TRANSLATION DE LA MAISON DE LA SAINTE FAMILLE À LORETTE

Translation de la Maison de la Sainte Famille à Lorette

(1291 et 1294)

La nouvelle terrible que la Terre Sainte était perdue pour les chrétiens répandit une profonde tristesse dans toute l'Église; mais en même temps une autre nouvelle vint consoler les âmes chrétiennes: la sainte Maison de Nazareth, où la Vierge Marie avait conçu le Verbe fait chair, avait été transportée par les Anges en Dalmatie.

Au lever de l'aurore, les habitants du pays ne remarquèrent pas sans étonnement un nouvel édifice qui reposait sur la terre sans fondements, et attestait, par sa forme, une origine étrangère. Quel pouvait être ce monument? Pendant que l'on s'interrogeait avec curiosité, Marie apportait Elle-même du Ciel la réponse à l'évêque du diocèse qui, gravement malade, demandait au Ciel sa guérison pour aller voir le prodige: "Mon fils, lui dit Marie en lui apparaissant, cette maison est la maison de Nazareth où a été conçu le Fils de Dieu. Ta guérison fera foi du prodige."

Trois ans plus tard, la sainte Maison, portée par les mains des Anges, s'éleva de nouveau dans les airs et disparut aux yeux du peuple désolé, le 10 décembre 1294. Or, le lendemain matin, les habitants de Récanati, en Italie, voyaient sur la montagne voisine de Lorette une maison inconnue, à l'aspect extraordinaire. On eut bientôt constaté que cette maison était celle de Nazareth, que les habitants de la Dalmatie avaient vue soudain disparaître dans le même temps. De là un concours immense de peuples.

Au XIVè siècle, un temple magnifique fut bâti pour garder la maison miraculeuse. Ce temple existe encore et voit chaque jour de nombreux pèlerins de toutes les parties du monde. Que ne dit pas au coeur du chrétien ce monument vénérable! Combien il rappelle de mystères! Combien il a vu de merveilles de sainteté! Combien sa présence à Lorette et son existence aujourd'hui supposent de miracles! Le pèlerin aime à se dire: "Là pria Marie, là travailla Joseph, là vécut Jésus!" Il aime à baiser un objet de bien peu de valeur par lui-même, mais plus précieux que tous les trésors, par les souvenirs qui y sont attachés: on l'appelle la sainte Écuelle; c'est le petit vase de terre où le Sauveur, dit la tradition, prenait Sa nourriture.

Abbé L. Jaud, Vie des Saints pour tous les jours de l'année, Tours, Mame, 1950.

SOURCE : http://magnificat.ca/cal/fr/saints/translation_de_la_maison_de_lorette.html

La translation de la Sainte Maison de Lorette


En 1291, sous le pontificat de Nicolas IV, les chrétiens avaient entièrement perdu les saints lieux de la Palestine. L’église élevée à Nazareth par l’impératrice Hélène venait de tomber sous le marteau destructeur, et la Sainte Maison qu’elle renfermait allait bientôt avoir le même sort, lorsque, selon le récit traditionnel, Dieu ordonna à ses anges de la transporter ailleurs. Le 10 mai, à la seconde veille de la nuit, le sanctuaire de Nazareth avait été déposé non loin des rivages de l’Adriatique, entre Tersatz et Fiume, sur un petit mont appelé Rauniza, en Dalmatie. A l’intérieur de la Sainte Maison, on découvrit une statue de cèdre, représentant la Vierge Marie couronnée de perles, vêtue d’une robe dorée et d’un manteau bleu, debout, portant dans ses bras l’Enfant Jésus qui levait les trois premiers doigts de main droite pour bénir, tandis que sa main gauche soutenait un globe.

Lorsqu’on lui rapporta la nouvelle, l’évêque Alexandre était fort malade ; dans la nuit, il était au plus mal et priait la Vierge Marie, espérant pouvoir aller contempler le prodige qu’on lui avait décrit. Soudain le ciel s’est ouvert à ses yeux, la très-sainte Vierge se montre au milieu des anges qui l’environnent, et d’une voix dont la douceur ravit intérieurement le cœur dit : « Mon fils, tu m’as appelée ; me voici pour te donner un efficace secours et te dévoiler le secret dont tu souhaites la connaissance. Sache donc que la sainte demeure apportée récemment sur ce territoire est la maison même où j’ai pris naissance et où je reçu presque toute mon éducation. C’est là qu’à la nouvelle apportée par l’archange Gabriel, j’ai conçu par l’opération du Saint-Esprit le Divin Enfant. C’est là que le Verbe s’est fait chair. Aussi, après mon trépas, les apôtres ont-ils consacré ce toit illustre par de si hauts mystères, et se sont-ils disputé l’honneur d’y célébrer l’auguste sacrifice. L’autel, transporté au même pays, est celui même que dressa l’apôtre saint Pierre. Le crucifix que l’on y remarque, y fut placé autrefois par les apôtres. La statue de cèdre est mon image faite par la main de l’évangéliste saint Luc qui, guidé par l’attachement qu’il avait pour moi, a exprimé, par les ressources de l’art, la ressemblance de mes traits, autant qu’il est possible à un mortel. Cette maison, aimée du ciel, environnée pendant tant de siècles d’honneur dans la Galilée, mais aujourd’hui privée d’hommages au milieu de la défaillance de la foi, a passé de Nazareth sur ces rivages. Ici point de doute : l’auteur de ce grand évènement est ce Dieu près duquel nulle parole n’est impossible. Du reste,afin que tu en sois toi-même le témoin et le prédicateur, reçois ta guérison. Ton retour subit à la santé au milieu d’une si longue maladie fera foi de ce prodige.

L’enquête juridique que l’évêque Alexandre et deux députés du pays (Sigismond Orsich et Jean Grégoruschi) allèrent faire jusqu’à Nazareth, pour constater sa translalion en Dalmatie, la persuasion universelle des peuples qui venaient la vénérer de toutes parts, semblaient être des preuves incontestables de la vérité du prodige.

Après trois ans et sept mois, la Sainte Maison fut à nouveau transportée par les Anges et fut déposée dans la marche d’Ancône, au territoire de Récanati, dans une forêt appartenant a une dame appelée Lorette ; c’était le 10 décembre 1294. Les peuples de Dalmatie furent tellement désolés qu’ils semblaient ne pouvoir survivre à l’évènement. Pour se consoler, ils bâtirent sur le même terrain une église consacrée à la Mère de Dieu, qui fut desservie depuis par les Franciscains et, chaque année, les fidèles dalmates se rendent par troupe à Lorette.

En 1464, Pie II offrit au sanctuaire de Lorette un calice d’or pour avoir été guéri d’une maladie. En 1470, une bulle de Paul II célèbre à Lorette une statue de la Vierge apportée par les anges dans un édifice fondé miraculeusement. Deux ans plus tard, Pietro di Giorgio Tolomei, dit Teramano, recteur de l’église de Lorette, raconte, dans une notice, comment la Sainte Maison (Santa Casa) de Nazareth vint à Rauniza puis à Lorette. Sixte IV déclare Lorette propriété du Saint-Siège. En 1489, le bienheureux Baptiste Spagnuoli, dit le Mantouan, rédige une nouvelle notice qui reprend celle de Teramano. Après qu’une bulle de Jules II (1507) a consacré ces pieuses croyances, Erasme compose une messe pour la Vierge de Lorette (1525) sans pourtant faire allusion au vol de la maison dans les cieux dont parle le récit que Jérôme Angelita adressa à Clément VII (1531). Les Carmes furent députés à la garde de la Sainte Maison. Léon X étendit les indulgences des stations apostoliques à Rome au sanctuaire de Lorette. En 1483, le cardinal Savelli composa les litanies dites de Lorette dont l’Eglise fait usage aujourd’hui pour prier la Vierge Marie. Sixte V, en 1585, éleva Lorette au rang de cité, donna le titre de cathédrale à son église et y établit un siège épiscopal.

A Liesse et au séminaire Saint-Sulpice d’Issy-les-Moulineaux, ont voit une chapelle construite sur le modèle de la Sainte Maison de Lorette. A travers la France, on rencontre des sanctuaires et des églises dédiés à Notre-Dame de Lorette. Dans le diocèse de Nancy on visite les sanctuaires de Notre-Dame de Lorette de Baudrecourt, bâti en 1578, et de Saint-Martin qui fut reconstruit après la Révolution. Au diocèse de Saint-Claude, à Conliège où l’on avait édifié une chapelle pour abriter une statue de la Sainte Vierge qu’un petit berger avait découverte dans un rocher, on établit une confrérie sous le titre de Notre-Dame de Lorette (1653). Au diocèse de Luçon, à la Flocellière, Elisabeth Hamilton, femme de Jacques de Maillé-Brézé, morte en 1617, léga ses bijoux pour fonder un couvent de Carmes et une chapelle dédiée à Notre-Dame de Lorette, achevée dix-huit ans après sa mort ; détruite par la Révolution, la chapelle fut relevée en 1867. Au diocèse de Rodez, on trouve, en plus de celui de Millau, un sanctuaire que Louis d’Arpajon, marquis de Séverac, éleva à Notre-Dame de Lorette, en 1648, pour expier un crime ; la statue fut sauvée de la Révolution et la chapelle fut rendue au culte en 1854. Au diocèse de Tours, à Montrésor, au XVI° siècle, René de Bastarnay, seigneur de Montrésor, baron du Bouchage et d’Authon, en souvenir d’un pélerinage à Notre-Dame de Lorette, fit édifier une chapelle qui, ruinée par la Révolution, fut rétablie en 1877 ; à Tauxigny, une chapelle dédiée à Notre-Dame de Lorette, élevée en 1542 par Guillaume, abbé de Baugerais, fut vendue à la Révolution et ne fut pas rendue au culte. Au diocèse de Séez, à Montsort, près d’Alençon, on voit un ancien oratoire construit sur le modèle de Notre-Dame de Lorette qui reçut, en 1888, un office particulier. Au diocèse d’Autun, à Morlet, près d’Epinac, au XIV° siècle, le seigneur des Loges, en remerciement pour avoir été délivré des Turcs, construisit une chapelle en l’honneur de Notre-Dame de Lorette. Au diocèse de Strasbourg, à Murbach, on vénère une Notre-Dame de Lorette construite à la fin du XVII° siècle. A Nantes, l’église Sainte-Croix est affiliée à Notre-Dame de Lorette. Au diocèse de Saint-Brieuc, dans le canton d’Uzel, au Quillio, on vénèrait déjà sous l’Ancien Régime Notre-Dame de Lorette. Dans l’archidiocèse de Bordeaux, à Saint-Michel de la Pujade, près de Lamothe-Landeron, Eléonore d’Aquitaine, après l’apparition de la Vierge à deux petits pâtres, avait fondé une chapelle qui, au XIV° siècle, pmrit le nom et la forme de Notre-Dame de Lorette ; ruinée par la Révolution, la chapelle fut restaurée au siècle suivant. Au diocèse de Saint-Flour, à Salers, on célèbre Notre-Dame de Lorette : l’antique statue ayant été brûlée par les révolutionnaires, la nouvelle fut bénite en 1813 par le cardinal Gabrielli et la nouvelle église consacrée en 1887.

SOURCE : http://missel.free.fr/Sanctoral/12/10.php

Basilica del Santuario di Loreto

Lorette : la sainte maison

Le rayonnement de ce sanctuaire italien est si grand que le calendrier liturgique catholique romain propose une mémoire liturgique pour célébrer la "Translation de la Sainte Maison de Lorette", le 10 décembre.

Le mot "translation" signifie "transport" : l'actuel sanctuaire, construit au XV° et XVI° siècle, abrite une maison, "la sainte Maison", dont les pierres sont une relique de la maison de la Vierge Marie de Nazareth.

