%e!Jvfarian Library ~ws{etter
No. 28 (New Series)
Spring-Summer, 1994
Honorary Doctorate to John Macquarrie
Dr. john Macquarrie at the University of Dayton
On March 23, 1994, Bro Raymond Fitz, S.M., president of the University of Dayton, and Fr. james Heft, S.M. , university provost, conferred upon Professor john Macquarrie the degree of Doctor of Divinity honoris causa. Originally from Scotland, Dr. Macquarrie taught at Union Theological Seminary in New York, 1962-1970; he was Lady Margaret Professor of Divinity at the University of Oxford, 1970-1986, and served as canon of Christ Church, Oxford, until his retirement. Dr. Macquarrie has written extensively both on philosophical and theological topics. He believes that contemporary philosophy must be understood and mastered in order that the Gospel and the doctrines of Christianity may be communicated and understood in our world. The citation accompanying the degree noted his efforts "to formulate presentations of the traditional contents of Christian faith in a manner more relevant and appropriate for people today. " Because of their clarity and depth, his works have been used as textbooks or required reading in many courses. A longtime member of the Ecumenical Society of the Blessed Virgin Mary. he recently published Ma ry for All Christians, a work well received by Christians of many different denominations. The book was written in the hope that all Christians may find in Mary "resources for reconciliation rather than conflict. " The text which follows is the lecture which Dr. Macquarrie gave at the academic convocation at which degree was conferred.
The Annunciation Address given at the University of Dayton, March 23, 1994 The Feast of the Annunciation commemorates that incident recorded in the Gospel of St. Luke when, we are told , the angel Gabriel was sent from God to an obscure town in Galilee to a young woman named Mary, and announced to her that she had found favor with God and would bear a son to be named Jesus . This very name announced that he would be a Savior and Liberator, restoring to the people of Israel the dignity and hope that had been theirs in the days of their great King David. The story is told with such beauty and simplicity that it has deeply impressed itself on the minds of all readers of the New Testament. In the Middle Ages, the Angelus bell rang out three times a day across the fields of Europe, and it can still be heard today if you can find a quiet place where you get away from the noise of the traffic. I used to hear it regularly myself as I walked my dogs in the early morning round the Christ Church meadow in Oxford-it came from a religious house somewhere on the other side
of the Cherwell River. And when people heard the bell (at least in former times , if not today) they would pause in their occupations and recite the devotion based on the words of the angel, what we call the "Hail Mary! " or Ave Maria, and they commemorated in their hearts the moment of the Incarnation. The story, as one might expect, made a special impression on artists, and there must have been tens of thousands of paintings of the Annunciation made in medieval and Renaissance times. Indeed, I have a reproduction of one of them hanging in my study at home, The Annunciation, by Fra Angelico. The original was painted about 1440 on a wall at the top of a staircase in the old monastery of St. Mark in Florence . In the picture, Gabriel is provided with multicolored wings, like those of a butterfly. He is standing slightly bowed in a deferential attitude, as he delivers his message. Mary, seated on a stool with her arms crossed (Continued on next page)
We appreciate the significance of events only in retrospect) that must have been specially true in the case ofjesus Christ. over her bosom, is leaning forward and listening intently to his words. That picture conveys St. Luke's message in a truly wonderful way. It must be acknowledged, however, that biblical criticism has raised a number of questions about the Annunciation story. The story appears in only one of the four gospels, namely, St. Luke 's. There is another Annunciation story in St. Matthew's Gospel, but it is different from the one we find in St. Luke. The most obvious difference is that, in Matthew, the announcement concerning jesus is made to joseph, not to Mary, as in Luke. Another obvious difference is that in Matthew no actual angel comes with the message; it is conveyed to joseph in a dream. But in both cases, the message is that the child who has been conceived has already been elected by God to a high destiny and that his name is to be Jesus as a sign of his saving mission. We can hardly suppose that there were two Annunciations , one to Mary and one to joseph. What is more likely is that there was the tradition of an Annunciation, but by the time St. Matthew and St. Luke were writing their gospels, there was more than one version of the tradition. Matthew has followed one and Luke another. After all, when we consider the length of time that had elapsed from the birth of jesus, it would not be surprising if the traditions concerning that birth had begun to vary. According to Luke, the