“May is Mary’s month” – thus Gerald Manley Hopkins. Or, as a rather less proficient poet would have us sing, “The happy birds Te Deum sing, ’tis Mary’s month of May”. The latter lines do capture what is undoubtedly the case: there is something more than a little naff about a lot of what happens under the umbrella of May devotion to our Lady. It is variously theologically dodgy, saccharine, and shot through with dubious ideas of Christian femininity. No sensible person should doubt these things. (It’s an unfortunate feature of religion in a fallen world that the Church contains people who are not sensible). The problem is, I think that in the years since Vatican II people have understood a correct criticism of pre-conciliar Marian devotion, but used it a diminish the role of marian devotion in the praying life of the Church, rather than to reform it.
So it’s no bad thing to have a month during which we focus on Mary. Doing this is simply part of the Catholic ‘thing’. At one level we don’t need reasons for doing it at all. There’s a temptation towards didacticism in contemporary Catholicism that supposes we need to have a reason for everything we do. This is particularly apparent in discussions of liturgy. However, reasons are often superfluous. We just are this people, living out this relationship to God in this way. To ask, of many things, why we do this is to misunderstand the nature of our characteristic activities. It is akin to asking for a deep philosophical justification for a family’s Christmas routine.
With respect to many marian devotions I think this attitude of “this is just what we do” is all we need – the rosary, litanies, votive masses and so on. But as I hinted above, there are aspects of what gets seen as ‘traditional’ devotion to our Lady (although is generally of fairly recent vintage) which needs to be assessed in the light of God’s self-communication as this is witnessed to in scripture and the Church’s teaching. It is often when we have made a mess of the tradition we have been given that we need to step back and ask what is genuinely of value and what needs to be recovered. Here is a modest suggestion as to how we might go about doing that.
The Second Vatican Council chose to include its teaching about Mary in the document on the Church. This makes profound sense, since Mary’s role in the ongoing story with our salvation can only be grasped if we see that in her we see particularly clearly the Father’s relationship to his People. She stands at the culmination of the covenant with Israel, at the birth of the Church, and is the sign of the Church both in its pilgrimage (saying ‘yes’ at the annunciation, standing by the cross) and in its glory (conceived free from sin, assumed into heaven). There is a lot here. How then might we go about better relating to Mary in a way that better reflects this ecclesial focus of her significance? That, it seems to me, is the challenge the Council set us (all of us, in our praying lives and self-understanding, not just the bishops). I’m not sure we’ve faced up to it yet.