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Virgo by Josef Moroder-Lusenberg
Catholic Mariology refers to Mariology—the systematic study of the person of Mary, mother of Jesus, and of her place in the Economy of Salvation—within Catholic theology. Mary is seen as having a singular dignity above the saints. The Catholic Church teaches that she was conceived without original sin, therefore receiving a higher level of veneration than all other saints. Catholic Mariology thus studies not only her life but also the veneration of her in daily life, prayer, hymns, art, music, and architecture in modern and ancient Christianity throughout the ages.
Mariology is the theological study of Mary, the mother of Jesus. Mariology methodically relates teachings about her to other parts of the faith, such as teachings about Jesus, redemption and grace. Christian Mariology aims to connect scripture, tradition and the teachings of the Catholic Church on Mary. In the context of social history, Mariology may be broadly defined as the study of devotion to and thinking about Mary throughout the history of Christianity.
Mary was a first-century BC Galilean Jewish woman of Nazareth, and the mother of Jesus, according to the New Testament and the Qur'an.
The Economy of Salvation, also called the Divine Economy, is that part of divine revelation in the Christian tradition that deals with God’s creation and management of the world, particularly his plan of salvation accomplished through the Church. Economy comes from the Greek oikonomia (economy), literally, "management of a household" or "stewardship".
The four dogmas of perpetual virginity, Mother of God, Immaculate Conception and Assumption form the basis of Mariology. However, a number of other Catholic doctrines about the Virgin Mary have been developed by reference to sacred scripture, theological reasoning and Church tradition. The development of Mariology is ongoing and since the beginnings it has continued to be shaped by theological analyses, writings of saints, and papal statements, e.g. while two Marian dogmas are ancient, the other two were defined in the 19th and 20th centuries; and papal teachings on Mary have continued to appear in recent times.
In Christian theology, the Immaculate Conception is the conception of the Virgin Mary free from original sin by virtue of the merits of her son Jesus. The Catholic Church teaches that God acted upon Mary in the first moment of her conception, keeping her "immaculate".
The Assumption of Mary into Heaven is, according to the beliefs of the Catholic Church, Eastern and Oriental Orthodoxy, the bodily taking up of the Virgin Mary into Heaven at the end of her earthly life.
Throughout history Roman Catholic Mariology has been influenced by a number of saints who have attested to the central role of Mary in God's plan of salvation. The analysis of Early Church Fathers continues to be reflected in modern encyclicals. Irenaeus vigorously defended the title of "Theotokos" or Mother of God. The views of Anthony of Padua, Robert Bellarmine and others supported the doctrine of the Immaculate Conception of the Virgin Mary, which was declared a dogma in 1850.
In parallel to the traditional views, since the late 19th century, a number of other perspectives have been presented as a challenge to Catholic Mariology. Other Christian views see Mariology as unbiblical and a denial of the uniqueness of Christ as redeemer and mediatorto modern psychological interpretations of Mary as the equivalent of mythical Goddesses ranging from Diana to Guan Yin.
Diana is a Roman goddess of the hunt, the Moon, and nature, associated with wild animals and woodland. She is equated with the Greek goddess Artemis, and absorbed much of Artemis' mythology early in Roman history, including a birth on the island of Delos to parents Jupiter and Latona, and a twin brother, Apollo, though she had an independent origin in Italy.
The study of Mary and her place in the Catholic Church has been undertaken from a number of perspectives and within a number of contexts, and in his address to the 2012 Mariological congress, Pope Benedict XVI stated that this study must be "understood and deeply examined from different and complementary viewpoints".Pope Benedict XVI also emphasized that the study of Mary cannot be performed in isolation from other disciplines and that Mariology is inherently related to the study of Christ and of the Church, and expresses the inner coherence of these disciplines.
Pope Benedict XVI has stated that Marian studies have three separate characteristics: first personalizing the Church so it is not seen just as a structure but as a person, secondly the incarnational aspect and the relation to God, and third Marian piety which involves the heart and the emotional component.
In Christian theology, the incarnation is the belief that Jesus Christ, the second person of the Trinity, also known as God the Son or the Logos, "was made flesh" by being conceived in the womb of a woman, the Virgin Mary, also known as the Theotokos. The doctrine of the incarnation, then, entails that Jesus is fully God and fully human.
Mary's position in Church can be compared to the aspect of the Petrine office in a dual sense.This perspective on the duality of the roles of Mary and Peter highlights the subjective holiness of the heart and the holiness of the structure of the Church. In this duality, the Petrine office logically examines the charisms for their theological soundness, while the Marian dual provides a balance in the spiritual and emotional sense via the service of love that the office can never encompass. Mariology and the doctrine of office are thus not "side chapels" in Catholic teachings, but are central and integrating elements of it. As referenced in the encyclical on the Mystical Body of Christ, Pius XII, 1943, her fiat gave consent for a spiritual marriage between the Son of God and human nature, thus giving humanity the means to salvation. Mary's rights (wedding feast at Cana), and Mary's love (fiat) are essential to salvation.