birth of Jesus had been a very humble and obscure affair, taking place in a stable, probably a cave where the animals were kept under the house. It is not likely that many people, perhaps none apart from Mary and Joseph , would have preserved clear memories of what was said and done at the time of the birth, still less of what occurred when Mary was carrying the child. Could Luke then have had information direct from Mary? This has sometimes been suggested, but it does not seem very likely. Both Matthew and Luke tell us that the birth of jesus took place while Herod the Great was still on the throne of Israel. Now Herod died in the year 4 BCE, so that Jesus must have been born at least four years before the date that has been traditionally assigned. We cannot be far wrong if we assume that Jesus' birth took place in the year 5 BCE. Let us then suppose that Mary herself was about twenty at the time of the birth-she could hardly have been less, and might well have been more. Now , St. Luke's Gospel is thought by contemporary New Testament scholars to have been written round about 85 CE. By that time Mary would have been well over a hundred years old, so it is unlikely that Luke could have consulted her. Of course, it is just possible that he could have received information from her at an earlier time, for, as he mentions in his preface, he had been diligent in collecting data before he actually wrote the Gospel. It is also true that Luke, more than the other evangelists, shows a special interest in Mary and has much sympathy with her. But when one weighs the probabilities of the case, the most likely conclusion is that Luke's account of the Annunciation is not so much an historical description carefully preserved for more than a century. Rather it is Luke's own poetic and spiritual way of interpreting an event of which he had some information from the tradition, but the significance of which he had reached by following Mary's own example and pondering it in his heart. By the time Luke was writing , the conception of Jesus was already an event of the distant past; the whole life of
jesus had unfolded-his teaching, his ministry, his crucifixion and exaltation-and all Christians believed that this obscure child, born all these years before, was indeed the chosen one of God, or, in Luke's own words, that God had made him "both Lord and Christ." We appreciate the significance of events only in retrospect, and that must have been specially true in the case of Jesus Christ. But Christians had seen this child grow up and fulfill all their hopes: they had seen him inaugurating a new age. Looking back to the beginnings of his career, they believed that these were major events in world history. There must have been some sign of the overwhelming importance of that birth which had appeared so insignificant to the people in the inn of Bethlehem. So Luke tells his beautiful story, a story in which he fills in the invisible spiritual background that gives meaning to the birth in the stable. He goes back to the conception of the child, and puts into the mouth of the angel words which could not have been understood at the time but were now clearly intelligible after the earthly career of that child had been completed:
He will be great, and will be called the Son of the Most High; and the Lord God will give to him the throne of his father David, and he will reign over the house ofjacob for ever; and of his kingdom there will be no end. And if God has sent Jesus , his chosen One, according, as Luke claims elsewhere, to a foreordained plan, must not Mary too have been elected, must not she have had her indispensable place in that plan? For she was the last link in the chain before Jesus himself, and, more than that, she was the mother from whom Jesus derived his life and with it the earliest formation of his character. So when Luke puts a greeting to Mary into the mouth of the angel , he is himself greeting her with the acknowledgement that she too is fulfilling a high destiny to which she has been called by God: Hail, thou that art highly favored, the Lord is with thee; blessed art thou among women. A few verses further on, we find some other very significant words. This time Mary is the speaker, responding to the angel: Behold, I am the handmaid of the Lord. Let it be to me according to your word. God, Luke believed, does not force his creatures to carry out his will. He seeks their obedience and cooperation. Even in this all-important act of sending his Son as the author of salvation, God seeks the willing cooperation of Mary, and she does not fail him. A new dignity is conferred on all humanity as co-workers with God; and , more particularly, a new dignity is conferred on motherhood and indeed on all womanhood through Mary.
"In Mary, the Church claims to have seen what the divine grace can achieve in human life that has been surrendered to God. We can say that in effecting his work of salvation, God has put at the very heart of it his "handmaid" (Lk. 1:38) and has thus made the feminine an essential medium in the communication of himself to his creation. "john Macquarrie, MaryforAUChristians (WilliamEerdmans, 1991).
