesus is conceived by the Holy Spirit in the Virgin Mary's womb because he is the New Adam, who inaugurates the new creation: "The first man was from the earth, a man of dust; the second man is from heaven."162 From his conception, Christ's humanity is filled with the Holy Spirit, for God "gives him the Spirit without measure."163 From "his fullness" as the head of redeemed humanity "we have all received, grace upon grace."164

505 By his virginal conception, Jesus, the New Adam, ushers in the new birth of children adopted in the Holy Spirit through faith. "How can this be?"165 Participation in the divine life arises "not of blood nor of the will of the flesh nor of the will of man, but of God."166 The acceptance of this life is virginal because it is entirely the Spirit's gift to man. The spousal character of the human vocation in relation to God167 is fulfilled perfectly in Mary's virginal motherhood.

506 Mary is a virgin because her virginity is the sign of her faith "unadulterated by any doubt," and of her undivided gift of herself to God's will.168 It is her faith that enables her to become the mother of the Savior: "Mary is more blessed because she embraces faith in Christ than because she conceives the flesh of Christ."169

507 At once virgin and mother, Mary is the symbol and the most perfect realization of the Church: "the Church indeed … by receiving the word of God in faith becomes herself a mother. By preaching and Baptism she brings forth sons, who are conceived by the Holy Spirit and born of God, to a new and immortal life. She herself is a virgin, who keeps in its entirety and purity the faith she pledged to her spouse."170

In Brief
508 From among the descendants of Eve, God chose the Virgin Mary to be the mother of his Son. "Full of grace," Mary is "the most excellent fruit of redemption" (SC 103): from the first instant of her conception, she was totally preserved from the stain of original sin and she remained pure from all personal sin throughout her life.

509 Mary is truly "Mother of God" since she is the mother of the eternal Son of God made man, who is God himself.

510 Mary "remained a virgin in conceiving her Son, a virgin in giving birth to him, a virgin in carrying him, a virgin in nursing him at her breast, always a virgin" (St. Augustine, Serm. 186, 1: PL 38, 999): with her whole being she is "the handmaid of the Lord" (Lk 1:38).

511 The Virgin Mary "cooperated through free faith and obedience in human salvation" (LG 56). She uttered her yes "in the name of all human nature" (St. Thomas Aquinas, Sth III, 30, 1). By her obedience she became the new Eve, mother of the living.

Mary — Mother of Christ, Mother of the Church
963 Since the Virgin Mary's role in the mystery of Christ and the Spirit has been treated, it is fitting now to consider her place in the mystery of the Church. "The Virgin Mary … is acknowledged and honored as being truly the Mother of God and of the redeemer … . She is 'clearly the mother of the members of Christ' … since she has by her charity joined in bringing about the birth of believers in the Church, who are members of its head." 502 "Mary, Mother of Christ, Mother of the Church."503


Wholly united with her Son … 
964 Mary's role in the Church is inseparable from her union with Christ and flows directly from it. "This union of the mother with the Son in the work of salvation is made manifest from the time of Christ's virginal conception up to his death";504 it is made manifest above all at the hour of his Passion:

Thus the Blessed Virgin advanced in her pilgrimage of faith, and faithfully persevered in her union with her Son unto the cross. There she stood, in keeping with the divine plan, enduring with her only begotten Son the intensity of his suffering, joining herself with his sacrifice in her mother's heart, and lovingly consenting to the immolation of this victim, born of her: to be given, by the same Christ Jesus dying on the cross, as a mother to his disciple, with these words: "Woman, behold your son."505
965 After her Son's Ascension, Mary "aided the beginnings of the Church by her prayers."506 In her association with the apostles and several women, "we also see Mary by her prayers imploring the gift of the Spirit, who had already overshadowed her in the Annunciation."507

… also in her Assumption
966 "Finally the Immaculate Virgin, preserved free from all stain of original sin, when the course of her earthly life was finished, was taken up body and soul into heavenly glory, and exalted by the Lord as Queen over all things, so that she might be the more fully conformed to her Son, the Lord of lords and conqueror of sin and death."508 The Assumption of the Blessed Virgin is a singular participation in her Son's Resurrection and an anticipation of the resurrection of other Christians:

In giving birth you kept your virginity; in your Dormition you did not leave the world, O Mother of God, but were joined to the source of Life. You conceived the living God and, by your prayers, will deliver our souls from death.509

… she is our Mother in the order of grace
967 By her complete adherence to the Father's will, to his Son's redemptive work, and to every prompting of the Holy Spirit, the Virgin Mary is the Church's model of faith and charity. Thus she is a "preeminent and … wholly unique member of the Church"; indeed, she is the "exemplary realization" (typus) 510 of the Church.