Sixte V (pape de 1585 à 1590), fit graver en lettres d'or sur façade de la Basilique à peine achevée : « Maison de la Mère de Dieu où le Verbe s'est fait chair ».

Il est tout à fait saisissant d’entrer en ce lieu, de se prosterner là, et de penser qu’entre ses pierres, quand la Vierge prononça son Oui, le Verbe s’est fait chair dans son sein virginal, et qu’il a vécu parmi nous.

FÊTES

• Le 10 décembre, mémoire liturgique de la translation de la sainte maison.

• 25 mars, fête de l’Annonciation : l’Annonciation a eu lieu à Nazareth, et les murs de cette maison si simple rendent ce mystère palpable.

• 8 septembre, fête de la Nativité de Marie : il est particulièrement juste d’honorer la naissance de Marie dont la sainteté est toute orientée vers sa mission exceptionnelle : devenir la mère de Jésus le Christ, vrai Dieu et vrai homme.

Accès facile par le train sur la ligne Milan-Lecce.

Le sanctuaire a une double administration : pontificale et franciscaine (les Capucins).

LE FAMEUX RÉCIT DE 1472, LA TRANSLATIO MIRACULOSA

On entend encore parler aujourd'hui de l’ouvrage Translatio miraculosa (Translation miraculeuse), composé vers 1472 par Pietro Giorgio di Tolomei, dit « le Teramano », qui fut recteur du sanctuaire de Lorette de 1450 à 1473. On y raconte comment, lorsque les habitants de Nazareth accueillirent la religion musulmane, la « chambre de la maison de Marie » fut transportée par les anges d’abord à Tersatto, près de Fiume (Rijeka) en Croatie, puis sur le territoire de Recanati en trois sites différents : dans la forêt d’une certaine Loreta, sur la colline de deux frères qui se disputèrent pour le partage des offrandes recueillies, et enfin au milieu d’une voie publique.

Certains mystiques ont repris cette idée, ce qui ajoute à la confusion car les lecteurs ne savent pas toujours discerner dans leurs "révélations" ce qui vient des connaissances de leur temps et ce qui vient du lumière divine.

En tout cas, au fil du temps, cet ouvrage a généré de nombreuses polémiques, jusqu’à ce que la recherche moderne situe les choses plus sérieusement, et plus sereinement.

LES FOUILLES ARCHÉOLOGIQUES SOUS LA SAINTE MAISON ENTRE 1962 ET 1968

- La maison est sans fondations : elle repose directement sur la voie publique.

- On a retrouvé des monnaies de 1452 dans le sous-sol de la Sainte Maison, dont certaines très importantes. Elles nous ramènent à l’année 1294, retenue par la tradition comme date du commencement de la présence à Lorette de la Sainte Maison.

- Certains graffitis tracés sur les pierres de la Sainte Maison ont causé une grande surprise. Ils représentent des croix de forme inhabituelle (croix avec « waw », « cosmiques », monogrammes, à double taille, à deux ou trois cornes...) qu’Emmanuele Testa et Bellarmino Bagatti, experts franciscains de Terre sainte, ont déclaré d’origine palestinienne et judéo-chrétienne. De telles croix sont identiques à celles trouvées à Nazareth et remontant au IIIe siècle. Ce sont des symboles christologiques qui proclament la puissance de la croix de Jésus. Ces pierres couvertes de graffitis évoquent la patrie de Marie et rendent plausible leur transport de la Palestine à Lorette.

- La position et l’orientation de la maison de Lorette, très surprenante par rapport aux usages locaux, devient lumineuse lorsqu’elle est rapprochée de la position avec la grotte de Nazareth qui en constituait le prolongement.

LE TÉMOIGNAGE DE L'ART

Contrairement à ce que l’on pensait, les premiers témoignages iconographiques concernant le déplacement de la maison de Marie depuis Nazareth jusqu’à Lorette ne représentent pas un vol aérien par des "anges", mais un transport maritime. Ainsi en est-il de deux bas-reliefs de la fin du XV° siècle les anges portent la Sainte Maison non pas dans les airs, mais immergée dans les flots.

LES DOCUMENTS ADMINISTRATIFS

- Les notes de frais d’un transport par bateau au compte de la famille « Angeli »,

- La mention des « saintes pierres extraites de la maison de notre Dame la vierge mère de Dieu » dans un acte notarié concernant un mariage dans entre la famille « De Angelis » et celle de Philippe d’Anjou,

- La présence d’une pièce de monnaie de la famille d’Anjou, murée dans les murs de la maison.

IL S'AGIT DONC D'UN TRANSPORT DE RELIQUES PAR UNE FAMILLE CHRÉTIENNE

Le transport aurait ainsi été organisé par une famille noble, De Angeli, dans le but de préserver ces précieuses pierres contre les attaques des turcs. Les résultats permettent aussi de comprendre comment on est passé du transport par la famille « Angelis » (ange), à la légende d’un transport par les anges

Il ne faut pas s’étonner de ce transport des reliques de Terre sainte jusqu’en Italie. Il suffit de penser aux reliques de la Croix et à la Scala Santa qui furent acheminées à Rome par sainte Hélène, la mère de Constantin.

Jean Paul II au sanctuaire de Lorette (1994)

• "Une relique", une précieuse “icône concrète”.

A l’occasion du VIIe centenaire du sanctuaire de Lorette (1994), Jean Paul II, tout en «laissant [...] pleine liberté à la recherche historique pour enquêter sur l’origine du sanctuaire et sur la tradition de Lorette», a évoqué la signification de la Sainte Maison quand il a affirmé : celle-ci «n’est pas seulement une relique, mais aussi une précieuse “icône concrète”». Le pape retient implicitement comme une donnée historique minima que la Sainte Maison contient quelque élément de la chambre de Marie à Nazareth ; autrement elle ne pourrait pas être considérée comme une « relique » (ce qui reste d’une personne ou d’une chose sacrée, ou un objet venu en contact avec elles). Sans un « quelque chose » de relationnel avec la maison de Marie, sans allonger les «racines... dans l’Orient chrétien» (n° 9).

• Le mystère de l'Incarnation

Or, insiste le pape, le mystère de l’Incarnation s’est accompli en trois moments qui « renferment chacun à son tour les grands messages que le sanctuaire de Lorette est appelé à tenir vivants dans l’Eglise ».

Ce sont :

– 1. La salutation de l’ange, c’est-à-dire l’Annonciation ;

– 2. La réponse de foi, le « fiat » de Marie ;

– 3. Le sublime événement du Verbe qui se fait chair. Nous pourrions les résumer dans les trois paroles : « grâce, foi et salut... » (no 3).

• Un lieu pour la famille

Le souvenir de la vie cachée de Nazareth « réveille le sens de la sainteté de la famille, exposant d’un seul coup tout un monde de valeurs, aujourd’hui tellement menacées, comme la fidélité, le respect de la vie, l’éducation des enfants, la prière, que les familles chrétiennes peuvent redécouvrir à l’intérieur des murs de la Sainte Maison, première et exemplaire “église domestique” de l’histoire » (no 8).

• Un sanctuaire qui porte de bons fruits

Jean Paul II établit aussi un sage principe qui s’applique à Lorette : « L’importance du sanctuaire lui-même ne se mesure pas selon la base d’où il a tiré ses origines, mais aussi sur la base de ce qu’il a produit », selon le critère évangélique qui juge l’arbre à ses fruits (no 2). Le même pontife reconnaît que le sanctuaire de la Sainte Maison « a eu une part très active dans la vie du peuple chrétien pendant quasiment tout le cours du second millénaire » (no 9).

Benoît XVI, le 4 octobre 2012, à Lorette.

« La foi nous fait habiter, demeurer, mais nous fait aussi marcher sur le chemin de la vie. À ce propos aussi, la Sainte Maison de Lorette nous donne un enseignement important. Comme nous le savons, elle était située sur une route. La chose pourrait apparaître plutôt étrange : de notre point de vue en effet, la maison et la route semblent s'exclure. [...]

Ainsi, nous trouvons ici à Lorette, une maison qui nous fait demeurer, habiter et qui en même temps nous fait cheminer, nous rappelle que nous sommes tous pèlerins, que nous devons toujours être en chemin vers une autre maison, vers la maison définitive, celle de la Cité éternelle, la demeure de Dieu avec l'humanité rachetée. (cf. Ap 21, 3). »

Extrait de Benoît XVI, Homélie du 4 octobre 2012, à Lorette.

Autres visiteurs illustres

Vers 1462/64, le cardinal Pietro Barbo (1417- 1471), d’origine vénitienne, est atteint de la peste. Il se fait porter au sanctuaire de Notre-Dame de Lorette. Là, « il s’endormit, et vit dans son sommeil la bienheureuse Vierge qui lui promit non seulement qu’il guérirait, mais que très prochainement il serait élevé sur la chaire de saint Pierre ». Il guérit et fut élu pape en 1464, sous le nom de Paul II.

Saint François de Sales, saint Louis- Marie Grignion de Montfort, saint Alphonse de Liguori... ne se sont pas privés d’un séjour à Lorette pour se raffermir dans l’esprit et contempler dans la joie le grand mystère de l’Incarnation.

Parfois, comme cela s’est passé dans le mouvement des Focolari, Lorette représente une expérience fondamentale, comme en témoigne Chiara Lubich, la fondatrice.

Stefano DE FIORES, article « LORETTE I », dans : René LAURENTIN et Patrick SBALCHIERO, Dictionnaire encyclopédique des apparitions de la Vierge. Inventaire des origines à nos jours. Méthodologie, prosopopée, approche interdisciplinaire, Fayard, Paris 2007.

Giuseppe SANTARELLI, Nuove fonti letterarie, in Theotokos 1997, n° 2, pp. 707-724, extraits des pages 716-724 (Giuseppe SANTARELLI, basilica della « santa Casa », 60025 Loreto).

Synthèse par F. Breynaert

SOURCE : http://www.mariedenazareth.com/9128.0.html?&L=0

HOMÉLIE DU PAPE BENOÎT XVI

Place Madonna di Loreto

Jeudi 4 octobre 2012

Messieurs les Cardinaux,

Vénérés frères dans l’épiscopat,

Chers frères et sœurs !

Le 4 octobre 1962, le bienheureux Jean XXIII est venu en pèlerinage dans ce sanctuaire pour confier à la Vierge Marie le Concile Œcuménique Vatican II, qui devait être inauguré une semaine plus tard. Lui qui nourrissait une dévotion filiale et profonde à la Vierge s’est tourné vers elle avec ces mots : « Aujourd’hui encore une fois, et au nom de tout l’épiscopat, à Vous, très douce mère, que l’on salue du titre de « Auxilium Episcoporum », Nous demandons pour Nous, évêque de Rome et pour tous les évêques du monde entier de Nous obtenir la grâce d’entrer dans la salle conciliaire de la basilique Saint-Pierre comme sont entrés les Apôtres et premiers disciples de Jésus dans le Cénacle : avec un seul cœur, un seul battement d’amour envers le Christ et les âmes, un seul but de vivre et de se sacrifier pour le salut des individus et des peuples. Ainsi, que par votre intercession maternelle, dans les années et les siècles à venir, on puisse dire que la grâce de Dieu a préparé, accompagné et couronné le vingtième Concile Œcuménique, en donnant à tous les fils de la Sainte Église une nouvelle ferveur, un nouvel élan de générosité et de fermes résolutions » (AAS 54 (1962), 727).

À cinquante ans de distance, après avoir été appelé par la divine Providence à succéder au siège de Pierre à ce Pape inoubliable, je suis venu ici moi aussi en pèlerin pour confier à la Mère de Dieu deux importantes initiatives ecclésiales : l’Année de la Foi, qui s’ouvrira dans une semaine, le 11 octobre, à l’occasion du cinquantième anniversaire de l’ouverture du Concile Vatican II, et l’Assemblée Générale ordinaire du Synode des Évêques que j’ai convoquée au mois d’octobre sur le thème « La nouvelle évangélisation pour la transmission de la foi chrétienne ».