Saint Peter, also known as Simon Peter, Simeon, Simon, Sham'un al-Safa, Cephas, or Peter the Apostle, was one of the Twelve Apostles of Jesus Christ, and the first leader of the early Church.
Mariology is a field in which deeply felt pious beliefs of the faithful and hagiography may conflict with theological and critical historical reviews of beliefs and practices.This conflict was recognized as early as the year 1300 by William of Ware who described the tendency of some believers to attribute almost everything to Mary. Bonaventura warned against Marian maximalism. "One has to be careful as to not to minimize the honour of our Lord, Jesus Christ." Both minimalist and maximalist have always seen in Mary a sign of the Church and viewed her as a model for all Catholics.
In the 20th century, Pope Pius XII, "the most Marian Pope in Church history"warned against both exuberant exaggerations and timid minimalism in the presentation of Mary. The Vatican II dogmatic constitution Lumen gentium was specifically written in 1964 to avoid both Marian maximalism and minimalism. Pope John Paul II was also careful to avoid both maximalism and minimalism in his Mariology and avoided taking personal positions on issues which were subject to theological debate.
Mariology (the study of Mary) has been related to Christology (the study of Christ) and in the Catholic theological and papal writings has been viewed as interwoven with the mystery of Christ.Pope John Paul II discussed the "precise place of Mary" in the plan of salvation in the encyclical Redemptoris Mater and stated: "Following the line of the Second Vatican Council, I wish to emphasize the special presence of the Mother of God in the mystery of Christ and his Church. For this is a fundamental dimension emerging from the Mariology of the Council".
Catholic theologians have also explored the interwoven natures of Mariology and Christology.Pope Benedict XVI characterized the relationship by stating that "Christology and Mariology are inseparably interwoven" from their very beginnings. In his view, Mariology underscores the nexus of the mysteries of Christology and ecclesiology, and reflects they are intrinsically interwoven.
Early Christians and numerous saints focused on this connectionand popes highlighted the inner link between Marian doctrines and a fuller understanding of Christological themes. Given the Catholic perspective that the Church lives in its relation to Christ, being the Body of Christ, it also has a relation to his mother, whose study is the subject of Catholic Mariology. Pope Saint Pius X in Ad diem illum stated: "there is no more direct road than by Mary for uniting all mankind in Christ."
In Catholic theology the study of Mary, while contributing to the study of Christ, is also a separate discipline in its own right, with an understanding of the figure of Mary contributing to a fuller understanding of who Christ is and what he did.The Congregation for Catholic Education has characterized the situation as follows: "The history of theology shows that an understanding of the mystery of the Virgin contributes to a more profound understanding of the mystery of Christ, of the Church and of the vocation of man." Referring to this, Cardinal Raymond Burke stated that the promotion of a fuller knowledge of the Virgin Mary is the "constant work of the Church".
Early Christians focused their piety at first more upon the martyrs; but following that, they saw in Mary a bridge between the old and the new.The earliest recorded prayer to Mary, the sub tuum praesidium , is dated to around the year 250.
In Egypt the veneration of Mary had started in the 3rd century and the term Theotokos was used by Church Father Origen.
The Renaissance period witnessed a dramatic growth in Marian art.Masterpieces by Botticelli, Leonardo da Vinci and Raphael were produced in this period. In the 16th century, the Council of Trent confirmed the Catholic tradition of paintings and artworks in churches, resulting in a great development of Marian art and Mariology during the Baroque Period. During the Reformation, the Catholic Church defended its Mariology against Protestant views. With the victory at Battle of Lepanto (1571) accredited to her, it "signified the beginning of a strong resurgence of Marian devotions." The baroque literature on Mary experienced unforeseen growth. More than 500 pages of Mariological writings were published during the 17th century alone.
Popes have fostered the veneration of the Blessed Virgin through the promotion of Marian devotions, feast days, prayers, initiatives, the acceptance and support of Marian congregations, and, the formal recognition of Marian apparitions such as in Lourdes and Fátima. Popes Alexander VII and Clement X both promulgated the veneration of the Heart of Jesus and the Heart of Mary, a concept which was embraced by pope John Paul II in the 20th century as the Alliance of the Hearts of Jesus and Mary.
The two Marian dogmas of Immaculate Conception and Assumption were established by popes in the 19th and 20th century. Pope Pius XII issued the Dogma of the Assumption and the Second Vatican Council declared Mary to be the Mother of the Church.In his 2002 Apostolic Letter Rosarium Virginis Mariae , Pope John Paul II emphasized Saint Louis de Montfort's approach of viewing the study of Mary as a path to gaining a better understanding of the mystery of Christ.
Marian Catholic dogmas present infallible Church teachings about Mary and her relation to Jesus Christ, and reflect the role of Mary in the economy of salvation.
De Fide Definita or De Fide Credenda doctrines have the highest degree of dogmatic certainty. These doctrines come in several forms, namely the sacred scriptures and apostolic traditionand teachings which have been specifically defined as revealed by an extraordinary definition by a Pope or Ecumenical council (extraordinary universal Magisterium), or those teachings infallibly taught to be revealed by the ordinary universal Magisterium. As in the case of the Immaculate Conception or the Assumption, these doctrines were held by the Church prior to the date of official definition, but open for discussion. From the date of definition, they must be accepted by all members of the Catholic Church as contained specifically in the Deposit of Faith and owed supernatural faith in itself (de fide credenda).
