{"id":31733,"date":"2015-11-03T15:33:18","date_gmt":"2015-11-03T21:33:18","guid":{"rendered":"https:\/\/praytellblog.com\/?p=31733"},"modified":"2015-11-03T15:33:18","modified_gmt":"2015-11-03T21:33:18","slug":"book-review-there-is-no-rose-of-such-virtue-aidan-nichols-op","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2015\/11\/03\/book-review-there-is-no-rose-of-such-virtue-aidan-nichols-op\/","title":{"rendered":"Book Review: There is No Rose of Such Virtue (Aidan Nichols, OP)"},"content":{"rendered":"

Reading Fr. Nichols\u2019 new text in Mariology, There is No Rose of Such Virtue: The Mariology of the Catholic Church<\/a> <\/em>(Fortress Press, 2015), reminded me of a conversation I had with my mother a couple of years ago.\u00a0 At the time, my husband and I had just moved to Washington, DC, and I was homesick for the great state of Indiana.\u00a0 My mother recommended I pray the traditional Marian prayer, the Memorare<\/a><\/em>, to ask for Mary\u2019s intercession and comfort.\u00a0 \u201cThe \u2018Memorare<\/em>\u2019\u201d?\u00a0 I asked.\u00a0 \u201cI\u2019ve never heard of that prayer.\u201d\u00a0 My mother, utterly shocked, immediately rattled off the prayer\u2014evidencing how the plea for Mary to \u201chear and answer\u201d had been embedded in her Catholic subconscious, formed in an ethnic Roman Catholic parish in the 1950\u2019s greater-Chicago area.\u00a0 In amazement, she insisted, \u201cDid they never teach you that in school?\u00a0 How is it possible that you\u2019ve never heard that prayer?\u201d<\/p>\n

For now, I\u2019ll bracket the somewhat terrifying memory of, for lack of a better word, \u201cthin\u201d Catholic religious education in the 1980s. \u00a0Remembering this simple devotional prayer, which my mother knew so well, and I knew not at all\u2014reminded me of other cultural practices which vanish within a generation.\u00a0 My grandparents spoke fluent Slovak.\u00a0 My mother knows a few phrases.\u00a0 I know exactly four words, three of which (I recently discovered) should not be used in polite company.\u00a0 In short, the Memorare<\/em>, which was embedded in my mother\u2019s brain as a natural spiritual response to human distress, was a completely foreign object to me.\u00a0 In order for the prayer to be bring me solace, I would need to first learn the words of the prayer (a prayer cast in devotional language of the mid-nineteenth century) and, secondly, think of a Marian devotion as my first natural response in times of need.<\/p>\n

My \u201cgap\u201d in Marian knowledge reflects perhaps a wider trend for Catholics whose subconsciouses were formed not during the heyday of Marian piety in the 1950s, but in the post-Conciliar decades of the 1970s and 1980s.\u00a0 My dearth in devotional training seems to be, as Fr. Nichols\u2019 historical tracing of Mariology suggests, the result of a phase of \u201cMarian reform\u201d which included the \u201csuppression of\u2026superstitious acts of popular piety\u201d; a concern that Marian devotional practices, such as the rosary, were incompatible with liturgical prayer; and the influence of ressourcement<\/em> movements which preferred a \u201clow Mariology\u201d rather than dogmatic emphases upon Mary’s role in mediating grace, or her role as co-redeemer (Nichols 145-148).<\/p>\n

Certainly, as a Roman Catholic, I feel that I know very little about a central figure in the Church\u2019s tradition.\u00a0 I wanted to read this new volume by Fr. Nichols, There Is No Rose<\/em>, because, as a liturgist and a historian particularly interested in the twentieth century (coincidently an era of flourishing Marian devotions), I wanted an opportunity to closely read about Mary.\u00a0 To this end, Nichols\u2019 text is well-organized and unfolds historically, tracing central Marian themes and dogmas from Biblical through patristic, medieval, neo-scholastic, and some modern texts.<\/p>\n

As a liturgist, one of the most compelling sources of evidence which Nichols draws upon is his use of Marian hymns, iconographic depictions, and liturgical prayer texts.\u00a0 Also compelling is Nichols\u2019 discussion of the relationship between the gradual adoption of Marian feasts into the Church calendar and the articulation of Marian doctrine by the Church (Nichols 26).\u00a0 For example, the attempt to add a feast celebrating the Conception of Mary prompted Pius IX, in his 1854 Ineffabilis Deus<\/a><\/em>, to affirm the Immaculate Conception as dogma (Nichols 50).\u00a0 In fact, I would have enjoyed seeing more discussion of the influence of Marian piety in articulating Marian dogma, attending to the dynamic relationship of lex orandi<\/em>, lex credendi<\/em>.<\/p>\n

