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Ecumenical meetings and documents on Mary, involving ecumenical commissions and working groups, have reviewed the status of Mariology in the Eastern Orthodox, Protestantism (Lutheran and Anglican), and Roman Catholic Churches.
The Roman Catholic and Eastern Orthodox churches believe in Mary having a continuing role within the church and in the life of all Christians. The focus is upon Mary as a living person – that is, currently, in heaven – who can hear prayers uttered on Earth and intercede in the heavenly realms to her Son, Jesus, on behalf of humanity.
Mariology is not at the centre of Catholic–Orthodox ecumenical discussions. Catholics and Orthodox, while very close to one another in the faith, have difficulties in understanding each other culturally and mentally. In the East, there is a highly developed culture, but one with neither the Western separation between Church and State nor the modern Enlightenment in its background, and one perhaps marked most of all by the persecution of Christians under Communism. [1]
Positive results dialogues have been reciprocal visits and regular correspondence between the Pope and the Patriarchs, frequent contacts at the local church level and – importantly for the strongly monastic Oriental Churches – at the level of the monasteries. [1] Several meetings between Popes and Patriarchs took place since the Vatican Council. In their Common Declaration of Pope John Paul II and the Ecumenical Patriarch His Holiness Bartholomew I (July 1, 2004), they agree that in the search for full communion, it would have been unrealistic not to expect obstacles of various kinds. They identify doctrine, but mainly the conditioning by a troubled history. New problems emerged from the radical changes in the East. The dialogue was made more and not less difficult after the fall of communism. The Joint International Commission for Theological Dialogue between the Catholic Church and all the Orthodox Churches produced three between 1980 and 1990, which show a deep community in the understanding of faith, church and sacraments. Mariology and Marian issues were not even addressed in any of the joint documents, because mariological differences are seen as minor. The only seriously debated theological issue, besides the "Filioque"-clause in the Creed, which is still a motive of separation for most Orthodox, is the question of Roman primacy, the role of the pontiff. [2]
As far as relations between the Church of Rome and the Church of Constantinople are concerned, Pope Benedict XVI and Patriarch Bartholomew agreed in 2007, that the memory of the ancient anathemas for centuries had a negative effect on relations between the Churches, [3] So far, no mariological commissions have been formed, according to one Orthodox specialist, because there are really no major differences in mariology itself. The last two dogmas are rejected because they were issues "by the Western Patriarch" but not because of content. [4]
The Lutheran Churches, with respect to Lutheran Mariology, teach the doctrines of the Theotokos and the virgin birth, as summarized in the Formula of Concord in the Solid Declaration, Article VIII.24: [5]
On account of this person union and communion of the natures, Mary, the most blessed virgin, did not conceive a mere, ordinary human being, but a human being who is truly the Son of the most high God, as the angel testifies. He demonstrated his divine majesty even in his mother's womb in that he was born of a virgin without violating her virginity. Therefore she is truly the mother of God and yet remained a virgin. [5]
The Smalcald Articles, a confession of faith of the Lutheran Churches, affirm the doctrine of the perpetual virginity of Mary. [6]
Martin Luther, the founder of the Lutheran theological tradition, honoured Mary as "the most blessed Mother of God, the most blessed Virgin Mary, the Mother of Christ," and "the Queen of Heaven." [7]
The Lutheran – Roman Catholic dialogue began in the 1960s and resulted in a number of covergering reports before the group discussed mariology. The first dialogues between the Lutheran and Catholic Churches dealt with The Status of the Nicene Creed as Dogma of the Church; One Baptism for the Remission of Sins; and, The Eucharist as Sacrifice).
* Church as Koinonia: Its Structures and Ministries is the final report of the Tenth Round of the Lutheran-Roman Catholic Dialogue.
The One Mediator, the Saints, and Mary: Lutherans and Catholics in Dialogue VIII is the result of a 7-year dialogue surrounding the issues of Christ as the one mediator, the Saints, and Mary. The Common statement on Mary has an "Introduction" and two major sections: "Part One: Issues and Perspectives" and "Part Two: Biblical and Historical Foundations."
