Francis – Lumen Fidei and Laudato Si: Mary, icon of faith and Queen of all creation

The first three magna charters of Pope Francis’ pontificate—Lumen Fidei (June 29, 2013, with text by Benedict XVI), Evangelii Gaudium (November 24, 2013), and Laudato Si (May 24, 2015)—all conclude with extensive Marian sections. Mary becomes a central figure for the three themes: faith, evangelization, and integral ecology.

Table: Pope Francis and Marian Documents

Lumen Fidei nn. 58-60: Mary, Perfect Icon of Faith

The encyclical Lumen Fidei concludes with three numbers (58-60) on Mary as the “perfect icon of faith.” This is Francis’ first encyclical and completes a Marian trio with the theological-virtuous encyclicals of his predecessors: Deus Caritas Est (charity), Spe Salvi (hope), Lumen Fidei (faith), each featuring Mary as the model of the corresponding virtue.

“Mary, perfect icon of faith, as Saint Elizabeth says, is blessed ‘who believed’ (Lk 1:45). In Mary, daughter of Zion, the long path of faith of women from the Old Testament, beginning with Sarah, is fulfilled. As she is ‘a memory also of him who first in heart rather than in flesh conceived Christ,’ her path of faith is entirely directed to Christ.”

The three elements of Marian faith according to Lumen Fidei:

1. Listening to the Word: Mary listens to the Angel, the Scriptures, and the Son.
2. Trusting in God: Mary trusts even when she does not understand (Lk 2:50).
3. Walking with Christ: Mary precedes the Church’s pilgrimage as one who “walked in faith” (LG 58).

Laudato Si n. 241: Mary, Queen of All Creation

The encyclical Laudato Si on integral ecology concludes with an original Marian section: Mary as Queen not only of humans but of all creation. This is one of Pope Francis’ significant mariological innovations—integrating Mary into the ecological vision.

Quote:

“Mary, the Mother who cared for Jesus, now cares with love and maternal concern for this wounded world. Just as she poured out the bitterness of her breast for the dead Jesus, so now she suffers for the crucified poor and for the creatures of this world excised by human power. Transformed with Christ in the whole creation, she rises to be ‘Queen of all Creation.'”

Context:

This passage expands traditional Marian theology regarding the Queenhood of Mary (defined in Ad Caeli Reginam by Pius XII in 1954, see post) into an ecological key: Mary reigns not only over humanity but over all creation, especially creation wounded and threatened by human activity.

Significance for Contemporary Mariology:

These two texts demonstrate the continuity and innovation in Francis’ Marian teaching:

• Continuity: Mary as icon of faith (Benedict XVI), Mother of the Redeemer (John Paul II), Mother of Mercy (traditional).
• Innovation: Mary in solidarity with the crucified poor, Mary concerned for the common home, Mary not only spiritual but existential mother.

Further Reading:

• Mariology
• Evangelii Gaudium
• Redemptoris Mater
• Ad Caeli Reginam
• Spe Salvi

Call to Action:

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Explore: Discover the oldest known Marian icon in the Catacomb of Priscilla.