A new dignity is conferred on all humanity as co-workers with
God; and) more particularly) a new dignity is conferred on motherhood and indeed on all womanhood through Mary. Luke's profound reconstruction of the events of many Jesus as a boy went on pilgrimage with his parents to years earlier has important theological implications. Even if Jerusalem, and was separated from them. The reason we say that his story is not historical, it contains his was so that he could listen to religious discussions in the theological interpretation of the conception and birth of Temple. His mother comes pretty close to scolding him Jesus , and is theologically full of deepest truth. It already for causing anxiety to herself and Joseph. The story occurs opens the way to that occasion nearly four hundred years only in Luke's Gospel, and is part of the specific Lucan later when the ecumenical Council of Ephesus (431) material. But if the Annunciation story were historical, then recognized Mary as Theotokos, Bearer or Mother of God; if Mary should not have been surprised or upset when Jesus Jesus Christ is in some sense God, and Mary is the mother wandered off to the Temple, for she would have underof Jesus, then it follows stood that he must be in that Mary can properly be his Father's house. We called the Mother of God. can only suppose, as we To some people's ears, have already seen reason this title may seem too to do , that the Annunciagrandiose. If God is tion story is theological ultimate Being, how can rather than historical , one speak of a mother of and that Luke had not God, as if there were a fully reconciled the being more ultimate than various traditions that he God, a very pagan idea. It had collected. Another need hardly be said that interesting point to notice nothing like that was in is that in pushing back the mind of the Council of his Gospel to the very Ephesus. But a step had conception of Jesus, been taken toward Luke, though perhaps not entering on the serious consciously, is drawing study of mariology, that attention to the fact that branch of theology which Jesus emerges out of studies the place of Mary Israel and its special in the economy of salvation history as the people of Tbe Annunciation (Fra Angelico) and in the life of the Church. God. The evangelists It is a subject which continues to attract attention down to vary in their starting-points. Mark begins with Jesus as an the present day, and perhaps not least at a time when the adult, receiving baptism from John. Luke, and also Matthew, question of the place of women in the Church is being push the story back to Jesus ' birth and family background. debated. It may well be the case that sometimes in the Finally, John takes us to the beginning, to the Word still course of Christian faith and worship the place of Mary has hidden in God. These shifts, even if unconscious, have a been exaggerated and the devotions paid to her have gone certain theological significance. They indicate that the beyond what is appropriate. But there can be no excuse incarnation was not an instantaneous happening on the for ignoring Mary and her important role. 25th of March, 5 BCE or thereabouts , but had been long There are still some loose ends to be tidied up before preparing in world-history. We give thanks as we rememwe leave St. Luke's story of the Annunciation. In later parts ber the indispensable part played by Mary in that history, of his gospel, there are passages which seem to betray a and we join in the angelic salutation: Hail, Mary, full of certain tension and misunderstanding between Jesus and grace; blessed art thou among women, and blessed is the his mother. One of the most obvious is the occasion when fruit of thy womb, jesus.
The 45th Annual Meeting of the Mariological Society of America May 25-27, 1994, Loyola University, New Orleans, LA The publication o f the Catechism of the Catholic Church is an appropriate time to study the way in which the Virgin Mary is presented in this significant and influential work. This meeting will also examine how we learn about the Virgin Mary-through the parish liturgy, catechetical instruction , popular Marian images and hymns. An analysis of two extensive surveys conducted by the International Marian Research Institute (IMRI) will be presented: one, on the knowledge and attitudes of young Catholics towards the Virgin Mary, and, the other, on the teaching of Mariology in Catholic colleges and seminaries.
Program The Blessed Virgin Mary in the Catechism of the Catholic Church Msgr. Michael Wrenn
The Marian Formation of Christians: A Pastoral Perspective Msgr. M. Francis Mannion
The Virgin Mary and the Catechetical Movement Mary Patricia Mulligan
Marian Images in Popular Devotion Fr. johann G. Roten , S.M.