Chers amis ! À vous tous j’adresse mon plus cordial salut. Je remercie l’archevêque de Lorette, Mgr Giovanni Tonnuci, pour ses chaleureuses paroles d’accueil. Je salue les autres évêques présents, les prêtres, les pères Capucins, qui ont la charge pastorale du sanctuaire, et les religieuses. J’adresse une pensée respectueuse au maire, M. Paolo Nicoletti, que je remercie pour ses paroles courtoises, au représentant du gouvernement et aux autorités civiles et militaires présentes. Ma reconnaissance va aussi à tous ceux qui ont offert généreusement leur collaboration pour la réalisation de mon pèlerinage ici.

Comme je le rappelais dans la Lettre Apostolique de promulgation de l’Année de la Foi, « j’entends inviter les confrères Évêques du monde entier à s’unir au Successeur de Pierre, en ce temps de grâce spirituelle que le Seigneur nous offre, pour faire mémoire du don précieux de la foi. » (Porta Fidei, 8). Et justement ici à Lorette, nous avons l’opportunité de nous mettre à l’école de Marie, de celle qui a été proclamée bienheureuse parce qu’elle a cru (Lc 1, 45).Ce sanctuaire, construit autour de sa maison terrestre, abrite la mémoire du moment où l’Ange du Seigneur est venu à Marie avec la grande annonce de l’Incarnation, et où elle a donné sa réponse. Cette humble habitation est un témoignage concret et tangible du plus grand évènement de notre histoire : l’Incarnation, le Verbe qui se fait chair, et Marie, la servante du Seigneur est la voie privilégiée par laquelle Dieu est venu habiter parmi nous (cf Jn 1, 14). Marie a offert sa propre chair, s’est mise tout entière à disposition de la volonté de Dieu, devenant un « lieu » de sa présence, « lieu » dans lequel demeure le Fils de Dieu. Ici, nous pouvons rappeler la parole du Psaume par laquelle, d’après la Lettre aux Hébreux, le Christ a commencé sa vie terrestre en disant au Père : « Tu n'as voulu ni sacrifice ni offrande, Mais tu m'as formé un corps… Alors j'ai dit : Voici, je viens pour faire, ô Dieu, ta volonté » (10, 5.7). Marie prononce des paroles similaires devant l’Ange qui lui révèle le plan de Dieu sur elle : « Je suis la servante du Seigneur, qu’il me soit fait selon ta parole » (Lc 1, 38). La volonté de Marie coïncide avec la volonté du Fils dans l’unique projet d’amour du Père, et en elle, s’unissent le ciel et la terre, le Dieu créateur et sa créature. Dieu devient homme, et Marie se fait « maison vivante » du Seigneur, temple où habite le Très-Haut. Ici à Lorette, il y a cinquante ans, le Bienheureux Jean XXIII invitait à contempler ce mystère, à « réfléchir sur ce lien entre le ciel et la terre, qui est l’objectif de l’Incarnation et de la Rédemption », et il continuait en affirmant que le Concile avait pour but d’étendre toujours plus les bienfaits de l’Incarnation et la Rédemption du Christ à toutes les formes de la vie sociale (cf. AAS 54, (1962), 724). C’est une invitation qui résonne encore aujourd’hui avec une force particulière. Dans la crise actuelle, qui ne concerne pas seulement l’économie, mais plusieurs secteurs de la société. L’Incarnation du Fils de Dieu nous dit combien l’homme est important pour Dieu et Dieu pour l’homme. Sans Dieu, l’homme finit par faire prévaloir son propre égoïsme sur la solidarité et sur l’amour, les choses matérielles sur les valeurs, l’avoir sur l’être. Il faut revenir à Dieu pour que l’homme redevienne homme. Avec Dieu, même dans les moments difficiles, de crise, apparait un horizon d’espérance : l’Incarnation nous dit que nous ne sommes jamais seuls, que Dieu entre dans notre humanité et nous accompagne.

Mais la demeure du Fils de Dieu dans la « maison vivante », dans le temple qu’est Marie nous amène à une autre réflexion : là où habite Dieu, nous devons reconnaitre que nous sommes tous « à la maison » : là où habite le Christ, ses frères et sœurs ne sont plus des étrangers. Marie, qui est la mère du Christ et aussi notre mère, nous ouvre la porte de sa maison, nous aide à entrer dans la volonté de son Fils. C’est la foi, ainsi, qui nous donne une maison en ce monde, qui nous unit en une seule famille et qui nous rend tous frères et sœurs. En contemplant Marie, nous devons nous demander si nous aussi nous voulons être ouverts au Seigneur, si nous voulons offrir notre vie pour qu’elle soit une demeure pour Lui ; ou si nous avons peur que la présence du Seigneur puisse être une limite à notre liberté, et si nous voulons nous réserver une part de notre vie qui n’appartienne qu’à nous-mêmes. Mais c’est précisément Dieu qui libère notre liberté, la libère du repli sur elle-même, de la soif du pouvoir, de la possession, de la domination, et la rend capable de s’ouvrir à la dimension qui lui donne tout son sens : celle du don de soi, de l’amour, qui se fait service et partage.

La foi nous fait habiter, demeurer, mais nous fait aussi marcher sur le chemin de la vie. À ce propos aussi, la Sainte Maison de Lorette nous donne un enseignement important. Comme nous le savons, elle était située sur une route. La chose pourrait apparaître plutôt étrange : de notre point de vue en effet, la maison et la route semblent s’exclure. En réalité, justement sur cet aspect particulier, un message singulier est gardé dans cette maison. Elle n’est pas une maison privée, elle n’appartient pas à une personne ou à une famille, mais elle est au contraire une habitation ouverte à tous, qui est, pourrait-on dire, sur notre chemin à tous. Ainsi, nous trouvons ici à Lorette, une maison qui nous fait demeurer, habiter et qui en même temps nous fait cheminer, nous rappelle que nous sommes tous pèlerins, que nous devons toujours être en chemin vers une autre maison, vers la maison définitive, celle de la Cité éternelle, la demeure de Dieu avec l’humanité rachetée. (cf. Ap 21, 3).

Il y a encore un point important du récit évangélique de l’Annonciation que je voudrais souligner, un aspect qui ne finit pas de nous étonner : Dieu demande le « oui » de l’homme, il a crée un interlocuteur libre, il demande que sa créature Lui réponde en toute liberté. Saint Bernard de Clairvaux, dans un de ses sermons les plus célèbres, « représente » l’attente de la part de Dieu et de l’humanité du « oui » de Marie, en se tournant vers elle avec une supplique : « L’ange attend ta réponse, parce qu’il est déjà temps pour lui de retourner vers Dieu qui l'a envoyé. Donne ta réponse, ô Vierge, hâte-toi, ô Souveraine, donne cette réponse que la terre, que les enfers, que les cieux aussi attendent. Autant il a convoité ta beauté, autant il désire à cette heure le « oui » de ta réponse, ce oui par lequel il a résolu de sauver le monde. Lève-toi, cours, ouvre ! Lève-toi par la foi, cours par la ferveur, ouvre-lui par ton consentement (In laudibus Virginis Matris, Hom. IV, 8). Dieu demande la libre adhésion de Marie pour devenir homme. Certes, le « oui » de Marie est le fruit de la grâce divine. Mais la grâce n’élimine pas la liberté, au contraire elle la crée et la soutient. La foi n’enlève rien à la créature humaine, mais ne permet pas la pleine et définitive réalisation.

Chers frères et sœurs, en ce pèlerinage, qui parcourt à nouveau celui du Bienheureux Jean XXIII – et qui a lieu de manière providentielle, le jour de la fête de Saint François d’Assise, véritable « évangile vivant » –, je voudrais confier à la très Sainte Mère de Dieu toutes les difficultés que vit notre monde à la recherche de la sérénité et de la paix, les problèmes de tant de familles qui regardent l’avenir avec préoccupation, les désirs des jeunes qui s’ouvrent à la vie, les souffrances de ceux qui attendent des gestes et des choix de solidarité et d’amour. Je voudrais confier aussi à la Mère de Dieu ce temps spécial de grâce pour l’Église, qui s’ouvre devant nous. Toi, Mère du « oui », qui a écouté Jésus, parle-nous de Lui, raconte-nous ton chemin pour le suivre sur la voie de la foi, aide-nous à l’annoncer pour que tout homme puisse l’accueillir et devenir demeure de Dieu. Amen !

© Copyright 2012 - Libreria Editrice Vaticana

SOURCE : http://www.vatican.va/holy_father/benedict_xvi/homilies/2012/documents/hf_ben-xvi_hom_20121004_loreto_fr.html

Roma, chiesa di sant'Onofrio: cappella della Madonna di Loreto. Sull'altare, 

Traslazione della santa casa attribuita ad Annibale Carracci

Les Litanies de Lorette, quand l’Église chante son amour à la Vierge

Agnès Pinard Legry | 18 août 2020

Courtes invocations adressées à Dieu, à la Vierge, aux saints ou à un saint en particulier, les litanies sont toutes ponctuées de la demande : « Priez pour nous ». Prier au rythme des litanies, c’est se laisser porter et inspirer par les vertus de celui ou celle à qui elles sont adressées. Cet été Aleteia vous propose de (re)découvrir les cinq litanies reconnues comme prière liturgique officielle de l’Église. Aujourd’hui les Litanies de Lorette. (3/5)

Connue depuis le XII^e siècle, les Litanies de Lorette, du nom du sanctuaire italien de la Sainte Maison de Lorette qui les a rendues célèbres, sont un ensemble d’invocations à la Vierge qui se récitent habituellement après le chapelet. Elles se composent de trois groupes d’invocations exaltant successivement la maternité divine de Marie, sa virginité incomparable et sa glorieuse prééminence de Reine. 

Lire aussi :

Pourquoi la Vierge Marie a-t-elle autant de noms ?

Ce qui est fort dans ces litanies, c’est qu’elles sont intimement liées à la vie de l’Église et aux préoccupations des hommes. En effet, « elles se sont progressivement développées dans un environnement spirituel marial dont la frontière remonte à Byzance, au IV^e siècle », précise Mgr Dominique Le Tourneau dans son Dictionnaire encyclopédique de Marie. « Un texte du milieu du XIV^e siècle, un missel romain traduit en arménien, pourrait faire penser que les Litanies se seraient formées à cette époque ». Pourtant, en dépit des siècles, elles sont d’une incroyable actualité : régulièrement, les papes y ajoutent des vocables qui font écho aux préoccupation du moment. En juin 2020, par exemple, le pape François a décidé d’ajouter trois vocables : Mater Misericordiae, Mater Spei et Solacium migrantium, soit « Mère de Miséricorde », « Mère de l’Espérance » et « Réconfort (ou aide) des migrants ».

D’autres papes avant lui ont décidé d’inclure des invocations dans les litanies : Pie V, Léon XIII, Benoît XV, Paul VI… Pie IX a par exemple autorisé l’invocation « Reine conçue sans le péché originel » qui, après la promulgation du dogme de L’Immaculée Conception, se répand alors de plus en plus jusqu’à en devenir universel. Jean Paul II a également ajouté l’invocation à la « Mère de la famille ». « Elles répondent au moment réel, un moment qui représente un défi pour le peuple« , a ainsi expliqué Mgr Arthur Roche, membre de la Congrégation pour le Culte divin et la discipline des sacrements, dans un entretien à Vatican News. « Même à l’époque actuelle, marquée par des raisons d’incertitude et de désarroi« , le recours « plein d’affection et de confiance » à la Vierge « est particulièrement suivi par le peuple de Dieu ».

