Mary's role in waiting for the Holy Spirit is an important one. We all know that Mary and the Holy Spirit have a very close and inseparable relationship. Without the presence of the Holy Spirit Mary is actually worth nothing. The omission of the Holy Spirit in Mary's life is the same as saying this: Mary is no different from any other creation of God (other human beings). If this is the case, then Mary is actually no longer called a "special and superior woman" among all creatures (cf. Lumen Gentium 55). On the other hand, the presence of the Holy Spirit in Mary's life, precisely made this simple woman from Nazareth a very special person throughout the history of human life. In the Christian faith, Mary and the Holy Spirit cannot be separated, the two are so united and have a very deep relationship.
Through this simple article, we want to see the extent of the relationship between the Holy Spirit and Mary and what kind of relationship it is. From this relationship, we also want to explore further the important role played by Mary when accompanying and guiding the Apostles (read: Church members) in waiting for the coming of the Holy Spirit. To help us understand this relationship better and clearly, we present some of Saint Louis de Montfort's thoughts and reflections on the relationship between the Holy Spirit and Mary.
I. THE RELATIONSHIP BETWEEN THE HOLY SPIRIT AND MARY
According to the study of a Montfortain theologian and mariologist, Stefano de Fiores based on the light of the interpretation of the Synoptic Gospels, when we want to define the relationship between Mary and the Holy Spirit, it is more appropriate to use the following terms: tempio (temple), santuario (temple) as proposed by the Council. Or better call Mary by the following names: coperatrice (coworker), segno (sign), icona (icon), etc. Thus, between Mary and the Holy Spirit, there is a constant and profound union of love. Unity is inseparable (indissolubile), perfect, and does not mix between the two. This mariologist said that the union between Mary and the Holy Spirit essentially fostered the birth of the Son of God
According to the explanations of several other theologians, the term sposa dello Spirito Santo Santo (Bride of the Holy Spirit) is not only devotional but also has a strong theological basis, even if it is not included in the "deposit" of faith. Regarding Mary's title as “Bride of the Holy Spirit”, Pope Paul VI (1963-1978) in his Apostolic Exhortation Marialis Cultusn. 26 cautions that some writers view the classic Holy Spirit-Mary relationship as a “spontaneous” relationship. Meanwhile, Pope John Paul II (1978-2005) clearly said that when the Holy Spirit descended on Mary at the Annunciation, she “diventata la fedele sua sposa” (became a faithful bride).
The discourse on the connection or relationship between Mary and the Holy Spirit is a very special, unique relationship. The cooperation of Mary and the Holy Spirit has actually occurred since the Annunciation (cf. Lk 1:26-38). Related to this, in the mystery of the Incarnation, the Holy Spirit has a singular and irreplaceable role. This third Divine Person plays a unique and very important role in fertilizing Mary's womb. Saint Louis de Montfort (1673-1716) [hereinafter referred to as Montfort], an expert and “Master of Marian Spirituality” as well as a “classical theologian” as Pope John Paul II said, can help us better understand the relationship between Mary and the Holy Spirit. This French saint was very fond of talking about the special relationship between the Holy Spirit and Mary.
A child of his day and an integral part of the French School of Spirituality, Montfort was deeply fascinated when he contemplated the mystery of the Incarnation as a wonderful collaboration between the Holy Spirit and Mary. He saw Mary as a person who had found his full freedom in allowing himself to be led by the Holy Spirit. This holy virgin also wants to actively cooperate with Him to carry out God's plan of salvation, namely "The Incarnation of His Son."
In preparing for this great project of salvation history, Montfort saw that the Most Holy Trinity God had decided freely to choose Mary, a simple woman (cf. Lk 1:26-38). God's offer was accepted with full sincerity. Mary's willingness to work with the Triune God to make this plan a reality, has made her the "temple and resting place of the Most Holy Trinity."
The Holy Spirit is seen by Montfort as the One who has prepared and shaped Mary as the “earthly paradise” of the new creation, a paradise of pure love, devoted only to the Son of God. Therefore, Mary becomes masterpiece (read: His masterpiece) of creation because of the grace of the Holy Spirit, which is “substantial love between the Father and the Son. Montfort said:
“I testify with the saints that Mary filled with God is the paradise garden of New Adam. There He became flesh by the work of the Holy Spirit to perform incomprehensible miracles.”
