Roman Catholic Mariology

 

Roman Catholic Mariology  From Wikipedia, the free encyclopedia This article is about  Roman Catholic  perspectives,  perspectives, and does not reflect the views of other segments of the the  Catholic Church  Church such Catholics.. For general Christian views, see see  Mariology .  as  as Eastern Catholics

A series of articles on 

Roman Catholic Catholic   Mariology

General articles 

Virgin  • History of Mariology • Veneration of the Blessed Virgin Mariology  • Mariology of the saints Mariology saints  • Mariology of the popes  popes  •Marian Societies   Societies Devotions 

Rosary Rosary  • Scapular  • Immaculate Heart Heart  • Seven Joys  Joys • Seven Sorrows  • First Saturdays Sorrows Saturdays  • Acts of Reparation Reparation  • Hearts of Jesus & Mary  Mary  Mary • Consecration to Mary  Dogmas and Doctrines 

Mother of God  virginity • Immaculate God • Perpetual virginity  Conception Conception  • Assumption Assumption  •Mother of the Church Church  • Mediatrix • CoRedemptrix  Redemptrix 

Expressions of devotion 

Art  Hymns • Music  Music •Architecture  Architecture   Art • Hymns  Key Marian apparitions 

 

(approved or worthy of belief) 

Guadalupe Guadalupe  • Miraculous Medal Medal  •  La Salette  • Lourdes  Salette Lourdes • Pontmain• Laus Laus  • Banneux Banneux  • Beauraing  Beauraing •Fátima  Fátima • Akita Akita   Papal Bulls 

Ineffabilis Deus  Deus •Munificentissimus Deus  Deus • Bis Saeculari Saeculari   Papal encyclicals 

Reginam  • Fulgens Corona Corona  •Deiparae Redemptoris Mater  • Ad Caeli Reginam Virginis Mariae  Malorum • Ad Diem Illum  Illum  Mariae •Ingruentium Malorum  Papal Apostolic Letters and other teachings 

Rosarium Virginis Mariae  Cultus  Mariae •Marialis Cultus  Key Marian Feast Days 

 1  Mother of God  God • Dec 8  8 Immaculate Conception  Conception • Jan 1  15  Assumption  Assumption  Mar 25  25 Annunciation  Annunciation • Aug 15 Roman Catholic  is theology theology  concerned with the  the Virgin Mary, Mary,  the the  mother of Jesus Christ Christ  and developed by Catholic Mariology is 

the  Mother of God God,, is believed to hold a certain infinite dignity from the the  Catholic Church. the Church. "The Blessed Virgin, because she is the  infinite good which is God. God.""[1][2] Theologically, Roman Catholic Mariology deals with not only her life but also with veneration of hymns,, art  art (where she has been a favorite topic),  topic),  music music,,  and and  architecture architecture  in modern and and  ancient her in daily life, prayer, prayer,  hymns [3][4 ][5] Christianity  throughout the ages. Christianity ages.[3][4][5]  

encyclicals  but also by The development of Roman Catholic Mariology is ongoing. It continues to be shaped not only by papal  encyclicals the interplay of forces ranging from  from  sensus fidelium, to the  the writings of the saints saints,, to the construction of  major Marian churches churches  at the sites of  Marian apparitions. apparitions. In some cases, sensus fidelium has influenced Marian papal decisions, providing Mariology with a "theology of the people" people" component that distinguishes it from other parts of formal theology. In terms of popular following, membership in  in  Roman Catholic Marian Movements and Societies  Societies  has grown significantly in the with  Joseph Cardinal Ratzinger  (later 20th century. This has continued to be matched by support from the  Holy See, See,  with Pope  Benedict XVI) Pope XVI)  stating: "It is necessary to go back to Mary, if we want to return to the truth about Jesus Christ ".[6] The ongoing development of Mariology continued in the 20th century, e.g. in his  Angelus   Angelus address in September 1985 Pope Pope  John Paul II  II coined the term The The   Alliance Alliance of the Hearts of Jesus J esus and Mary , and in 1986 addressed the international conference on [7][8 ][9]   that topic held at  at  Fátima, Portugal. Portugal.[7][8][9]

