Some Black Madonnas are Pagan goddesses transformed into aspects of the Virgin Mary.
These images taken as-is, renamed [baptized as it were] and reused in Christian worship? If so, the practice seems compatible in spirit with the norms on inculturation given by Pope St. Gregory the Great in a letter to priests written in 601:
It is said that the men of this nation are accustomed to sacrificing oxen. It is necessary that this custom be converted into a Christian rite. On the day of the dedication of the [pagan] temples thus changed into churches, and similarly for the festivals of the saints, whose relics will be placed there, you should allow them, as in the past, to build structures of foliage around these same churches. They shall bring to the churches their animals, and kill them, no longer as offerings to the devil, but for Christian banquets in name and honor of God, to whom after satiating themselves, they will give thanks. Only thus, by preserving for men some of the worldly joys, will you lead them thus more easily to relish the joys of the spirit.
We may even wonder whether pagan statues of Mother and Child were thought to represent someone other than the Virgin Mary and her Son, Jesus. For Roman Catholics, Mary is "The Woman." (cf. Jn 2 and 19) Similarly, the only child worthy of special note is "The Christ Child." Lacking explicit identification, it seems natural that Christians read these perspectives into any art they saw. In fact, it seems that Eusebius of Caesarea took advantage of this predisposition and, sublimating any pagan roots [which he considered likely], used an image of the black Madonna as preparatio evangelii or evangelical preparation, a readily accepted introduction to the full Christian mystery, which is indeed centered on the Word's Incarnation through Mary.
https://udayton.edu/imri/mary/b/blac...ontroversy.php
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