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For centuries, Marian devotions among Roman Catholics have included many examples of personal or collective acts of consecration and entrustment to the Virgin Mary, with the Latin terms ''oblatio'', ''servitus'', ''commendatio'' and ''dedicatio'' having been used in this context.〔("Consecration and Entrustment to Mary", § 204, ''Directory on Popular Piety and the Liturgy'', Vatican )〕 Consecration is an act by which a person is dedicated to a sacred service, or an act which separates an object, location or region from a common and profane mode to one for sacred use.〔 (Schulte, Augustin Joseph. "Consecration." The Catholic Encyclopedia. Vol. 4. New York: Robert Appleton Company, 1908. 9 Aug. 2014 )〕 Consecration to the Virgin Mary by Roman Catholics has taken place from three perspectives, namely personal, societal and regional and with three forms: to the Virgin herself as a whole, to the Immaculate Heart of Mary and to the Immaculata. In Catholic teachings, consecration to Mary does not diminish or substitute the love of God, but enhances it, for all consecration is ultimately made to God.〔''The Catholicism Answer Book'' by John Trigilio, Kenneth Brighenti 2007 ISBN 1-4022-0806-5 page 325〕 Pope Leo XIII, specially encouraged everyone to make acts of consecration to the Virgin Mary based on the methods of Saint Louis de Montfort. Pope Benedict XV also provided strong support for Marian consecration.〔Miravalle, Mark Introduction to Mary 1993, ISBN 978-1-882972-06-7, pp 164-167〕 Pope John Paul II's motto Totus Tuus (i.e. ''totally yours'') reflected his personal consecration to Mary.〔Terrence McNally, 2009 ''What Every Catholic Should Know about Mary'' ISBN 1-4415-1051-6 page 135〕 Early in the 20th century, Saint Maximilian Kolbe, called the "Apostle of Consecration to Mary", began a vigorous program of promoting consecration to the Immaculata and published ''Militia Immaculatae'' in multiple languages which reached a circulation of 750,000 copies a month.〔''The Franciscan Tradition'' by Regis J. Armstrong, Ingrid J. Peterson, Phyllis Zagano 2010 ISBN 0-8146-3030-8 page 51〕 Theologian Garrigou-Lagrange designated personal consecration to Mary as the highest level among Marian devotions.〔Miravalle, Mark ''Introduction to Mary'' 1993, ISBN 978-1-882972-06-7, pages 156-163〕 Pope John Paul II made Marian devotions and consecrations a hallmark of his papacy, often referring to , and heavily relying on the spirituality of Saint Louis de Montfort. He also consecrated the entire world to the Immaculate Heart of Mary.〔''Mary Is for Everyone'' by William McLoughlin, Jill Pinnock 1998 ISBN 0-85244-429-X page 79〕〔''With Jesus'' by Mark Miravalle 1993 ISBN 1-57918-241-0 page 131〕 ==History and development== The beginnings of the notion of "belonging to Mary" can be seen in the writings of Saint Ephrem the Syrian in the 4th century, and a form of personal consecration to Mary dates back to the 5th century, where its practitioners were called "servants of Mary" and the practice was sometimes referred to as "holy servitude". However, the first consistent and repeated use of the concept of consecration to Mary was perhaps by Saint Ildephonsus of Toledo in the 7th century, and Pope John VII also referred to it in the 8th century.〔〔Msg. Arthur Calkins, ''Marian Consecration and Entrustment'' in Burke, Raymond L.; et al. (2008) ''Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons'' ISBN 978-1-57918-355-4 pages 725-737〕 The notion that consecration to Mary is linked with consecration to Christ and has an ultimate Christocentric goal was already present in the 7th century writings of Ildephonsus, when he wrote: "What is delivered up to the Mother rebounds to the Son; thus passes to the King the honor that is rendered in the service of the Queen."