From many texts that describe the relationship between the Holy Spirit and Mary in Montfort's writings, we cite a few that reveal an explanation of the relationship between the Holy Spirit and Mary's motherhood at the Incarnation: “Together with the Holy Spirit, Mary performed the greatest miracle of all ages: A God-Man." This saint saw the virgin “womb” of Mary as the space of the presence of God who became flesh. It is only through this perspective of the work of the Holy Spirit that Montfort speaks of Mary's motherhood. He said: “With this woman, in her, out of her, the Holy Spirit has produced His work of art: God became flesh.”
What he said is about the Incarnation is actually the fruit of a permanent and synergistic collaboration or collaboration between the Holy Spirit and Mary. To explain the dimension of "Mary's motherhood," Montfort uses a metaphor, such as "The Mold of God." According to him, Mary became a “vessel, mold” (read: mold) from God in order to manifest His “fertility”, namely by producing in her and through her Jesus Christ and his members. Likewise, if Montfort addresses the Holy Spirit a word related to marriage, namely by addressing Mary as "Bride of the Holy Spirit" then in fact it is always understood in terms of revealing the mystery of Mary's motherhood because of the power of the Holy Spirit.
The synergistic relationship between Mary and the Holy Spirit, as Montfort thought, could not be separated from previous theological assumptions that separated Mary from the Holy Spirit or viewed that Mary was not at all closely related to the Holy Spirit. He became an isolated figure from the Holy Spirit. In summary, this separation – between Mary and the Holy Spirit – seems to give the impression that the Holy Spirit has absolutely no superior role over the Holy Virgin and Mary “as if” has its own power and strength without the presence of the Holy Spirit. On the contrary, it emphasizes a harmonious and constant collaboration, which flows the tremendous power between Mary and the Holy Spirit. Regarding the relationship and collaboration between the two, A. Suhardi in his study wrote:
“In relation to the Holy Spirit, Lumen Gentium chapter VIII has offered an invaluable reference to the relationship between the Holy Spirit and Mary, as shown in the following numbers. The beginning of existence: The Holy Spirit is the main actor of the holiness of Mary, who as the mother of God is not only the temple of the Holy Spirit (LG 53), but is also completely holy and unaffected by any contamination by sin like a creature created and reshaped by the Holy Spirit (LG 56); The Time of the Incarnation: Mary cooperates with the Holy Spirit in the mystery of the Incarnation, the Father's own Son in the world, and that is without knowing a man, but in the shadow of the Holy Spirit (LG 63); At Pentecost: At the early Church in Jerusalem, we see Mary also praying for the gift of the Spirit, which in the Annunciation had sheltered her in the past (LG 59); When carrying out the mission of motherhood today in the Church: embracing the guidance of the Holy Spirit, the Catholic Church faces her with love as her beloved mother (LG 53).”
The presence of Mary with the Apostles in the upper room (cenakel) has a very deep meaning. Regarding this, the Evangelist Luke says: “They all persevered with one accord in prayer together, with some of the women and with Mary, the mother of Jesus, and with the brothers of Jesus” (Acts 1:14). From this it can be seen that Mary was in the midst of the Apostles and the disciples of Jesus. He was present with them in anticipation of the coming of the Holy Spirit. It must be realized that in essence, the presence of Mary with the Apostles in the upper room is an event that has a very deep meaning and gives meaning to the new birth of every member of the Mystical Body of Christ.
