My New Book: Stephanie A. Budwey; Sing of Mary: Giving Voice to Marian Theology and Devotion

singofmaryPray Tell continues with this series, “My New Book,” in which authors answer a few questions about their recently-released book.

What’s the point of your book, in ten words or less?

Mary is awesome and can still speak to us today! Or, seeing Marian devotion and theology through the lens of hymnody.

What do you think is the most interesting thing you say in the book?

I think one of the most interesting things my book shows is that you can’t simply take a hymn at face value—you need to consider the context out of which it came. Many of the Marian hymns, particularly from the Victorian period, have been criticized for being too sentimental, too focused on Mary, etc. But when you stop and look at all the influences on these hymns—papal declarations, cultural issues, church movements—you can see just how much these all had an impact on the writing of a hymn. I think this is something to consider as we try to discern what hymns to use in our worship today.

What’s the most controversial thing you say in it?

I think the most controversial thing I say is that Mary can be reimagined in order to be culturally inclusive, speaking to all of God’s children, no matter what their race, gender, class, sexual orientation, or gender identity.

Why should I buy your book? Who do you hope will buy it?

You should buy my book so that Mary will grant you 300 days free from purgatory—no seriously, you should buy my book because it looks at Marian hymns in the context out of which they came, helping us to understand how all that is going on in the church, in the world, and in Marian devotion and theology all has an effect on Marian hymns, and what this means for Marian hymns today and in the future.

I hope that a wide range of people will buy my book, both laypeople as well as students and academics. The book is interdisciplinary, so I hope that it appeals to theologians, musicians, hymnologist, and of course those who study Mary specifically.

Who will like your book? Who won’t?

I think anyone who has an interest in Marian theology, devotion, and music throughout the ages, as well as a desire to reimagine her and make her relevant for today will like my book. I also think anyone who has an interest in the impact of Vatican II on hymnody and devotions will also find this book interesting as I try to offer some reasons as to why Marian hymnody and devotion has dropped significantly in some areas after Vatican II.

Those who are on the more conservative end of things might not like my book. There’s a good part of it that I think they would enjoy, but towards the end my opinions come through a little bit more “strongly” shall we say, and while I consider myself to be fairly orthodox theologically, in trying to reclaim and reimagine Mary for today, I think I push the boundaries of what is considered “traditional” while still maintaining the biblical and theological foundations of Mariology.

What do you hope might change in the church because of your book?

My hope is that by reimagining Mary we can help to reclaim her for those who might have felt like “outsiders” in the past, as well as removing some of the oppressive associations that have been put on Mary. I try to take Mary out of the box we’ve put her in to make her relevant to the issues we face today. We need to take Mary down off of her “meek and mild” pedestal and bring her into the streets where she causes Gospel trouble as she disrupts those things in our world that need disrupting. This is why I look to Pope Francis at the beginning and end of the book, as his vision for action and justice, not just lip service, is what I hope to reclaim in the Magnificat—don’t spiritualize its message, but put it into concrete action to help address the problems in the world today.

Anything that didn’t survive the chopping block? Anything you didn’t include that might be in your next book?

For those who are interested in number crunching and “Top 30 Lists,” that part of my quantitative analysis didn’t make the book, as it can be a little boring to some! But for those who love graphs and lists, that work can be found in my article “Mary, Star of Hope: Marian Congregational Song as an Expression of Devotion to the Blessed Virgin Mary in the United States from 1854 to 2010” in The Hymn 63, no. 2 (Spring 2012): 7-17. My next book will be looking at some broader issues revolving around gender and what that means for pastoral care as well as the words we use in the liturgy (including hymns), so I think I will be able to take some of the work I’ve done here and expand it ever further.

Stephanie Budwey’s book can be purchased through Liturgical Press.

Editor

Katharine E. Harmon, Ph.D., edits the blog, Pray Tell: Worship, Wit & Wisdom.

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Comments

9 responses to “My New Book: Stephanie A. Budwey; Sing of Mary: Giving Voice to Marian Theology and Devotion

  1. Jordan Zarembo

    I believe that the decline in Marian veneration in recent years stems from the behavior of a number of clergy and laypersons who have unjustly maligned the rosary in the post-conciliar years. In the rush to advocate “active participation” (a term with no precise definition), not a few priests and laypersons chided and even mocked those who said the rosary frequently, even during Mass. This uncharitable scolding was and is highly unwarranted in my view.

    I am utterly convinced that the practice of the rosary at Mass offers not a few salutary benefits. The repetition of prayers focuses the mind on the liturgy rather than worldly distractions. The hands are occupied in a prayerful occupation as the beads move between fingers. The rosary offers a baseline through which to meditate not only on the mysteries but also the sublime “piercing” of the eternal through the temporal in the holy sacrifice (as once put by a priest of our parish).

    Most of all, however, the rosary is the way to Christ through his mother, the womb of the ex nihilo creator and the first Christian. Who is better to lead us to the altar than Mary? Her veneration is, in my opinion, the easiest way to immerse the self in the Mass.

