Marialis cultus.

The article "Marialis cultus" deals with the Marian feasts in the liturgical year and their euchology. Pope Paul VI reflected on the mariological aspects of the renewed liturgy fifty years ago and painted a differentiated panorama of the related liturgical theology. Mary holds a special place in the liturgy, as Mariology has been revered since ancient times and has influenced even the highest dogmatic decisions. There is a separate group of Marian feasts in the liturgical year, which is unique both in terms of their number and their heortological embedding. The text discusses the origin and history of the Marian feasts in the liturgical year. The feast was moved to May 31st, while in the German-speaking area, the old date, the octave day of the solemnity of the Birth of St. John the Baptist (June 24th), was retained. The feast regularly collides with Whit Monday, so it is usually displaced by the Whit Monday formulary. The feast of Mary, Queen, was introduced in 1954 as the conclusion of the Marian Year and was assigned to August 15th by the liturgical reform. In the second millennium, the Marian feasts underwent several waves of elevation and reduction. There are specific prayer formulas for the Marian feasts provided in the Missal. The text deals with Mariology in liturgical texts and Missals. Various aspects of Mariology are addressed, such as the election as Mother of God, titles and participation in Christ's work, as well as the ecclesiological role as the first redeemed among the saints. It also addresses the collection of Marian Masses intended for Marian pilgrimage sites and communities with Marian spirituality. The discussion about this collection was controversial, as it was considered as its own Marian liturgical book. It is emphasized that the Mariology in accordance with the Council is not exceeded, although there are attempts to explore Mary's role as a mediator. It is pointed out that the use of the many titles of Mary requires pastoral responsibility and liturgical education. The text describes various liturgical celebrations and prayers related to Mary. Various aspects of Mariology are addressed, such as Mary's reception of the Holy Spirit, her role as a model for believers, and her significance as the Mother of the Church. The texts also emphasize the connection between Mary and Christ, as well as her role as a sign of hope. It is noted that the liturgical texts aim to build Mariology on its Christological foundation. The text deals with the liturgical euchology concerning Mary and emphasizes that statements about Mary are related to the Paschal mystery. It is pointed out that the veneration of Mary illuminates various aspects of her relationship with her Son without the content of Marian feasts becoming independent. It is also noted that the liturgical euchology concerning Mary attempts to reconcile two unrelated contexts by integrating feasts, titles, and statements about Mary, but also by adopting dogmatic formulas of the Marian dogmas. It is noted that the liturgy with regard to Mary is often considered a "celebrated dogma" and that it would be desirable to integrate further aspects of Mary more strongly into prayer. [Extracted from the article]