Seigneur, prends pitié.
Ô Christ, prends pitié.
Seigneur, prends pitié.
Christ, écoute-nous.
Christ, écoute-nous.

Père du Ciel, toi qui es Dieu,
aie pitié de nous.

Fils, Rédempteur du monde, toi qui es Dieu,
Esprit Saint, toi qui es Dieu,
Trinité sainte, toi qui es un seul Dieu,

Sainte Marie, priez pour nous.
Sainte Mère de Dieu, priez…
Sainte Vierge des vierges,
Mère du Christ,
Mère de l’Église,
Mère de la grâce divine,
Mère très pure,
Mère très chaste,
Mère toujours vierge,
Mère sans taches,
Mère très aimable,
Mère admirable,
Mère du bon conseil,
Mère du Créateur,
Mère du Sauveur,
Mère de miséricorde,
Mère très prudente,
Mère digne d’honneur,
Mère digne de louange,
Vierge puissante,
Vierge clémente,
Vierge fidèle,
Miroir de la sainteté divine,
Siège de la Sagesse,
Cause de notre joie,
Temple de l’Esprit Saint,
Tabernacle de la gloire éternelle,
Demeure toute consacrée à Dieu,
Rose mystique,
Tour de David,
Tour d’ivoire,
Maison d’or,
Arche d’alliance,
Porte du ciel,
Étoile du matin,
Salut des malades,
Refuge des pécheurs,
Consolatrice des affligés,
Secours des chrétiens,
Reine des Anges,
Reine des Patriarches,
Reine des Prophètes,
Reine des Apôtres,
Reine des Martyrs,
Reine des Confesseurs,
Reine des Vierges,
Reine de tous les Saints,
Reine conçue sans le péché originel,
Reine élevée au ciel,
Reine du Saint Rosaire,
Reine de la famille,
Reine de la paix.

Agneau de Dieu, qui enlèves le péché du monde,
pardonne-nous, Seigneur.

Agneau de Dieu, qui enlèves le péché du monde,
écoute-nous, Seigneur.

Agneau de Dieu, qui enlèves le péché du monde,
aie pitié de nous, Seigneur.

Prie pour nous, Sainte Mère de Dieu,
afin que nous devenions dignes des promesses du Christ.

Prions,
Accorde à tes fidèles,
Seigneur notre Dieu,
de bénéficier de la santé de l’âme et du corps,
par la glorieuse intercession
de la bienheureuse Marie toujours vierge,
délivre-nous des tristesse du temps présent
et conduis-nous au bonheur éternel,
Par Jésus, le Christ, notre Seigneur.
Amen.

Lire aussi :

Les Litanies de saint Joseph, le meilleur moyen de lui demander d’intercéder pour nous

Lire aussi :

Les Litanies des saints, quand l’Église de la terre appelle à l’aide l’Église du Ciel

SOURCE : https://fr.aleteia.org/2020/08/18/les-litanies-de-lorette-quand-leglise-chante-son-amour-a-la-vierge/?utm_campaign=Web_Notifications&utm_source=onesignal&utm_medium=notifications

Our Lady of Loreto

Memorial

• 10 December

Profile

The title Our Lady of Loreto refers to the Holy House of Loreto, the house in which Mary was born, and where the Annunciation occurred, and to an ancient statue of Our Lady which is found there. Tradition says that a band of angels scooped up the little house from the Holy Land, and transported it first to Tersato, Dalmatia in 1291, then Recanati, Italy in 1294, and finally to Loreto, Italy where it has been for centuries. It was this flight that led to her patronage of people involved in aviation, and the long life of the house that has led to the patronage of builders, construction workers, etc. It is the first shrine of international renown dedicated to the Blessed Virgin, and has been known as a Marian center for centuries. Popes have always held the Shrine of Loreto in special esteem, and it is under their direct authority and protection.

Patronage

• air crews, aircraft pilots, aviation, aviators, flyers, flying (given by decree of 1920)
• Air Forces
• builders, construction workers
• Italy
• Arpino, Italy
• Ghajnsielem Gozo, Italy
• Guidonia Montecelio, Italy
• Loreto, Italy

SOURCE : https://catholicsaints.info/our-lady-of-loreto/

Dettaglio della copia della "Casa santa" di Loreto costruita all'interno della Chiesa di Santa Maria della Carità o del Buon Pastore (Brescia).

Santa Casa di Loreto

 (The Holy House of Loreto).

Since the fifteenth century, and possibly even earlier, the "Holy House" of Loreto has been numbered among the most famous shrines of Italy. Loreto is a small town a few miles south of Ancona and near the sea. Its most conspicuous building is the basilica. This dome-crowned edifice, which with its various annexes took more than a century to build and adorn under the direction of many famous artists, serves merely as the setting of a tiny cottage standing within the basilica itself. Though the rough walls of the little building have been raised in height and are cased externally in richly sculptured marble, the interior measures only thirty-one feet by thirteen. An altar stands at one end beneath a statue, blackened with age, of the Virgin Mother and her Divine Infant. As the inscription, Hic Verbum caro factum est, reminds us, this building is honoured by Christians as the veritable cottage at Nazareth in which the Holy Family lived, and the Word became incarnate. Another inscription of the sixteenth century which decorates the eastern façade of the basilica sets forth at greater length the tradition which makes this shrine so famous. "Christian pilgrim", it says, "you have before your eyes the Holy House of Loreto, venerable throughout the world on account of the Divine mysteries accomplished in it and the glorious miracles herein wrought. It is here that most holy Mary, Mother of God, was born; here that she was saluted by the Angel, here that the eternal Word of God was made Flesh. Angels conveyed this House from Palestine to the town Tersato in Illyria in the year of salvation 1291 in the pontificate of Nicholas IV. Three years later, in the beginning of the pontificate of Boniface VIII, it was carried again by the ministry of angels and placed in a wood near this hill, in the vicinity of Recanati, in the March of Ancona; where having changed its station thrice in the course of a year, at length, by the will of God, it took up its permanent position on this spot three hundred years ago [now, of course, more than 600]. Ever since that time, both the extraordinary nature of the event having called forth the admiring wonder of the neighbouring people and the fame of the miracles wrought in this sanctuary having spread far and wide, this Holy House, whose walls do not rest on any foundation and yet remain solid and uninjured after so many centuries, has been held in reverence by all nations." That the traditions thus boldly proclaimed to the world have been fully sanctioned by the Holy See cannot for a moment remain in doubt. More than forty-seven popes have in various ways rendered honourto the shrine, and an immense number of Bulls and Briefs proclaim without qualification the identity of the Santa Casa di Loreto with the Holy House of Nazareth. As lately as 1894 Leo XIII, in a Brief conceding various spiritual favours for the sixth centenary of the translation of the Santa Casa to Loreto, summed up its history in these words: "The happy House of Nazareth is justly regarded and honoured as one of the most sacred monuments of the Christian Faith; and this is made clear by the many diplomas and acts, gifts and privileges accorded by Our predecessors. No sooner was it, as the annals of the Church bear witness, miraculously translated to Italy and exposed to the veneration of the faithful on the hills of Loreto than it drew to itself the fervent devotion and pious aspiration of all, and as the ages rolled on, it maintained this devotion ever ardent." If, then, we would sum up the arguments which sustain the popular belief in this miraculous transference of the Holy House from Palestine to Italy by the hands of angels, we may enumerate the following points: (1) The reiterated approval of the tradition by many different popes from Julius II in 1511 down to the present day. This approval was emphasized liturgically by an insertion in the Roman Martyrologium in 1669 and the concession of a proper Office and Mass in 1699, and it has been ratified by the deep veneration paid to the shrine by such holy men as St. Charles Borromeo, St. Francis de Sales, St. Ignatius Loyola, St. Alphonsus Liguori, and many other servants of God. (2) Loreto has been for centuries the scene of numerous miraculous cures. Even the skeptical Montaigne in 1582 professed himself a believer in the reality of these (Waters, "Journal of Montaigne's Travels", II, 197-207). (3) The stone on which the original walls of the Santa Casa are built and the mortar used in their construction are not such as are known in the neighbourhood of Loreto. But both stone and mortar are, it is alleged, chemically identical with the materials most commonly found in Nazareth. (4) The Santa Casa does not rest and has never rested upon foundations sunk into the earth where it now stands. The point was formally investigated in 1751 under Benedict XIV. What was then found is therefore fully in accord with the tradition of a building transferred bodily from some more primitive site.

It must be acknowledged, however, that recent historical criticism has shown that in other directions the Lauretan tradition is beset with difficulties of the gravest kind. These have been skilfully presented in the much-discussed work of Canon Chevalier, "Notre Dame de Lorette" (Paris, 1906). It is possible that the author has in some directions pressed his evidence too far and has perhaps overstated his case, but despite the efforts of such writers as Eschbach, Faloci-Pulignani, Thomas, and Kresser, the substance of his argument remains intact and has as yet found no adequate reply. The general contention of the work may be summarized under five heads: (1) From the accounts left by pilgrims and others it appears that before the time of the first translation (1291) there was no little cottage venerated at Nazarethwhich could correspond in any satisfactory way with the present Santa Casa at Loreto. So far as there was question at all in Nazareth of the abode in which the Blessed Virgin had lived, what was pointed out to pilgrims was a sort of natural cavern in the rock. (2) Oriental chronicles and similar accounts of pilgrims are absolutely silent as to any change which took place in 1291. There is no word of the disappearance at Nazareth of a shrine formerly held in veneration there. It is not until the sixteenth century that we find among Orientals any hint of a consciousness of their loss and then the ideawas suggested from the West. (3) There are charters and other contemporary documents which prove that a church dedicated to the Blessed Virgin already existed at Loreto in the twelfth and thirteenth centuries, that is to say, before the epoch of the supposed translation. (4) When we eliminate certain documents commonly appealed to as early testimonies to the tradition, but demonstrably spurious, we find that no writer can be shown to have heard of the miraculoustranslation of the Holy House before 1472, i.e., 180 years after the event is supposed to have taken place. The shrine and church of Loreto are indeed often mentioned; the church is said by Paul II in 1464 to have been miraculously founded, and it is further implied that the statue or image of the Blessed Virgin was brought there by angels, but all this differs widely from details of the later accounts. (5) If the papal confirmations of the Loreto tradition are more closely scrutinized it will be perceived that not only are they relatively late (the first Bull mentioning the translation is that of Julius II in 1507), but that they are at first very guarded in expression, for Julius introduces the clause "ut pie creditur et fama est", while they are obviously dependent upon the extravagant leaflet compiled about 1472 by Teramano.