Likewise, Fr. Nichols\u2019 last chapter, which he titles \u201cAn Excursus on Eastern Orthodox Theology and Marian Art,\u201d should not be neglected, as it offers the reader a compelling presentation of how devotional traditions complement and teach Marian dogma, and implicitly suggests powerful points of connection between Eastern and Western Christians.\u00a0 I found myself scurrying to the internet to search for the images he described; it would have been a great asset to the text if the particular icons he describes so beautifully could have been reprinted.<\/p>\n

As a historian, I felt that the \u201cgap\u201d in Mariology and reflection on Marian development, which Fr. Nichols describes as occurring after the Second Vatican Council (Nichols ix), is evidenced by the sources<\/em> drawn upon my Fr. Nichols.\u00a0 Of the sources listed in the \u201cSelect Bibliography,\u201d 62 of 86, or 72%, were published before 1980.\u00a0 41 of 86, or nearly 50%, were published before 1960.\u00a0 On the one hand, the large number of pre-Conciliar authors reflects the greater interest in Mariology in mid-century Euro-American circles. \u00a0To this end, Fr. Nichols usefully introduces the reader to a number of sources in French and German.\u00a0 On the other hand, I am somewhat surprised that there are so few sources which discuss matters of Marian dogma, faith, or liturgical practice from the last quarter of the twentieth century.\u00a0 Similarly, a more direct discussion of Pope St. John Paul II\u2019s encyclical letter, Redemptoris Mater<\/a><\/em> (1987), or his devotion to Mary throughout his papacy, might have drawn upon more recent sources.<\/p>\n

One might argue that Fr. Nichols\u2019 object is more descriptive of the development of Marian doctrine and, therefore, need not require the work of more recent scholarship on Mariology.\u00a0 Yet, it seems that some descriptions of Mary, particularly her role as \u201cCo-Redeemer\u201d would have benefited from a discussion not only of why <\/em>Mary has been described as such by Catholic theologians, but why such titles are potentially confusing\u2014to fellow Christians and to Roman Catholics themselves.\u00a0 Likewise, the Second Vatican Council\u2019s determination to include a discussion of Mary within the Dogmatic Constitution on the Church, rather than devote an entire document to her, is noted twice as a concession to the concerns of \u201cProtestants\u201d (Nichols 81 & 149).\u00a0 Given the more recent interest in Mary by a variety of Christian churches, such as the Evangelical Lutheran Church in America, some discussion of \u201ccommon ground\u201d regarding Mary which addressed her role as exemplar of faith, or mother of the church, might have provided a useful balance to this critique of ecumenical concerns in the Conciliar period.<\/p>\n

In short, those interested in tracing the development of Marian devotion will find this text useful for its clear presentation of key Marian dogmas in the Catholic tradition.\u00a0 In particular, Fr. Nichol\u2019s discussion of how the Marian material within the New Testament develops key Old Testament images for Israel is compelling.\u00a0 Readers will also benefit from the incorporation of numerous texts and images\u00a0from Eastern Orthodox theological and devotional sources.\u00a0 This text would be best-suited for students in upper-level or graduate theological courses which discussed Catholic doctrine, and would be especially useful for scholars seeking a concise resource for tracing mid-century Marian theological reflection.<\/p>\n","protected":false},"excerpt":{"rendered":"

My \u201cgap\u201d in Marian knowledge reflects perhaps a wider trend for Catholics whose subconsciouses were formed not during the heyday of Marian piety in the 1950s, but in the post-Conciliar decades of the 1970s and 1980s.<\/p>\n","protected":false},"author":55,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2},"_wpas_customize_per_network":false},"categories":[23,362],"tags":[],"class_list":["post-31733","post","type-post","status-publish","format-standard","hentry","category-recently-published-books","category-saints-mary"],"yoast_head":"\nBook Review: There is No Rose of Such Virtue (Aidan Nichols, OP) - Home<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/praytellblog.com\/index.php\/2015\/11\/03\/book-review-there-is-no-rose-of-such-virtue-aidan-nichols-op\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Book Review: There is No Rose of Such Virtue (Aidan Nichols, OP) - Home\" \/>\n<meta property=\"og:description\" content=\"My \u201cgap\u201d in Marian knowledge reflects perhaps a wider trend for Catholics whose subconsciouses were formed not during the heyday of Marian piety in the 1950s, but in the post-Conciliar decades of the 1970s and 1980s.\" \/>\n<meta property=\"og:url\" content=\"https:\/\/praytellblog.com\/index.php\/2015\/11\/03\/book-review-there-is-no-rose-of-such-virtue-aidan-nichols-op\/\" \/>\n<meta property=\"og:site_name\" content=\"Home\" \/>\n<meta property=\"article:published_time\" content=\"2015-11-03T21:33:18+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/praytellblog.com\/wp-content\/uploads\/2019\/02\/pt.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"411\" \/>\n\t<meta property=\"og:image:height\" content=\"90\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Katharine E. 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