Queen of Heaven

This article is about the Catholic title of the Virgin Mary as Queen of Heaven. For Queen of Heaven in antiquity, see Queen of Heaven (Antiquity).

The Crowning of the Virgin by the Trinity. Velázquez, 1645

Queen of Heaven is a title given to the Blessed Virgin Mary by Christians, mainly of the Roman Catholic Church, and also, to some extent, in the Anglican, Lutheran, and Eastern Orthodox churches, to whom the title is a (disputed) consequence of the Council of Ephesus in the fifth century, where the Virgin Mary was proclaimed "theotokos" ("God-bearer," "birthgiver of God" or the "one who gives birth to God" among other translations), a title rendered in Latin as Mater Dei, "Mother of God".

The Catholic teaching on this subject is expressed in the papal encyclical Ad Caeli Reginam,^[1] issued by Pope Pius XII. It states Mary is called the Queen of Heaven because her Son, Jesus Christ, is the King of Israel and heavenly King of the Universe. In the Hebrew tradition, the mother of the king is the queen (see queen mother). Catholic dogma (Apostolic Constitution Munificentissimus Deus) states that the Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory.^[2] The title Queen of Heaven has long been a Catholic tradition, included in prayers and devotional literature, and seen in Western art in the subject of the Coronation of the Virgin, from the High Middle Ages, long before it was given a formal dogmatic definition status by the Church. For centuries, Catholics, while reciting the Litany of Loreto were already invoking Mary as "Queen of Heaven".

The Eastern Orthodox churches do not share the Catholic dogma, but have themselves a rich liturgical history in honour of Mary. The themes include the annunciation of Mary's transition into heaven through angels, the gathering of apostles around the dying virgin Mary, the funeral procession, the empty tomb and Mary in heaven.^[3] The Orthodox also have a history many of which originate in the Liber de Transitu Mariae (Book of the transition of Mary) dating to the end of the fourth century^[4]

Early Protestantism and leading reformers such as Martin Bucer, Johannes Brenz and Bullinger accept Mary's existence in heaven as self-evident as a matter of faith.^[5] Johannes Oecolampadius considers Mary as neck of the Mystical Body of Christ and Queen of all Heavenly Powers.^[6] Martin Luther, in a 1522 sermon at the Feast of the Assumption of Mary, states that she is there, but refuses to discuss how she got there, because of an absence of scriptural proof.^[5] In the following theological developments within Protestantism, Marian veneration was largely rejected. Mariology, "a foreign object to Protestant theology, became a means of teaching differences."^[7] In the light of this context, the question of Mary as Queen of Heaven was not even raised.

The relation between the Christian title and similar pagan cults is one reason why the Protestant Churches usually avoid such titles as "Queen of Heaven".^[8] A related reason is that the only Biblical use of the title "Queen of Heaven" is in Jeremiah (7:18; 44:17ff) denouncing the idolatrous worship of Ashtoreth. There is Scriptural warrant, however, for the Marian title "Queen of Heaven," in the richly allegorical passage in Revelations 12:1 about the pregnant "woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head" who gave birth to a "son ... who will rule all the nations with an iron sceptre" in the face of the dragon, who was cheated of his prey. The Protestant Churches avoid building doctrine on the Revelation allegory.

Queen of Heaven is a title of Mary, which stimulated veneration expressed in theology, literature and liturgies such as the Liturgy of the Hours, music and art. Since the Council of Ephesus, pictoral presentation of Mary were encouraged, which resulted in numerous presentations of Mary as Regina throughout the ages. Cities in Italy and elsewhere proclaimed the Queen of Heaven to be Queen of Siena, Massa Marittima, San Gimignano as well as Poland and the State of Bavaria^[9]

In modern times, the Roman Catholic Church has also used the title Queen of the Universe for Mary, a reflection of modern scientific comprehension of outer space.^[10] Pope Benedict XVI noted that Mary's acceptance of the divine will is the ultimate reason she is Queen of Heaven. Because of her humble and unconditional acceptance of God's will "God exalted her over all other creatures, and Christ crowned her Queen of heaven and earth."^[11]

The title Queen of Heaven was also used in antiquity by various religious systems. In particular, it was used by the prophet Jeremiah, probably in reference to Asherah, a goddess worshipped as the consort of Yahweh in ancient Israel and Judah and in the Temple of Yahweh in Elephantine in Upper Egypt. (see Book of Jeremiah, 7:18 and 44:17).