There are four Marian dogmas specifically defined by the Magisterium among a large number of other dogmas and doctrines about the Virgin Mary—for example, the Annunciation of Mary is dogma because it is in the scriptures, but it has not been formally defined by the Magisterium. These four Marian dogmas include:
|Name||First Magisterial Definition||Dogma content|
|Mother of God||Council of Ephesus (431)||Mother of God, not that the nature of the Word or his divinity received the beginning of its existence from the holy Virgin, but that, since the holy body, animated by a rational soul, which the Word of God united to himself according to the hypostasis, was born from her, the Word is said to be born according to the flesh.|
|Assumption into heaven||Pope Pius XII (1950)||Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory|
|Immaculate Conception||Pope Pius IX (1854)||Mary, at her conception, was preserved immaculate from Original Sin|
|Perpetual virginity||Baptismal symbols since the 3rd century||'Perpetual virginity of Mary', means that Mary was a virgin before, during and after giving birth|
Mary's mothership of God is a dogma of the Catholic Church.The term "Mother of God" appears within the oldest known prayer to Mary, the Sub tuum praesidium, which dates to around 250 AD: "Under thy protection we seek refuge, Holy Mother of God". This was the first specifically Marian doctrine to be formally defined by the Church, formally affirmed at the Third Ecumenical Council held at Ephesus in 431. This refuted the objection raised by Patriarch Nestorius of Constantinople.
Scriptural basis for the dogma is found in John 1:14 which states "And the Word became flesh, and dwelt among us" and in Galatians 4:4 which states "God sent forth his Son, born of a woman, born under the law".Luke 1:35 further affirms divine maternity by stating: "The Holy Spirit shall come upon thee ... wherefore also the holy thing which is begotten shall be called the Son of God."
The dogmatic constitution Lumen gentium at the Second Vatican Council affirmed Mary as the Mother of God. "The Virgin Mary, who at the message of the angel received the Word of God in her heart and in her body and gave Life to the world, is acknowledged and honored as being truly the Mother of God and Mother of the Redeemer."
This dogma is inherently related to the Christological dogma of the hypostatic union which relates the divine and human natures of Jesus Christ.The Catechism teaches that "Mary is truly 'Mother of God' since she is the mother of the eternal Son of God made man, who is God himself." According to Saunders, Mary did not create the divine person of Jesus, who existed with the Father from all eternity.
This dogma states that Mary was assumed into heaven with body and soul (de fide). The Catechism of the Catholic Church (item 966) states:
Pope Pius XII discussed the Assumption in Deiparae Virginis Mariae (1946) and in declared it a dogma in Munificentissimus Deus (1950).
Although the Assumption was only recently defined as dogma, accounts of the bodily assumption of Mary into heaven have circulated since at least the 5th century and by the 8th century saints Andrew of Crete and John of Damascus had declared belief in it.The Book of Revelation (12:1) has been interpreted as referring to it; with her coronation implying her previous bodily assumption to heaven.
Before declaring the Assumption a dogma in Munificentissimus Deus in 1950, in the encyclical Deiparae virginis Mariae (1946) Pope Pius XII obtained the opinion of Catholic bishops, and based on their overwhelming support (1210 among the 1232 bishops) proceeded with the dogmatic definition.The consensus of Magisterial teaching and liturgy affirms that Mary suffered death before her assumption, but this is not always accepted as settled doctrine.
When responding to Pope Pius XII following the circulation of Deiparae Virginis Mariae a large number of Catholic bishops pointed the Book of Genesis (3:15) as a scriptural basis.In Munificentissimus Deus (item 39) Pius XII referred to the "struggle against the infernal foe" as in Genesis 3:15 and to "complete victory over the sin and death" as in the Letters of Paul as a scriptural basis for the dogmatic definition, Mary being assumed to heaven as in 1 Corinthians 15:54: "then shall come to pass the saying that is written, Death is swallowed up in victory".
This dogma states that Mary was conceived without original sin (de fide). This means that the conception of Mary in her mother's womb was without any stain of original sin and from the first moment of her existence, she was preserved by God from the lack of sanctifying grace that afflicts mankind, and that she was instead filled with divine grace.
The dogma of the Immaculate Conception is distinct from and should not be confused with the perpetual virginity of Mary or the virgin birth of Jesus; for this dogma refers to the conception of Mary by her mother, Saint Anne and not the conception of Jesus.
The feast of the Immaculate Conception, celebrated on December 8, was established in 1476 by Pope Sixtus IV, but the dogmatic definition was performed by Pope Pius IX in his constitution Ineffabilis Deus , on December 8, 1854.The dogmatic definition in Ineffabilis Deus (which is Latin for "Ineffable God"), was made ex cathedra by the exercise of papal authority by Pope Pius IX.
