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Queen of Heaven

From Wikipedia, the free encyclopedia

This article is about the Marian title. For the hymn, see Regina caeli. For pre-Christian usage, see Queen of Heaven (antiquity). For the I, Claudius episode, see List of I, Claudius episodes § ep6.

Queen of Heaven
Coronation of the Virgin, by Diego Velázquez
Queen of Heaven and Earth, Holy Queen
Venerated in	Catholic Church, Anglican Communion, some Lutheran churches, Eastern Orthodoxy
Feast	22 August (General Roman Calendar), 31 May (General Roman Calendar of 1960)
Attributes	The Mary, mother of Jesus crowned by the Holy Trinity, crown of stars, flowers
Patronage	Heaven, eternal salvation to humankind, redemption

 

Queen of Heaven

Queen of Heaven (Latin: Regina Caeli) is a title given by the Catholic Church and Eastern Orthodoxy to Mary, the mother of Jesus, and to a lesser extent in Anglicanism and Lutheranism. The title has a long tradition, appearing in prayers and devotional literature, and is frequently depicted in Western art, particularly in scenes of the Coronation of the Virgin from the High Middle Ages, long before the Church formally defined the title.

The Catholic teaching on this subject is expressed in the papal encyclical Ad Caeli Reginam, issued by Pope Pius XII in 1954. In it, the pope states that Mary is called Queen of Heaven because her son, Jesus Christ, is the King of Israel and the heavenly king of the universe. This makes Mary the “queen mother” of Israel.

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Theological Basis

Queen of Heaven is one of many royal titles given to Mary, mother of Jesus. The title is partly based on the teaching that Mary, at the end of her earthly life, was bodily and spiritually assumed into heaven, where she is honored as queen.

Pope Pius XII explained the theological reasons for her title of Queen in a radio message to Fatima in 1946:

“He, the Son of God, reflects on His heavenly Mother the glory, the majesty, and the dominion of His kingship. Having been associated with the King of Martyrs in the work of human Redemption as Mother and cooperator, she remains forever associated with Him, with practically unlimited power, in the distribution of the graces which flow from the Redemption. Jesus is King throughout all eternity by nature and by right of conquest: through Him, with Him, and subordinate to Him, Mary is Queen by grace, by divine relationship, by right of conquest, and by singular choice of the Father.”

In his 1954 encyclical Ad Caeli Reginam (“To the Queen of Heaven”), Pius XII asserts that Mary deserves the title because she is the Theotokos, the “Mother of God,” because she is closely associated as the New Eve with Jesus’ redemptive work, because of her preeminent perfection, and because of her intercessory power. The encyclical explains that the main principle on which Mary’s royal dignity rests is her divine motherhood. John of Damascus wrote, “When she became Mother of the Creator, she truly became Queen of every creature.”

Biblical basis

A statue of Mary crowned with 12 stars, a reference to Revelation 12. Statue by Attard, Malta.

Biblical Basis for Mary as Queen

In the Hebrew Bible, some Davidic kings had in their court a gebirah (“Great Lady”), often their mother, who held significant power as an advisor and advocate. In 1 Kings 2:20, Solomon said to his mother Bathsheba, seated on a throne at his right, “Make your request, Mother, for I will not refuse you.” This position of influence has been seen as a type of Mary.

In the New Testament, the title Queen of Heaven has several biblical foundations. At the Annunciation, the archangel Gabriel announces that Jesus “…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” (Luke 1:32).

Following the precedent in ancient Israel, the mother of the king becomes the queen mother. Mary’s queenship, therefore, is understood as a share in Jesus’ kingship.

Historical practice

Fra Angelico, c. 1434-35

The Catholic Church from the earliest times venerated the Queen of Heaven, according to Pius XII:

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.

Historical Development of Mary’s Queenship

In the first three centuries of Christianity, Mary’s queenship was popularized by Transitus literature, which, according to scholars, originated before the Council of Nicaea. Origen of Alexandria referred to Mary as “my Lady” in his Homilia VII in Lucam, using a royal title.

By the fourth century, Ephrem the Syrian called Mary both “Lady” and “Queen.” Later Church Fathers and doctors continued to use these titles. Gregory of Nyssa, in his Sermo de Annuntiatione, referred to her as “Lady” (δέσποιναν), and the title appears in the writings of Jerome and Peter Chrysologus.

The first formal Mariological definition establishing Mary as Queen of Heaven developed at the Council of Ephesus, where she was defined as the Mother of God. The Council rejected the view that Mary was “only” the mother of Jesus, affirming that no one had participated in her son’s life more than she did, giving birth to the Son of God.

The term “Queen” became common from the sixth century onward. Hymns from the 11th to 13th centuries address Mary as queen, including titles such as “Hail, Holy Queen,” “Hail, Queen of Heaven,” and “Queen of Heaven.” Devotional practices like the Dominican rosary, the Franciscan crown, and numerous invocations in Mary’s litany celebrate her queenship. For centuries, she has been honored as the Queen of Heaven.