Catholicism

Rubens The coronation of the Virgin Mary

According to Catholic doctrine, Mary was assumed into heaven and is with Jesus Christ, her divine Son and is represented in Book of Revelation 12 as the woman clothed with the sun who gives birth to Christ.^[12] Mary should be called Queen, not only because of her Divine Motherhood of Jesus Christ, her only Son, but also because God the Father has willed her to have an exceptional role in the work of the eternal salvation of humanity. The papal encyclical Ad caeli reginam, argues that as Christ, because he redeemed humankind, is its Lord and king by a special title, so the Blessed Virgin Mary is Queen, on account of the unique manner in which she assisted in the redemption of humanity by giving of her own substance, by freely offering him by her singular desire and petition for, and active interest in, human salvation.^[13]

Quotes:

• the main principle on which the royal dignity of Mary rests is without doubt her Divine Motherhood. In Holy Writ, concerning the Son whom Mary will conceive, We read this sentence: "He shall be called the Son of the most High, and the Lord God shall give unto him the throne of David his father, and he shall reign in the house of Jacob forever, and of his kingdom there will be no end," and in addition Mary is called "Mother of the Lord"; from this it is easily concluded that she is a Queen, since she bore a son who, at the very moment of His conception, because of the hypostatic union of the human nature with the Word, was also as man King and Lord of all things. So with complete justice St. John Damascene could write: "When she became Mother of the Creator, she truly became Queen of every creature.".^[14]
• Mary was chosen as Mother of Christ in order that she might become a partner in the redemption of the human race; As Christ, the new Adam, must be called a King not merely because He is Son of God, but also because He is our Redeemer, so, analogously, the Most Blessed Virgin is queen not only because she is Mother of God, but also because, as the new Eve, she was associated with the new Adam.^[15]

Mariological basis

See also: Ad Caeli Reginam

A series of articles on Roman Catholic Mariology
General articles Mariology • Veneration of the Blessed Virgin • History of Mariology • Mariology of the saints • Mariology of the popes • Encyclicals • Marian Societies
Devotions Rosary • Scapular • Immaculate Heart • Seven Joys • Seven Sorrows • First Saturdays • Acts of Reparation • Hearts of Jesus & Mary • Consecration to Mary
Dogmas and Doctrines Mother of God • Perpetual virginity • Immaculate Conception • Assumption • Mother of the Church • Mediatrix • Co-Redemptrix
Expressions of devotion Art • Hymns • Music • Architecture
Key Marian apparitions (approved or worthy of belief) Guadalupe • Miraculous Medal • La Salette • Lourdes • Pontmain • Laus • Banneux • Beauraing • Fátima • Akita

Queen of Heaven (Latin Regina Caeli) is one of many Queen titles used of the Virgin Mary. The title derived in part from the ancient Catholic teaching that Mary, at the end of her earthly life, was bodily and spiritually assumed into heaven, and that she is there honored as Queen.^[16]

The first Mariological definition and basis for the title of Mary Queen of Heaven developed at the Council of Ephesus, where Mary was defined to be the Mother of God. The Council fathers specifically approved this version against the opinion, that Mary is "only" the mother of Jesus. Nobody had participated in the life of her son more, than Mary, who gave birth to the Son of God.^[17]

Litany of Loreto

The Litany of Loreto includes several supplications to Mary as Queen. There are two types of statements about the Queen of Heaven.

• Some refer to the Virgin Mary as theological statements about her queenship.
• Others indicate more specifically her realm of influence of the virgin as queen of heaven.

Queen conceived without original sin

Queen conceived without original sin refers to the Immaculate Conception of the Virgin Mary, a long held belief which became dogma in 1854. It definitively solved the question, how Mary, fully human and in need of redemption like everybody else, was granted the fullness of God's grace from her very beginning. The dogma teaches, that Mary, the Mother of God, participated from before her birth in the holiness of God through his grace. She did not become a goddess but being without sin, the spiritual mother and new Eve.^[18]

Queen assumed into Heaven

This is the reason she is Queen assumed into Heaven. To Catholics, assumption into heaven refers to the elevation into the heavenly realm, where the saints are with God and his son.^[18] Queen assumed into heaven is thus an indication, that Mary's service to the human race was not concluded with the birth of Christ, but continues for all eternity in heaven.^[18]

Queen of the Rosary

As Queen of the Rosary, Mary lets the faithful participate in her life with Christ^[19] The rosary is a prayer for faith, hope and love, who were all perfected in the Virgin Mary.