The key issue for the Lutheran participant was the role of Mary as Mediatrix in the Catholic Church. The Marian dogmas of the Immaculate Conception and the Assumption, the Lutheran participants thought that these need not divide the two churches as long as the sole mediatorship of Christ is safeguarded and in a case of more unity, Lutherans would not be asked to accept these two dogmas. There was an impression that the Mariology of Vatican Two included a strong description of Mary's mediator role. Lumen gentium was quoted: "in a wholly singular way [Mary] cooperated by her obedience, faith, hope and burning charity in the work of the Savior in restoring supernatural life to souls." [8] "Taken up to heaven she did not lay aside this saving office but by her manifold intercession continues to bring us the gifts of eternal salvation." [9] While Lumen gentium also stated that "is so understood that it neither takes away anything from nor adds anything to the dignity and efficacy of Christ the one Mediator." [10] some Lutheran participants questioned whether these quote reduce the sole role of Jesus Christ as saviour.
Anglican Mariology has a long tradition and rich history. Anglican Marian piety is close to Roman Catholic devotion: Never think about Mary, without thinking about God, and never think about God without thinking about Mary. [11] From a Roman Catholic perspective, the closeness of the Anglican and Roman Catholic mariologies is overshadowed by the fact that Marian teachings have no binding doctrinal implications on Churches in the Anglican Communion. [12]
The Anglican-Roman Catholic International Commission (ARCIC) claims to have illuminated in a new way the place of Mary. The joint study led to the conclusion that it is impossible to be faithful to Scripture without giving due attention to the person of Mary. [13]
Developments in the Anglican and Catholic communities opened the way for a new re-reception of the place of Mary in the faith and life of the Church. [14] Consensus was reached regarding the role of Mary:
The growth of devotion to Mary in the medieval centuries, and the theological controversies associated with them included some excesses in late medieval devotion, and reactions against them by the Reformers, contributed to the breach of communion between us, following which attitudes toward Mary took divergent paths. [20] The commission agreed, that doctrines and devotions which are contrary to Scripture cannot be said to be revealed by God nor to be the teaching of the Church. We agree that doctrine and devotion which focuses on Mary, including claims to ‘private revelations’, must be moderated by carefully expressed norms which ensure the unique and central place of Jesus Christ in the life of the Church, and that Christ alone, together with the Father and the Holy Spirit, is to be worshipped in the Church. [21] The Commission did not to clear away all possible problems, but deepened a common understanding to the point where remaining diversities of devotional practice may be received as the varied work of the Spirit amongst all the people of God. [22] Issues concerning doctrine and devotion to Mary need no longer be seen as communion-dividing, or an obstacle in a new stage of growing together. The Commission hopes that, “in the one Spirit by which Mary was prepared and sanctified for her unique vocation, we may together participate with her and all the saints in the unending praise of God. [22]
On May 16, 2005, the Roman Catholic and Anglican churches issued a joint 43-page statement, "Mary: Grace and Hope in Christ" (also known as the Seattle Statement) on the role of the Virgin Mary in Christianity as a way to uphold ecumenical cooperation despite differences over other matters. The document was released in Seattle, Washington, by Alexander Brunett, the local Catholic Archbishop, and Peter Carnley, Anglican Archbishop of Perth, Western Australia, co-chairmen of the Anglican—Roman Catholic International Commission (ARCIC).
The joint document is said to seek a common understanding to help both churches agree on the theological reasoning behind the Catholic dogmas, despite Anglicans not accepting the papal authority that underpins them. Carnley has reportedly said that Anglican concerns that dogmas about Mary are not provable by scripture would "disappear", with the document discussing that Anglicans would stop opposition to Roman Catholic teachings of the Immaculate Conception (defined in 1854) and the Assumption of Mary (defined in 1950) as being "consonant" with the biblical teachings.
Luther's focused position on Mary has more in common with the Orthodox Christian view of the Theotokos, Mary as the Mother of God, rather than with the Roman Catholic view of her as intercessor. ... As a result, the early Lutheran Reformation had both a "biblically based Theotokos-dogma using the Mariology of the ancient church, and it had a Marian piety and devotion based on this dogma, taking its bearings from the soteriologically interpreted notion of God's condescension." ... Lutherans thus confessed in the Formula of Concord in the Solid Declaration, Article VIII.24: On account of this person union and communion of the natures, Mary, the most blessed virgin, did not conceive a mere, ordinary human being, but a human being who is truly the Son of the most high God, as the angel testifies. He demonstrated his divine majesty even in his mother's womb in that he was born of a virgin without violating her virginity. Therefore she is truly the mother of God and yet remained a virgin.