It is clearly impossible to review here at any length the discussions to which Canon Chevalier's book has given rise. As a glance at the appended bibliography will show, the balance of recent Catholic opinion, as represented by the more learned Catholic periodicals, is strongly in his favour. The weight of such arguments as those drawn from the nature of the stone or brick (for even on this point there is no agreement) and the absence of foundations, is hard to estimate. As regards the date at which the translation tradition makes its appearance, much stress has recently been laid by its defenders upon a fresco at Gubbio representing angels carrying a little house, which is assigned by them to about the year 1350 (see Faloci-Pulignani, "La s. Casa di Loreto secondo un affresco di Gubbio", Rome, 1907). Also there are apparently other representations of the same kind for which an early date is claimed (see Monti in "La Scuola Cattolica", Nov. and Dec., 1910). But it is by no means safe to assume that every picture of angels carrying a house must refer to Loreto, while the assigning of dates to such frescoes from internal evidence is one of extreme difficulty. With regard to the papal pronouncements, it is to be remembered that in such decrees which have nothing to do with faith or morals or even with historical facts which can in any way be called dogmatic, theologians have always recognized that there is no intention on the part of the Holy See of defining a truth, or even of placing it outside the sphere of scientific criticism so long as that criticism is respectful and takes due regard of place and season. On the other hand, even if the Loreto tradition be rejected, there is no reason to doubt that the simple faith of those who in all confidence have sought help at this shrine of the Mother of God may often have been rewarded, even miraculously. Further it is quite unnecessary to suppose that any deliberate fraud has found a place in the evolution of this history. There is much to suggest that a sufficient explanation is afforded by the hypothesis that a miracle-working statue or picture of the Madonna was brought from Tersato in Illyria to Loreto by some pious Christians and was then confounded with the ancient rustic chapel in which it was harboured, the veneration formerly given to the statue afterwards passing to the building. Finally, we shall do well to notice that at Walsingham, the principal English shrine of the Blessed Virgin, the legend of "Our Lady's house" (written down about 1465, and consequently earlier than the Loreto translation tradition) supposes that in the time of St. Edward the Confessor a chapel was built at Walsingham, which exactly reproduced the dimensions of the Holy House of Nazareth. When the carpenters could not complete it upon the site that had been chosen, it was transferred and erected by angels'hands at a spot two hundred feet away (see "The Month", Sep., 1901). Curiously enough this spot, like Loreto, was within a short distance of the sea, and Our Lady of Walsingham was known to Erasmus as Diva Parathalassia.

Sources

Of the older works on Loreto it will be sufficient to mention ANGELITA, Historia della Translatione etc. (first printed about 1579, but written in 1531). It is founded upon Baptista Mantuanus, Teramano, and a supposed "tabula, vetustate et carie consumpta". The official history of Loreto may be regarded as contained in TURSELLINUS, Lauretanae Historiae Libri V (Rome, 1697); and MARTORELLI, Teatro istorico della S. Casa nazarena (3 vols., fol., Rome, 1732-1735). In more modern times we have VOGEL, De ecclesiis Recanatensi et Lauretana (written in 1806, but printed only in 1859), and LEOPARDI, La Santa Casa di Loreto (Lugano, 1841). Both these writers showed an appreciation of the grave critical difficulties attending the Loreto tradition, but they did not venture openly to express disbelief.

A new epoch in this discussion, already heralded by FATHER GRISAR at the Munich Congress; by M. BOUDINHON in Revue du Clergé Francais, XXII (1900), 241; by L. DE FEIS, La S. Casa di Nazareth (Florence, 1905), and by LE HARDI, Hist. de Nazareth (Paris, 1905), was brought to a climax by CHEVALIER, Notre Dame de Lorette (Paris, 1906). Among the learned Catholic reviews which have openly pronounced in Chevalier's favour may be mentioned the Analecta Bollandiana, XXV (1907), 478-94; Stimmen aus Maria-Laach, II (1906), 373; Revue Biblique, IV (1907), 467-70; Revue Bénédictine, XXIII (1906), 626-27; Zeitschrift f. Kath. Theologie, XXVI (1906), 109-16; Theologische Quartalschrift, XCIX (1907), 124-27; Revue d'Histoire Ecclesiastique, VII (1906), 639-58; Historisches Jahrbuch, XXVIII (1907), 356; 585; Revue des Questions Historiques, LXXXI (1907), 308-10; Revue Pratique d'Apologeéique, III (1906), 758-61; Revue du Clergé Francais, XLIX (1906), 80-86, and many others. On the same side may further be mentioned BOUDINHON, La Question de Loretto (Paris, 1910); BOUFFARD, La Vérité sur le Fait de Loretto (Paris, 1910); and CHEVALIER, La Santa Casa de Loretto (Paris, 1908). See also the articles on Loreto in the Kirchliches Handlexikon (Munich, 1908), and in HERDER'S Konversations-Lexikon (Freiburg, 1907). 

The articles that have openly taken part against Chevalier's thesis are comparartively few and unimportant, for example in L'Ami du Clerge (1906-1907); a series of articles by A. MONTI in La Scuola Cattolica (Milan, Jan.-Dec., 1910); and other articles of more weight by G. KRESSER in Theol. praktische Quartalschrift (Tübingen, 1909), 212-247. Isolated works in favour of the Loreto tradition are those of ESCHBACH, La Verité sur le Fait de Lorette (Paris, 1908); F. THOMAS, La Santa Casa dans l'Histoire (Paris, 1909); POISAT, La Question de Loreto (Paris, 1907); FALOCI-PULIGNANI, La Santa Casa di Loreto secondo un affresco di Gubbio (Rome, 1907). 

For an account of Loreto in English reproducing the old traditions from an uncritical standpoint see GARRATT, Loreto the New Nazareth (London, 1895).

Thurston, Herbert. "Santa Casa di Loreto." The Catholic Encyclopedia. Vol. 13. New York: Robert Appleton Company, 1912. 11 Dec. 2018 <http://www.newadvent.org/cathen/13454b.htm>.

Transcription. This article was transcribed for New Advent by Herman F. Holbrook. For Bothers Ambrose Bettencourt & Augustine Senz, O.S.B.

Ecclesiastical approbation. Nihil Obstat. February 1, 1912. Remy Lafort, D.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.

Copyright © 2020 by Kevin Knight. Dedicated to the Immaculate Heart of Mary.

SOURCE : http://www.newadvent.org/cathen/13454b.htm

Statue de Notre-Dame de Loreto, San Lorenzo Maggiore, Napoli

Catholic Encyclopedia – Litany of Loreto

Article

Despite the fact that, from the seventeenth century onwards, the Litany of Loreto has been the subject of endless panegyrics and ascetical writings, there is a great lack of documentary evidence concerning its origin, the growth and development of the litany into the forms under which we know it, and as it was for the first time definitely approved by the Church in the year 1587. Some writers declare that they know nothing of its origin and history; others, on the contrary, trace it back to the translation of the Holy House (1294); others, to Pope Sergius I (687); others, again, to Saint Gregory the Great or to the fifth century; while others go as far back as the earliest ages of the Church, and even Apostolic times. Historical criticism, however, proves it to be of more recent origin, and shows that it was composed during the early years of the sixteenth century or the closing years of the fifteenth. The most ancient printed copy hitherto discovered is that of Dillingen in Germany, dating from 1558; it is fairly certain that this is a copy of an earlier Italian one, but so far, in spite of much careful research, the oldest Italian copy that the writer has been able to discover dates from 1576.

In form, the Litany of Loreto is composed on a fixed plan common to several Marian litanies already in existence during the second half of the fifteenth century, which in turn are connected with a notable series of Marian litanies that began to appear in the twelfth century and became numerous in the thirteenth and fourteenth. The Loreto text had, however, the good fortune to be adopted in the famous shrine, and in this way to become known, more than any other, to the many pilgrims who flocked there during the sixteenth century. The text was brought home to the various countries of Christendom, and finally it received for all time the supreme ecclesiastical sanction.

Appended is a brief résumé of the work published by the present writer on this subject, the reference being to the revised and enlarged French edition of 1900, supplemented by any new matter brought to light since that time.

Sauren claims that the first and oldest Marian litany is a pious laus to the Virgin in the “Leabhar Breac”, a fourteenth-century manuscript, now in the library of the Royal Irish Academy, and written “in the purest style of Gaedhlic”, according to O’Curry, who explained its various parts. This laus of fifty-nine eulogies on the Virgin occurs on fol. 121, and O’Curry calls it a litania, attributing it at the latest to about the middle of the eighth century. But it has not at all the form of a litany, being rather a sequence of fervent praises, like so many that occur in the writings of the Fathers, especially after the fourth century. As a matter of fact, Dr. Sicking has shown that the entire laus of the “Leabhar Breac” is copied almost word for word from the first and third of the “Sermones Dubii” of Saint Ildephonsus.

The earliest genuine text of a Marian litany thus far known is in a twelfth-century codex in the Mainz Library, with the title “Letania de domina nostra Dei genitrice virgine Maria: oratio valde bona: cottidie pro quacumque tribulatione recitanda est”. It is fairly long, and was published in part by Mone, and in its entirety by the present writer. It opens with the usual “Kyrie Eleison”; then follow the invocations of the Trinity, but with amplifications, e.g. “Pater de celis deus, qui elegisti Mariam semper virginem, miserere nobis”; these are followed by invocations of the Virgin Mary in a long series of praises, of which a brief selection will be enough: “Sancta Maria, stirps patriarcharum, vaticinium prophetarum, solatium apostolorum, rosa martirum, predicatio confessorum, lilium virginum, ora pro nobis benedictum ventris tui fructum”; “Sancta Maria, spes humilium, refugium pauperum, portus naufragantium, medicina infirmorum, ora pro nobis benedictum ventris tui fructum”; etc. This goes on for more than fifty times, always repeating the invocation “Sancta Maria”, but varying the laudatory titles given. Then, after this manner of the litanies of the saints, a series of petitions occur, e.g.: “Per mundissimum virgineum partum tuum ab omni immundicia mentis et corporis liberet nos benedictus ventris tui fructus”; and farther on, “Ut ecclesiam suam sanctam pacificare, custodire, adunare et regere dignetur benedictus ventris tui fructus, ora mater virgo Maria.” The litany concludes with the “Agnus”, also amplified, “Agne dei, filius matris virginis Marie qui tollis peccata mundi, parce nobis Domine”, etc.

Lengthy and involved litanies of this type do not seem to have won popularity, though it is possible to find other examples of a like kind. However, during the two centuries that followed, many Marian litanies were composed. Their form remains uncertain and hesitating, but the tendency is always towards brevity and simplicity. To each invocation of “Sancta Maria” it becomes customary to add only one praise, and these praises show in general a better choice or a better arrangement. The petitions are often omitted or are changed into ejaculations in honour of the Blessed Virgin.

A litany of this new form is that of a codex in the Library of Saint Mark’s, Venice, dating from the end of the thirteenth or the beginning of the fourteenth century. It is found, though with occasional variants, in many manuscripts, a sure sign that this text was especially well known and favourably received. It omits the petitions, and consists of seventy-five praises joined to the usual invocation, “Sancta Maria”. Here is a short specimen, showing the praises to be met with most frequently also in other litanies of that or of later times: “Holy Mary, Mother and Spouse of Christ, pray for me [other manuscripts have “pray for us”—the “pray” is always repeated]; Holy Mary, Mother inviolate; Holy Mary, Temple of the Holy Ghost; Holy Mary, Queen of Heaven; Holy Mary, Mistress of the Angels; Holy Mary, Star of Heaven; Holy Mary, Gate of Paradise; Holy Mary, Mother of True Counsel; Holy Mary, Gate of Celestial Life; Holy Mary, Our Advocate; Holy Mary, brightest Star of Heaven; Holy Mary, Fountain of True Wisdom; Holy Mary, unfailing Rose; Holy Mary, Beauty of Angels; Holy Mary, Flower of Patriarchs; Holy Mary, Desire of Prophets; Holy Mary, Treasure of Apostles; Holy Mary, Praise of Martyrs; Holy Mary, Glorification of Priests; Holy Mary, Immaculate Virgin; Holy Mary, Splendour of Virgins and Example of Chastity”, etc.

The first Marian litanies must have been composed to foster private devotion, as it is not at all probable that they were written for use in public, by reason of their drawn-out and heavy style. But once the custom grew up of reciting Marian litanies privately, and of gradually shortening the text, it was not long until the idea occurred of employing them for public devotion, especially in cases of epidemic, as had been the practice of the Church with the litanies of the Saints, which were sung in penitential processions and during public calamities. Hence it must be emphasized that the earliest certain mention we have of a public recital of Marian Litanies is actually related to a time of pestilence, particularly in the fifteenth century. An incunabulum of the Casanatensian Library in Rome, which contains the Venice litanies referred to above, introduces them with the following words: “Oraciones devote contra imminentes tribulaciones et contra pestem”. At Venice, in fact, these same litanies were finally adopted for liturgical use in processions for plague and mortality and asking for rain or for fair weather. Probably they began to be sung in this connection during the calamities of the fifteenth century; but in the following century we find them prescribed, as being an ancient custom, in the ceremonials of Saint Mark’s, and they were henceforth retained until after the fall of the republic, i.e., until 1820.