Queen of Peace

To Christians Christ is peace. They pray: "May the peace of Christ be with you" Mary is Queen of Peace, because she aided in the reconciliation of humanity with God like nobody else. With the fullness of her person she aided the entry of peace into this world. She is also considered Queen of Peace, because throughout her life, she lived by God's will and not her own. Peace in the Catholic tradition means to do God's will.^[18]

Queen of the Angels

In the Catholic tradition as reflected in the Litany of Loreto, angels are messengers of God; angels also praise God. As Mother of God, Mary is more than a messenger and in her Magnificat she praises God. In the heavenly kingdom Mary is seen as Queen of the Angels.

Queen of the Patriarchs

In the Old Testament, patriarchs have a exceptional relation to God. Abraham is even seen as father of the faith (Gen15,5 Rom 4 Hebr 11,8) In the Litany of Loreto, God is not only the God of Abraham, Isaac and Jacob, but also the God of Mary. Only Mary had the complete faith for which she was considered blessed (Luke 1,45)^[18] With the title Queen of Patriarchs, the Catholic Church states the continued relevance and position of the Patriarchs of the Old Testament.

Other titles

For similar reasons, Mary, because her prophetic pronouncements in the Magnificat is Queen of Prophets. She is Queen of Apostles, Queen of Martyrs, Queen of Confessors, Queen of Virgins, and Queen of all Saints .^[20] As Ever Virgin and immaculate Mother of God who was assumed into heaven, she is closer to God than any other creature^[18]

In the classic Roman Catholic Mariology book The Glories of Mary, the author Saint Alphonsus Liguori called the Blessed Virgin Mary the "Gate of Heaven", relying on the writings of Saint Bernard of Clairvaux, another Doctor of the Church. ^[21]

Other titles have been added to reflect modern scientific understanding. The Second Vatican Council in 1964 referred to Mary as Queen of the Universe. Section 59 of Lumen Gentium, the Dogmatic Constitution on the Church from Vatican II, stated: "Finally, the Immaculate Virgin, preserved free from all guilt of original sin, on the completion of her earthly sojourn, was taken up body and soul into heavenly glory, and exalted by the Lord as Queen of the universe, that she might be the more fully confimed to her Son, the Lord of lords and the conqueror of sin and death." This reference came at a time during which space exploration was beginning.^[10]

Feast of Queenship

Coronation of the Salus Populi Romani by Pope Pius XII in 1954

Queenship of Mary is a Marian feast day in the liturgical calendar of the Roman Catholic Church, created by Pope Pius XII. On 11 October 1954, the Pontiff pronounced the new feast in his encyclical Ad caeli reginam. The feast was celebrated on May 31, the last day of the Marian month. In 1969, Pope Paul VI moved the feast day to August 22.

The movement to officially recognise the Queenship of Mary was initially promoted by several Catholic Mariological congresses in Lyon, France; Freiburg, Germany; and Einsiedeln, Switzerland. Gabriel Roschini founded in Rome, Italy, an international society to promote the Queenship of Mary, Pro Regalitate Mariae.^[22] Several popes had described Mary as Queen and Queen of Heaven, which was documented by Gabriel Roschini. Pope Pius XII repeated the title in numerous encyclicals and apostolic letters, especially during World War II^{[23][24][25][26][27][28][29]}

Veneration

The Catholic faith states as a dogma, that Mary is assumed into heaven, and is with Jesus Christ, her divine son. Mary should be called Queen, not only because of her Divine Motherhood of Jesus Christ, but also because God has willed her to have an exceptional role in the work of eternal salvation. Roman Catholicism employs the liturgical Latin phrase Ora Pro Nobis, meaning pray for us and does not teach adherents to pray to saints or worship saints, but rather asks those saints to pray for them. The encyclical Ad Caeli Reginam maintains that Christ as redeemer is Lord and King. The Blessed Virgin is Queen, because of the unique manner in which she assisted in our redemption, by giving of her own substance, by freely offering Him for us, by her singular desire and petition for, and active interest.^[30] Mary was chosen Mother of Christ so she might help fulfill God's plan in the redemption of humankind; The Catholic Church from the earliest times venerated the Queen of Heaven, according to Pius XII, as