The dogma states that Mary possessed sanctifying grace from the first instant of her existence and by a special and unique gift of God was free from the lack of grace caused by the original sin at the beginning of human history.In Fulgens corona (item 10) Pope Pius XII reaffirmed the concept by stating: "Who will dare to doubt that she, who was purer than the angels and at all times pure, was at any moment, even for the briefest instant, not free from every stain of sin?"
Ineffabilis Deus (as well as Pope Pius XII's Munificentissimus Deus on the Assumption) also teaches the predestination of Mary, in that she was preserved from sin due to the role reserved for her in the economy of salvation.This predetermination of Mary's role in salvation was referred to in Lumen gentium (item 61) which stated that she was "Predestined from eternity by that decree of divine providence which determined the incarnation of the Word to be the Mother of God." The definition in Ineffabilis Deus confirms the uniqueness of the Immaculate Conception as a gift from God to Mary to allow her to become the stainless Mother of God.
This dogma states that Mary was a virgin before, during and after giving birth (de fide). This oldest Marian doctrine, (also held by Lutheran, Eastern Orthodox, and Oriental Orthodox, and many other Christians) affirms Mary's "real and perpetual virginity even in the act of giving birth to the Son of God made Man." ἀειπάρθενος) for the whole of her life, making Jesus her only biological son, whose conception and birth are held to be miraculous.Thus, by the teaching of this dogma, the faithful believe that Mary was ever-Virgin (Greek
The doctrine of perpetual virginity is distinct from the dogma of the Immaculate Conception of Mary, which relates to the conception of the Virgin Mary herself without any stain (macula in Latin) of original sin.
Virginity before birth
This means that Mary conceived by the Holy Spirit without participation of any man (de fide). The Greek term Aeiparthenos (i.e. "Ever Virgin") is attested to from the early 4th century.The Catechism of the Catholic Church (item 499) includes the term Aeiparthenos and referring to the dogmatic constitution Lumen gentium (item 57) states: "Christ's birth did not diminish his mother's virginal integrity but sanctified it."
Virginity during birth
This means that Mary gave birth without losing her corporal virginity (de fide) and her corporal integrity was not affected by giving birth.The Church does not teach how this occurred physically, but insists that virginity during child birth is different from virginity of conception; Pope Pius XII stating in Mystici corporis "Within her virginal womb Christ our Lord already bore the exalted title of Head of the Church; in a marvelous birth she brought Him forth as the source of all supernatural life".
Virginity after birth
This means that Mary remained a virgin after giving birth (de fide).This belief of the Church was questioned in its early years. The scriptures say little about this, mentioning the brothers of Jesus, but never "sons of Mary," suggesting to the patristical writers a broader family relationship.
Apart from the four Marian dogmas listed above, the Catholic Church holds a number of other doctrines about the Virgin Mary which have been developed by references to Sacred Scripture, theological reasoning and Church tradition.
The doctrine that the Virgin Mary has been crowned Queen of Heaven goes back to certain early patristic writers of the Church such as St. Gregory Nazianzen "the Mother of the King of the universe," and the "Virgin Mother who brought forth the King of the whole world,"Prudentius, the Mother marvels "that she has brought forth God as man, and even as Supreme King." and, St. Ephrem, "Let Heaven sustain me in its embrace, because I am honored above it. For heaven was not Thy mother, but Thou hast made it Thy throne. How much more honorable and venerable than the throne of a king is her mother." The Catholic Church often sees Mary as queen in heaven, bearing a crown of twelve stars in Revelation
Many Popes have given tribute to Mary in this regard, for example: Mary is the Queen of Heaven and Earth, (Pius IX), Queen and Ruler of the Universe (Leo XIII) and Queen of the World (Pius XII)The theological and logical foundation of these titles rests in the dogma of Mary as the Mother of God. As mother of God, she participates in his salvation plan. The Catholic faith teaches 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:
The title Mother of the Church (in Latin Mater Ecclesiae) was officially given to the Virgin Mary during the Second Vatican Council by Pope Paul VI.This title goes back to St. Ambrose of Milan in the 4th century, but this use was not known until its 1944 rediscovery by Hugo Rahner. Rahner's Mariology, following Ambrose, saw Mary in her role within the Church, his interpretation being based solely on Ambrose and the early Fathers.
The Catechism of the Catholic Church states that the Virgin Mary is mother of the Church and of all its members, namely all Christians:
Pope Paul VI's "Credo of the People of God" states:
In Redemptoris Mater Pope John Paul II referred to Paul VI's "Credo of the People of God" as a reaffirmation of the statement that Mary is the "mother of the entire Christian people, both faithful and pastors" and wrote that the Credo "restated this truth in an even more forceful way":
Pope Benedict XVI also referred to the Credo of Paul VI and stated that it sums up all of the scriptural texts that relate to the matter.
In his homily on 2015 New Year’s Day, Pope Francis said that Jesus and his mother Mary are “inseparable,” just like Jesus and the Church, who is the mother of all humanity that guides her children to God.