In the second half of the fifteenth century we meet another type of litany which was to be publicly chanted tempore pestis sive epydimic. The invocations are very simple and all begin, not with the words “Sancta Maria”, but with “Sancta mater”, e.g.: Sancta mater Creatoris; Sancta mater Salvatoris; Sancta mater munditie; Sancta mater auxilii; Sancta mater consolationis; Sancta mater intemerata; Sancta mater inviolata; Sancta mater virginum, etc. At the end, however, are a few short petitions such as those found in the litanies of the saints.

Before going further, it may be well to say a few words on the composition of the litanies we have been considering. With regard to their content, which consists mainly of praises of the Blessed Virgin, it would seem to have been taken not so much from the Scriptures and the Fathers, at least directly, as from popular medieval Latin poetry. To be convinced of this, it suffices to glance through the Daniel and Mone collections, and especially through the “Analectica Hymnica medii ævi” of Dreves-Blume. In the earlier and longer litanies whole rhythmic strophes are to be found, taken bodily from such poetry, and employed as praises of the Blessed Virgin. With regard to their form, it is certain that those who first composed the Marian litanies aimed at imitating the litanies of the Saints which had been in use in the Church since the eighth century. During the Middle Ages, as is well known, it was customary to repeat over and over single invocations in the litanies of the saints, and thus we find that the basic principle of the Marian litanies is this constant repetition of the invocation, “Sancta Maria, ora pro nobis.” And in order that this repetition might not prove monotonous in the Middle Ages recourse was had to an expedient since then universally used, not only in private devotions but even in liturgical prayer, that of amplifying by means of what are called tropes or farcituræ. They had a model in the Kyrie of the Mass, e.g. “Kyrie, fons bonitatis, pater ingenite, a quo bona cuncta procedunt, eleison.” It was an easy matter to improvise between the “Sancta Maria” and the “Ora pro nobis”, repeated over and over, a series of tropes consisting of different praises, with an occasional added petition, imitated however broadly from the litanies of the saints. Thus the Marian litany was evolved.

Gradually the praises became simpler; at times the petitions were omitted, and, from the second half of the fifteenth century, the repetition of the “Sancta Maria” began to be avoided, so that the praises alone remained, with the accompaniment “Ora pro nobis”. This made up the new group of litanies which we must now consider. The connecting link between the litanies we have discussed and this new group may have been a litany found in a manuscript of prayers, copied in 1524 by Fra Giovanni da Falerona. It consists of fifty-seven praises, and the “Sancta Maria” is repeated, but only at intervals of six or seven praises, perhaps because the shape or size of the parchment was so small that it held only six or seven lines to the page, and the copyist contented himself with writing the “Sancta Maria” once at the head of each page. But, because of its archaic form, this litany must be considerably anterior to 1524, and may have been copied from some fifteenth-century manuscript The praises are chosen in part from previous litanies, and in part they are original. Moreover, their arrangement is better and more varied. The first place is given to praises bestowed on the name of “Mater”; then come those expressing the Blessed Virgin’s tender love for mankind; then the titles given her in the creeds; then those beginning with “Regina”, which are identical with those we now have in the Litany of Loreto. Two new titles are introduced: “Causa nostræ lætitiæ” and “Vas spirituale”, which are not found in earlier litanies. Noteworthy also are three invocations, “Advocata christianorum”, “Refugium desperatorum”, “Auxilium peccatorum”, which passed by an easy change into the “Refugium peccatorum” and “Auxilium christianorum” of the Litany of Loreto. In a word, if we omit the petitions of this older form, and its reiteration of the “Sancta Maria”, we have a litany which in the choice and arrangement of praises comes very close to the Litany of Loreto.

Now there are many similar examples in which the litany consists of praises alone without the repetition of the “Sancta Maria”, and in which arrangement and form come nearer and nearer to the Litany of Loreto. Such are: (1) a litany in a manuscript of the Biblioteca Angelica in Rome (formerly, No. 392; second half of the fifteenth century; fol. 123). Except for light variants, it is identical with one printed at Venice in 1561, and another printed at Capri in 1503; (2) a litany found in a manuscript missal of the sixteenth century; (3) a litany printed at Venice in two different editions of the “Officium B. Virginis” in 1513 and 1545; (4) a litany found in a codex of the “Compagnia della Concezione di Maria SS.” of Fiorenzuola d’Arda (Piacenza), founded in 1511; (5) a litany found in a codex of the priory of Saints Philip and James, Apostles, at Montegranaro, in which the baptisms during the years 1548-58 are recorded. This litany is the shortest of all and the closest in similarity to that of Loreto.

This form of litany was widely circulated, both in script and in print, during the sixteenth century. A comparison of the texts will show that they contain the praises in the Loreto Litany, with two exceptions: the “Virgo prudentissima” of the Loreto Litany is found as “Virgo prudens”, and the “Auxilium christianorum”, though it appears in no text before this time, is, as remarked above, an easy variant of the litany of 1524. So far no manuscript of the Loreto Litany has been discovered, but it cannot be doubted that it is nothing more than a happy arrangement of a text belonging to the last group. And, moreover, it may be laid down as probable that the Loreto text became customary in the Holy House towards the close of the fifteenth century, at a time when in other places similar litanies were being adapted for public use to obtain deliverance from some calamity. It is only in 1531, 1547, and 1554, that the documents afford indications of litanies being sung in that sanctuary, though the text is not given.

The earliest printed copy of the Litany of Loreto so far known is that of Dillingen, which is undated and seems to belong to the end of 1557 or the beginning of 1558. As Dr. Paulus, following up a discovery made by Gass, has observed, it was probably published and circulated in Germany by Blessed Canisius. It is entitled: “Letania Loretana. Ordnung der Letaney von unser lieben Frawen wie sie zu Loreto alle Samstag gehalten” (Order of the Litany of Our Lady as said every Saturday at Loreto). The text is just the same as we have it to-day, except that it has “Mater piissima” and “Mater mirabilis”, where we have “Mater purissima” and “Mater admirabilis”. Further, the invocations “Mater creatoris” and “Mater salvatoris” are wanting, though this must be due to some oversight of the editor, since they are found in every manuscript of this group; on the other hand, the “Auxilium christianorum” is introduced though it does not occur in the other texts. We find this title in a Litany of Loreto printed in 1558. As already shown in the writer’s book on this subject, Pope Pius V could not have introduced the invocation “Auxilium christianorum” in 1571 after the Battle of Lepanto, as stated in the sixth lesson of the Roman Breviary for the feast of S. Maria Auxiliatrix (24 May); and to this conclusion the Dillingen text adds indisputable evidence.

The Litany of Loreto had taken root at Loreto, and was being spread throughout the world, when it ran the grave risk of being lost forever. Saint Pius V by Motu Proprio of 20 March, 1571, published 5 April, had prohibited all existing offices of the B. V. Mary, disapproving in general all the prayers therein, and substituting a new “Officium B. Virginis” without those prayers and consequently without any litany. It would seem that this action on the part of the pope led the clergy of Loreto to fear that the text of their litany was likewise prohibited. At all events, in order to keep up the old time custom of singing the litany every Saturday in honour of the Blessed Virgin, a new text was drawn up containing praises drawn directly from the Scriptures, and usually applied to the Bl. Virgin in the Liturgy of the Church. This new litany was set to music by the choirmaster of the Basilica of Loreto, Costanzo Porta, and printed at Venice in 1575. It is the earliest setting to music of a Marian litany that we know of. In the following year (1576) these Scriptural litanies were printed in two different handbooks for the use of pilgrims. In both they bear the title: “Litaniæ deipare Virginis ex Sacra Scriptura depromptæ quæ in alma Domo lauretana omnibus diebus Sabbathi, Vigiliarum et Festorum decantari solent”. But in the second handbook, the work of Bernardine Cirillo, archpriest of Loreto, the old text of the litany is also printed, though with the plainer title, “Aliæ Litaniæ Beatæ Mariæ Virginis”, a clear sign that it was not quite forgotten.

On 5 Feb., 1578, the archdeacon of Loreto, Giulio Candiotti, sent to Pope Gregory XIII the “Laudi o lettanie moderne della sma Vergine, cavate dalla sacra Scrittura” (New praises or litanies of the most holy Virgin, drawn from Sacred Scripture), with Porta’s music and the text apart, expressing the wish that His Holiness would cause it to be sung in Saint Peter’s and in other churches as was the custom at Loreto. The pope’s reply is not known, but we have the opinion of the theologian to whom the matter was referred, in which the composition of the new litany is praised, but which does not judge it opportune to introduce it into Rome or into church use on the authority of the pope, all the more because Pius V “in reforming the Little Office of the Blessed Virgin completely abolished, among other things, some proper litanies of the Blessed Virgin which existed in the old [office], and which (if I remember rightly) were somewhat similar to these”. The judgment concludes that the litany might be sung at Loreto as a devotion proper to this shrine, and if others wanted to adopt it they might do so by way of private devotion.

This attempt having failed, the Scriptural litany straightway began to lose favour, and the Loreto text was once more resumed. In another manual for pilgrims, published by Angelita in that same year 1578, the Scriptural litany is omitted, and the old Loreto text appears with the title: “Letanie che si cantano nella Santa Casa di Loreto ogni Sabbato et feste delle Madonna”. In a new edition (1584) of Angelita’s book, the Scriptural litany is restored but relegated to a secondary position, though included under the title “Altre letanie che si cantano”, etc. From this it is clear that for a time both litanies were in use at Loreto. But in subsequent editions of Angelita’s manual, and in other manuals of devotion, the Scriptural litany is printed with the bare title “Litaniæ ex S. Scriptura depromptæ”, until the seventeenth century when it disappears altogether. Meanwhile, thanks to Angelita’s manuals, the Loreto text was introduced elsewhere, and even reached Rome, when Sixtus V, who had entertained a singular devotion for Loreto, by the Bull “Reddituri” of 11 July, 1587, gave formal approval to it, as to the litany of the Holy Name of Jesus, and recommended preachers everywhere to propagate its use among the faithful.

On the strength of this impulse given to the Litany of Loreto, certain ascetical writers began to publish a great number of litanies in honour of the Saviour, the B. Virgin, and the saints, often ill-advised and containing expressions theologically incorrect, so that Pope Clement VIII had promulgated (6 Sept., 1601) a severe decree of the Holy Office, which, while upholding the litanies contained in the liturgical books as well as the Litany of Loreto, prohibited the publication of new litanies, or use of those already published in public worship, without the approbation of the Congregation of Rites.

At Rome the Litany of Loreto was introduced into the Basilica of S. Maria Maggiore by Cardinal Francesco Toledo in 1597; and Paul V, in 1613, ordered it to be sung in that church, morning and evening, on Saturdays and on vigils and feasts of the Madonna. As a result of this example the Loreto Litany began to be used, and is still largely used, in all the churches of Rome. The Dominicans, at their general chapter held at Bologna in 1615, ordered it to be recited in all the convents of their order after the Office on Saturdays at the end of the customary “Salve Regina”. Before this they had caused the invocation “Regina sacratissimi rosarii” to be inserted in the litany, and it appears in print for the first time in a Dominican Breviary dated 1614, as has been pointed out by Father Walsh, O.P., in “The Tablet”, 24 Oct., 1908. Although by decree of 1631, and by Bull of Alexander VII (1664), it was strictly forbidden to make any additions to the litanies, another decree of the Congregation of Rites, dated 1675, permitted the Confraternity of the Rosary to add the invocation “Regina sacratissimi rosarii”, and this was prescribed for the whole Church by Leo XIII (24 December 1883). By decree of 22 April, 1903, the same pope added the invocation “Mater boni consilii”, which, under the form of “Mater veri consilii”, was contained in the Marian litany used for centuries in Saint Mark’s Venice, as indicated above. In 1766 Clement XIII granted Spain the privilege of adding after “Mater intemerata” the invocation “Mater immaculata”, which is still customary in Spain, notwithstanding the addition of “Regina sine labe originali concepta”. This last invocation was originally granted by Pius IX to the Bishop of Mechlin in 1846, and, after the definition of the Immaculate Conception (1854), the congregation by various rescripts authorized many dioceses to make a like addition, so that in a short time it became the universal practice.