    And yet, so many wish to parse the rituals of the Church into paraliturgies, liturgical ministries, novelties to involve laypersons in the Mass, etc. The greatest assistance to Mass has arrived in a string of beads which can be got for less than a dollar. Find me in the back pew as I move my lips to the prayers. There is a certain contentment.

  2. Alan Hommerding

    At the liturgy, the Church teaches, we ARE the mystical Body of Christ. It escapes me why we’d need to be brought to Jesus by anybody when his presence is there, through the power of the Spirit, in our gathering.

    1. Jordan Zarembo

      @Alan Hommerding – comment #2:

      All Catholics share in the baptismal priesthood. This priesthood, does not, confer on to us either a perfect and unoccluded intellectual or metaphysical knowledge of the Mass. Even the Angelic Doctor knew his work, and his knowledge, was incomplete.

      In our sinfulness and our tendency to sin, our knowledge of the sacred mysteries are inperfect. Our Lady knew from the Annunciation her plan in salvation and her role in the life of her son. So, wouldn’t someone conceived without sin, and with an undistorted view of the Mass, be the best person to guide us to and through the mysteries?

      Or, are we self actuating, and able to comprehend mystery without faith and repentance?

      1. Alan Hommerding

        @Jordan Zarembo – comment #3:
        I would think that the Holy Spirit, who joined us to the Body of Christ at our Baptism, is the one who would best guide us to and through the mysteries.

  3. John Kohanski

    Unfortunately, much of the “Marian” hymnody written in the last 30-40 years sings about our Lady exclusively, and only older hymns that happen to survive or are sneaked in, sing to her. Much like the revised prayers of blessing of objects, even the ashes yesterday. The collect yesterday prayed that those who wear the ashes are blessed, and not the ashes themselves. Either way, both these revisions are clearly intentional, and impoverish our spiritual and liturgical life.
    Back to our Lady and hymns, in doing so, we distance her and make her something less real in only singing about her. It’s only taking her out of one box and putting her in another, to use Steph’s analogy, and not making her anymore relevant.

    1. Paul Inwood

      @John Kohanski – comment #4:

      Unfortunately, much of the “Marian” hymnody written in the last 30-40 years sings about our Lady exclusively, and only older hymns that happen to survive or are sneaked in, sing to her. Much like the revised prayers of blessing of objects, even the ashes yesterday. The collect yesterday prayed that those who wear the ashes are blessed, and not the ashes themselves. Either way, both these revisions are clearly intentional, and impoverish our spiritual and liturgical life.

      But John, this is not an impoverishment. That collect is perfectly in line with the theology of blessings (a theology that was, alas, often misunderstood by prior generations).

      (a) We don’t bless things; God does. (A priest will say “May almighty God bless you”, not “I bless you”.
      (b) We don’t bless. Instead, we evoke God’s blessing on a person or object.
      (c) A blessed object is not in some way transubstantiated, as some seem to think.
      (d) When blessing an object, we ask not that the object be transformed but that those who will use it or be influenced by it or be touched by it may be transformed.

      As Alan said in #6, many older hymns run the risk of Mariolatry in a big way. Those written today tend to praise the attributes of Mary, rather than expressing undying devotion to her, and ask her for help. I think we now realize that the type of text, whether hymn or prayer (cf. the Legion of Mary), that effectively says “I am totally yours. All that I am and all that I have belong to you” is bordering on the heretical. Preferable to say or sing “You were and are wonderful; may we be like you”, as one would do with a saint.

  4. Alan Hommerding

    Separately, I’ll say that Marian hymnody has a lot to offer us (though, as has been noted, some of the texts of past eras have been a bit Mariolatrous). As I understand the Incarnation, God took on human flesh to redeem it; I don’t need perfect knowledge, nor do I need any kind of personal intermediary to get me “to” Jesus, when he has already been one with us in our mortal flesh, now glorified. I look forward to the day when I am able to join Mary – who stands with those who have been saved – around the throne of the Lamb in praise.

  5. Rita Ferrone Avatar
    Rita Ferrone

    Stephanie, congratulations on the publication of your book, and thank you for this lively introduction to it! I’ve heard you talk about this topic, and I am eager to read what you’ve written.

    I think you are right in pointing to the pedestal and the box on/in which Mary is too often placed. The bold implications of the magnificat are forgotten as the “meek and mild” role model for women is advanced. The problem is, of course, the difficulty of getting beyond the projections, given the small amount of data in the New Testament itself. The way in which Mary is used as a “screen” onto which we project what we want to see there is both a part of tradition and a place of legitimate critique. Thank you for adding to our appreciation of both these phenomena in the musical treasury of the church.

    1. Steph Budwey

      @Rita Ferrone – comment #8:
      Thank you so much, Rita! It’s been a wonderful project to work on, and I hope it is helpful for others to read it.


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