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Marian hymns are Christian songs focused on the Virgin Mary. They are used in both devotional and liturgical services, particularly by the Roman Catholic, Eastern Orthodox, Anglican, and Lutheran churches. They are often used in the month of May devotions. Some have also been adopted as Christmas hymns. Marian hymns are not popular among Protestants, as many Protestants see Marian veneration as idolatry. However, the practice is very common among Christians of Catholic traditions, and a key component of the Eastern Orthodox liturgy. There are many more hymns to Mary within the Eastern Orthodox yearly cycle of liturgy than in Roman Catholic liturgy.〔''Mary Is for Everyone'' by William McLoughlin, Jill Pinnock 1998 ISBN 0-85244-429-X page 183〕 The Magnificat hymn (song of the Virgin Mary) is one of the eight most ancient Christian hymns and historian Marjorie Reeves states that it is perhaps the earliest Christian hymn. The Magnificat is named after the opening line in the 4th century Vulgate Bible, based on , and continues to be widely used to date by Roman Catholics, Anglicans and the Eastern Orthodox.〔''The History and Use of Hymns and Hymn-Tunes'' by David R Breed 2009 ISBN 1-110-47186-6 page 17〕 Marian hymns are at times shared among different groups of Christians, or are influenced by other hymns. For instance, The second stanza of the Anglican hymn Ye Watchers and Ye Holy Ones is derived from the Eastern Orthodox hymn to the Theotokos.〔''Mary, Mother of God'' by Carl E. Braaten, Robert W. Jenson 2004 ISBN 0-8028-2266-5 page 13〕 Marian hymns may be analyzed to shed light on the Mariological approach within a given historical period, e.g. the Akathist to the Theotokos has been the subject of detailed study related to the Marian themes it presents within its various components.〔''The image of the Virgin Mary in the Akathistos hymn'' by Leena Mari Peltomaa 2001 ISBN 90-04-12088-2 pages 25-27〕 ==Eastern Church== In the Eastern Church, the ''Theotokia'' (i.e. hymns to the Theotokos) are an essential part of the Divine Liturgy. The positioning of Marian hymns in the Orthodox liturgical services effectively places the Theotokos in the most prominent place after Christ, in that the Theotokia immediately follow the hymns that praise Christ.〔''Ecclesiasticus II: Orthodox Icons, Saints, Feasts and Prayer'' by George Dion Dragas 2005 ISBN 0-9745618-0-0 pages 81-83〕 In the Theotokia people repeat the name Mary many times as a sign of their close friendship with her, and as an expression of the desire to call her by her name.〔 Parts of the Axion Estin hymn date back to the earliest days of Orthodoxy. In the Eastern Church, the Theotokia often include biblical references that emphasize the mystery of the Incarnation. These Marian hymns have been used in daily prayers since early Christianity (they became part of liturgy later) as a way to teach people the Orthodox beliefs, and to prepare them against ideas considered heresies.〔''St. Mary in the Orthodox concept'' by Tadrous Y. Malaty 1978 ISBN 0-908000-07-3 page 81-83〕 Marian hymns remain a key element in the liturgy of the Coptic Church and are included in every canonical hour, day and night.〔〔''Images of the Mother of God: perceptions of the Theotokos in Byzantium'' by Maria Vasilake 2005 ISBN 0-7546-3603-8 pages 95-98〕 The widely used Akathist Hymn (meaning the unseated hymn) to the Theotokos (Mother of God) is attributed to Saint Romanos the Melodist who composed many (perhaps several hundred) hymns to saints during the 6th century.〔''Butler's lives of the saints, Volume 10'' by Alban Butler 1997 ISBN 0-86012-259-X pages 5 and 6〕 In the Orthodox weekly liturgical cycle, Wednesday is dedicated to the Theotokos, and all daily services include numerous Marian hymns. These take precedence over the veneration of other saints and angels.〔 While the formations of the Divine Liturgy in the 6th and 7th centuries preceded the beginnings of the period of Byzantine Iconoclasm, it was perhaps during the 11th century that the Theotokia became part of the liturgical books of the Eastern Church.〔 As of the 12th century an increasing number of diataxeis, giving the order of the liturgy included Marian hymns.〔 By the 13th century, Triodion liturgical books were combining references to icon veneration within hymns, e.g. "...to those who honor your holy image, O reverend one, and with one accord proclaim you as the true Mother of God and faithfully venerate you". Centuries later, the Sunday of Orthodoxy continues to combine Marian hymns and the veneration of icons in a manner that confirms the identity of Mary as the Theotokos.〔 Hymns, feasts and miraculous Marian icons are now combined within Eastern church practices, e.g. the Akathistos to the "wonder working" ''Theotokos Iverskaya'' (which has a feast day as well).〔''Icon and devotion'' by Oleg Tarasov, R. R. Milner-Gulland 2004 ISBN 1-86189-118-0 page 86〕〔(University of Dayton )〕 Marian hymns, litanies and the veneration or Benediction of the icons of Mary are combined in the Maronite Church's, Benediction of the icon of the Virgin Mary. Here a ''hymn litany'' includes the repetition of the phrase: "We petition you...". This Marionite hymn litany has two parts: first the giving of praise to Mary, then the petitions.〔''The Virgin Mary in the Maronite Church'' by Boutros Gemayel 2009 ISBN 1-893757-61-7 page 111〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Hymns to Mary」の詳細全文を読む スポンサード リンク
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