During the English Reformation, the title “Queen of Heaven,” though removed from state-approved liturgy, became a symbol of resistance.

Litany of Loreto

Rubens, 1609

She is invoked in the Litany of Loreto as:

• Queen of the Angels
• Queen of Patriarchs
• Queen of Prophets
• Queen of Apostles
• Queen of Martyrs
• Queen of Confessors
• Queen of Virgins
• Queen of all Saints
• Queen of Families
• Queen conceived without original sin
• Queen assumed into Heaven
• Queen of the Most Holy Rosary
• Queen of Peace^[

Other titles

The Second Vatican Council in 1964 referred to Mary as Queen of the Universe.

Liturgy of the Hours

Crowned statue of Our Lady of Sorrows, Warfhuizen, the Netherlands

Three of the four ancient Marian antiphons of the Liturgy of the Hours (the Salve Regina, the Ave Regina caelorum, the Alma Redemptoris Mater, and the Regina Caeli), address Mary as queen. These are prayed at different times of the year, at the end of Compline.

Salve Regina

Mary as Queen of Heaven in Devotional Practice

Mary as Queen of Heaven is honored in the Salve Regina (“Hail Queen”), a hymn traditionally sung from Trinity Sunday until the Saturday before the first Sunday of Advent. It is attributed to the German Benedictine monk Hermann of Reichenau (1013–1054). While traditionally sung in Latin, many translations now exist.

In the Middle Ages, Salve Regina offices were held every Saturday. By the 13th century, the custom developed of greeting the Queen of Heaven with the Salve Regina, considered the oldest of the four Marian antiphons. During the Catholic Reformation, members of the Sodality of Our Lady, a Jesuit Marian association, prayed the Salve Regina every Saturday. Today, the hymn continues to play a central role in Catholic devotion, as the “Hail Holy Queen” is also the final prayer of the Rosary.

Ave Regina caelorum

The Ave Regina Caelorum

The Ave Regina caelorum (“Hail, Queen of Heaven”) is an early Marian antiphon praising Mary as Queen of Heaven. It is traditionally said or sung after each of the canonical hours of the Liturgy of the Hours. Historically, it was recited after Compline, the final canonical hour of prayer before sleep, from the Feast of the Presentation (February 2) through the Wednesday of Holy Week. Today, it is used in the Liturgy of the Hours on the Feast of the Assumption of Mary.

The Ave Regina caelorum dates back to the 12th century in a different musical intonation, and today’s version has evolved slightly from that original form. The antiphon has four parts: Ave, Salve, Gaude, and Vale (meaning hail, rejoice, farewell). It was also used in processions honoring the Queen of Heaven. Over time, numerous musical settings have been composed for the Ave Regina caelorum, including a well-known version by Joseph Haydn in 1773.

Regina Caeli

Mary as the Queen of Heaven in Dante’s Divine Comedy. Illustration by Gustave Doré.

The Regina Caeli

The Regina Caeli (“Queen of Heaven”) is a Catholic anthem that replaces the Angelus during Eastertide, the fifty days from Easter Sunday to Pentecost Sunday. Its name comes from the opening words in Latin. The anthem’s authorship is unknown, but it can be traced back to the 12th century. By the first half of the 13th century, it was in Franciscan use after Compline.

Over the centuries, many musical settings of the Regina Caeli were composed by both known and unknown musicians. Not all attributions are accurate—for example, a version often credited to Joseph Haydn was not actually composed by him.

Veneration

The small and simple young girl of Nazareth became Queen of the world! This is one of the marvels that reveal God’s Heart. Of course, Mary’s queenship is totally relative to Christ’s kingship. He is the Lord whom after the humiliation of death on the Cross the Father exalted above any other creature in Heaven and on earth and under the earth (cf. Phil 2: 9-11). Through a design of grace, the Immaculate Mother was fully associated with the mystery of the Son: in his Incarnation; in his earthly life, at first hidden at Nazareth and then manifested in the messianic ministry; in his Passion and death; and finally, in the glory of his Resurrection and Ascension into Heaven … Benedict XVI.^[26]

The Queenship of Mary

The Queenship of Mary is commemorated in the last of the Glorious Mysteries of the Holy Rosary—the Coronation of the Virgin as Queen of Heaven and Earth. Parishes and private groups often hold processions and crown an image of Mary with flowers, a practice commonly called a “May Crowning.” This rite may be celebrated on solemnities and feasts of the Blessed Virgin Mary, or on other festive occasions, offering the Church an opportunity to reflect on Mary’s role in the history of salvation.

Mary has also been given special titles in various countries. She has been called “Queen of France” since 1638, when King Louis XIII officially gave her the title partly in thanksgiving for a victory over the Huguenots and also in hope of an heir after years of childless marriage. In Siena, Tuscany, she is honored as Queen of Siena, with an annual race and pageant called the “palio.”