II. MARY IS ACTIVELY ACCOMPANYING THE APOSTLES WAITING FOR THE COMING OF THE HOLY SPIRIT
The close relationship between Mary and the Holy Spirit can be seen in the event of “Pentecost.” Together with the Apostles, Mary actively awaited the coming of the Holy Spirit. As a person who has been entrusted by her Son Jesus to accompany His beloved disciple (John), Mary indeed later became the mother of that disciple. She is not only the Mother of John (cf. Jn 19:25-27), but also the Mother of all those who longs for the salvation of her Son. That is why Pope Paul VI through the Apostolic Exhortation Marialis cultus n. 21 calls Mary "singulis christianis pietatis Magistra" (spiritual teacher of every Christian student) she becomes a spiritual mother to all of His other disciples. As a person who has been given great power by her Son to become the Mother of all his disciples (represented by John at the event at the foot of the Cross), Mary is now still a Mother who faithfully carries out her spiritual motherly role for everyone. Every disciple of Christ is also called to come in and live with Mary, seeing her as a “teacher” and a “mother” who helps educate and shape them. So, in this sense – just as in the past Mary gave birth to, educated, and formed her Son Jesus – so also today, she also continues to carry out the same duties and functions. She is no longer the biologically exclusive Mother of her Son, but is also the spiritual “mother” of all of Christ's disciples. Mary's motherhood or motherhood is not only limited to the biological side but also includes other dimensions, namely psychological and spiritually. Mary is not merely the Mother of God alone, in the sense that God simply takes or acquires His human body through her and ceases to be finished. Mary's motherhood actually includes several other dimensions, namely soul, will, mind, heart, and his whole life. The role that Mary has shown as the “mother” to whom her Son has given great trust (cf. Jn 19:26-27), is now continued and lived in her presence with the Church. This began to be realized faithfully, namely accompanying and accompanying the Apostles in waiting for the coming of the Holy Spirit (cf. Acts 1:14).
Mary's presence with the Apostles actually shows how close she is to the other members of the Church. In this context, it is appropriate for Mary to be with them, that is, to be in the midst of the Church in communion with its members. Mary was present at Pentecost in silence, but she who was totally transformed by the Holy Spirit, was able to accompany [the Apostles] in waiting for the coming of the same Spirit who would form the Church (Acts 1:14; 2:1-4)..
The Meaning of Mary's Presence as "Mother of Cenacle"
The role of Mary's motherhood is most impressively seen also in the Cenakelwhen with the Apostles she awaits the coming of the Holy Spirit. About this, the Acts of the Apostles provide an interesting piece of information. The author of the story relates that during the waiting period – from the Ascension of Christ until Pentecost, the twelve Apostles of one accord gathered in the Upper Room (Cenakel) “they all persevered with one accord in prayer together, with several women and Mary, the mother of Jesus … .” (Acts 1:14). For Pierre Paul Phillippe, was it true at that time that Mary gave certain teachings to the Apostles about the life and personality of Jesus? What is certain is that Mary always perseveres in the silence of her prayer. According to Phillippe, of course, it is conceivable that Mary would want to answer every question about Christ that came from the Apostles to her. However, actually, at that difficult time, the meditation of the Mother should have experienced deep wisdom and then it led the Apostles to pray faithfully in their hearts.
In that context, Mary feels how amazing the graces that will descend from heaven on weak humans, for those who have limitations in seeking and understanding everything. In addition, Mary can feel that it turns out that the awaited graces will turn them into the main pillars of the Church. Here, Mary prays with all the strength of her heart, asking for the presence of the Holy Spirit to always abound upon them and transform them completely. Phillippe says that at this point, Mary was actually asking the Holy Spirit that He would fill them with the Spirit of Jesus, to make them “another Christ”.
Therefore, the faith of Our Lady is not only personal but also very communal. This actually confirms the superiority and privilege of Mary or places her in communion with the Church, namely as a member of the Church. Mary is not far from or separated from the Church as pre-Council theology (Mariology) views that equate Mary's position with Christ or Mary is equated with Christ. For example, if Christ is called King (Re), then Mary is called Queen (Regina). If Christ is called Mediator (Mediatore), so Mary is also called the mediator (MediatriceThis way of thinking is called cristotipica (seeing Mary from the perspective of Christ or Mariology of the Christ type) as opposed to the view of ecclesiotipica (seeing Mary from the perspective of the Church or Mariology of the Church type). These are the two tendencies that arose when the Council Fathers wanted to talk about the Blessed Virgin Mary. Apparently, they don't have the same point of view. What can be seen is that they narrow their respective ideas or views into two different tendencies (cristotipica-ecclesiotipica). In the Council, the two camps with very different tendencies always insisted on defending their beliefs. Even so, in the end, a definite solution is needed and the results are then agreed upon in the final formulation. Indeed, after going through a long and tiring debate, finally, a voting stage was held (29 October 1963) to draw up a certain scheme. The Council decreed that the doctrine of Mary should be included in the scheme of the Church.
