The Petrine vs. Marian dimensions of the Catholic Church

Benedict XVI prays to Our Lady in Fatima

Oops..., I'm really intrigued by the terms 'Petrine profile' and the 'Marian profile' of the Church. That led me to discover with joy some truths about  Vatican II. In all my blissful ignorance, i used to presume that the Vatican II had dimmed the devotions to Mary!!! And that was my excuse for many years for my lack of devotion to Mary. 
But today I realize with shame my total ignorance!! My error in thinking!! 
First of all, let me jot down what exactly is meant by the Petrine and the marian dimensions. As lazy as I am, I shall cut and paste some facts from my Google search: The link is: http://www.clerus.org/clerus/dati/2003-04/01-999999/05ING.html

The Petrine dimension of the Church could be succinctly expressed as the service of St Peter and his successors orientated to the building up and maintaining of the Church’s life of faith, the living of the Christian life in communion and charity, and the unity of the Church.
The Marian dimension of the Church is christological, pneumatological, ecclesiological and anthropological. Mary is the virgin made Church. She is the model of discipleship. What is said of Mary is said of the Church. 

This has led me further on to the Assent of faith , especially the Sacred Assent: The quote below is from the link: http://www.catholicplanet.com/TSM/assent-dissent.htm

 Sacred Assent

All of the infallible teachings of Sacred Tradition, Sacred Scripture, Sacred Magisterium require belief by the all the faithful, including laypersons, religious, and ordained persons. The teachings of these three pillars of the Faith are infallibly true: God himself guarantees that these teachings, properly understood, are without error, omission, or imperfection. In other words, each and every one of these teachings are true, none are false or erroneous, and nothing essential to the truth that is being expressed has been omitted, and no significant flaw or imperfection, of any relevance to that truth, is found within the truth being expressed. 
Since God himself guarantees the truth of these teachings, all the faithful are obligated, in the strictest sense, to believe what is taught. The obligation to believe each and all of the teachings of Sacred Tradition and Sacred Scripture and Sacred Magisterium is aptly called 'sacred assent.' It has also been termed 'the assent of faith' or 'theological assent.'
The Sacred Magisterium can teach infallibly in any of three ways: 
Infallible Teachings of the Sacred Magisterium - all require sacred assent
A. Papal InfallibilityB. solemn definitions of Ecumenical Councils (or of any similar gathering of the body of Bishops with the Pope)C. the ordinary universal Magisterium (also called simply the universal Magisterium)
Each teaching of the Sacred Magisterium requires sacred assent. This assent is an exercise of the theological virtue of faith, and is closely related to the theological virtues of love and hope. The faithful believe what the Church teaches out of love for God, and out of faith that the teaching of the Church is God's teaching, and out of hope for an eternal life with God. When sacred assent is lacking, faith is lacking. When sacred assent is lacking with personal culpability, the sin of heresy is present. Obstinate doubt or obstinate refusal to believe any of the teachings taught infallibly by Tradition, Scripture, or Magisterium is the sin of heresy.
The faithful are not only required to believe what the Magisterium teaches infallibly, they are also required to believe all that Tradition and Scripture teaches, even when those teachings have not been taught explicitly by the Magisterium. For the teaching of the Church includes everything taught by Sacred Tradition and Sacred Scripture. And the Magisterium itself teaches us to learn from Tradition and Scripture. The refusal to believe the teachings of Tradition and Scripture, unless such teachings have been taught by the Magisterium, is a serious heresy against the true Catholic Faith. The assent of faith must be given to all of the teachings of Sacred Tradition, Sacred Scripture, Sacred Magisterium. For all of these teachings are infallible.

Here is my discovery about VaticanII 's Marian dimension:  http://www.piercedhearts.org/jpii/addresses_speeches/1997/marian_petrine_principles.htm