From the earliest ages of the Catholic Church a Christian people, whether in time of triumph or more especially in time of crisis, has addressed prayers of petition and hymns of praise and veneration to the Queen of Heaven and never has that hope wavered which they placed in the Mother of the Divine King, Jesus Christ; nor has that faith ever failed by which we are taught that Mary, the Virgin Mother of God, reigns with a mother's solicitude over the entire world, just as she is crowned in heavenly blessedness with the glory of a Queen.^[31]

Queen of Heaven in the Liturgy of the Hours

Crowned statue of Our Lady of Sorrows in the hermitage church of Warfhuizen, Holland, dressed for October.

There are four ancient Marian antiphons which express the Queenship of the Virgin Mary: the Salve Regina, the Ave Regina Caelorum, the Alma Redemptoris Mater, and the Regina Caeli. These are prayed at different times of the year as a part of the Liturgy of the Hours, at the end of Compline.

Salve Regina

Main article: Salve Regina

The Queen of Heaven is praised in the Salve Regina (Hail Queen), which is sung in the time from Trinity Sunday until the Saturday before the first Sunday of Advent. In the vernacular as a prayer to the Virgin Mary, the Hail Holy Queen is the final prayer of the Rosary. A German Benedictine monk Hermann of Reichenau (1013-1054) allegedly composed it, and originally it appeared in Latin, the prevalent language of the Catholic Church until Vatican II. Traditionally it has been sung in Latin, though many translations exist. These are often used as spoken prayers. In the Middle Ages, Salve Regina offices were held every Saturday^[32] In the 13th century, the custom developed to greet the Queen of Heaven with the Salve Regina, which is considered the oldest of the four Marian antiphons. Several Protestant reformers strongly objected to the Salve and the title Queen of Heaven. As a part of the Catholic Reformation, the Salve Regina was prayed every Saturday by members of the Sodality of Our Lady, a Jesuit Marian congregation.

Ave Regina Caelorum

Main article: Ave Regina Caelorum

The Ave Regina Caelorum (Hail, Queen of Heaven) is an early Marian antiphon, praising Mary, the Queen of Heaven. It is traditionally said or sung after each of the canonical hours of the Liturgy of the Hours. The prayer is used especially after Compline, the final canonical hour of prayer before going to sleep. It is prayed from the Feast of the Presentation (February 2) through the Wednesday of Holy Week. It used to be sung on the feast of the Assumption of Mary. The Ave Regina Caelorum dates back in a different musical intonation to the 12th century.^[33] Today's version is slightly different from a 12th century intonation. The Ave Regina Caelorum has four parts: Ave, Salve, Gaude and Vale (in English: hail, rejoice, farewell). It was used for processions in honour of the Queen of Heaven.^[34] The Ave Regina Caelorum received numerous musical versions, a famous one of which was composed in 1773 by Joseph Haydn.^[35]

Alma Redemptoris Mater

Main article: Alma Redemptoris Mater

Coronation of Mary by Fra Angelico

The Alma Redemptoris Mater (Loving Mother of our Savior) is recited in the Catholic Church at Compline only from the first Sunday in Advent until the Feast of the Purification (February 2). Continuing theological discussions exist as to the origin and exact timing of this Marian antiphon. It has two equal parts. The Virgin Mary is the loving Mother of the Savior, the ever-virgin with a very high position in heaven. May she listen to her people with mercy in their need for her help. ^[36] The Latin text is rather short:

Alma Redemptoris Mater, quae pervia caeli,

Porta manes, et stella maris, succurre cadenti,

Surgere qui curat, populo: tu quae genuisti,

Natura mirante, tuum sanctum Genitorem

Virgo prius ac posterius, Gabrielis ab ore

Sumens illud Ave, peccatorum miserere.