In Catholic teachings, Jesus Christ is the only mediator between God and man.He alone reconciled through his death on the Cross creator and creation. But this does not exclude a secondary mediating role for Mary, preparatory, supportive, in the view of several prominent, but not all Catholics. The teaching that Mary intercedes for all believers and especially those who request her intercession through prayer has been held in the Church since early times, for example by Ephraim, the Syrian “after the mediater a mediatrix for the whole world Intercession is something that may be done by all the heavenly saints, but Mary is seen as having the greatest intercessionary power. The earliest surviving recorded prayer to Mary is the Sub tuum praesidium, written in Greek.
Mary has increasingly been seen as a principal dispenser of God's graces and Advocate for the people of God and is mentioned as such in several official Church documents. Pope Pius IX used the title in Ineffabilis Deus. In the first of his so-called Rosary encyclicals, Supremi apostolatus officio (1883), Pope Leo XIII calls Our Lady the guardian of our peace and the dispensatrix of heavenly graces. The following year, 1884, his encyclical Superiore anno speaks of the prayers presented to God through her whom He has chosen to be the dispenser of all heavenly graces. Pope Pius X employed this title in Ad diem illum in 1904, Pope Benedict XV introduced it into the Marian liturgy when he created the Marian feast of Mary, Mediatrix of all Graces in 1921, In his 1954 encyclical Ad caeli reginam, Pope Pius XII calls Mary the Mediatrix of peace.
Support for Mary as Co-Redemptrix appeared in the 20th century. In 1996 the Holy See formed a commission to seek the opinion of scholars regarding the possibility and the opportuneness of establishing a fifth Marian dogma on Mary as Coredemptrix, Mediatrix and Advocate.A lay movement called Vox Populi Mariae Mediatrici promotes the doctrine of Mary as Coredemptrix, Mediatrix and Advocate. Co-Redemptrix refers to the participation of Mary in the salvation process. Irenaeus, the Church Father (died 200), referred to Mary as "causa salutis" [cause of our salvation] given her "fiat." It is teaching, which has been considered since the 15th century but never declared a dogma.
Popes have been important in shaping both the theological and the devotional aspects of the Catholic perspective on the Virgin Mary.Theologically, popes have highlighted the inner link between Virgin Mary and Jesus Christ, in the encyclicals Mystici corporis , Lumen gentium and Redemptoris Mater .
Marian devotions are highly prominent within the Catholic tradition and a wide variety of devotions ranging from Consecration to Mary, to the wearing of scapular, to multi-day prayers such as Rosary Novenas are practiced by Catholics.
The spread of Marian devotions, such as the Rosary via lay organizations, has also influenced popular interest in Mariology, the growth of Marian devotions building sensus fidelium , which influences the public interest in specific aspects of Mariology.Marian devotions generally begin at the level of popular piety, often in connection with the religious experiences and visions of simple and modest individuals (in some cases children), and the recounting of their experiences in time creates strong emotions among numerous Catholics to build sensus fidelium.
Theologians have at times cited in support of their Mariology this constant sensus fidelium, e.g. Saint Alphonsus Liguori valued texts and traditions of the Church Fathers as expressions of the sensus fidelium of the past and attributed great weight to the argument that "the greater part of the faithful have always had recourse to the intercession of the divine mother for all the graces which they desire".Speaking of the witness of the Church Fathers in attributing certain titles to Mary, in Fulgens corona Pope Pius XII wrote:
If the popular praises of the Blessed Virgin Mary be given the careful consideration they deserve, who will dare to doubt that she, who was purer than the angels and at all times pure, was at any moment, even for the briefest instant, not free from every stain of sin?
The Marian dogmas of the Immaculate Conception and the Assumption of Mary were defined in part on the basis of the sensus fidei , "the supernatural appreciation of faith on the part of the whole people, when, from the bishops to the last of the faithful, they manifest a universal consent in matters of faith and morals".In the case of the dogmas of Immaculate Conception and Assumption, the two popes concerned consulted the Catholic bishops worldwide about the faith of the community before proceeding to define the dogma.
Referring to these dogmas, in 2010 Pope Benedict XVI called the People of God the "teacher that goes first" and stated:
"Faith both in the Immaculate Conception and in the bodily Assumption of the Virgin was already present in the People of God, while theology had not yet found the key to interpreting it in the totality of the doctrine of the faith. The People of God therefore precede theologians and this is all thanks to that supernatural sensus fidei, namely, that capacity infused by the Holy Spirit that qualifies us to embrace the reality of the faith with humility of heart and mind. In this sense, the People of God is the 'teacher that goes first' and must then be more deeply examined and intellectually accepted by theology."
Marian devotions have been encouraged by popes, and in Marialis cultus Pope Paul VI stated: "From the moment when we were called to the See of Peter, we have constantly striven to enhance devotion to the Blessed Virgin Mary.In Rosarium Virginis Mariae , Pope John Paul II stated: "Among all devotions that which most consecrates and conforms a soul to our Lord is devotion to Mary.
Devotion to the Virgin Mary does not, however, amount to worship - which is reserved for God; Catholics view Mary as subordinate to Christ, but uniquely so, in that she is seen as above all other creatures. In 787 the Second Council of Nicaea affirmed a three-level hierarchy of latria , hyperdulia and dulia that applies to God, the Virgin Mary and then to the other saints.