  We well understand that Vatican II effected a great synthesis between Mariology and ecclesiology. The Marian Year adheres to such a synthesis and conciliar inspiration so that the Church may be everywhere renewed through the presence of the Mother of God who, as the Fathers taught, is a model of the Church.
The Council offers an enlightening interpretation of the presence of the Virgin in the divine plan of salvation. Because she is the instrument and privileged channel of the Incarnation of the Word in human nature and of his presence among us, Mary is “intimately united with the Church: the Mother of God is a figure of the Church, as Saint Ambrose had earlier taught, in the order of faith, of charity and of the perfect union with Christ” (Lumen Gentium, 63). Developing this teaching, I wrote in the Encyclical Redemptoris Mater: “ the reality of the Incarnation finds a sort of extension in the mystery of the Church – The Body of Christ. And one cannot think of the reality of the Incarnation without referring to Mary, the Mother of the Incarnate Word” (no. 5).
Mary united to Christ, Mary united to the Church. And the Church united to Mary finds in her the most refined and perfect image of its own specific mission which is simultaneously virginal and maternal. The Fathers and the Teachers of the early Church have underlined this double aspect: for example, St. Augustine brilliantly comments, Hic est speciosus forma prae filiis hominum, sanctae filius Mariae, sanctiae sponsus Ecclesiae, quam suae genitriit similem redditit: nam et nobis eam matrem fecit, et virginem sibi custodit” (Serm 195.2; PL 38:1018). The Virgin Mary is the archetype of the Church because of the divine maternity; just like Mary, the Church must be, and wishes to be, mother and virgin. The Church lives in this authentic “Marian profile”, this “Marian dimension”; thus the Council, gathering together the patristic and theological voices, both eastern and western has noted this phenomenom: “The Church, moreover, contemplating Mary’s mysterious sanctity, imitating her charity, and faithfully fulfilling the Father’s will, becomes herself a mother by accepting God’s word in faith. For by her preaching and by baptism she brings forth to a new and immortal life, children who are conceived of the Holy Spirit and born of God. The Church herself is a virgin, who keeps whole and pure the fidelity she has pledged to her Spouse. Imitating the Mother of her Lord, and by the power of the Holy Spirit, she preserves with virginal purity and integral faith , a firm hope and sincere charity” (Lumen Gentium, 64).

 Lumen Gentium, the Dogmatic Constitution on the Church, is one of the principal documents of the Second Vatican Council. This dogmatic constitution was promulgated by Pope Paul VI on November 21, 1964
Here is an excerpt from CHAPTER VIII: OUR LADY, from sections 60-65.
Mary, type or figure of the Church

By reason of the gift and role of her divine motherhood, by which she is united with her Son, the Redeemer, and with her unique graces and functions, the Blessed Virgin is also intimately united to the Church. As St. Ambrose taught, the Mother of God is a type of the Church in the order of faith, charity, and perfect union with Christ.[18] For in the mystery of the Church, which is itself rightly called mother and virgin, the Blessed Virgin stands out in eminent and singular fashion as exemplar both of virgin and mother.[19] Through her faith and obedience she gave birth on earth to the very Son of the Father, not through the knowledge of man but by the overshadowing of the Holy Spirit, in the manner of a new Eve who placed her faith, not in the serpent of old but in God's messenger without waivering in doubt. The Son whom she brought forth is he whom God placed as the first born among many brethren (Rom. 8:29), that is, the faithful, in whose generation and formation she cooperates with a mother's love.
The Church indeed contemplating her hidden sanctity, imitating her charity and faithfully fulfilling the Father's will, by receiving the word of God in faith becomes herself a mother. By preaching and baptism she brings forth sons, who are conceived of the Holy Spirit and born of God, to a new and immortal life. She herself is a virgin, who keeps in its entirety and purity the faith she pledged to her spouse. Imitating the mother of her Lord, and by the power of the Holy Spirit, she keeps intact faith, firm hope and sincere charity.[20]
But while in the most Blessed Virgin the Church has already reached that perfection whereby she exists without spot or wrinkle (cf. Eph. 5:27), the faithful still strive to conquer sin and increase in holiness. And so they turn their eyes to Mary who shines forth to the whole community of the elect as the model of virtues. Devoutly meditating on her and contemplating her in the light of the Word made man, the Church reverently penetrates more deeply into the great mystery of the Incarnation and becomes more and more like her spouse. Having entered deeply into the history of salvation, Mary, in a way, unites in her person and re-echoes the most important doctrines of the faith: and when she is the subject of preaching and veneration she prompts the faithful to come to her Son, to his sacrifice and to the love of the Father. Seeking after the glory of Christ, the Church becomes more like her lofty type, and continually progresses in faith, hope and charity, seeking and doing the will of God in all things. The Church, therefore, in her apostolic work too, rightly looks to her who gave birth to Christ, who was thus conceived of the Holy Spirit and born of a virgin, in order that through the Church he could be born and increase in the hearts of the faithful. In her life the Virgin has been a model of that motherly love with which all who join in the Church's apostolic mission for the regeneration of mankind should be animated.