968 Her role in relation to the Church and to all humanity goes still further. "In a wholly singular way she cooperated by her obedience, faith, hope, and burning charity in the Savior's work of restoring supernatural life to souls. For this reason she is a mother to us in the order of grace."511

969 "This motherhood of Mary in the order of grace continues uninterruptedly from the consent which she loyally gave at the Annunciation and which she sustained without wavering beneath the cross, until the eternal fulfillment of all the elect. Taken up to heaven she did not lay aside this saving office but by her manifold intercession continues to bring us the gifts of eternal salvation … Therefore the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix."512

970 "Mary's function as mother of men in no way obscures or diminishes this unique mediation of Christ, but rather shows its power. But the Blessed Virgin's salutary influence on men … flows forth from the superabundance of the merits of Christ, rests on his mediation, depends entirely on it, and draws all its power from it."513 "No creature could ever be counted along with the Incarnate Word and Redeemer; but just as the priesthood of Christ is shared in various ways both by his ministers and the faithful, and as the one goodness of God is radiated in different ways among his creatures, so also the unique mediation of the Redeemer does not exclude but rather gives rise to a manifold cooperation which is but a sharing in this one source."514

Devotion to the Blessed Virgin
971 "All generations will call me blessed": "The Church's devotion to the Blessed Virgin is intrinsic to Christian worship."515 The Church rightly honors "the Blessed Virgin with special devotion. From the most ancient times the Blessed Virgin has been honored with the title of 'Mother of God,' to whose protection the faithful fly in all their dangers and needs …. This very special devotion … differs essentially from the adoration which is given to the incarnate Word and equally to the Father and the Holy Spirit, and greatly fosters this adoration."516 The liturgical feasts dedicated to the Mother of God and Marian prayer, such as the rosary, an "epitome of the whole Gospel," express this devotion to the Virgin Mary.517

Mary — Eschatological Icon of the Church
972 After speaking of the Church, her origin, mission, and destiny, we can find no better way to conclude than by looking to Mary. In her we contemplate what the Church already is in her mystery on her own "pilgrimage of faith," and what she will be in the homeland at the end of her journey. There, "in the glory of the Most Holy and Undivided Trinity," "in the communion of all the saints,"518 the Church is awaited by the one she venerates as Mother of her Lord and as her own mother.

In the meantime the Mother of Jesus, in the glory which she possesses in body and soul in heaven, is the image and beginning of the Church as it is to be perfected in the world to come. Likewise she shines forth on earth until the day of the Lord shall come, a sign of certain hope and comfort to the pilgrim People of God.519

In Brief
973 By pronouncing her "fiat" at the Annunciation and giving her consent to the Incarnation, Mary was already collaborating with the whole work her Son was to accomplish. She is mother wherever he is Savior and head of the Mystical Body.

974 The Most Blessed Virgin Mary, when the course of her earthly life was completed, was taken up body and soul into the glory of heaven, where she already shares in the glory of her Son's Resurrection, anticipating the resurrection of all members of his Body.

975 "We believe that the Holy Mother of God, the new Eve, Mother of the Church, continues in heaven to exercise her maternal role on behalf of the members of Christ" (Paul VI, CPG § 15).


Prayers and Devotions to Mary

The Magnificat of Mary
The "Magnificat" or "Canticle of Mary" is taken from the Gospel of Luke 1:46-55. 

My soul proclaims the greatness of the Lord,
my spirit rejoices in God my Savior
for He has looked with favor on His lowly servant.
From this day all generations will call me blessed:
the Almighty has done great things for me,
and holy is His name.
He has mercy on those who fear Him
in every generation.
He has shown the strength of His arm,
he has scattered the proud in their conceit.
He has cast down the mighty from their thrones,
and has lifted up the lowly. 
He has filled the hungry with good things, 
and the rich he has sent away empty.
He has come to the help of his servant Israel
for he remembered his promise of mercy,
the promise he made to our fathers,
to Abraham and his children for ever. 