In the final formulation, Maria (Mariology) is placed in the last chapter, namely chapter VIII of the Dogmatic Constitution on the Church (Lumen gentium). This formulation was a very satisfactory result because the Council succeeded in overcoming the tension between Mariologia cristotipica (Christotypical Mariology) and Mariologia ecclesiotipica ecclesiotipica (Eclesiotypical Mariology). Thus, the Council succeeded in spawning a "trinitarian-Christocentric Mariology", in which Mary is considered in the mystery of Christ and the Church as the title of chapter VIII Lumen gentium: De beata Maria vergine Deipara in Mysterio Christi et Ecclesiae (Virgin Mary Mother of God in the Mystery of Christ and the Church). So, on the one hand Mary is perceived as the first redeemed member of the Church by Christ, and because of that, she becomes the model of the Church. In short, the Church views him as a typos or superior model. Mary is also – seen from this perspective – the personal Church.
On the other hand, at a higher level, Mary as Mother of God and Mother of the Redeemer is above the Church. In this position, the Holy Virgin is united in the saving act of Jesus Christ. Through a formulation like this, it is very true when experts say that the science of Mary or Mariology should be united with Ecclesiology and Christology. In this regard, De Fiores writes:
“Tridentine Counter-Reformation Mariology tends to affirm the honor of the Virgin in the face of the doubts raised by Protestants. Faced with attempts to reduce Mary to a simple believer, Catholics see the glorification of the Mother of Christ precisely in the privileges conferred upon her by her union with the Son. Even the services of the Virgin sometimes have an intimate and individualistic hue. In recent decades, the ecclesiological movement has appeared in the opposite direction: Mary must be in the Church, in the communion of the saints, a humble believer in the early community, in the context of participation and functionality, not as a privileged and privileged person. isolated. In other words, Mary is not above the Church as first and (as) mother and saver.”
As a member of the Church, Mary is first seen as a special woman and superior to all other members of the Church as emphasized by the Second Vatican Council. Mary's excellence here is not only because of her deep faith, her fiery love, and her deep humility but also because of the close union between the Holy Spirit and Mary as His most holy bride. In Mary, everyone can be shaped, educated, and nurtured as Montfort insists. He said that “God the Holy Spirit wants to form the elect for Himself in Mary and through Mary.” In the event of the Incarnation of the Word, the Holy Spirit has formed the Head of the Church, namely Christ, in and through Mary. In the event of the Incarnation of the Word, the Holy Spirit has formed the Head of the Church, namely Christ, in and through Mary. Likewise, in the second Pentecost (The Holy Spirit descended on the Apostles), the Holy Spirit also helps to form the members of the Mystical Body of Christ.
Montfort also asserts that “When the Holy Spirit, the Bride of Mary, finds Mary in one soul, the Holy Spirit rushes over there, settles in there, and gives Himself abundantly to that soul.” This expression actually wants to emphasize that the Holy Spirit is very free to work and act according to the will of His heart. He is free to work in and through Mary. Mary also taught her Son's disciples to be able to live the same virtue (openness to God's plan and will in life), so Montfort loudly exclaimed: "Blessed, yes a thousand times blessed are those who receive revelations from the Holy Spirit to know "the mystery of Mary. ”
III. A CALL TO BE A DISCIPLE OF CHRIST AND HIS MOTHER
Every Christian has a high calling. One of his main callings is “to follow Christ” (cf. Mt 8:18-21). Being a follower of Christ is not enough just to respect and trust and worship God, but also to learn to manifest the meaning of discipleship before Him by faithfully carrying out His commands and wills. Mother Mary is the right person to be an example of our discipleship. He not only had total faith in God but also lived the meaning of his discipleship before God by faithfully answering “yes” (cf. Lk 1:38) to His plans and wills.
Just as Mary faithfully lived the meaning of her discipleship before God; he who is faithful and obedient to God, as well as every Christian is called to unite closely with Mary in realizing the vocation of discipleship.
Maria Hadir dalam Kehidupan Setiap Murid Kristus
The importance of Mary's presence in the life of a disciple of Christ is one of the characteristics of the Montfort Spirituality. According to Montfort, it is impossible to be “the elect” without having true devotion to the Holy Virgin Mary. In his Christological book, this saint wrote:
“Perhaps someone who wishes to devote himself to the Blessed Virgin would ask me this: What are the elements of true devotion to Mary. I answered short and emphatically that the elements were high honor for his greatness, gratitude for his kindness, great zeal for his glory, constant pleas for his help and complete submission to his dominion, steady help, and tender trust in his motherly goodness."