In Los Angeles, California, a Marian procession took place annually for roughly the first 100 years following the founding of the city. In an attempt to revive the custom of religious processions, in September 2011 the Queen of Angels Foundation, founded by Mark Anchor Albert, inaugurated an annual "Grand Marian Procession" in the heart of Downtown Los Angeles' historic core.This yearly procession, intended to coincide with the anniversary of the founding of the City of Los Angeles, begins outside of the parish of La Iglesia de Nuestra Señora Reina de los Angeles which is part of the Los Angeles Plaza Historic District, better known as "La Placita". By way of city streets, the procession eventually terminates at the Cathedral of Our Lady of the Angels where a public Rosary and Mass in honour of the Blessed Virgin Mary are offered. Subsequent years have seen the involvement and participation of numerous chivalric, fraternal, and religious orders, parishes, lay groups, political figures, as well as other religious and civic organizations.
Throughout the centuries, Catholics have viewed the Virgin Mary from a number of perspectives, at times derived from specific Marian attributes ranging from queenship to humility and at other times based on cultural preferences of events taking place at specific points in history.In parallel with the traditional approaches to Mariology, opposing views based on progressive interpretations of have been presented by feminists, psychologists and liberal Catholics.
Traditional views on Mary have emphasized the Marian dogmas and doctrines, accompanied by devotions and venerations. Yet these views have changed and been transformed over time.
An example of the changing perspectives on the Virgin Mary based on specific spiritual views, and its adoption within a culture a world away is the transformation of the image of Mary from a Heavenly Queen to a mother of humility, and the construction of views to accommodate both perspectives. While depictions of the Virgin Mary as the Queen of Heaven or Coronation of the Virgin by artists such as Paolo Veneziano or Giuliano da Rimini were common in the early part of the 14th century, they did not fit with the virtue of humility which was a key tenet of the spirituality of Saint Francis of Assisi. The concept of the Virgin of humility was developed in the 14th century in order to accommodate Franciscan piety, by depicting the Madonna sitting on the ground, rather than a throne. It offered a view of the Virgin Mary (often barefoot) as a mother nursing a child, rather than a Queen in a coronation scene.
As the Franciscans began to preach in China, the notion of the Virgin of humility resonated well with the Chinese, partly due to the cultural acceptance of humility as a virtue in China, and partly due to its similarity to the motherly, merciful figure of Kuanyin, which was much admired in south China.However, by the middle of the 15th century, a dual view had emerged in Europe, as represented by Domenico di Bartolo's 1433 Madonna of humility which expressed the symbolic duality of her nature: an earthly barefoot woman, as well as a heavenly queen. Despite her low, sitting position, the depiction of star and the gems, as well as a halo, signify the regal status of the Virgin, as she is being attended to while she holds the Child Jesus.
Saint Juan Diego's account of the appearance of the Virgin of Guadalupe to him in 1531 on Tepeyac Hill in Mexico provides another example of the cultural adaptation of the view of the Virgin Mary. Juan Diego did not describe the Virgin Mary as either European or Middle Eastern, but as a tanned Aztec princess who spoke in his local Nahuatl language, and not in Spanish. The image of the Virgin of Guadalupe that is highly venerated in Mexico has the appearance of an Indigenous Central American, rather than a European woman, and the clothing of the Virgin of Guadalupe has been identified as that of an Aztec princess. The Virgin of Guadalupe was a turning point in the conversion of Latin America to Catholicism, and is the primary view of Mary among millions of Catholics in Mexico in the 21st century.Pope John Paul II reinforced the localization of this view by permitting local Aztec dances during the ceremony in which he declared Juan Diego a saint, spoke in Nahuatl as part of the ceremony, called Juan Diego "the talking eagle" and asked him to show "the way that leads to the Dark Virgin of Tepeyac".
The view of the Virgin Mary as a "miracle worker" has existed for centuries and is still held by many Catholics in the 21st century.The legends of the miracles of the Maddona of Orsanmichele in Florence go back to the Renaissance. The legends of miracles performed by the image of the Black Madonna of Częstochowa also go back for centuries, and it continues to be venerated today as the Patron of Poland. Every year, millions of Catholic pilgrims visit the Basilica at Our Lady of Lourdes in search of miraculous cures. Although millions of Catholics hope for miracles on their pilgrimages, the Vatican has generally been reluctant to approve of modern miracles, unless they have been subject to extensive analysis.
Since the end of the 19th century, a number of progressive and liberal perspectives of Mariology have been presented, ranging from feminist criticisms to interpretations based on modern psychology and liberal Catholic viewpoints. These views are generally critical of the Catholic approach to Mariology as well as the Eastern Orthodox church, which has even more Marian emphasis within its official liturgy.
Some feminists contend that, as with other women saints such as Joan of Arc, the image of Mary is a construct of the patriarchal mind. They argue that Marian dogmas and doctrines and the typical forms of Marian devotion reinforce patriarchy by offering women temporary comfort from the ongoing oppression inflicted on them by male dominated churches and societies.In the feminist view, old gender stereotypes persist within traditional Marian teachings and theological doctrines. To that end books on feminist Mariology have been published to present opposing interpretations and perspectives.