In Poland, Mary was declared “Queen of Poland” by King John II Casimir during the Lwów Oath in the 17th century. Since then, she is believed to have miraculously saved the country during events such as the Deluge, the Partitions of Poland, the Polish-Soviet War, World War II, and the era of the Polish People’s Republic. The solemnity of Our Lady Queen of Poland is celebrated on May 3.

Feast of Queenship of Mary

The coronation of the Salus Populi Romani icon by Pope Pius XII in 1954

Queenship of Mary Feast

The Queenship of Mary is a Marian feast day in the Catholic Church, established by Pope Pius XII. On October 11, 1954, he introduced the new feast in his encyclical Ad Caeli Reginam. The feast was originally celebrated on May 31, the last day of the Marian month. The inaugural ceremony included the crowning of the Salus Populi Romani icon of Mary in Rome by Pius XII as part of a procession.

In 1969, Pope Paul VI moved the feast to August 22, the former octave day of the Assumption, to emphasize the close connection between Mary’s queenship and her glorification in body and soul alongside her Son. The Second Vatican Council’s Lumen Gentium states, “Mary 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 conformed to her Son” (59).

The movement to formally recognize the Queenship of Mary was promoted by several Catholic Mariological congresses held in Lyon, France; Freiburg, Germany; and Einsiedeln, Switzerland. Gabriel Roschini founded an international society in Rome, Pro Regalitate Mariae, to promote devotion to Mary as Queen. Several popes had previously described Mary as Queen and Queen of Heaven, a record documented by Roschini. Pope Pius XII repeatedly referred to her title in numerous encyclicals and apostolic letters, particularly during World War II.

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Marian processions

Annual Grand Marian Procession through Downtown Los Angeles

Marian Procession in Los Angeles

In Los Angeles, California, a Marian procession took place annually for roughly the first 100 years following the city’s founding. To revive this tradition, the Queen of Angels Foundation, founded by Mark Anchor Albert, inaugurated an annual “Grand Marian Procession” in September 2011 in downtown Los Angeles’ historic core.

The procession is held to coincide with the anniversary of the city’s founding. It begins outside La Iglesia de Nuestra Señora Reina de los Angeles, part of the Los Angeles Plaza Historic District, commonly known as “La Placita.” From there, participants process along city streets to the Cathedral of Our Lady of the Angels, where a public Rosary and Mass in honor of the Blessed Virgin Mary are celebrated.

In subsequent years, the event has drawn participation from numerous chivalric, fraternal, and religious orders, local parishes, lay groups, political figures, and other religious and civic organizations, making it a vibrant celebration of Marian devotion in the city.

Art

Main articles: Coronation of the Virgin and Marian art in the Catholic Church

Giacomo di Mino, 1340–1350

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

Mary in Christian Art

Early Christian art depicts Mary in an elevated position, often holding her divine son. The earliest known Roman depiction of Santa Maria Regina, showing Mary as a queen, dates to the 6th century and is located in the modest church of Santa Maria Antiqua, built in the 5th century in the Forum Romanum. In this artwork, Mary is clearly portrayed as an empress. This church, one of the earliest Catholic Marian churches, was used by Pope John VII in the early 8th century as the see of the bishop of Rome. In the same century, the Second Council of Nicaea decreed that images of Mary should be venerated.

In the early 16th century, Protestant reformers discouraged Marian art, with some, including John Calvin and Zwingli, promoting its destruction. After the Council of Trent in the mid-16th century confirmed the veneration of Marian paintings for Catholics, Mary was frequently depicted as a crowned Madonna, often surrounded by stars and standing on the world or a partly visible moon. Following the victory against the Turks at Lepanto, she was sometimes shown as the Queen of Victory, occasionally wearing the crown of the Habsburg empire. National interpretations also appeared; for example, in 1450, Jean Fouquet painted Mary as the Queen of Heaven with the face of the mistress of King Charles VII. Statues and paintings of Mary were crowned by monarchs in Poland, France, Bavaria, Hungary, and Austria, sometimes using crowns formerly worn by earthly rulers. A small surviving crown presented by Margaret of York may have been worn at her wedding to Charles the Bold in 1463. A notable recent coronation was of the Salus Populi Romani icon by Pius XII in 1954. While the veneration of Mary as queen continues today, artistic depictions no longer hold the central role they once did.

From the 13th century onward, artworks such as paintings, mosaics, and carvings increasingly depicted the coronation of Mary as Queen of Heaven. These works typically follow a set pattern, showing Mary kneeling in the heavenly court and crowned by Jesus alone or by Jesus and God the Father, with the Holy Spirit, usually in the form of a dove, completing the Trinity. The Coronation of Mary is predominantly a theme of Western art. In the Eastern Orthodox Church, although Mary is often depicted wearing a crown, the coronation itself never became an accepted artistic subject.

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