[9] This sentiment was expressed by Pope John Paul II in his encyclical Redemptoris mater: "At the centre of this mystery, in the midst of this wonderment of faith, stands Mary.

In his 1946 publication Compendium Mariologiae, Mariologist Gabriel Roschini explained that Mary not only participated in the birth of the physical Jesus, but, with conception, she entered with him into a spiritual union.

John Eudes wrote that: "The Virgin Mary began to cooperate in the plan of salvation, from the moment she gave her consent to the Incarnation of the Son of God".

[25] Lumen gentium, the 1964 Dogmatic Constitution of the Church recognized, "all the salvific influence of the Blessed Virgin on men originates, not from some inner necessity, but from the divine pleasure.

"[26] In a singular way she cooperated by her obedience, faith, hope, and burning charity in the work of the Savior in giving back supernatural life to souls.

The Catholic focus on the role of Mary in salvation and redemption continued with Pope John Paul II's 1987 encyclical Redemptoris mater.

[27] The Catechism of the Catholic Church states: "From the most ancient times the Blessed Virgin has been honored with the title of 'Mother of God,' to whose protection the faithful fly in all their dangers and needs.

Roman Catholic views of the Virgin Mary as refuge and advocate of sinners, protector from dangers and powerful intercessor with her Son, Jesus are expressed in prayers, artistic depictions, theology, and popular and devotional writings, as well as in the use of religious articles and images.

[61][66] Ambrose, who lived in Rome before going to Milan as its bishop, venerated Mary as an example of Christian life and is credited with starting a Marian cult of virginity in the 4th century.

He called for "preventing any tendency (as has happened at times in certain forms of popular piety) to separate devotion to the Blessed Virgin from its necessary point of reference-Christ"(MC, 4).

Roman Catholic devotions have relied on the writings of numerous saints throughout history who have attested to the central role of Mary in God's plan of salvation.

[82] Early saints included Irenaeus of Lyons in the 2nd century who was perhaps the earliest of the Church Fathers to write systematically about the Virgin Mary, and he set out a forthright account of her role in the economy of salvation.

His approach of "total consecration to Jesus Christ through Mary" had a strong impact on Marian devotion both in popular piety and in the spirituality of religious institutes.

These may include the singing of Marian anthems, crowning of statues of Mary with floral wreaths, readings from scriptures, a sermon, and or presentation by local choirs.

[103] While Mater Dei (i.e. "Mother of God" as confirmed by the First Council of Ephesus, 431) is common in Latin, a large number of other titles have been used by Roman Catholics – far more than any other Christians.

Hermann of Reichenau (July 18, 1013 – September 24, 1054), composed the Alma redemptoris mater and hymns to Mary became part of daily life at monasteries such as the Benedictine Abbey of Cluny in France.

[120] Marian hymns include O Mary, we Crown Thee With Blossoms Today, Hail Queen of Heaven, the Regina Caeli, and the Ave Maria.

[123] The earliest known Marian prayer is the Sub tuum praesidium, or Beneath Thy Protection, a text for which was rediscovered in 1917 on a papyrus in Egypt dated often to c. 250, but by others to the 5–6th century.

[124][125] The papyrus contains the prayer in Greek and is the earliest known reference to the title Theotokos (confirmed by the Council of Ephesus in 431):[126] Beneath your compassion, We take refuge, O Mother of God: do not despise our petitions in time of trouble: but rescue us from dangers, only pure, only blessed one.

It may have originally been put together to be prayed in connection with the Votive Masses of Our Lady on Saturday, which were written by Alcuin, the liturgical master of Charlemagne's court.

All the evidence suggests that it took its rise from certain versicles and responsories occurring in the Little Office or Cursus of the Blessed Virgin which just at that time was coming into favour among the monastic orders.

and "benedicta tu in mulieribus et benedictus fructus ventris tui" occurred in almost every part of the Cursus, and though it is not clear that these clauses were at first joined together so as to make one prayer, there is conclusive evidence that this had come to pass only a very little later.

[129] As regards the addition of the word "Jesus," it is commonly said that this was due to the initiative of Pope Urban IV (1261) although the evidence does not seem sufficiently clear to warrant positive statement on the point.

It was traditionally recited in Roman Catholic churches, convents, and monasteries three times daily: 6:00 am, noon, and 6:00 pm and is usually accompanied by the ringing of the Angelus bell, which is a call to prayer.

[132] In the 12th century Bernard of Clairvaux gave sermons (De duodecim stellis), from which an extract has been taken by the Roman Catholic Church and used in the Offices of the Compassion and of the Seven Dolours.

The Mariological basis of the Scapular devotion is effectively the same as Marian consecration, as discussed in the dogmatic constitution Lumen gentium of the Second Vatican Council, namely the role of the Virgin Mary as "the mother to us in the order of grace" which allows her to intercede for "the gift of eternal salvation".

[141][142][143] For centuries, Marian devotions among Roman Catholics have included many examples of personal or collective acts of consecration and entrustment to the Virgin Mary; the Latin terms oblatio, servitus, commendatio, and dedicatio were used in this context.

[149][150][151] In some cases (e.g. Alexandrina of Balazar, Padre Pio or Maria Pierina De Micheli) these have involved visions of Jesus and Mary and sometimes include a spoken element.

According to Bishop Francesco Giogia, at the end of the 20th century, the most visited Catholic shrine in the world was that of the Virgin of Guadalupe in Mexico City.

[76] The visual effect of Marian pilgrimages can be dramatic, e.g. on May 13 and October 13 of each year close to one million Catholic pilgrims walk the country road that leads to the Sanctuary of Our Lady of Fátima.