The psychological analysis of Marian teachings dates back to Sigmund Freud, who used the title of a poem by Goethe in his 1911 paper Great is Diana of the Ephesians.Carl Jung, on the other hand, viewed the Virgin Mary as a spiritual and more loving goddess version of Eros. A large number of other psychological interpretations have been presented through the years, ranging from the study of the similarities of the Virgin Mary and the Buddhist Goddess Tara, or the humble and loving figure presented by the East Asian Goddess Kwan Yin.
Since the Reformation many Christians have opposed Marian venerations, and that trend has continued into the 21st century among progressive and liberal Christians, who see the high level of attention paid to the Virgin Mary both as being without sufficient grounding in Scripture and as distracting from the worship due to Christ.
Groups of liberal Catholics view the traditional image of the Virgin Mary as presented by the Catholic Church as an obstacle towards realization of the goal of womanhood, and as a symbol of the systemic patriarchal oppression of women within the Church. Moreover, some liberal Catholics view the cultivation of the traditional image of Mary as a method of manipulation of Catholics at large by the Church hierarchy.Other liberal Christians argue that the modern concepts of equal opportunity for men and women does not resonate well with the humble image of Mary, obediently and subserviently kneeling before Christ.
While Eastern-Rite Catholics belong to the Catholic Church and are also under the Pope's authority and hold the same theological beliefs as Latin-Rite Catholics, Eastern theology has a notably different emphasis on specific Marian beliefs. Furthermore, much of the literature and publications on Mariology and centers for its study have been related to the Latin Rite of the Church.
The traditional Eastern expression of this doctrine is the Dormition of the Theotokos which emphasises her falling asleep to be later assumed into heaven. The differences in these observances is for some Eastern Catholics superficial.However, Latin Catholics in general disagree with this eastern understanding. Notably, in the Coptic tradition, followed by Coptic Catholics and Coptic Orthodox, the Dormition and the Assumption of St Mary are observed at different times of year.
The doctrine of the Immaculate Conception is a teaching of Eastern origin but expressed in the terminology of the Western Church.The Western concept of the Virgin Mary being free from original sin as defined by St. Augustine of Hippo is not accepted in the East. However, Eastern Catholics recognized from ancient times that Mary was preserved by God from the contagion of original sin. Eastern Catholics while not observing the Latin-Rite holy day, have no difficulty affirming it or even dedicating their churches to the Virgin Mary under this title.
The formal study of Mariology within the circles associated with the Holy See took a major step forward between the Holy Year 1950 and 1958 based on the actions of Pope Pius XII, who authorized institutions for increased academic research into the veneration of the Blessed Virgin Mary.
Of these organizations, the Marianum Pontifical Theological Faculty is the most active marilogical centre in Rome (www.marianum.it).This Pontifical Catholic Faculty was founded by Father Gabriel Roschini (who directed it for several years) under the direction of Pope Pius XII in 1950. At the Marianum, one can get a master's degree in Mariology (2-year academic program) and one can also get a doctorate in Mariology. This mariological facility has a library with more than 85,000 volumes on Mariology and a number of magazines and journals of theological and Mariological concern. Marianum is also the name of the prestigious journal of Marian theology, founded by Father Roschini in 1939.
In 1975, the University of Dayton in Ohio formed the International Marian Research Institute in affiliation with the Marianum to offer a doctorate in sacred theology (S.T.D.) and a licentiate in sacred theology (S.T.L.).
Munificentissimus Deus is the name of an apostolic constitution written by Pope Pius XII. It defines ex cathedra the dogma of the Assumption of the Blessed Virgin Mary. It was the first ex-cathedra infallible statement since the official ruling on papal infallibility was made at the First Vatican Council (1869–1870). In 1854 Pope Pius IX made an infallible statement with Ineffabilis Deus on the Immaculate Conception of the Virgin Mary, which was a basis for this dogma. The decree was promulgated on 1 November 1950.
Co-Redemptrix is a title used by some Roman Catholics for the Blessed Virgin Mary, as well as a Catholic theological concept referring to Mary's role in the redemption of all peoples. It has always been controversial and has never formed part of the dogma of the Church. According to those who use the term, Co-Redemptrix refers to a subordinate but essential participation by the Blessed Virgin Mary in redemption, notably that she gave free consent to give life to the Redeemer, which meant sharing his life, suffering, and death, which were redemptive for the world. Related to this belief is the concept of Mary as Mediatrix, which is a separate concept but regularly included by Catholics who use the title Co-Redemptrix.
In Roman Catholic Mariology, the title Mediatrix refers to the intercessory role of the Blessed Virgin Mary as a mediator in the salvific redemption by her son Jesus Christ, and that he bestows graces through her. Mediatrix is an ancient title that has been used by a number of saints since at least the 5th century. Its use grew during the Middle Ages and reached its height in the writings of saints Louis de Montfort and Alphonsus Liguori in the 18th century.
Deiparae Virginis Mariae is an encyclical of Pope Pius XII to all Catholic bishops on the possibility of defining the Assumption of the Blessed Virgin Mary as a dogma of faith.