This view of the proper place of Mary and the saints in the lives of the faithful is codified for Lutherans in the BOOK OF CONCORD (1580); these confessions also include the reaffirmation of Mary's perpetual virginity (in Luther's SCHMALKALDIC ARTICLES of 1537) and her title of Theotokos, and praise her as "the most blessed virgin" (Formula of Concord, 1577).
An ecumenical council, also called general council, is a meeting of bishops and other church authorities to consider and rule on questions of Christian doctrine, administration, discipline, and other matters in which those entitled to vote are convoked from the whole world (oikoumene) and which secures the approbation of the whole Church.
The Immaculate Conception is the belief that the Virgin Mary was free of original sin from the moment of her conception. It is one of the four Marian dogmas of the Catholic Church. Debated by medieval theologians, it was not defined as a dogma until 1854, by Pope Pius IX in the papal bull Ineffabilis Deus. While the Immaculate Conception asserts Mary's freedom from original sin, the Council of Trent, held between 1545 and 1563, had previously affirmed her freedom from personal sin.
Mary was a first-century Jewish woman of Nazareth, the wife of Joseph and the mother of Jesus. She is a central figure of Christianity, venerated under various titles such as virgin or queen, many of them mentioned in the Litany of Loreto. The Eastern and Oriental Orthodox, Church of the East, Catholic, Anglican, and Lutheran churches believe that Mary, as mother of Jesus, is the Mother of God. Other Protestant views on Mary vary, with some holding her to have lesser status.
Ecumenism – also called interdenominationalism, or ecumenicalism – is the concept and principle that Christians who belong to different Christian denominations should work together to develop closer relationships among their churches and promote Christian unity. The adjective ecumenical is thus applied to any non-denominational initiative that encourages greater cooperation and union among Christian denominations and churches.
The following outline is provided as an overview of and topical guide to Christian theology:
The infallibility of the Church is the belief that the Holy Spirit preserves the Christian Church from errors that would contradict its essential doctrines. It is related to, but not the same as, indefectibility, that is, "she remains and will remain the Institution of Salvation, founded by Christ, until the end of the world." The doctrine of infallibility is premised on the authority Jesus granted to the apostles to "bind and loose" and in particular the promises to Peter in regard to papal infallibility.
Catholic Mariology is Mariology in Catholic theology. According to the Immaculate Conception taught by the Catholic Church, she was conceived and born without sin, hence Mary is seen as having a singular dignity above the saints, receiving a higher level of veneration than all angelic spirits and blessed souls in heaven. 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.
The Catholic–Lutheran dialogue is a series of discussions that began during July 1964 as an outgrowth of the Second Vatican Council. These gatherings reflect the new openness of the Catholic Church to dialogue with other Christian denominations as well as other religions. These dialogues have been primarily between representatives of the Lutheran World Federation and representatives of the Pontifical Council for Promoting Christian Unity.
The term Evangelical Catholic is used in Lutheranism, alongside the terms Augsburg Catholic or Augustana Catholic, with those calling themselves Evangelical Catholic Lutherans or Lutherans of Evangelical Catholic churchmanship stressing the catholicity of historic Lutheranism in liturgy, beliefs, practices, and doctrines. Evangelical Catholics teach that Lutheranism at its core "is deeply and fundamentally catholic". The majority of Evangelical Catholic Lutheran clergy and parishes are members of mainstream Lutheran denominations.
Catholicity is a concept of pertaining to beliefs and practices that are widely accepted by numerous Christian denominations, most notably by those Christian denominations that describe themselves as catholic in accordance with the Four Marks of the Church, as expressed in the Nicene Creed formulated at the First Council of Constantinople in 381: "[I believe] in one, holy, catholic, and apostolic Church." The English adjective catholic is derived from the Ancient Greek adjective καθολικός, meaning "general", "universal". Thus, "catholic" means that in the Church the wholeness of the Christian faith, full and complete, all-embracing, and with nothing lacking, is proclaimed to all people without excluding any part of the faith or any class or group of people. An early definition for what is "catholic" was summarized in what is known as the Vincentian Canon in the 5th century Commonitory: "what has been believed everywhere, always, and by all."