Regina Coeli

Main article: Regina Coeli

The Regina Coeli (Queen of Heaven) is an anthem of the Roman Catholic Church which replaces the Angelus at Eastertide (from Holy Saturday until the Saturday after Pentecost). It is named for its opening words in Latin. The Regina Coeli was the subject of numerous intonations throughout the centuries by known and unknown composers. Not all attributions are correct however, as an often quoted Regina Coeli by Joseph Haydn had other authors.^[35] Of unknown authorship, the anthem was in Franciscan use in the first half of the 13th century. Together with three other Marian anthems, it was incorporated in the Minorite Roman Curia Office, which the Franciscans soon popularized everywhere, and which by order of Pope Nicholas III (1277–1280) replaced all the older breviaries in the churches of Rome.^[37]

Biblical Basis

Mary crowned with stars. A reflection of the biblical image in Revelation 12. Statue by Attard

In the New Testament, the title has several biblical sources. Mary is mother of the messianic king. Luke 1:32 says of Jesus, 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. He will rule over the house of Jacob forever and his reign will be without end. It is therefore held in Christianity, that the throne of King David has passed to Jesus. The biblical precedent of ancient Israel is that the mother of the king becomes the queen mother.^[38] Since Jesus is the heavenly king, of the lineage of David and Solomon, many see Mary as the queen mother.

The Roman Catholic Church views Mary as the woman clothed with the sun in the Book of Revelation 12:1-3:^[12] "1 A great and wondrous sign appeared in heaven: a woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head. She was pregnant and cried out in pain as she was about to give birth. Then another sign appeared in heaven: an enormous red dragon with seven heads and ten horns and seven crowns on his heads."

Giacomo di Mino, 1340-1350

For Catholics, the reference to the ark of the covenant immediately prior to this passage(chapter 11, verse 19) confirms the woman's identification with Mary, as she is seen as the ark of the "new covenant" bearing the Word of God (Christ) in her womb, as the old ark carried the Ten Commandments. Catholics interpret Psalm 45, "A Song Celebrating the King's Marriage", as referring to the Messiah, to suggest in verse nine, that Jesus, the Messiah, would have a queen at his right hand. Although Mary was Jesus' mother, she is often portrayed as that queen. Other views are that Psalm 45 refers to the marriage of Jesus to His people, i.e. the church which is called the "Bride of Christ" or that Psalm 45 is simply a celebration upon the marriage of an earthly king, giving thanks to God but not referring to the Messiah. It is also believed by those assigning a special significance to Mary, and believing in her Annunciation, that in Luke 1:26-35 of the New Testament the Archangel Gabriel seems to praise Mary, although she would otherwise be inferior to him.

The Roman Catholic Church generally reasons that the Bible speaks of the mother of Jesus as "a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars" - (Revelation 12:1). As Mary is a perfect model of the Church, she also represents the Church as a whole.^[39] Some non-Catholic Bible scholars interpret these verses to refer not to Mary, but rather to Israel or the Church and they do not view Mary as the Queen of Heaven. They reason that the Bible generally refers to nations and tribes as female characters, as in Matthew 2:18 and Revelation 17 and that Jesus is the Alpha and Omega (Revelation 22:13), through Him all things were created (Colossians 1:15-17). However, the Roman Catholic Church accepts Revelation 12 as a reference to Mary, Israel, and the Church as a three-fold symbolism through the Book of Isaiah and affirms Mary as the mother of Jesus as the prophetic fulfilment described in Revelation 12 (cf. Isaiah 7:14, 26:17, 54:1, 66:7).^[12] These interpretations have not been resolved within Christianity, and are not necessarily accepted by all denominations.

In the Old Testament the term "queen of heaven" appears in a context unrelated to Mary. The prophet Jeremiah writing circa 628 BC refers to a "queen of heaven" in chapters 7 and 44 of the Book of Jeremiah when he scolds the people for having "sinned against the Lord" due to their idolatrous practices of burning incense, making cakes and pouring out drink offerings to her. This title was probably given to Asherah, a Caananite idol and goddess worshipped in ancient Israel and Judah.^[40] For a discussion of "queen of heaven" in the Old Testament, see Queen of heaven (Antiquity).

Queen of Heaven in art

Main articles: Coronation of the Virgin and Roman Catholic Marian art

Earliest known (6th century) Roman depiction of Santa Maria Regina (Saint Mary the Queen), Santa Maria Antiqua church, Rome.

Early Christian art shows Mary in an elevated position. She carries her divine son in her hands, or holds him. After he ascended into heaven, he reigns in divine glory. Mary, his mother, assumed into heaven by her son, participates in his heavenly glory.