Marian Images in Popular Hymnody Fr. Thomas A. Thompson , S.M.
Report on Surveys: Mary and Youth; the Teaching of Mariology Fr. Johann G. Roten, S.M.
Survey of Recent Mariology Fr. Eamon R. Carroll , O.Carm. The Mariological Society of America was founded in 1949 to encourage theological studies on the Blessed Virgin Mary and her relation to the mystery of Christ and the Church. Professional-active membership is available to those possessing degrees in theology. Associate membership is available to all who share the interests of the Society. For more information, call MSA Secretariat at The Mari an Library-(513) 229-4 294.
Fr. Alfred Boeddeker, O.F.M.
1904-1994 On January 1, 1994, Solemnity of Mary the Mother of God, Fr. Alfred Boeddeker died in San Francisco, California, at the age of ninety. A member of the Franciscan Order, he was ordained a priest in 1928 and for the next two years worked with Mexican laborers before going to Rome for graduate studies, 1930-1933. In the 1940s, he was asked to study Chinese and Russian in preparation for the founding of the Catholic University of China (Hankow), a venture which never came to pass. From 1948 to 1980, he was pastor of St. Boniface Church, 133 Gold Gate, in the heart of San Francisco's Tenderloin district. Fr. Boeddeker was an indefatigable advocate for the poor, refugees and immigrants. He founded St. Anthony's Dining Room, the celebrated "miracle on Jones Street" which has fed millions of the hungry since its doors opened Fr. Alfred Boeddeker, O.F.M. in 1950. This dining room has served over 23 million meals, providing at least 2,100 meals a day. In 1982, he founded Las Madres de los Pobres, an allvolunteer organization made up of religious , business, and civic activists who sent supplies- "seed , chickens, and sheep" to provide food for refugee families and for schools in refugee camps. "Our goal," Fr. Boedekker explained, "is to enable everyone in the world to have a meal to eat every day by the turn of the century. " Since the collapse of the Iron Curtain, the organization has helped establish radio broadcast centers in the Czech Republic, Croatia , and Poland. Fr. Boeddeker founded and promoted many religious and Marian activities. In 1941, he co-founded the Missionary Sisters of the Queen of Peace in Tijuana, Mexico. In 1954, he founded the Marian Center and Library at St. Boniface Church and organized the National Marian Congress held on the West Coast. He served for many years as President of the Franciscan National Marian Commission, and was the moving force behind the twelve volumes of The Marian Era, published by the Franciscan Herald Press, 1960-1979. For the Marian Year, 1987-88, Fr. Alfred lit the spark that culminated in the five-day symposium at the University of San Francisco, June 17-21 , 1988, "Mary, Woman for All Christians," the most successful workshop (attendance over four hundred) the University ever hosted , with an international roster of speakersOrthodox, Lutheran, Anglican, Presbyterian, and Catholic. He was a member of the Pontificia Academia Mariana, the Mariological Society of America, and the Ecumenical
Society of the Blessed Virgin Mary. In 1989, the Mariological Society of America conferred upon him its Cardinal Wright Mariological Award. He was described as the "patron saint of San Francisco's down-and-out and maitre d ' to legions of the poor and hung1y. " He was honored by the government of West Germany for his work with refugees. Fr. Alfred used his linguistic talents and inte rnational experience as he reached out to every national group, especially the newcomers. He was the people of San Francisco's candidate for the Nobel Peace Prize. Archbishop John Quinn presided at his funeral and delivered the homily. The memorial card contains the words of Fr. Alfred: " The great activity of our life is to love. I see God as one-act, just loving, like the sun always shining."
