Spirituality of the Religious Life According to St. Stanislaus Papczyński 164 Marians”, there is the phrase, pro mancipio indignissimo.14 In the prayer of surrender into Mary’s slavery, this phrase served as a descriptive; however, the construct of the act of oblation of Marian slaves differs entirely from the formula of religious profession. If the prayer of someone surrendering himself into slavery is addressed to Mary as “the Mother of God,” “Our Lady,” “Queen,” and “Sovereign,” to whom the person surrenders himself, the formula of religious profession – similar to the earlier Oblatio – is addressed to the Triune God, to whom the religious dedicates himself. “The Virgin Mother of God, Mary conceived without stain of sin” is also contained in the domain of the Holy Trinity, and the person dedicates and offers himself to her, as well.15 Thus, the similarity of language notwithstanding, it is difficult to detect the practice of the holy slavery to Mary devotion in both the writings and practices of Stanislaus Papczyński and the early tradition of the Congregation of Marian Fathers. Excluding the presence of the holy slavery to Mary concept – at least in the form and with the ideology observed in the 17th-century Republic of Poland, there is no doubt that the views of the Marian Founder and his first companions contain the idea of Mary’s motherhood (Deipara, Mater Dei, Virgo Dei Genitrix) and her presence in the life of a person. Papczyński’s views had their starting point in the article of faith speaking about the incarnation of the Son of God and Mary’s Divine motherhood. He remarks in Inspectio cordis: “Consider the dignity of the Mother, which she received from the eminence of the Son. Due to the very fact that she became the Mother of the Son of God, the Lord of the angels and the King of the universe, she became 14 Cf. Norma vitae ex Protocollo Balsamanensi, in: Leges marianae. Codices legisCongregationis Clericorum Marianorum ab eius fundatione usque ad nostra tempora, ed. W. Makoś, Romae 1999, p. 7 (mps AMG). 15 These differences become clear if we consider the act of surrender in holy slavery to Mary performed by K. Drużbicki and the formulas proposed by two typical books fostering this form of devotion: Mariae mancipium by F.S. Fenicki, TJ, and Pętko Maryey by J. Chomętowski, TJ. Drużbicki – the initiator of holy slavery to Mary – surrendered himself in holy slavery to the Mother of God in the face of the Holy Trinity and Christ the Lord. The acts of Fenicki and Chomętowski are similarly constructed. Cf. Niewolnictwo mariańskie. Dwie publikacje..., pp. 335, 405-406, 449-452.
RkJQdWJsaXNoZXIy MjI2Mw==