MLA Citation

• Angelo de Santi. “Litany of Loreto”. Catholic Encyclopedia, 1913. CatholicSaints.Info. 24 July 2013. Web. 19 August 2020. <https://catholicsaints.info/catholic-encyclopedia-litany-of-loreto/>

SOURCE : https://catholicsaints.info/catholic-encyclopedia-litany-of-loreto/

Blas de Prado. (1545–1599). La Virgen María o a la Virgen de Loreto acompañada por San Francisco de Asís y San Antonio Abad y por un grupo de donantes, XVIIe siècle, 285 X 210, Real Academia de Bellas Artes de San Fernando 

The Litany of Loretto and Processions, by Father B Rohner, OSB

The Litany of Loretto

Next to the devotion of the holy Rosary, the devotion most tender and most beloved among Catholic people is the recital or the chanting ot litanies.

A chanter, or perhaps the regular choir, pronounces the invocation aloud, while the body of the people in attendance Support the chant with one voice and one heart, and respond vigorously and earnestly, “Have mercy on us,” or “Pray for us.” Experience has proved that in response to prayers thus offered Our Lord has always kept His promise: “I say to you that if two of you shall consent upon earth, concerning anything whatsoever they shall ask, it shall be done to them by My Father who is in heaven.” (Matthew 18:19)

Such mode of effective prayer to the Blessed Virgin has been in constant practise in the Catholic Church from time immemorial and has always been attended with the most salutary results. This prayer of mingled praise and petition is called the litany of Loretto because it is solemnly chanted every Saturday in the holy house at Loretto. The author of the litany and the time of its origin are unknown. It is certain, however, that it was in use among Catholics before the fourteenth century. The burden of this litany consists of a series of titles, figures and symbols, all indicating and expressing the dignity, beauty, power, and other admirable characteristics, of the Blessed Virgin. A form of praise-prayer such as this one is, would have its origin only in some devout heart deeply influenced by the Holy Spirit. As we read and pronounce the tender and chaste language of the several invocations, how nobly and beautifully, yet gently and lovingly, the blessed Mother of God rises before the eyes of our souls, whether we consider her life on earth, her glory in heaven, or her honored position in the bosom of the Catholic Church.

It is not to be wondered at, therefore, that persons hostile to the devotion shown by Catholics to Mary, persons all too solicitous about the adoration due to God, should, in their fastidiousness and self-supposed learning, have found fault with some of the expressions of this litany and endeavored to turn them into arguments against such devotion. To the vain and puny attacks of such fault-finders the Catholic Church would give the following reply: In the year 1664 Pope Alexander V forbade any addition, no matter how orthodox and beautiful, to be made to the then existing form of the litany of Loretto. It was to be rigidly maintained in ancient form, except that the members belonging to the Rosary Society were permitted to add at the end of the invocations, “Queen of the holy Rosary! pray for us.” Again, in 1854, after the promulgation of the dogma of the Immaculate Conception, the Congregation of Rites, at Rome, granted a limited or qualified permission to the faithful to subjoin at the end of the litany, “Queen conceived without original sin! Pray for us.” Yet this was only a privilege. No one is bound to say these words. Their omission does not imperil the indulgences attached to the litany. From these cautious measures of the Church it may be seen with what careful solicitude she watches over, and hedges in against extravagance, not only the faith and morals of her children, but even the liturgy and private devotions. Surely, dearest reader, you belong to the number of those faithful children of Mary who thus frequently and piously salute the sovereign Queen of heaven and earth, both in the quiet seclusion of their pious homes and at the public religious devotions in the church or chapel.

Santa Maria di Loreto, Roma

Processions in Honor of Mary

The word litany comes from the Greek language and means in its literal sense, “a prayer-march.” Indeed the various Church litanies seem never more appropriate, pleasing and edifying than when recited or chanted during religious processions.

Our religious processions, as now conducted and practised in the Church, are simply and really short pilgrimages. They are grounded equally on the nature of man and in the nature of Church worship.

The holy and learned Church Fathers, among them notably Saints Jerome, Chrysostom, and Ambrose, speak of these religious devotions as in practise away back among the early Christians. They used to be observed on a variety of occasions, but especially at the graves of the martyrs, and at the translation of relics to the different churches litanies were always chanted with great devotion.

Such devotional processions in honor of the Blessed Virgin were also practised in times of great need, in famines, epidemics, floods, droughts, and other calamities. The renowned Church historian, Baronius, informs us that Pope Gregory I, as early as the year 590, gave orders that an image of the Blessed Virgin should he carried in such processions.

As the different Confraternities were formed in honor of the Blessed Virgin, they established and carried out with great solemnity a regular series of religious processions in order, first, to encourage devotion on the various festival days, and, still more, in order to give public sanction and expression and encouragement to devotion for the Blessed Virgin.

In all those parishes where the society of the living Rosary was introduced, it soon became a regular custom to hold a procession once every month, in performing which the processionists used to carry banners of the three colors, white in honor of the joyful mysteries, red in honor of the sorrowful mysteries, and gold in honor of the glorious mysteries of the Rosary. In many places, too, a fine statue of the Madonna, holding a rosary in her hand, was borne aloft, with great reverence, by young girls in some of these processions. As a further sign of the respect and love due to the virginal Mother, these young girls were arrayed in pure white garments, with wreaths of white flowers on their heads.

On some of the greater festivals of these confraternities a still more solemn character was added to the procession, and a still greater honor was rendered to the blessed Mother by having the company of her own divine Son in the procession. Yes, Jesus Christ was personally present. For the priest of the parish placed the consecrated Host in the ostensorium and carried it through the line of march.

Thus did the Saviour Himself, by His own divine presence, give His sanction to this form of devotion. By the solemn reverential feeling produced among Catholics by that presence, much was added to the deep piety and impressiveness of the procession, for Jesus Christ Himself honored and glorified His blessed Mother. It also afforded to the pious processionists an opportunity of rendering homage to the divine Son while they honored the Mother who bore Him. Indeed it became a strong rebuke to those who say that Catholics, when they honor Mary, forget Jesus and give to a creature the homage due to the Creator.

If, therefore, our blessed Lord and Saviour, Jesus Christ, in order to honor His beloved Mother consented to leave even the sacred retirement of the tabernacle and permitted Himself to be carried in human hands, with deep solemnity, through the highways and byways of the world, and went joyfully and gladly about doing good, may not you, too, and myself as well, feel justified and pleased and happy to offer to our blessed Mother a similar testimony of love and respect by marching in these religious processions.

It would, indeed, he a bad sign for any Christian young woman to be held back from such public devotions through fears of human respect. How silly and inconsistent to be ashamed to appear in plain white garments and to do honor to her guardian Mother and yet to array herself in her best adornments of person in order to please others, or perhaps to cause the envy of her own sex, and to attract the admiring eyes of men!

– text taken from Veneration of the Blessed Virgin Mary, Her Feasts, Prayers, Religious Orders, and Sodalities, by Father B Rohner, OSB, adapted by Father Richard Brennan, LLD, published in 1898 by Benziger Brothers; it has the Imprimatur of Archbishop Michael Augustine, Archdiocese of New York, New York, 22 June 1898

SOURCE : https://catholicsaints.info/the-litany-of-loretto-and-processions-by-father-b-rohner-osb/

Statue de Notre-Dame de Loreto. Loreto, Italie

Beata Vergine Maria di Loreto

10 dicembre

Il Santuario di Loreto è sorto nel luogo in cui, secondo la leggenda, la dimora di Maria Vergine sarebbe stata trasportata prodigiosamente dagli Angeli. Questo santuario risale al IV secolo, ed è uno dei più antichi. Anche oggi questa basilica è meta di continui pellegrinaggi, e considerata la “Lourdes italiana. La convinzione di questa miracolosa traslazione ha spinto papa Benedetto XV a costituire la Beata Vergine di Loreto “Patrona principale presso Dio di tutti gli aeronautici”.

Etimologia: Maria = amata da Dio, dall'egiziano; signora, dall'ebraico

Da circa un trentennio la traslazione angelica della Santa Casa di Nazareth a Loreto, così come raccontato nei secoli dalla tradizione, è stata derubricata a mera leggenda. Le autorità ecclesiastiche lauretane hanno persino tolto dalla Santa Casa il tabernacolo, rendendo così il luogo quasi una semplice meta turistica.

Ad ogni modo, è credibile pensare che il trasporto delle Sante Pareti di Nazareth sia avvenuto per mezzo degli uomini? Usando anche solo un po’ di buon senso, sembrerebbe proprio di no.

La conferma della Chiesa

Il 10 dicembre ricorre liturgicamente la festa della miracolosa Traslazione della Santa Casa di Nazareth a Loreto. L’istituzione di questa festa, presente da sempre a livello locale, avvenne nel 1632, fu inserita nel Martirologio Romano da Clemente IX nel 1669 e dotata di Ufficio e Messa propri, con approvazione della lettura del trasporto miracoloso, da Innocenzo XII nel 1699.

Benedetto XII la estese allo Stato Pontificio e a tutte quelle diocesi e ordini religiosi che ne avessero fatto richiesta. Ebbene, nella VI Lezione del Breviario Romano era descritta brevemente la storia della Traslazione, ricordando i vari spostamenti per mezzo degli angeli.

Ma il trasporto miracoloso delle Sante Pareti non è stato solo confermato dalla liturgia e dalle raffigurazioni artistiche. Benedetto XV, nel dichiarare la Beata Vergine di Loreto Patrona degli aviatori nel 1920, riconobbe come autentico il “volo miracoloso” della Santa Casa.

Leone X in un Breve del 1515 scrisse che «è provato da testimoni degni di fede che la Santa Vergine, dopo aver trasportato per l’onnipotenza divina, la sua immagine e la propria casa da Nazareth in Dalmazia, (…) la fece deporre per il ministero degli angeli, sulla pubblica via ove trovasi tuttora».

Scienza, archeologia e… buon senso a favore del miracolo

Per chi non fosse persuaso da questi argomenti, si possono illustrare altre motivazioni. Dal punto di vista storico-archeologico; infatti, sono indiscutibilmente accertate almeno cinque traslazioni miracolose: a Tersatto (in Dalmazia), ad Ancona, in varie località vicino Loreto e infine sulla pubblica strada, dove ancor oggi si trova, sotto la cupola dell’attuale Basilica lauretana.

Se davvero il trasporto fosse avvenuto per mano umana, perché la gente avrebbe dovuto accettare la versione miracolosa dei fatti? E poi, perché così tanti spostamenti umanamente inspiegabili? Sarebbe stato tecnicamente possibile trasportare così tante volte delle pietre che poi sono state perfettamente risistemate? E ancora: perché collocare definitivamente la Santa Casa nel mezzo di quella che allora era una strada pubblica dove, secondo la legge, nulla si doveva costruire, pena l’abbattimento?

C’è pure un altro elemento da rilevare. La malta con cui le sante pietre sono murate è proveniente dalla Palestina. Come può questo dato essere compatibile con una ricostruzione successiva al trasporto su nave? E come è possibile che, a seguito di tanti spostamenti e di molteplici riedificazioni, non si sia minimamente alterata la perfetta geometria della Santa Casa, che combacia esattamente con le dimensioni delle fondamenta rimaste a Nazareth?