In fact what is called a true reverent of Mary is a true disciple of Jesus Christ as expressed in his words: “I have said many things about the Holy Virgin, and much more I will say, but much more I will not discuss here … in order to cultivate a true venerate of Mary and a true disciple of Jesus Christ.” Although Mary's role is by no means limited to this aspect, she, who is the Mother of God, makes a believer a true disciple of Christ. His discipleship is always lived in the context of his relationship and cooperation with the Holy Spirit. Hence, just as Mary herself was a believer who believed in God (cf. Lk 1:38; 46-55; Jn 2:1-11), she had a special intimate relationship with the Holy Spirit (cf. Mt 1:18- 20; Luke 1:28.30.35; Acts 1:14), so was a true reverent of Mary. In this sense, he also has a calling to establish a close union and relationship with the same Spirit.
In connection with this call to discipleship, it is actually very easy for us if we want to trace the background of John's vision a la Montfort on the discipleship of Mary (cf. Jn 19:25-27). According to Alberto Valentini, exegete of Montfortain, it turns out that there are various characteristics of discipleship which are essentially more related to the relationship of a child with the Holy Virgin. He saw that such a relationship pushed Montfort in such a way that he kept it a secret. And this is the secret of Montfort's spirituality. In this context, Montfort does not hesitate to point out two interrelated models of life, namely "a true reverent of Mary and a true disciple of Jesus Christ."
Through Marian’s teaching, as can be read in his writings, Montfort actually shows many things that can be used as patterns and lifestyles as true disciples of Jesus Christ and His Mother. Through the devotion or devotion that he teaches, every Christian he sends to explore love for others and show them that that is the true meaning of being a disciple of Christ. Montfort said:
“Another consideration that encourages us to live this concrete form of devotion is the charity that will be received by our neighbors. Because with this form of devotion we carry out in a very good way love for others. For we give through the hands of Mary all that is of great value to ourselves, namely the redemption value and the value of the reward of all our works of charity, without excluding the smallest good thoughts and the slightest suffering.”
The ideal description of discipleship actually in Montfort also refers to the text of John 19:26-27. There appeared to be present a disciple whom Jesus loved and entrusted to the guidance of the Mother, Mary. Montfort stated that this pupil represented all the other "students". They all became disciples of the Virgin Mary. Aloud Montfort said:
“Oh! How happy is the man who has surrendered and entrusted to Mary in everything and for everything, and immersed himself in her! He belongs to Mary completely and Mary belongs to him completely. He may boldly repeat David's words, “This is what I have” (Psalm 119:56), Mary was created for me, or the words of the beloved disciple: I have received myself into my house (John 19:27). Or to use the words of Jesus Christ: All that is mine is yours and all that is yours is mine (see John 17:10).”
For this saint, all those disciples entrusted to Mary's guidance will receive a complete trust in God and in themselves. It was said so because Montfort saw that they would approach Jesus Christ no longer in their own strength, but always through the good Mother. Moreover, this full confidence is also obtained because it is Mary herself who will let them share in her virtues and dress them with her rewards. Monfort said; "You have given him all your rewards, mercy and recompense so that he can use it according to his heart's will. Then you too will be able to say to God with confidence, “I am Mary, your servant, let it be done to me according to your word” (Luke 1:32).
The vocation of Mary's life which is faithful and directed and in close union with the Holy Spirit can actually also be a choice and lifestyle for Christian people. While waiting for the coming of the Holy Spirit (Pentecost), Mary did not just stop accompanying the Apostles in the past in the upper room (Cenakel), gathered and prayed with them. He also didn't just stop "teaching" the Apostles who Christ the Son was and all the mysteries that lay with Him. The same Mary also accompanies, accompanies and guides the disciples of her Son Christ in this day and age. Through her upbringing, teaching and guidance, Mary has helped shape us to become loyal, obedient and focused on the Holy Spirit.