Memorare
Remember, most loving Virgin Mary,
never was it heard
that anyone who turned to you for help
was left unaided.
Inspired by this confidence,
though burdened by my sins,
I run to your protection for you are my mother.
Mother of the Word of God, 
do not despise my words of pleading
but be merciful and hear my prayer.
Amen.

Hail Holy Queen 
(Salve Regina)
Traditionally said or sung after night prayer, before going to bed. It is said from the end of Eastertide until the beginning of Advent.

Hail, holy Queen, Mother of mercy, our life, our sweetness and our hope. To thee do we cry, poor banished children of Eve. To thee to we send up our sighs, mourning and weeping in this valley of tears. Turn, then, most gracious advocate, thine eyes of mercy toward us, and after this, our exile, show unto us the blessed fruit of thy womb, Jesus. O clement, O loving, O sweet Virgin Mary.

V. Pray for us, O holy Mother of God.
R. That we may be made worthy of the promises of Christ.

Let us pray. Almighty and everlasting God, Who by the working of the Holy Spirit didst prepare both body and soul of the glorious Virgin Mother, Mary, that she might deserve to be made a worthy dwelling for Thy Son, grant that we who rejoice in her memory, may, by her loving intercession, be delivered from present evils and from lasting death, through the same Christ our Lord. Amen.


The Angelus
The Angelus is a short practice of devotion in honor of the Incarnation repeated three times each day, morning, noon, and evening.

V. The Angel of the Lord declared to Mary:  R. And she conceived of the Holy Spirit.

Hail Mary, full of grace! The Lord is with thee; blessed art thou among women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen. 

V. Behold the handmaid of the Lord:  R. Be it done unto me according to Thy word.

Hail Mary, full of grace! The Lord is with thee; blessed art thou among women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.

V. And the Word was made Flesh:  R. And dwelt among us.

Hail Mary, full of grace! The Lord is with thee; blessed art thou among women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.

V. Pray for us, O Holy Mother of God,  R. that we may be made worthy of the promises of Christ.
Let us pray:
Pour forth, we beseech Thee, O Lord, Thy grace into our hearts; that we, to whom the incarnation of Christ, Thy Son, was made known by the message of an angel, may by His Passion and Cross be brought to the glory of His Resurrection, through the same Christ Our Lord.
Amen.

From the Directory on Popular Piety and the Liturgy (2001)
Congregation for Divine Worship and the Discipline of the Sacraments:

195. The Angelus Domini is the traditional form used by the faithful to commemorate the holy annunciation of the angel Gabriel to Mary. It is used three times daily: at dawn, mid-day and at dusk. It is a recollection of the salvific event in which the Word became flesh in the womb of the Virgin Mary, through the power of the Holy Spirit in accordance with the salvific plan of the Father. 

The recitation of the Angelus is deeply rooted in the piety of the Christian faithful, and strengthened by the example of the Roman Pontiffs. In some places changed social conditions hinder its recitation, but in many other parts every effort should be made to maintain and promote this pious custom and at least the recitation of three Aves. The Angelus "over the centuries has conserved its value and freshness with its simple structure, biblical character [...] quasi liturgical rhythm by which the various time of the day are sanctified, and by its openness to the Paschal Mystery"(231).

Regina Coeli
Queen of Heaven, rejoice, alleluia. / For He whom you did merit to bear, alleluia. 
Has risen, as he said, alleluia. / Pray for us to God, alleluia. 

V. Rejoice and be glad, O Virgin Mary, alleluia.  R. For the Lord has truly risen, alleluia. 

Let us pray. O God, who gave joy to the world through the resurrection of Thy Son, our Lord Jesus Christ,
grant we beseech Thee,
that through the intercession of the Virgin Mary, His Mother,
we may obtain the joys of everlasting life.
Through the same Christ our Lord. Amen. 


Consecration of the Sick to Mary
- Prayer of Pope Pius XII
O kind and good Mother,
whose own soul was pierced by the sword of sorrow,
look upon us while,
in our sickness,
we arraign ourselves beside you
on the Calvary where your Jesus hangs. 
Dowered with the high grace of suffering,
and hopeful of fulfilling in our own flesh
what is wanting in our sharing of Christ's passion,
on behalf of his Mystical Body, the Church,
we consecrate to you ourselves and our pain.
We pray that you will place them
on that Altar of the Cross to which Jesus is affixed.
May they be little victims of propitiation for our salvation,
for the salvation of all peoples. 

