The following questions may be useful as a stimulus for discussion on the readings presented in this programme:

Unit 1

		What were the general trends in Nineteenth Century Spirituality and  Mariology?
		What led to the rise of "Mariology" as a distinctive pattern in theological  thought?
		What are the outstanding features of the French School of Spirituality
		What aspects of the French School can be identified in Mary Potter's spirituality?
		What are the key factors in Oratorian spirituality which are able to be seen in Mary Potter's own spiritual life and theology?
		How does Scheeben define the motherhood of Mary?
		How does Scheeben's Mariological insight into the Maternity of Mary help in  your  understanding of the view Mary Potter had of the Maternal Heart? Is it  possible to draw a correlation from the teaching of the Oratorians (eg. Eudes)  through to Scheeben and onto Mary Potter?
		How is Mary's maternal role and function, as elaborated in Lumen Gentium, reflective of Marianist tendencies and theological insights of the French school  and the writings of Scheeben?
		How did the visions and the visionaries of the Nineteenth Century serve to needs of the church in that period?
		What were some of the underlying reasons for the promulgation of the doctrine of the Immaculate Conception?
		What role does apocalypticism play in visions and visionaries - and their  popularity for general populace? What parallels could be drawn from the visions and visionaries of the nineteenth century and those of the twentieth?

Unit 2

		Why was England called Mary's Dower
		What impact did the converts to Roman Catholicism have of the emergent Mariology in England during the nineteenth century?
		How did Newman validate Catholic devotion to Mary? What were his sources?
		How would you describe Newman's Mariology in contrast to the Marilogy of the French School?
		What were Newman's objections to overtly pious and popular devotions towards  Mary?
		What were some of the Anglican objections to the emergent Marian piety of the nineteenth century?
		Emotive piety was part of the Catholic evangelical revival within nineteenth century England - how did the effusive piety of a man such as Faber contrast  with the balanced overview of Newman? Which do you find more helpful in your  relationship with Mary?
		What do you find significant in Newman's writings on Mary?
		Is there any evidence in Mary Potter's writings that she was aware of  Newman's thought on Mary?
		Would you describe Mary Potter's Mariology as "popular devotion" or has it a more theological base?

Unit 3

		How does Mary Potter portray De Montfortian spirituality within  "The Path of Mary"? Are there any indications that she emphasises one aspect of De Montfort's teaching more than another or that she explores the dimension of spiritual childhood more than De Montfort himself?
		In Mary's Call, Mary Potter places the need for an apostolate for the dying. How does this equate to her missionary thrust. What is  it about her promotion of care for the dying sinners of the world that is apostolic/missionary in spirit? What is the aim of "devotion to the  dying"?
		How does the small volume Saturday substantiate Potter's Marian spirituality? What aspects of De Montfortian spirituality can be identified within the text? What does Mary Potter have to say about mission  within the framework of the text?
		In Conferences "M" Mary Potter wrote that "the distinguishing devotion of the Little Company of Mary is that of the Ven. Grignion de Montfort, entitled by  him True Devotion towards the Blessed  Virgin". Has  this spirituality been eroded from the institute? If so how and why?
		How  does Mary Potter's concept of the Associates or Affiliates (in Conferences  "S" and in Life: or God's Human Family" equate with the  writings of Newman on the spirituality of the laity, and the Documents of the Second Vatican Council on the Universal Call to Holiness in the Church?  (Lumen Gentium).
		Mary Potter's Mariology focuses on the "Maternal Heart of Mary" and her desire to  see Mary claimed as "Mother of the Church" was ultimately fulfilled in Paul VI's  proclamation of Mary under that title. How does Mary Potter's focus link into the theological insights of Scheeben?

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