The earliest known Roman depiction of Santa Maria Regina depicting the Virgin Mary as a queen dates to the 6th century and is found in the modest church of Santa Maria Antiqua (i.e., ancient St. Mary) built in the 5th century in the Forum Romanum. Here the Virgin Mary is unequivocally depicted as an empress.^[41][42][43] As one of the earliest Roman Catholic Marian churches, this church was used by Pope John VII in the early 8th century as the see of the bishop of Rome. Also in the 8th century, the Second Council of Nicaea decreed that such pictures of Mary should be venerated.^[44]

In the early 16th century, Protestant reformers began to discourage Marian art, and some like John Calvin or Zwingli even encouraged its destruction. But after the Council of Trent in the mid-16th century confirmed the veneration of Marian paintings for Catholics, Mary was often painted as a Madonna with crown, surrounded by stars, standing on top of the world or the partly visible moon. After the victory against the Turks at Lepanto, Mary is depicted as the Queen of Victory, sometimes wearing the crown of the Habsburg empire.^[45] National interpretations existed in France as well, where Jean Fouquet painted the Queen of Heaven in 1450 with the face of the mistress of King Charles VII^[9] Statues and pictures of Mary were crowned by kings in Poland, France, Bavaria, Hungary and Austria,^[9] sometimes apparently using crowns previously worn by earthly monarchs. A surviving small crown presented by Margaret of York seems to have been that worn by her at her wedding to Charles the Bold in 1463. A recent coronation was that of the picture of the Salus Populi Romani in 1954 by Pius XII. The veneration of Mary as queen continues into the 21st Century, but artistic expressions do not have the leading role as in previous times^[9]

Artworks, including paintings, mosaics and carvings of the coronation of Mary as Queen of Heaven, became increasingly popular from the 13th century onward. Works follow a set pattern, showing Mary kneeling in the heavenly court, and being crowned either by Jesus alone, or else by Jesus and God the Father together, with the Holy Spitit, usually in the form of a dove, completing the Trinity. The Coronation of Mary is almost entirely a theme of western art. In the Eastern Orthodox Church, although Mary is often shown wearing a crown, the coronation itself never became an accepted artistic subject.^[46][47]

Gallery of art

Paintings

• 

  Martino di Bartolomeo, 1400

• 

  Crowning of the Virgin by Rubens, 17th century

• 

  The icon Salus Populi Romani, crowned for the Marian year 1954

• 

  Gregorio di Cecco Enthroned Madonna

• 

  Crowned Madonna Della Strada

• 

  Crowned Madonna, Rokitno, Poland, 1671

• 

  Lorenzo Monaco, Coronation, 1414, Uffizi, Florence

• 

  Botticelli, with only God the Father in evidence

• 

  Pietro Perugino, 1504

• 

  Raphael, 1502-1504

• 

  Giacomo di Mino, 1340-1350

• 

  Giulio Cesare Procaccini, 17th century

• 

  Fra Angelico with a larger court setting

• 

  Enguerrand Charonton Coronation of Mary by the Trinity, 1454

• 

  Botticelli, with only God the Father, 15th century

• 

  Lorenzo Costa, Crowning of the Madonna and saints, 1501

• 

  Coronation, Agnolo Gaddi, 14th century

• 

  Jean Fouquet, Coronation of the Virgin, 15th century

• 

  Coronation of the Virgin by Filippo Lippi|, 1441

• 

  Paolo Veneziano, 1324

• 

  Ridolfo Ghirlandaio, 1504

• 

  Gentile da Fabriano, 1422-1425

• 

  Fra Angelico, 1434-1435

• 

  Rubens, 1609

Statues

• 

  Crowned statue of Our Lady of San Juan de los Lagos, with two angels

• 

  Crowned statue in Porto Alegre, Brazil

• 

  Crowned Virgin of Carmel, Varallo Sesia, Italy

• 

  Crowned statue of the Blessed Virgin, Spain

Frescoes

• 

  Tetmajer Madonna in Heaven, 1895

• 

  Scheffler, Queen of Heaven, Regensburg, Germany

• 

  Scheffler, Crowned Virgin

• 

  El Escorial Monastery Spain

• 

  Fra Angelico, Florence, 1437-1446

• 

  Church of Sant'Angelo, Milan

• 

  Salzburg, 1697–1700

• 

  Aldo Locatelli, 20th century, Brazil

Altars

• 

  Coronation of the Virgin, Bartolo di Fredi, 1388

• 

  Gentile da Fabriano Altarpiece

• 

  Altar in Ansbach

• 

  18th century German altar

• 

  19th century German altar

Mosaics

• 

  Apse Mosaic, Basilica of Santa Maria Maggiore, Rome.