O Mother of Sorrows,
accept this consecration.
Strengthen our hopeful hearts,
that as partakers of Christ's sufferings
we may also share in his comfort now and for evermore. Amen


Consecration of a Family to The Immaculate Heart of Mary
Oh Mother Most Pure,
we come to You as a family
and consecrate ourselves to your most Immaculate Heart.
We come to You as a family
and place our trust in Your powerful intercession. 
Oh Dearest Mother Mary,
teach us as a mother teaches her children,
for our souls are soiled
and our prayers are weak
because of our sinful hearts.
Here we are Dearest Mother,
ready to respond to You
and follow Your way,
for Your way leads us
to the heart of Your Son, Jesus.
We are ready to be cleansed and purified. 

Come then Virgin Most Pure,
and embrace us with Your motherly mantle.
Make our hearts whiter than snow
and as pure as a spring of fresh water.
Teach us to pray,
so that our prayers may become more beautiful
than the singing of the birds at the break of dawn. 

Dear Mother Mary,
we entrust to Your Immaculate Heart of hearts,
our family and our entire future.
Lead us all to our homeland which is Heaven. Amen. 

Immaculate Heart of Mary,
pray for us. 

A Prayer To Our Lady of Guadalupe
Our Lady of Guadalupe,
Mystical Rose,
make intercession for holy Church,
protect the sovereign Pontiff,
help all those who invoke you in their necessities,
and since you are the ever Virgin Mary
and Mother of the true God,
obtain for us from your most holy Son
the grace of keeping our faith,
of sweet hope in the midst of the bitterness of life
of burning charity, and the precious gift
of final perseverance. 
Amen.

Our Lady of Perpetual Help
O Mother of Perpetual Help, grant that I may ever invoke thy most powerful name, which is the safeguard of the living and the salvation of the dying. O Purest Mary, O Sweetest Mary, let thy name henceforth be ever on my lips. Delay not, O Blessed Lady, to help me whenever I call on thee, for, in all my needs, in all my temptations I shall never cease to call on thee, ever repeating thy sacred name, Mary, Mary.

Prayer to Our Lady of Lourdes
(Pope John Paul II)
Hail Mary, poor and humble Woman, Blessed by the Most High! Virgin of hope, dawn of a new era, We join in your song of praise, to celebrate the Lord’s mercy, to proclaim the coming of the Kingdom and the full liberation of humanity.

Hail Mary, lowly handmaid of the Lord, Glorious Mother of Christ! Faithful Virgin, holy dwelling-place of the Word, Teach us to persevere in listening to the Word, and to be docile to the voice of the Spirit, attentive to his promptings in the depths of our conscience and to his manifestations in the events of history.

Hail Mary, Woman of sorrows, Mother of the living! Virgin spouse beneath the Cross, the new Eve, Be our guide along the paths of the world. Teach us to experience and to spread the love of Christ, to stand with you before the innumerable crosses on which your Son is still crucified.

Hail Mary, woman of faith, First of the disciples! Virgin Mother of the Church, help us always to account for the hope that is in us, with trust in human goodness and the Father’s love. Teach us to build up the world beginning from within: in the depths of silence and prayer, in the joy of fraternal love, in the unique fruitfulness of the Cross.

Holy Mary, Mother of believers, Our Lady of Lourdes, pray for us.

Amen.

Queen of Heaven
(said during the Easter season)
V. Queen of Heaven, rejoice, alleluia.
R. The Son whom You were privileged to bear, alleluia.
V. Has risen as he said, alleluia.
R. Pray for us to God, alleluia.
V. Rejoice and be glad, Virgin Mary, alleluia.
R. For the Lord has truly risen, alleluia.
Let us pray: O God, it was by the Resurrection of Your Son, our Lord Jesus Christ, that You brought joy to the world. Grant that through the intercession of the Virgin Mary, His Mother, we may attain the joy of eternal life. Through Christ our Lord. Amen.