〔 In the 8th century, Saint John Damascene continued the theme of consecration to Mary, and when he wrote "to you we consecrate (''anathemenoi'') our minds, our souls and our bodies, in a word our very selves" he used the Greek term ''anathemenoi'' which indicates "the setting aside for sacred use".〔 By the 9th century, being a "servant of Mary" was practiced in Ireland.〔 The act of consecration of cities and regions dates back at least to the 9th century, when Abbo Cernuus of Saint-Germain-des-Prés composed a poem in which he attributed the failure of the Vikings in the Siege of Paris (885–886) to the consecration of the city to the Virgin Mary, and her protection over it.〔''Plague and the end of antiquity'' by Lester K. Little 2006 ISBN 0-521-84639-0 page 139〕 During the feuding Medieval period, abbeys, towns and cities began to consecrate themselves to the Virgin Mary to seek her protection. In the 12th century Cîteaux Abbey in France used the motif of the ''protective mantle'' of the Virgin Mary which shielded the kneeling abbots and abbesses. In the 13th century Caesarius of Heisterbach was also aware of this motif, which eventually led to the iconography of the Virgin of Mercy.〔 Although previous saints had discussed the notion of consecration, it was only in 11th century France that Saint Odilo at the Cluny Abbey began to spread the formal practice of personal consecration to Mary.〔Terrence McNally, 2009 ''What Every Catholic Should Know about Mary'' ISBN 1-4415-1051-6 pages 76-78〕 In the 12th century, the Cistercian orders began consecrating themselves to Mary, first individually and then as a group, and this practice then spread to the Benedictines and the Carmelites.〔 (Thurston, Herbert. "Devotion to the Blessed Virgin Mary." The Catholic Encyclopedia. Vol. 15. New York: Robert Appleton Company, 1912. 9 Aug. 2014 )〕 The 17th century also saw the adoption of the custom of consecrating the month of May to the Blessed Virgin.〔 The practice of consecration to Mary continued among Catholics and in the 18th century was further promoted by Saint Louis de Montfort. Montfort's concept of consecration was influenced by Henri Boudon's book ''Dieu seul: le Saint esclavage de l'admirable Mère de Dieu'', (Only God, the Holy Slavery of the admirable Mother of God). By reading Boudon, Montfort concluded that ''any consecration'' is ultimately made to "God Alone", for only God merits the loving servitude of man. Later, "God Alone" became the motto of Montfort. Montfort's approach followed Boudon very closely, but differed on one element: while Boudon's consecration was founded on the Queenship of Mary, Montfort approach was based on the divine maternity.〔Joseph Jaja Rao, 2005, ''The Mystical Experience and Doctrine of St. Louis-Marie Grignion de Montfort'' Ignatius Press ISBN 978-88-7839-030-0 page 324-327〕〔Henri-Marie Boudon, ''Dieu seul: le Saint esclavage de l'admirable Mère de Dieu'', Paris 1674 ()〕〔Louis-Marie Grignion De Montfort ''God alone: the collected writings of St. Louis Mary de Montfort'' 1995 ISBN 0-910984-55-7 page xvi〕 During the 18th and 19th centuries the traditions of Marian consecration grew and by 1860 first communion in France included an act of consecration to the Virgin Mary.〔''First communion: ritual, church and popular religious identity'' by Peter McGrail 2007 ISBN 0-7546-5741-8 page 22〕 By this time Marian consecrations had spread beyond continental Europe and in England Father Frederick Faber (a follower of John Henry Newman) had composed a hymn of consecration to the Virgin Mary which included a petition to her motherly role.〔''Standard Catholic Readers'' by Mary E. Doyle 2008 ISBN 0-554-65914-X page 33 ()〕 Since the 19th century, devotions and consecrations to the Immaculate Heart of Mary have been encouraged by several popes including Pius IX, Pius XII and John Paul II.〔''Fundamentals of Catholicism'' by Kenneth Baker 1983 ISBN 0-89870-019-1 page 383〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Consecration and entrustment to Mary」の詳細全文を読む スポンサード リンク
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