See also

• Hail Mary
• Madonna of humility

References

1. ^ "Encyclical Ad Caeli Reginam". Vatican. http://www.vatican.va/holy_father/pius_xii/encyclicals/documents/hf_p-xii_enc_11101954_ad-caeli-reginam_en.html. 
2. ^ "Apostolic Constitution Munificentissimus Deus, § 44". vatican.va. http://www.vatican.va/holy_father/pius_xii/apost_constitutions/documents/hf_p-xii_apc_19501101_munificentissimus-deus_en.html. 
3. ^ Kallinikos, Koimesis, Marienlexikon, 598
4. ^ Kallinikos, 598
5. ^ ^{a b} Bäumer, Marienlexikon, 200.
6. ^ Bäumer 673
7. ^ Bäumer, 200
8. ^ See for example Marina Warner's Alone of All Her Sex(1976)
9. ^ ^{a b c d} Marienlexikon 596
10. ^ ^{a b} [http://discalcedcarmelites.net/docs/Lumen_Gentium_Ch_8_BVM.pdf Lumen Gentium, Chapter 8, Section 59.
11. ^ "Christ's Kingdom not based on human power, Pope says". Catholic World News. November 27, 2006). http://www.cwnews.com/news/viewstory.cfm?recnum=47863&repos=4&subrepos=0&searchid=18645. 
12. ^ ^{a b c} Saunder, Rev. William (2004).Woman Clothed with the Sun.Arlington Catholic Herald. Catholic Education Resource Center. Retrieved July 6, 2011.
13. ^ Ad caeli reginam, 37
14. ^ Ad caeli reginam 34
15. ^ Ad caeli reginam, 38
16. ^ Dictionary of Mary, Catholic Book Publishing Co., New York, 1985, p283-284
17. ^ Tschochner, Königtum Mariens Marienlexikon, Eos, St.Ottilien, 1988, 590
18. ^ ^{a b c d e f} Fastenrath, Kirchenlexikon, 592
19. ^ Pope Benedict XVI May 3, 2008 .
20. ^ Litany of Loreto
21. ^ Saint Alphonsus Liguori, The Glories of Mary, Liguori Publications, 2000, ISBN 0-7648-0664-5
22. ^ Tschochner 591
23. ^ AAS 1942, 126,
24. ^ AAS 1942 315,
25. ^ AAS 1943, 248,
26. ^ AAS 1943 38,
27. ^ AAS 1946,266,
28. ^ AAS 1950, 763,
29. ^ AAS 1950 774.
30. ^ Ad Caeli Reginam 38
31. ^ Ad caeli reginam 1
32. ^ Marienlexikon, 648
33. ^ C Bernt Marienlexikon 321
34. ^ Bernt, Marienlexikon, 321
35. ^ ^{a b} Haydn,in Marienlexikon, 88
36. ^ Marienlexikon, 104
37. ^ Catholic encyclopedia
38. ^ Taylor Marshall, The Crucified Rabbi: Judaism and the Origins of Catholic Christianity, Saint John Press, 2009 ISBN 978-0-578-03834-6 page 41
39. ^ Kallinikos 598
40. ^ Biblegateway Jeremiah
41. ^ Erik Thunø, 2003 Image and relic: mediating the sacred in early medieval Rome ISBN 88-8265-217-3 page 34
42. ^ Bissera V. Pentcheva, 2006 Icons and power: the Mother of God in Byzantium ISBN 0-271-02551-4 page 21
43. ^ Anne J. Duggan, 2008 Queens and queenship in medieval Europe ISBN 0-85115-881-1 page 175
44. ^ Tschochner 590
45. ^ Marienlexikon 595
46. ^ Dictionary of Mary, Catholic Book Publishing Co., New York, 1985
47. ^ The Catholic Encyclopedia, 1912.