litany of loretto

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Marian Litanies of

the East

In the Eastern church litanies are always a partof the official liturgy, and they have at least threedifferentforms: Synaptae(Collect), Ektenie("intense" prayer

of intercession and pardon based in part on Psalm50)and Aitaesis(intercessory prayer for peace,pardon and protection).

Marian litanies are numerous in the East andmay cover a multitude of themes, some dogmatic,others of moral and patriotic character. Here aresome examples of Marian litanies: the "EpitaphianThrenos" remembering Mary's suffering on GoodFriday (Symeon Metaphrastes, PG 114, 29); thedogmatic Canon of John Monachos Zonaras inhonor of the "Panhagia Theotokos" (PG 135, 413-

422); of more patriotic nature is the "Canon to theMother of God in time of imminent war"(Euchologion563-567, Beck 555,3) probably byJohn Mauropous. Finally, the intercessory "Canonto the Theotokos" by Euthymos Monachos Synkellos(Euchologion232-237) highlights the confessionof a sinner.

Litany (from the GreekLitaneia)Litany is a series of short petitions and exhortations sung or said by thedeacon or priest, and to which the people respond by the Kyrie

eleison: Grant this, Lord: to Thee, Lord. The Litany originated inAntioch in the fourth century and from there was taken toConstantinople and through it to the rest of the East. Litanies by thedeacon are common mostly in the Orthodox Liturgies expressing thedevotion, petition, and thanksgiving of the congregation through thedeacon who by rank stands closer to the people as laity than the othertwo ranks of priesthood, those of the priest and bishop. FromConstantinople the Litany was taken to Rome and the West. Pope

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Gelasius I (492-96) introduced into the Mass an intercession of litaniccharacter, the nine-fold Kyrie eleisonwhich still survives.

[Rev. Nicon Archbishop Iakovos, Primate of the Greek OrthodoxChurch in the Americas, (Pleasantville, NY: Hellenic Heritage

Publications, 1992), 232]

In the Eastern tradition of the Divine Liturgy services of St. Basil, St.Chrysostom and St. James (most well known), liturgical texts andhymns are interspersed with litanies. In other liturgical hymns, andliturgical rubrics for the Daily Hours, litanies are consistently usedalso. Aparaklesisservice (a liturgical service of petitions), combinesmany prayers of petition and thanksgiving; and Akathistosof theTheotokos (as well as akathistosof other saints) includes numerouslitanies also. One can say that the "litany" is an ancient component ofChristian prayer, incorporated into the Divine Liturgy, the liturgy of

the Daily Hours (collected in a Service Book called the Menaion), andin special liturgical services to the Virgin Mary and saints.

- Virginia Kimball

Litanies in the

West

In the liturgy of the Western Church the word litany is derived from litania,meaning prayer of invocation or intercession. It also meant, up to the twelfthcentury, a procession with intercessory character, also known under the designation

of rogation. Speaking of litanies in the classical sense, the Church has approved forofficial use the following ones: The Litanies of All Saints, probably the oldest, theLitanies of the Names of Jesus (1886), the Litanies of the Sacred Heart of Jesus(1899), those in honor of Saint Joseph (1909) and the Precious Blood (1960) as wellas the Litanies of Loreto.

These works were scanned and prepared by Mary Pop of the Society for thePreservation of Roman Catholic Heritage (SPORCH) in Dayton, Ohio.

The Litany of

Loreto

The only thus approved Marian litany is that of Loreto. The Litanies of Loreto, socalled because of their use in the sanctuary of Loreto since at least as far back as1531, were officially approved in 1587 by Pope Sixtus V. Its origin is believed to bea medieval rimed litany (see Paris manuscript Nat. lat. 5267, fol., 80r) influenced byEastern Marian devotion, in particular by the famous HymnosAkathistos. Contrasting with the older Litany of All Saints, the Loreto Litanies arepurely ad- or invocational litanies. As can be observed, for example, in the socalled Officia Mariana, many more Marian litanies were and are in use but destinedfor private devotion.


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Modern

Advocations

The 1587 version of the Litany of Loreto was subsequently enriched with new advocations.

16751950

18831980190319951917

Queen of the most Holy Rosary (for the confraternities of the HolyRosary).

Queen Assumed into Heaven (Pius XII)Queen Conceived without Original Sin (Leo XIII for the wholechurch)Mother of the Church (John Paul II)Mother of Good Counsel (Leo XIII)Queen of Families (John Paul II)Queen of Peace (Benedict XV)

The Composition and Meaning of

the Litany of Loreto

The Litanies of Loreto are structured as follows:

1. Mary's Holiness - Three introductory advocations highlight Mary's sanctity asperson (Sancta Maria), her role as mother of Jesus Christ (Sancta Dei Genitrix), andher vocation as virgin (Sancta Virgo Virginum). Mary's sanctity is stressed.

