Primitive Christian Worship: Or, The Evidence of Holy Scripture and the Church, Against the Invocation of Saints and Angels, and the Blessed Virgin Mary — John Shaqi
Primitive Christian Worship: Or, The Evidence of Holy Scripture and the Church, Against the Invocation of Saints and Angels, and the Blessed Virgin MaryTyler, James Endell
Religion
Primitive Christian Worship: Or, The Evidence of Holy Scripture and the Church, Against the Invocation of Saints and Angels, and the Blessed Virgin Mary
Tyler, James Endell
Christian saints -- Cult; Mary, Blessed Virgin, Saint -- Devotion to; Worship -- History -- Early church, ca. 30-600
"Blessed mother, Virgin undefiled, glorious Queen of the world,
intercede for us with the Lord." [Beata Mater, et intacta Virgo,
gloriosa regina mundi, intercede pro nobis ad Dominum.--Aut. cxliv.]
{337}
"Blessed mother of God, Mary, perpetual Virgin, the temple of the Lord,
the holy place of the holy Spirit, thou alone without example hast
pleased our Lord Jesus Christ: Pray for the people, mediate for the
clergy, intercede for the female sex who are under a vow." [Beata Dei
Genitrix, Maria Virgo perpetua, templum Domini, sacrarium Spiritus
Sancti, sola sine exemplo placuisti Domino nostro Jesu Christo; ora pro
populo, interveni pro clero, intercede pro devoto femineo sexu.--Vern.
clxiii.]
"Holy Mary, pray for us!
Holy mother of God, pray for us!
Holy Virgin of virgins, pray for us!"
In the form of prayer called Litaniæ Lauretanæ, between the most solemn
addresses to the ever blessed Trinity, and to the Lamb of God that
taketh away the sins of the world, are inserted more than forty
addresses to the Virgin, invoking her under as many varieties of title.
She is appealed to as--The Mirror of Justice, The Cause of our Joy, The
mystical Rose, The Tower of David, The Tower of Ivory, The House of
Gold, The Arc of the Covenant, The Gate of Heaven, The Refuge of
Sinners, The Queen of Angels, the Queen of all Saints. [Vern. ccxxxix.]
In examining the case of the invocation of saints, we placed under this
head, as the safer course, a kind of invocation which seemed to
vacillate between this appeal to them merely for intercession, and the
last consummation of all, direct prayer to them for blessings. We
exemplified it by the hymn to St. Stephen. The following seems very much
of the same character, addressed to the Virgin:--
"Hail, O Queen, Mother of mercy, our life, sweetness, and hope,
Hail! To thee we cry, banished sons {338} of Eve. To thee we
sigh, groaning and weeping in this valley of tears. Come then,
our Advocate, turn those compassionate eyes of thine on us, and
after this exile show to us Jesus, the blessed fruit of thy
womb. O merciful! O pious! O sweet Virgin Mary! [Salve, Regina,
Mater Misericordiæ, vita, dulcedo, et spes nostra, salve. Ad te
clamamus exules filii Evæ. Ad te suspiramus gementes et flentes
in hac lachrymarum valle. Eja ergo Advocata nostra, illos tuos
misericordes oculos ad nos converte, et Jesum benedictum fructum
ventris tui nobis post hoc exilium ostende. O clemens! O pia! O
dulcis Virgo Maria!]
"Pray for us, O holy Mother of God, that we may be made worthy
of the promises of Christ." [Ora pro nobis, Sancta Dei Genetrix,
ut digni efficiamur promissionibus Christi.--Æst. 151.]
Public-domain text, read in full here on John Shaqi.
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