Sacro Vergente anno is an Apostolic Letter of Pope Pius XII to all people of Russia. In it the Pope consecrates all the people of Russia to the Immaculate Heart of Mary. Because of the Virgin Mary, he has great faith in the future of their country but is anguished about the Soviet hostility towards religion in general and the Catholic Church in particular.
Ad Caeli Reginam is an encyclical of Pope Pius XII, given at Rome, from St. Peter's Basilica, on the feast of the Maternity of the Blessed Virgin Mary, the eleventh day of October, 1954, in the sixteenth year of his Pontificate. The encyclical is an important element of the Mariology of Pope Pius XII. It established the feast Queenship of Mary.
Fulgens corona is an encyclical by Pope Pius XII, given at St. Peter's, Rome, on 8 September 1953, on the Birthday of the Virgin Mary, the fifteenth year of his Pontificate. The encyclical proclaims a Marian year for 1954, to commemorate the centenary of the definition of the dogma of the Immaculate Conception of the Virgin Mary. Fulgens corona is significant as it contained the mariological methodology of Pope Pius XII and his views on limits and challenges of mariology.
The history of Catholic Mariology traces theological developments and views regarding Mary from the early Church to the 21st century. Mariology is a mainly Catholic ecclesiological study within theology, which centers on the relation of Mary and the Church. Catholic Mariology is the encyclopedic area of theology concerned with Mary, the Mother of God. Theologically, it not only deals with her life, but her veneration in daily life, prayer, art, music, architecture, in modern and ancient Christianity throughout the ages.
The Mariology of the popes is the theological study of the influence that the popes have had on the development, formulation and transformation of the Roman Catholic Church’s doctrines and devotions relating to the Blessed Virgin Mary.
In the Catholic Church, the veneration of Mary, mother of Jesus, encompasses various Marian devotions which include prayer, pious acts, visual arts, poetry, and music devoted to the Blessed Virgin Mary. Popes have encouraged it, while also taking steps to reform some manifestations of it. The Holy See has insisted on the importance of distinguishing "true from false devotion, and authentic doctrine from its deformations by excess or defect". There are significantly more titles, feasts, and venerative Marian practices among Roman Catholics than in other Western Christian traditions. The term hyperdulia indicates the special veneration due to Mary, greater than the ordinary dulia for other saints, but utterly unlike the latria due only to God. The term "Mariolatry" is a Protestant pejorative label for perceived excessive Catholic devotion to Mary.
Mark Miravalle is a professor of theology at Franciscan University of Steubenville, specializing in Mariology. He is president of Vox Populi Mariae Mediatrici, a Catholic movement promoting the concepts of the Blessed Virgin Mary as Mediatrix and Co-Redemptrix.
Mediatrix of all graces is a title that the Roman Catholic Church gives to the Blessed Virgin Mary; as the Mother of God, it includes the understanding that she mediates the Divine Grace. In addition to Mediatrix, other titles are given to her in the Church: Advocate, Helper, Benefactress. In the papal encyclical of 8 September 1894, Pope Leo XIII states:
"The recourse we have to Mary in prayer follows upon the office she continuously fills by the side of the throne of God as Mediatrix of Divine grace"
A Marian year is a designation given by the Catholic Church to calendar years in which Mary the mother of Jesus is to be particularly reverenced and celebrated. Marian years do not follow a set pattern. They may be declared by a bishop for his diocese, or a national conference of bishops for a country. In Church history, only two international Marian years have been pronounced, by Pope Pius XII in 1954, and Pope John Paul II in 1987.
The Blessed Virgin Mary has been one of the major subjects of Western Art for centuries. Numerous pieces of Marian art in the Catholic Church covering a range of topics have been produced, from masters such as Michelangelo and Botticelli to works made by unknown peasant artisans.
Mariological papal documents have been a major force that has shaped Roman Catholic Mariology over the centuries. Mariology is developed by theologians on the basis not only of Scripture and Tradition but also of the sensus fidei of the faithful as a whole, "from the bishops to the last of the faithful", and papal documents have recorded those developments, defining Marian dogmas, spreading doctrines and encouraging devotions within the Catholic Church.
The Alliance of the Hearts of Jesus and Mary refers to the historical, theological and spiritual links in Catholic devotions to the Sacred Heart of Jesus and the Immaculate Heart of Mary. Devotions to the two hearts are key elements of Catholic teachings, and terms such as Holy Heart, Agonizing Heart and Compassionate Heart have also been used in devotions.
For centuries, Marian devotions among Roman Catholics have included many examples of personal or collective acts of consecration and entrustment to the Virgin Mary, with the Latin terms oblatio, servitus, commendatio and dedicatio having been used in this context. Consecration is an act by which a person is dedicated to a sacred service, or an act which separates an object, location or region from a common and profane mode to one for sacred use. The Congregation for Divine Worship and the Discipline of the Sacraments clarifies that in this context, "It should be recalled, however, that the term "consecration" is used here in a broad and non-technical sense: the expression is use of 'consecrating children to Our Lady', by which is intended placing children under her protection and asking her maternal blessing for them".