In the midst of the world's lifestyle which is constantly flooded with various offers and false pleasures of life in this day and age, every Christian is challenged to express and renew his life properly and correctly by allowing himself to be renewed by the Holy Spirit. When the world places more emphasis on individualism, the search for a false and superficial identity through the times, there is a kind of void in life that needs to be filled and renewed. In this context, Marian Montfort's teachings can help Christians to continuously shape their personality as obedient and loyal children to God and His Mother, precisely to become a person who is related to God like the Holy Virgin Mary who is always focused and loyal to God. His.
Fr. Fidel Wotan, SMM
 Stefano de Fiores was a distinguished professor, Priory and Priest of Montfortain Italy who is widely known as one of the great theologians and mariologists. Even though he has passed away (+ 2012), his scientific works in theology and especially Mariology have catapulted his name as an expert in the field of Mariology. Together with René Laurentin (mariologist from France) both have contributed so much to the development of Mariology today. As a great mariologist, De Fiores (1933-2012) has dedicated his entire life specifically to love and exploring the figure of the Virgin Mary. He wrote many articles and books about Maria. Of all the books he has ever produced, one of the books that in our opinion the most contributed greatly to Mariology in the twentieth century is Maria sintesi di valori. Storia culturale della mariologia (2005). This book is arguably the most important work on Mary. According to Italian theologian Angelo Amato, the book presents a scientific profile of the highest level in exploring historicity and Marian theology. cf. A. AMATO, Maria la Theotokos, Libreria Editrice Vaticana, Città del Vaticano 2011, p. 391-392. cf. as well as our unpublished writings. FIDELIS BOLO WOTAN, Uno studio sulla figura della beata Vergine, Montfort Seminary “Ponsa”, Malang 2019, p. 2-5.
 Stefano De Fiores, Chi è per noi Maria? Risposta alle domande più provocatorie, Edizioni san Paolo, Cinisello Balsamo, Milano 2001,p. 26-27.
 JOHN PAULUS II, Ensiklik Redemptoris Mater (Mother of the Redeemer) 26, Ecclesiastical Document Series N. 1, trans. Department of Documentation and Information KWI, Jakarta 1987.
 cf, Redemptoris Mater 48.
 Together with Saint Alphonsus Maria de Liguori (1696-1787) both are referred to as "i grandi maestri" (great teachers), an important figure who made a major contribution to the development of modern-day Mariology. cf. Salvatore M. Perella, Magisterio ordinario postconciliare (Il dispense), Pontificia Facoltà Teologica, “Marianum”, Roma 2018, p. 68.
 Much of Montfort's thought and lifestyle was influenced by the French School (School) pioneered by Cardinal Pierre de Bérulle (+1629). There are many themes reflected by this school of God and man. One of the basic themes, which became the center of thought of the French School is "Incarnation". cf. S. A. Muto, in the Preface to W. A. Thompson, Bérulle and the French School, Paulist Press, New York 1989, p. xv-vi. Bdk. François-Marie Léthel, “L’amour de Jésus-Christ En Marie”, dans Secrétariat Via Prenestina (ed.,), Louis-Marie de Montfort. Théologie Spirituelle, Centre International Montfortain, Rome 2002, p. 79.
 Louis Marie Grignion De Montfort, True Devotion to Mary n. 5 terj. MGR. ISHAK DOERA, PR, Company of Mary, Bandung 2000. (Abbreviated TD).
 cf. TD 18, 45, 248, 261, 263.
 Cf. Louis Marie Grignion De Montfort, The Love of Eternal Wisdom 106 trans. Union of Maria Montfortan, Bandung 1995. (Abbreviated LEW). Cf TD 5, 50, 115.
 TD 36.
 TD 6.
 TD 35.
 TD 20.
 To describe this same reality, namely "Mary's motherhood", Montfort uses various terms or metaphor . For example, he refers to Mary as “the mold of God”, created by the Holy Spirit to give the Divine Man a natural form through hypostatic union and to give man a divine form through grace.” cf. LOUIS MARIE GRIGNION DE MONTFORT The Secret of Mary,trans. SMM Bandung, Bandung 1993. (Abbreviated SM). Cf TD 21, 261.
 cf, TD 21.
 cf. SM 13, 15; TD 4, 5, 20, 34-36, 49,164, 213, 217, 269; DM 15, 25; K 16, 141.