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Winifred A. Feely On May 17, 1993, Winifred Feely died in Somerton, England, at the age of ninety-six. She was a convert to Catholicism and experienced a miraculous healing at Lourdes. In 1948, she helped find quarters for the newlyestablished Medical Bureau of Lourdes. There she served as the receptionist every summer for more than fifty years , and "with exquisite kindness," she welcomed all who came to visit, especially the sick and the handicapped. During the 1950s and 1960s, she gave talks on Lourdes in every state of the union . The Marian Library was a base for many of her activities
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Cohnan F. Farrell, O.S.B. On September 28, 1993, Fr. Colman]. Farrell, O.S.B. , died at St. Benedict's Abbey in Atchison, Kansas , where he had served as Librarian of St. Benedict's College for 64 years. Fr. Colman was a nationally prominent librarian who helped to found the Catholic Library Association and served in several offices, including the presidency, 1937-39. In 1943, Fr. Colman wrote to Fr. Lawrence Monheim, first director of The Marian Library, offering many suggestions for the newly founded library. One was that The Marian Library establish a "union catalog" of the Marian literature to be found in all the libraries of North America. This catalog proved to be one of The Marian Library's most ambitious and widely appreciated endeavors.
A Marian Order in the Lutheran Church The Rev. H. W. Tajra founded within the Lutheran Church "The Order of St. Mary the Virgin (of the Confession of Augsburg)." In 1993 the order's chapel was dedicated, and the first membe~s received. For more information, write to Fr. Tarja (80 Aetna Street; Central Falls, Rhode Island 02863-1806). The Confession of Augsburg, written in 1530, by Philip Melanchthon, an associate of Martin Luther, is a significant summary of the principal tenets of the Lutheran Church.
Books
A STILL, SMALL, VOICE. Fr. Benedict Groeschel, C.F.R. San Francisco: Ignatius Press, 1993. ISBN 0-89870-436-7. News of an apparition can cause thousands of people to come together. With the devout and the spiritual seekers come the curious and representatives from New Age religion , and even those whose confidence in Scripture and the Church has been shaken by the most recent theories. History shows that private revelations to the saints and Marian apparitions have had great influence within Catholicism. So, when faced with frequent media reports of new revelations or messages, most Catholics try to take the middle road between his skepticism and gullibility. For those on the middle road, Fr. Groeschel provides a "practical guide" for discerning visions, messages, and other extraordinary religious phenomena. Although he wished to provide a more comprehensive work, "the intense interest in extraordinary religious experience at the present time" convinced him that a "concise " work was needed now. Fr. Groeschel acknowledges that he draws heavily upon Tbe Graces of Interior Prayer by Fr. Augustin Poulain, S.J., first published in French in 1901. In its tenth French edition and the sixth English edition (1950) , the work is a masterful compilation of teachings on mysticism, interior graces, and visions. Similar to Poulain , Groeschel states clear, practical rules and then illustrates them with abundant examples: 1) Keep private revelation in perspective; 2) Since no private revelation comes immediately and directly from God, none can be assumed to be totally and inerrantly true; 3) Private revelation is personal and
can never be used in an unreasonable way or against the teachings of the Church; 4) Sincere persons , even saints, make mistakes in understanding or reporting revelations. Examples from the lives of Saints Bernadette of Lourdes, Catherine of Sienna , Teresa of Avila, and others are given to explain the rules. Along with spiritual writers and Church officials, Fr. Groeschel has reservations about private revelations ; a simpler and safer way of finding God , he says, is in ordinary everyday experience. Drawing upon his own experience and that of friends and acquaintances, he relates events in which there was an unmistakable divine intervention. He regrets that so many miss the powerful experience of Christ's presence in the world because they are afraid or disinclined to search for him in the poor. "The only thing I really fear is Jesus passing by, " said St. Augustine. Fr. Groeschel's outlook has been formed by Saint Therese of Lisieux who, because she found Christ present in Scripture, the Eucharist, and everyday events of life, could say, "To ecstasy, I prefer the monotony of sacrifice." (The book's cover is an artist's represention of Therese's "mysticism and struggles.")