Il problema “degli Angeli”

È stata poi acclarata recentemente la falsità storica del documento che secondo alcuni proverebbe il trasporto umano delle pietre per mezzo della famiglia Angeli o De Angelis. Tra l’altro, il testo, fabbricato nell’Ottocento, risalirebbe al 1294, tre anni dopo il miracoloso trasporto della Santa Casa a Tersatto. E poiché è attestato che nel 1294 questa non era più a Nazareth ma in Dalmazia, la famiglia Angeli non avrebbe potuto portar via nulla direttamente dalla Palestina, come invece si è detto.

Ad avvalorare ciò vi è pure un cespuglio, ancora oggi visibile, schiacciato al centro da una parete della sacra dimora: fatto davvero strano qualora si fosse ricostruito il tutto artificialmente. Insomma, ci vuole davvero molta più fede a credere nell’intervento umano che non a quello divino.

Autore: Federico Catani

Fonte: Radici Cristiane

Yann-Vari Perrot."Vie des Saints" en langue bretonne,1912. Image de la page 856

Iniziamo questa scheda riportando una riflessione di papa Giovanni Paolo II, riferendosi alla Santa Casa di Loreto: “Quello Lauretano è un Santuario mirabile. In esso è inscritta la trentennale esperienza di condivisione, che Gesù fece con Maria e Giuseppe. Attraverso questo mistero umano e divino, nella casa di Nazaret è come inscritta la storia di tutti gli uomini, poiché ogni uomo è legato ad una ‘casa’, dove nasce, lavora, riposa, incontra gli altri e la storia di ogni uomo, è segnata in modo particolare da una casa: la casa della sua infanzia, dei suoi primi passi nella vita. 

Ed è eloquente ed importante per tutti che quest’Uomo unico e singolare, che è il Figlio unigenito di Dio, abbia pure voluto legare la sua storia ad una casa, quella di Nazaret, che secondo il racconto evangelico, ospitò Gesù di Nazaret lungo l’intero arco della sua infanzia, adolescenza e giovinezza, cioè della sua misteriosa maturazione umana… La casa del Figlio dell’uomo è dunque la casa universale di tutti i figli adottivi di Dio. La storia di ogni uomo, in un certo senso, passa attraverso quella casa…”. 

A partire da papa Clemente V che con una bolla del 18 luglio 1310 confermò indirettamente l’autenticità della Santa Casa, i papi nei secoli successivi confermarono nuovamente la loro devozione alla Vergine Lauretana, specie in drammatiche circostanze. 

Ma le origini dell’antica e devota tradizione della traslazione della Casa dalla Palestina a Loreto, risalgono al 1296, quando in una visione, ne era stata indicata l’esistenza e l’autenticità ad un eremita, fra’ Paolo della Selva e da lui riferita alle Autorità. 

Ciò ci è narrato da una cronaca del 1465, redatta da Pier Giorgio di Tolomei, detto il Teramano, che a sua volta l’aveva desunta da una vecchia ‘tabula’ consumata, risalente al 1300. Si riportano alcuni passi più significativi, che poi sono stati tramandati nelle narrazioni, più o meno arricchite nei secoli successivi; “L’alma chiesa di santa Maria di Loreto fu camera della casa della gloriosissima Madre del nostro Signore Gesù Cristo… La quale casa fu in una città della Galilea, chiamata Nazaret. 

E in detta casa nacque la Vergine Maria, qui fu allevata e poi dall’Angelo Gabriele salutata; e finalmente nella stessa camera nutrì Gesù Cristo suo figliuolo… Quindi gli apostoli e discepoli consacrarono quella camera in chiesa, ivi celebrando i divini misteri… 

Ma dopo che quel popolo di Galilea e di Nazaret abbandonò la fede in Cristo e accettò la fede di Maometto, allora gli Angeli levarono dal suo posto la predetta chiesa e la trasportarono nella Schiavonia, posandola presso un castello chiamato Fiume (1291). 

Ma lì non fu affatto onorata come si conveniva alla Vergine… Perciò da quel luogo la tolsero nuovamente gli Angeli e la portarono attraverso il mare, nel territorio di Recanati (1294) e la posero in una selva di cui era padrona una gentildonna chiamata Loreta; da qui prese il nome la chiesa: ‘Santa Maria di Loreta…”. 

Per il gran numero di gente, purtroppo succedevano anche ladrocini e violenze, per cui continua il racconto, gli Angeli la spostarono altre due volte, sempre per gli stessi motivi, depositandola alla fine sul colle, nella notte del 9-10 dicembre 1294, dove si trova attualmente. 

“Allora accorse tutto il popolo di Recanati a vedere la detta chiesa, che stava sopra la terra senza alcun fondamento. Per la qual cosa, il popolo considerando così gran miracolo e temendo che detta chiesa non venisse a rovina, la fecero circondare da un altro ben grosso muro e di buonissimo fondamento, come ancor oggi chiaramente si vede”. 

Questo il racconto del 1465; che si fonda sull’aspetto storico dell’epoca, quando i rapporti culturali e religiosi delle comunità insediate sulle due sponde dell’Adriatico, erano intensi, per l’attraversamento delle navi veneziane e poi di quelle di Ancona e dell’attuale Dubrovnik, che trasportavano i pellegrini ai Luoghi Santi della Palestina. 

Sullo sfondo vi è la conquista della Terra Santa da parte dei mamelucchi e poi la lenta penetrazione degli ottomani nella penisola balcanica, dopo la caduta di Costantinopoli. 

Da questi eventi scaturirono le Crociate, per liberare i popoli ed i paesi dall’occupazione araba e secondo la tradizione, gli Angeli intervennero per mettere in salvo la casa della Vergine, già trasformata in chiesa sin dai tempi apostolici. 

Da allora moltitudini di fedeli si sono recati in pellegrinaggio al grandioso santuario, che racchiude la Santa Casa, iniziato a costruire nel 1468 da papa Paolo II, in breve diventò ed è, secondo una felice definizione di papa Giovanni Paolo II, “cuore mariano della cristianità”. 

Fin dall’inizio del Trecento fu già meta di pellegrinaggio, anche per quanti prendendo la strada costiera, erano diretti a S. Michele al Gargano oppure in Terrasanta; il flusso nei secoli XV e XVI diventò enorme, fino ad indurre nel 1520 papa Leone X ad equiparare il voto dei pellegrini del Santuario di Loreto a quello di Gerusalemme, che già man mano Loreto aveva sostituito nelle punte dei grandi pellegrinaggi penitenziali, che vedevano Roma, Santiago di Compostella, Gerusalemme. 

Il prodigio eclatante della traslazione della Santa Casa attirò anche, a partire dal secolo XV, la peregrinazione di re e regine, principi, cardinali e papi, che lasciarono doni o ex voto per grazie ricevute; a loro si aggiunsero nei tempi successivi, condottieri, poeti, scrittori, inventori, fondatori di Ordini religiosi, filosofi, artisti, futuri santi e beati. 

Grandi architetti furono chiamati a progettare e realizzare le opere edili, che costituiscono il grandioso complesso del santuario, che sorto come chiesa dalle linee goticheggianti, su progetti degli architetti Marino di Marco Cedrino e Giuliano da Maiano; venne poi per necessità di difesa dai pirati, che infierivano sui centri costieri, munita di un cammino di ronda e di stanze per i soldati, ad opera di Baccio Pontelli; ma non fu sufficiente, perché papa Leone X (1475-1521) fece erigere una cinta fortificata intorno al complesso, che divenne in pratica un vero e proprio castello. 

Nel frattempo intorno al Santuario, sempre più frequentato dai pellegrini, sorse un borgo che fu chiamato Villa Santa Maria e che in seguito nel 1586 papa Sisto V promosse a sede vescovile. 

L’interno del Santuario ebbe varie trasformazioni a cui lavorarono insigni artisti, come Giuliano da Sangallo che innalzò la solenne cupola, Giorgio Marini, il Bramante, il Sansovino, Antonio da Sangallo il Giovane, Luigi Vanvitelli. 

Per la facciata nel 1571 lavorò Giovanni Boccalini da Carpi e nel 1587 Giovan Battista Chioldi. Come pittori portarono la loro arte, per citarne alcuni, Melozzo da Forlì, Luca Signorelli, Lorenzo Lotto, Cristofaro Pomarancio, ecc. 

L’interno attuale del Santuario è a croce latina a tre navate, ospita sotto la grande cupola la Santa Casa, letteralmente coperta da un rivestimento marmoreo, arricchito da statue e bassorilievi raffiguranti sibille e profeti e narranti otto storie della vita di Maria, oltre a rilievi bronzei narranti alcuni episodi della vita di Gesù. 

Un incendio nel 1921, sviluppatosi all’interno della Santa Casa, la danneggiò gravemente, distruggendo anche la venerata immagine lignea della Madonna, attualmente sostituita da una copia, riccamente vestita e con il volto nero dell’originale, scurito dal fumo delle lampade. 

La raccolta religiosità dell’interno, ben specifica e fa immaginare la semplice vita di Maria, di Gesù e di Giuseppe, nella Palestina di allora, tutto invita alla preghiera ed al raccoglimento. Trent’anni dopo la costruzione della chiesa, incominciò quella del Palazzo Apostolico, che occupa uno dei lati della piazza della Chiesa e in cui sono conservati capolavori d’arte di ogni genere, compresi gli arazzi, porcellane e tavolette votive, costituenti il tesoro della Santa Casa, donato nei secoli da tanti devoti.
Oltre 50 papi si sono recati in pellegrinaggio a Loreto e sempre è stata grande la loro devozione; alla Vergine si rivolsero i papi Pio II e Paolo II per guarire miracolosamente dalle loro gravi malattie; papa Benedetto XV (1914-1922) in considerazione della traslazione della sua Casa, dalla Palestina a Fiume e poi a Loreto, la proclamò patrona degli aviatori. 

Loreto è considerata la Lourdes italiana e tanti pellegrinaggi di malati vengono organizzati ogni anno, con cerimonie collettive come quelle di Lourdes; aggiungo una mia piccola esperienza personale, in ambedue i luoghi sacri a Maria, ho sentito improvvisamente la necessità di piangere, come se avvertissi la spiritualità nei due ambienti permeati della sua presenza. 

Innumerevoli sono i luoghi pii, chiese, ospedali o di assistenza, come pure delle Congregazioni religiose, intitolati al nome della Vergine di Loreto, il suo nome cambiato in Loredana è fra i più diffusi fra le donne; infine come non ricordare le “Litanie Lauretane” che dal XII secolo sono divenute una vera e propria orazione alla Vergine, incentrata sui titoli che in ogni tempo le sono stati tributati, anche con riferimenti biblici. Le “Litanie Lauretane” sostituirono nella cristianità, quelle denominate ‘veneziane’ (in uso nella basilica di S. Marco e originarie di Aquileia) e quelle ‘deprecatorie’ (ossia di supplica, originarie della Germania). 

La celebrazione liturgica nella Chiesa Cattolica è al 10 dicembre con il nome "Traslazione della Santa Casa di Loreto".

Autore: Antonio Borrelli

SOURCE : http://www.santiebeati.it/dettaglio/80900

Voir aussi : http://195.220.134.232/numerisation/tires-a-part-www-nb/0000005721757.pdf

http://www.liberius.net/livres/La_Sainte_Maison_de_Lorette_000000536.pdfhttp://www.la-croix.com/Religion/Urbi-Orbi/Rome/A-Lorette-Benoit-XVI-a-mis-ses-pas-dans-ceux-de-Jean-XXIII-_NG_-2012-10-04-860799