Prayer to Mary Help of Christians
Most holy and Immaculate Virgin, Help of Christians, we place ourselves under your motherly protection. Throughout the Church’s history you have helped Christians in times of trial, temptation and danger. Time and time again, you have proven to be the Refuge of sinners, the Hope of the hopeless, the Consoler of the afflicted, and the Comforter of the dying. We promise to be faithful disciples of Jesus Christ, your Son, to proclaim His Good News of God’s love for all people, and to work for peace and justice in our world. With faith in your intercession, we pray for the Church, for our family and friends, for the poor and abandoned, and all the dying. Grant, O Mary, Help of Christians, the graces of which we stand in need. (Mention your intentions.) May we serve Jesus with fidelity and love until death. Help us and our loved ones to attain the boundless joy of being forever with our Father in heaven. Amen.
Mary, Help of Christians, pray for us!



The Rosary    
In support of the prayer that Christ and the Spirit cause to rise in our hearts, Mary intervenes with her maternal intercession. The prayer of the Church is sustained by the prayer of Mary. If Jesus, the one Mediator, is the Way of our prayer, then Mary, His purest and most transparent reflection, shows us the Way.
    When in the Rosary we plead with Mary, the sanctuary of the Holy Spirit (cf. Lk 1:35), she intercedes for us before the Father who filled her with grace and before the Son born of her womb, praying with us and for us. -Based on the Apostolic Letter Rosary of the Virgin Mary, by Pope John Paul II, 2002 

Teachings of the Church on the Rosary

Catechism of the Catholic Church 
DEVOTION
971 "All generations will call me blessed": "The Church's devotion to the Blessed Virgin is intrinsic to Christian worship."515 The Church rightly honors "the Blessed Virgin with special devotion. From the most ancient times the Blessed Virgin has been honored with the title of 'Mother of God,' to whose protection the faithful fly in all their dangers and needs. . . . This very special devotion . . . differs essentially from the adoration which is given to the incarnate Word and equally to the Father and the Holy Spirit, and greatly fosters this adoration."516 The liturgical feasts dedicated to the Mother of God and Marian prayer, such as the rosary, an "epitome of the whole Gospel," express this devotion to the Virgin Mary.517
2678 Medieval piety in the West developed the prayer of the rosary as a popular substitute for the Liturgy of the Hours. In the East, the litany called the Akathistos and the Paraclesis remained closer to the choral office in the Byzantine churches, while the Armenian, Coptic, and Syriac traditions preferred popular hymns and songs to the Mother of God. But in the Ave Maria, the theotokia, the hymns of St. Ephrem or St. Gregory of Narek, the tradition of prayer is basically the same.
2708 Meditation engages thought, imagination, emotion, and desire. This mobilization of faculties is necessary in order to deepen our convictions of faith, prompt the conversion of our heart, and strengthen our will to follow Christ. Christian prayer tries above all to meditate on the mysteries of Christ, as in lectio divina or the rosary. This form of prayerful reflection is of great value, but Christian prayer should go further: to the knowledge of the love of the Lord Jesus, to union with him.

From the Directory on Popular Piety and the Liturgy (2001)
Congregation for Divine Worship and the Discipline of the Sacraments