REDEEMER IN THE WOMB. john Saward. San Francisco: Ignatius Press, 1993. ISBN 0-89870-427-8 Catholic spirituality is centered on Christ. Whereas modern thinking strives to interpret the exact words and teachings of Christ, an older spirituality and theology concentrated on the interior dispositions of Christhis poverty, obedience, filial piety, resignation-and the events of his life. These "mysteries" or "states" of Christ's life continue into the present, and the Christian spirituality consists in reliving and participating in these attitudes and events. Formerly of Ushaw College , Durham, and now at St. Charles Borromeo Seminary, Philadelphia, John Saward presents a rich work of theology, spirituality, and ethics to consider one period of Christ's life-the nine months he passed within the body of the Virgin Mary. This "work of reclamation," as Professor Saward terms it, brings together "what early Christian writers, Christian philosophy, liturgy, poetry, and iconography" have said about this now forgotten period-the nine months of Jesus' embryonic and fetal life in Mary. Central to the story is the Annunciation , "the chief feast of the Incarnation. " Christ's birth is the manifestation to the world of what occurred at the Annunciation. Through Mary's Yes, the preexisting Son of God assumed a human flesh and a human soul.
The Eastern writers, especially Maximus the Confessor, insist upon the inseparability of body and soul, the wholeness of Christ's human person from the very beginning. Christian spirituality does not limit communication to the verbal. At the Visitation, Mary, the new Ark of the Covenant, bears within her the God-become-man who sanctifies his forerunner, John the Baptist. Jesus' mission of sanctifying others begins even before his birth. Both Elizabeth and Joseph are filled with reverential wonder in the presence of the divine within Mary. Elizabeth expresses amazement that Mary, ''the Mother of the Lord" should come to her. Joseph wanted to leave Mary, not because he was ashamed of her conduct, but because he sensed the divine presence within her. Mary's Assumption is the final transfer of the Ark, the "shrine of the living God ." This indwelling of Christ in Mary's womb is a figure of Christian reality. The womb in which Christ now dwells is "wide as the world"-it is the Church , the Eucharist, the individual. In each case, Christ comes trusting and defenseless, present as an unborn child awaiting a birth. Saward's book is the perfect Advent book-the Advent not limited to the liturgica l season . Caryll Houselander, whom Saward regards as a prophet, saw Advent as a time of darkness, of waiting. "We shall not see Christ's radiance in our lives yet; it is still hidden in our darkness; nevertheless, we must believe that He is growing in our lives; we must belive it so firmly that we cannot help relating everything, literally everything, to this almost incredible reality. "
International Marian Research Institute Course Offerings-June 13-July 29, 1994 Introduction to Contemporary Mariology June 13-17 Fr. johann G. Roten, S.M. Research and Bibliography June 13-17 Fr. Thomas A. Thompson, S.M. Methods in Theology June 13-17 Fr. johann G. Roten, S.M. Mary in the Contemporary Period June 20-July 1 Fr. johann G. Roten, S.M. Mary and the New Testament June 20-July 1 Fr. Bertrand A. Buby, S.M. Spirituality July 4-15 Fr. johann G. Roten, S.M. Marian Sprituality July 4-15 Fr. Bertrand A. Buby, S.M.; Fr. Luigi Gambero, S.M. Fr. Theodore Koehler, S.M.; Fr. Walter T. Brennan, O.S.M. Mary and the Holy Spirit July 4--8 Fr. Frederick M. Jelly, O.P.
From the Marian Library. ... On February 2, 1994, the Marian Library sponsored at the University of Dayton "Candlemas: The Festival in Word, Music, and Dance." The program was a presentation in modern English of two medieval meditations. The first, devoted to Candlemas, was "A Meditation on the Presentation of Jesus in the Temple" by Nicholas Love (fl.1410); the second was "A Meditation on the Name of Mary" by Dame Eleanor Hull (c.1390-1460). Both texts were edited and adapted by Sheila Conard.
...
On March 24, 1994, a Marian Evening Prayer was celebrated at the Church of the Holy Angels in Dayton. For this event, which marked the close of the Marian Library's 50th anniversary year, the choir of Christ Episcopal Church joined the choir of the Church of the Holy Angels to sing the Evening Prayer for the Solemnity of the Annunciation. Fr. James Heft, provost of the University of Dayton, presided, and the Rev. John Macquarrie was the homilist.