2. Mary, the Mother - Twelve advocations refer to Mary as Mother. The purpose ofthis series of advocations is to highlight the various facets of Mary's role asmother. Some of these advocations, especially at the beginning (1-3) and at the end(11-12) of the series, are referring explicitly to her maternal activity and theaddressees (Christ, the Church . . .) of this activity. Mary is:

(1) Mother of Christ (Mater Christi)(2) Mother of the Church (Mater Ecclesiae)

(3) Mother of Divine Grace (Mater Divinae Gratiae)

And again, at the end of the series:

(11) Mother of our Creator (Mater Creatoris)(12) Mother of our Savior (Mater Salvatoris)

The intermediate advocations (4-10) qualify or characterize the person of Mary asmother, mainly with adjectives:

(4) Mother Most Pure (Mater purissima)(5) Mother Most Chaste (Mater castissima)(6) Mother Inviolate (Mater inviolate)(7) Mother Undefiled (Mater intemerata)(8) Mother Most Amiable (Mater amabilis)(9) Mother Most Admirable (Mater admirabilis)(10)Mother of Good Counsel (Mater boni consilii)

[Mother of Fair Love (Mater pulchrae dilectionis)]

Mary attracts love and admiration, and she is of good counsel, but most of the
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characteristics mentioned (4-7) refer to the miraculous and virginal birth of Jesus.

3. Mary, the Virgin - The advocations of Mary Mother are followed by six titlesextolling her as Virgin. They stress not only the merit of her virginity: Virgin MostPrudent (Virgo prudentissima), Virgin Most Venerable (Virgo veneranda), VirginMost Renowned (Virgo praedicanda), but also the "efficacy" of virginity. Mary is :

Virgin Most Powerful (Virgo potens), Virgin Most Merciful (Virgo clemens), andVirgin Most Faithful (Virgo fidelis).

4. Symbols of Mary - We then have thirteen symbolic advocations, mostly takenfrom the Old Testament and applied to Mary which highlight her virtues and hereminent role in salvation history:

(1) Mirror of Justice (Speculum justitia)(2) Seat of Wisdom (Sedes sapientiae)(3) Cause of Our Joy(Causa nostrae laetitiae)(4) Spiritual Vessel (Vas spirituale)(5) Vessel of Honor (Vas honorabile)(6) Singular Vessel of Devotion (Vas insigne devotionis)(7) Mystical Rose (Rosa mystica)

(8) Tower ofDavid (Turrisdavidica)(9) Tower of

Ivory(Turriseburnea)(10) House ofGold (Domusaurea)(11) Ark of theCovenant(Foederis arca)(12) Gate ofHeaven (Januacoeli)(13) Morning

Star (Stellamatutina)

5. Mary, the Helper - The group of four advocations that follows extol Mary's role asadvocate for spiritual and corporal works of mercy. She is:

(1)(2)

(3)(4)

Health of the Sick(Salus infirmorum)Refuge of Sinners (Refugium peccatorum)Comforter of the Afflicted (Consolatrix afflictorum)Help of Christians (Auxilium christianorum)

6. Mary, the Queen - The last part of the Marian advocations is composed of a seriesof 13 titles referring to Mary as Queen. Mary is Queen of Saints and inhabitants ofheaven:

(1) Queen of Angels (Regina Angelorum)

(2) Queen of Patriarchs (Regina Patriarcharum)(3) Queen of Prophets (Regina Prophetarum)

(4) Queen of Apostles (Regina Apostolorum)

(5) Queen of Martyrs (Regina Martyrum)
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(6) Queen of Confessors (Regina Confessorum)(7) Queen of Virgins (Regina Virginum)

(8) Queen of all Saints (Regina Sanctorum omnium)

There are five advocations which emphasize the personal holiness, distinction, and role

of Mary's queenship:

(09) Queen Conceived Without Original Sin (Regina sine macula

originali concepta)

(10) Queen Assumed into Heaven (Regina in caelum assumpta)(11) Queen of the Most Holy Rosary (Regina sacratissimi rosarii)(12) Queen of Families (Regina familiarum)

(13) Queen of Peace (Regina pacis)

Illustrations and Explanations of

the Litany of Loreto

The Marian Library has in its possession rare books ofthe eighteenth century with engravings by therenowned Augsburg artist, Josef Sebastian Klauber(ca. 1700-1768). The highly symbolic andillustrative reproductions are typical of the Baroqueperiod. Their message is of great spiritualriches. Mary's profile is that of the exalted Mother,Virgin, and Queen, as suits the period. We limitedourselves to the illustrations of the Marian titles. The

reader needs to keep in mind that the titles introducedin the nineteenth and twentieth centuries, obviously,are not included in Klauber's illustrations.

Illustrated and

Commented Titles

You will find on the following pages the illustrations and commentaries of thevarious invocation beginning withHoly Maryand ending with Mirror ofJustice, Speculum Justitiae.
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Each one of these images and commentaries leads to more illustrations (see:additional illustrations) of the same title. These additional illustrations are part of anextensive collections of mainly French Holy Cards from the late 1900's and the firstpart of the twentieth century. The collection was compiled by Ms. Simone Mathieu,

Bordeaux, France, and Ms. Marie Joly. The whole collection comprises twenty-sevenbinders of holy cards and was donated to The Marian Library in May 2002.

Illustrated and Commented Titles

Next AdvocationReturn to The Mary PageThis page, maintained by The Marian Library/International Marian Research Institute, Dayton, Ohio45469-1390, and created by Kris Sommers, was last modified Wednesday, 08/03/2011 15:48:04 EDT by

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