 TD 21.
 cf. Arnoldus Suhardi, “The Holy Spirit in Today's Mariology: Out of the Implicit Field”, in Studia et Philosophica Vol 5. N. 2, STFT Widya Sasana, Malang 2005, p. 170.
 Paulo vi, Marialis Cultus no. 21, esortazione apostolica per il retto ordinamento e sviluppo del culto della Beata Vergine Maria, del 2 febbraio 1974, in AAS 66 (1974), p.132.
 Regarding the Motherhood of Mary, Jacques Bur wrote: “The motherhood of Mary is not limited to the biological process of giving birth, since it carries with it a psychological and spiritual dimension. Mary did not become mother of God only found his human body through her. Mary's motherhood involved the whole of her soul, her will, her intelligence, her heart, her whole being." Jacques Bur, How to Understand the Virgin Mary, SCM Press Ltd, 26-30 Tottenham Road, London N1 4BZ 1994, p. 8.
 Bdk. Pierre Paul Philippe, The Virgin Mary and the Priesthood, terj. Laurence J. Spiteri, Alba House, New York 1988, p. 18-19.
 The danger that arises from this view (cristotipica) is Mary equated with Christ. The power of Christ is at the same time the power of Mary. Some theologians, the Council Fathers rejected this view and proposed a view that puts or sees Mary from the perspective of the Church (ecclesiotipica). Lih. S. M. Perrella, “Percorsi teologici postconciliari: dalla Lumen gentium ad oggi”, in E. M. Toniolo (a cura di), Maria nel concilio, approfondimenti e percorsi, Centro di Cultura Mariana, “Madre della Chiesa”, Roma 2005, hlm. 193-194. Cf. G. Philips, La Chiesa e il suo mistero: storia, testo e comment della Lumen gentium, Jaca Book, Milano 1975, p. 513.
 G. L. Müller, Dogmatica cattolica: Per lo studio e la prassi della teologia, San Paolo, Milan 1999, p. 581-582.
 Cf. A. Eddy Kristiyanto, Mary in the Church. The Teachings of the Second Vatican Council on Mary in the Church of Christ, Kanisius, Yogyakarta 1987, p. 12-13. cf. also Gregory Pasi, “Mariology of the Second Vatican Council: The Microhistory of Pre-Council Mariology and Magna charta Mariologi Post-Konsili” dalam Studia Philosophica et Theologica, Vol. 16. No. 1, STFT Widya Sasana, Malang 2016, p. 44-47.
 G. L. Müller, Dogmatica cattolica: Per lo studio e la prassi della teologia, Cf. 581-582.
 Stefano De Fiores, Maria presenza viva nel popolo di Dio, Edizioni Monfortane, Roma 1980, p. 129.
 cf. Documents of the Second Vatican Council, Dogmatic Constitution on the Church, Lumen gentium 53, Documentation and Information of KWI, Torch, Jakarta 2002. (Abbreviated LG).
 The Council Fathers said: “Therefore, he receives greetings as a supreme and very special member of the Church, as well as his wonderful example of faith and charity. Adhering to the guidance of the Holy Spirit, the Catholic Church faces her with great affection as her loving mother LG 53.
 TD 34.
 Cf. Fidelis Bolo Wotan, Menjadi Manusia Intelektual dan Marial, Montfortan Marial Spirituality Center (PSMM), Malang 2019, p. 136-138.
 TD 36.
 SM 20.
 LEW 215.
 TD 111.
 A. Valentini, “Disciple”, dalam Stefano De Fiores (ed.), Jesus Living in Mary, Montfort Publication, Bay Shore 1994, p. 321
 TD 111.
 TD 171.
 TD 179.
 TD 216.
Documents of the Second Vatican Council, Dogmatic Constitution on the Church, Lumen gentium, Dokumentasi dan Penerangan KWI, Obor, Jakarta 2002.
JOHN PAULUS II, Ensiklik Redemptoris Mater (Mother of the Redeemer) 26, Ecclesiastical Document Series N. 1, trans. Department of Documentation and Information KWI, Jakarta 1987.
Paulo vi, Marialis Cultus, esortazione apostolica per il retto ordinamento e sviluppo del culto della Beata Vergine Maria, del 2 febbraio 1974, in AAS 66 (1974).
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