••• The Rev. Paul Melada, O.F.M., recently notified Fathers Bert Buby, S.M., Johann Roten , S.M., and Thomas A. Thompson, S.M., that their nominations as socii of the Pontificia Academia Mariana were approved by Cardinal Joseph Ratzinger of the Congregation for the Defense of the Faith. One of the principal responsibilities of the Pontificia Academia Mariana is the organization of the Inte rnational Mariological Congresses and the publication of the proceedings.
The Marian Charism of Lay Movements and Religious Congregations July 11-15 Fr. Eamon R. Carroll, O.Carm. Mary in Liturgy July 1S-29 Fr. Thomas A. Thompson, S.M. Mary in the Patristic Period July 1S-29 Fr. Luigi Gambero, S.M. Pilgrimages, Miraculous Images and Apparitions July 1S-22 Canon Rene Laurentin Spirituality and Art: Mary in 18th and 19th Century Art June 20-July 1 Dr. Annamaria Swank Mary in Music July 25-29 Fr. Thomas A. Thompson, S.M. Call (513) 229-4214 for information to register.
Special Thanks.
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To Mrs. Mary Jane Whalen who has decided to establish a scholarship for the support of students studying at the International Marian Research Institute .... To the estate of Mildred M. Engler for a Lalique statue of the Madonna on a black onyx base.
Mrs. Mary jane Whalen meeting Cardinal Silvestrini at 7be Marian Library Reception.
Dear Friends of Tbe Marian Library and IMRI, Allow me this opportunity to thank all who have contributed to our work in the past year. Every contribution helps us in our mission ofpresenting the Church 's doctrine on Mary in a sound and attractive manner. We wish to acquire every significant Marian book and to preserve the rich Catholic Marian heritage, while at the same time encouraging and sponsoring studies on the Virgin Mary which look to the future. Tbe interest and dedication of Mrs. jane Britt and Tbe Marian Library's Honorary Board of Trustees was especially appreciated as we observed Tbe Marian Library's 50th anniversary. Our hope is that what has been begun may continue, as we together communicate God's goodness and beauty as manifested in the Virgin Mary. Sincerely, Fr. Thomas A. Thompson, S.M.
1993 Friends of The Marian Library and IMRI We gratefully acknowledge all who have made contributions to Tbe Marian Library and the International Marian Research Institute in the past year (January 1-December 31, 1993) Benefactors "A Friend " Mrs. Constance F. Breen" Rev. Robert L. Brownfield Mrs. Anne M. Cassano'' Rev. Alfred M. Croke Bro. Francis A. Deibel, S.M." Mrs. Fran Fowler
Bro. Fred Hausch, S.M. Rev. Robert]. Hoeper, S.M. Mrs. Mary Louise McGinnis" Mr & Mrs. Earl Moorman" Mr. & Mrs. Steven R. Neiheisel Mr. Joseph B. Quatman Mrs. Rosemary Ross
In Memory of Don Sharkey Mr. Gerald Shea Sharkey' Rev. Bernard C. Stueve, S.M." Dr. & Mrs Frank C. Sutton Mrs. Mary Jane Whalen"
Mr. & Mrs. Harold C. Mushenheim Mrs. Martin]. O 'Neil In Memory of Don Sharkey Mr. & Mrs. Alex (& Carol) Machaskee In Memory of Don Sharkey Mr. Vern Riffe In Memoty of Don Sharkey Mr. & Mrs. Herb Schlater In Memory of Don Sharkey Mr. & Mrs. Kenneth H. Schlater Ms. Eileen M. Slyder