197. The Rosary, or Psalter of the Blessed Virgin Mary, is one of the most excellent prayers to the Mother of God(234). Thus, "the Roman Pontiffs have repeatedly exhorted the faithful to the frequent recitation of this biblically inspired prayer which is centered on contemplation of the salvific events of Christ's life, and their close association with the his Virgin Mother. The value and efficacy of this prayer have often been attested by saintly Bishops and those advanced in holiness of life"(235). 
The Rosary is essentially a contemplative prayer, which requires "tranquility of rhythm or even a mental lingering which encourages the faithful to meditate on the mysteries of the Lord's life"(236). Its use is expressly recommended in the formation and spiritual life of clerics and religious(237).
198. The Blessing for Rosary Beads (238) indicates the Church's esteem for the Rosary. This rite emphasizes the community nature of the Rosary. In the rite, the blessing of rosary beads is followed by the blessing of those who meditate on the mysteries of the life, death and resurrection of Our Lord so as to "establish a perfect harmony between prayer and life"(239). 
As indicated in the Benedictionale, Rosary beads can be blessed publicly, on occasions such as a pilgrimage to a Marian shrine, a feast of Our Lady, especially that of the Holy Rosary, and at the end of the month of October(240). 
199. With due regard for the nature of the rosary, some suggestions can now be made which could make it more proficuous.
On certain occasions, the recitation of the Rosary could be made more solemn in tone "by introducing those Scriptural passages corresponding with the various mysteries, some parts could be sung, roles could be distributed, and by solemnly opening and closing of prayer"(241). 
200. Those who recite a third of the Rosary sometimes assign the various mysteries to particular days: joyful (Monday and Thursday), sorrowful (Tuesday and Friday), glorious (Wednesday, Saturday and Sunday).
Where this system is rigidly adhered to, conflict can arise between the content of the mysteries and that of the Liturgy of the day: the recitation of the sorrowful mysteries on Christmas day, should it fall on a Friday. In cases such as this it can be reckoned that "the liturgical character of a given day takes precedence over the usual assignment of a mystery of the Rosary to a given day; the Rosary is such that, on particular days, it can appropriately substitute meditation on a mystery so as to harmonize this pious practice with the liturgical season"(242). Hence, the faithful act correctly when, for example, they contemplate the arrival of the three Kings on the Solemnity of the Epiphany, rather than the finding of Jesus in the Temple. Clearly, such substitutions can only take place after much careful thought, adherence to Sacred Scripture and liturgical propriety.
201. The custom of making an insertion in the recitation of the Hail Mary, which is an ancient one that has not completely disappeared, has often been recommended by the Pastors of the Church since it encourages meditation and the concurrence of mind and lips(243). 
Insertions of this nature would appear particularly suitable for the repetitive and meditative character of the Rosary. It takes the form of a relative clause following the name of Jesus and refers to the mystery being contemplated. The meditation of the Rosary can be helped by the choice of a short clause of a Scriptural and Liturgical nature, fixed for every decade. 
202. "In recommending the value and beauty of the Rosary to the faithful, care should be taken to avoid discrediting other forms of prayer, or of overlooking the existence of a diversity of other Marian chaplets which have also been approved by the Church"(244). It is also important to avoid inculcating a sense of guilt in those who do not habitually recite the Rosary: "The Rosary is an excellent prayer, in regard to which, however, the faithful should feel free to recite it, in virtue of its inherent beauty"(245). 
Rosary means a crown of roses, a spiritual bouquet given to the Blessed Mother
Archbishop Fulton Sheen said, "The rosary is the book of the blind, where souls see and there enact the greatest drama of love the world has ever known; it is the book of the simple, which initiates them into mysteries and knowledge more satisfying than the education of other men; it is the book of the aged, whose eyes close upon the shadow of this world, and open on the substance of the next. The power of the rosary is beyond description."

Why pray the Rosary today? 
Praying the rosary enables one to have a commitment to daily prayer and connects one to Jesus Christ, through the intercession of his mother, Mary.  The rosary helps one to grow in holiness and in one's prayer life. Here are some other ideas as to why the rosary should be prayed often:

•    "Among all the devotions approved by the Church none has been so favored by so many miracles as the devotion of the Most Holy Rosary" (Pope Pius IX). 
•    "Say the Rosary every day to obtain peace for the world" (Our Lady of Fátima). 
•    "There is no surer means of calling down God's blessings upon the family . . . than the daily recitation of the     Rosary" (Pope Pius XII). 
•    "We do not hesitate to affirm again publicly that we put great confidence in the Holy Rosary for the healing of     evils of our times" (Pope Pius XII). 
•    "No one can live continually in sin and continue to say the Rosary: either they will give up sin or they will give up     the Rosary" (Bishop Hugh Doyle). 
•    "The Rosary is a magnificent and universal prayer for the needs of the Church, the nations and the entire world"     (Pope John XXIII). 
•    "The Rosary is the compendium of the entire Gospel" (Pope Paul VI quoting Pope Pius XII). 
•    "Meditation on the mysteries of the Rosary . . . can be an excellent preparation for the celebration of those     same mysteries in the liturgical actions [i.e. the Mass] and can also become a continuing echo thereof" (Pope     Paul VI). 
•    "My impression is that the Rosary is of the greatest value not only according to the words of Our Lady at     Fátima, but according to the effects of the Rosary one sees throughout history. My impression is that Our Lady     wanted to give ordinary people, who might not know how to pray, this simple method of getting closer to God"     (Sister Lucia, one of the seers of Fátima). 
•    "How beautiful is the family that recites the Rosary every evening" (Pope John Paul II). 
•    Pope John Paul II has called the Rosary his "favorite prayer," after the Mass and the Liturgy of the Hours.