The Catholic Church has engaged in the modern ecumenical movement especially since the Second Vatican Council (1962-1965) and the issuing of the decree Unitatis redintegratio and the declaration Dignitatis humanae. It was at the Council that the Pontifical Council for Promoting Christian Unity was created. Those outside of the Catholic Church were categorised as heretics or schismatics, but in many contexts today, to avoid offence, the euphemism "separated brethren" is used.
Anglican Marian theology is the summation of the doctrines and beliefs of Anglicanism concerning Mary, mother of Jesus. As Anglicans believe that Jesus was both human and God the Son, the second Person of the Trinity, within the Anglican Communion and Continuing Anglican movement, Mary is accorded honour as the theotokos, a Koiné Greek term that means "God-bearer" or "one who gives birth to God".
Anglican interest in ecumenical dialogue can be traced back to the time of the Reformation and dialogues with both Orthodox and Lutheran churches in the sixteenth century. In the nineteenth century, with the rise of the Oxford Movement, there arose greater concern for reunion of the churches of "Catholic confession". This desire to work towards full communion with other denominations led to the development of the Chicago-Lambeth Quadrilateral, approved by the Third Lambeth Conference of 1888. The four points were stipulated as the basis for church unity, "a basis on which approach may be by God's blessing made towards Home Reunion":
Mariology is the theological study of Mary, the mother of Jesus. Mariology seeks to relate doctrine or dogma about Mary to other doctrines of the faith, such as those concerning Jesus and notions about redemption, intercession and grace. Christian Mariology aims to place the role of the historic Mary in the context of scripture, tradition and the teachings of the Church on Mary. In terms of social history, Mariology may be broadly defined as the study of devotion to and thinking about Mary throughout the history of Christianity.
Protestant views on Mary include the theological positions of major Protestant representatives such as Martin Luther and John Calvin as well as some modern representatives. While it is difficult to generalize about the place of Mary, mother of Jesus in Protestantism given the great diversity of Protestant beliefs, some summary statements are attempted.
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, the Mother of God, and the Church. Theologically, it not only deals with her life but with her veneration in life and prayer, in art, music, and architecture, from ancient Christianity to modern times.
Lutheran Mariology or Lutheran Marian theology is derived from Martin Luther's views of Mary, the mother of Jesus and these positions have influenced those taught by the Lutheran Churches. Lutheran Mariology developed out of the deep Christian Marian devotion on which Luther was reared, and it was subsequently clarified as part of his mature Christocentric theology and piety. Lutherans hold Mary in high esteem, universally teaching the dogmas of the Theotokos and the Virgin Birth. Luther dogmatically asserted what he considered firmly established biblical doctrines such as the divine motherhood of Mary while adhering to pious opinions of the Immaculate Conception and the perpetual virginity of Mary, along with the caveat that all doctrine and piety should exalt and not diminish the person and work of Jesus Christ. By the end of Luther's theological development, his emphasis was always placed on Mary as merely a receiver of God's love and favour. His opposition to regarding Mary as a mediatrix of intercession or redemption was part of his greater and more extensive opposition to the belief that the merits of the saints could be added to those of Jesus Christ to save humanity. Lutheran denominations may differ in their teaching with respect to various Marian doctrines and have contributed to producing ecumenical meetings and documents on Mary.
The following outline is provided as an overview of and topical guide to the Catholic Church:
Criticism of Protestantism covers critiques and questions raised about Protestantism, the Christian denominations which arose out of the Protestant Reformation. While critics may praise some aspects of Protestantism which are not unique to the various forms of Protestantism, Protestantism is faced with criticism mainly from the Catholic Church and the Eastern Orthodox Church, although Protestant denominations have also engaged in self-critique and criticized one another. According to both the Catholic Church and Eastern Orthodoxy, many major, foundational Protestant doctrines have been officially declared heretical.
Protestant theology refers to the doctrines held by various Protestant traditions, which share some things in common but differ in others. In general, Protestant theology, as a subset of Christian theology, holds to faith in the Christian Bible, the Holy Trinity, salvation, sanctification, charity, evangelism, and the four last things.
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Saints (Continuum Paperback 2005)
Cardinal Walter Kasper, Current Problems in Ecumenical Theology, Rome, 2005
Constantinople (Routledge, 1994)
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Modern Church (Palgrave, 2004)