Ms. Margaret Smart In Memory of Don Sharkey Gov. & Mrs. George V. Voinovich Ms. Regina Stefaniak Mrs. Mary D. Thompson Fr. Thomas A. Thompson, S.M. Mr. & Mrs. Thomas Wanasek Bro. Vincent Wattle, S.M. Rev. Joseph H. Zeinz , S.M. Mr. & Mrs. Joseph Zeleznik
Mrs. Jean M. Kavanaugh Mr. Richard T. Kill Dr. R. Alan Kimbrough Mr. Theodore Koebert Mr. Edward J. Krach Rev.]. W. Langlinais, S.M. In Memory of Don Sharkey Mr. John D. Maloney Sr. Mary, OSC Mr. James R. McDonald Ms. Julia McDonough Mrs. Valentina Mervar Ms. Mary Teresa Ostopak Mr. Timothy Mark Petrie Ms. Doris M. Poisson Mr. & Mrs. Vincent Reamy Rev. David Rhys In Memory of Don Sharkey Mr. John Rittenhouse
Mrs. Robert F. Roth , SR Mr. Donald G. Schwell er Mr. & Mrs. Wallace H. Spaulding In Memory of Don Sharkey Ms. Margaret L. Stevens Miss Anna Tobin Sugg Ms. Jean L. Sullivan Rev. Dr. H. W . Tajra Ms. Bernice V. Trick Sr. Elaine Tu lanowski, RSM In Memory of Don Sharkey l\1r. & Mrs. John A. Vastbinder Mr. & Mrs. Gustave Vonach Mr. & Mrs. John Wagner Miss Mary C. Weimerskirk Mr. & Mrs. Jerome Westendorf Rev. Daniel Zaleski Dr. Andrew Zguta
Patrons Ms. Patricia Ann Amann Rev. Christopher R. Armstrong Fr. Emilio Cardenas, S.M. Mr. & Mrs. Gary Clemans Ms. Mary Gauvey Council No. 6569 Knights of Columbus Hispanic Catholic Ministry (Dayton) Mr. Donald]. Luther In Memory of Frank and Hester Boris D r. & Mrs. Robert MacClennan Mrs. Rosalind G. Monnin
Bro. Bernard Zalewski , S.M.
• $500 .. $1,000
Supporting Mem bers Dr. Gladys M. Anderson Dr. April Oursler Armstrong Sr. Teresa Bonaventura , FDCC Fr. Donald Bracht, S.M. Sr. Genevieve Brandstetter, C.D.P. Mr. Dennis P. Bryant Rev. Bertrand A. Buby S.M. Rev. Arthur B. Calkins Mrs. Zola H. Chaffin Mr. S. Chwyla Dr.& Mrs. Arthur C. Core Ms. Mary Donohue Mr. Vincent C. Favorito Ms. Marie M. Frohmi ller Ms. Joanne B. Gabria Mr. & Mrs. F. X. George Ms. Elinor Glasser Ms. Antoinette Graupe Sr. Fara Impastato, O .P.
Contributions to the Ukrainian Marian Foundation, Inc. Patrons Dr. Stephanie Baranowka Mr. Mykola Baryckyj
Mr. Ihor Humeniuk Mrs. Anna Potopnyk
Ukrainian Mutual Benefit Assoc' Mrs. Olha Wesolowska
Ms Melania Kryvokulska Mr. Mykola Kurczak Mrs. Irena Lewycka Marian Sodality of St. Josaphat
Ms. Maria Palidwor Ms. Lidia Rudyk Mr. & Mrs. Oleh Sklepkovych
Supporting Members Mrs. Volodymyra Brykowycz Mrs. Lidia Burachynska Mr. Volodymyr Debaylo Mr. & Mrs. Volodymyr Hrynkiw
1994 Friends of The Marian Library and IMRI assist THE MARIAN LIBRARY (the world's largest collection ofMarian literature) and THE INTERNATIONAL MARIAN RESEARCH INSTITUTE (a pontifical institute for Marian studies) Contributions are tax deductible. The names of members, patrons, and benefactors are published annually. Benefactor ..... .. .. ... ... .. .. $250 Patron .......................... $100
Supporting Member ....... $25 Any amount welcome.
The Marian Library/ IMRI University of Dayton Dayton, Ohio 45469-1390
Enclosed is my contribution of _ _ __ to Tbe Marian Library and IMRI. Name _______________________________________________ Our Lady of the Marian Library
Street----------------------------------------------City/ State/ Zip--- - - - - - - - - - - - - - - - - - - -
'11ie Marian
.Library
UNIVERSITY OF DAYTON Dayton, Ohio 45469-1390
Address Correction Requested