In parallel to the traditional views, since the late 19th century, a number of other perspectives have been presented as a challenge to Roman Catholic Mariology. These have ranged from feminist criticisms that consider the image of Mary a construct of the patriarchal mindset which limits equal opportunity for women, to other Christian views that see Mariology as a distraction from Christ, to modern psychological interpretations of Mary as the equivalent of mythical Goddesses ranging [10][11][12] ][12] from  Diana from Diana  to  to Kwan Yin Yin..[10][11  

 

Contents [ hide hide]] 

1 Mariology and Christology  Christology  development  2 History and development  3 Papal teachings on the Blessed Virgin Mary  Mary  teachings   4 Dogmatic teachings  Mary     4.1 Perpetual virginity of Mary o  God  4.2 Mother of God 

o

  4.3 Immaculate Conception of Mary  Mary  

o

  4.4 Assumption of Mary  Mary 

o

5 Other Marian doctrines  doctrines 

  5.1 Mary is Mother of all Christians  Christians  

o

  5.2 Mary as Mediatrix  Mediatrix 

o

  5.3 Co-Redemptrix  Co-Redemptrix 

o

  5.4 Queen of Heaven  Heaven 

o

Mary    5.5 Reparations to the Virgin Mary 

o

6 Mariology as theology of the people  people  

  6.1 Influence of visions  visions 

o

  6.2 Impact on the Catholic Church Church  

o

7 The multitude of perspectives perspectives  

  7.1 Traditional views  views 

o

  7.2 Liberal perspectives  perspectives  

o

8 Eastern Catholic differences  differences 

  8.1 Assumption of Mary  Mary 

o

o

 

8.2 Immaculate Conception  Conception 

9 Centers for Mariological studies  studies  10 Further reading  reading  also   11 See also 12 Notes Notes   13 References  References 

[edit] edit]Mariology

and Christology

In Roman Catholicism, Mariology is a logical and necessary consequence of  Christology: Christology: Jesus and Mary are son and mother, potential..[14] In Catholic theology, Mary and her son redeemer and redeemed redeemed..[13]Mariology is Christology developed to its full potential Jesus are very close but not identical. Therefore, Marian teaching, while contributing to the teaching of Christ, is also a separate discipline, called Mariology. The figure of Mary contributes to a fuller understanding of who Christ is and what he did. In the Roman Catholic view, a Christology without Mary is incomplete because it is not based on the total revelation of the Bible. Bible.[15] 

 

  Church,, 16th century. "To Christ through Mary ", ", taught by St.  St.  Louis de Montfort, Montfort, is a key theme in  in  Roman Christ and Mary, mosaic,  mosaic,  Chora Church Catholic  Mariology Catholic Mariology..[16] 

Early Christians and numerous saints focused on this parallel interpretation. Popes highlighted the inner link between Marian Christ.. [18] The dogmas and the full acceptance of christological dogma. dogma.[17] The Church is the people of God as she is the Body of Christ Church lives in its relation to Christ. Being the Body of Christ, the Church has also a relation to his mother, which is the subject states,  Mother of the Church. Church.[19]  of Catholic Mariology. She is seen as the original image of the Church, or, as  as  Vatican II  II states, In his 1946 publication Compendium Mariologiae, respected respected  Mariologist Mariologist  Gabriel Roschini  Roschini explained that Mary did not only physical  Jesus but also, with conception, she entered with him into a  a spiritual spiritual  union. The divine participate in the birth of the the  physical salvation plan, being not only material, includes a permanent spiritual unity with Christ. Most Mariologists agree with this position.[20] This echoed the sentiments of  Pope Saint Pius X position. X  who in  in Ad  Ad Diem Illum stated: "there is no more direct road than by Mary for uniting all mankind in Christ ."

[21]

 

Mariology is ongoing. It includes dogmas, traditions, confirmed and hypothetical theological positions on Mary, contemporary as well as historical. Mariology is not simply a theological field studied by a few scholars, but a devotional concept embraced by millions of Catholics who venerate the  the  Blessed Virgin Mary. Mary. As discussed below, it differs from other parts of theology in that its progress has quite often been driven from the ground up, from the masses of believers, and at times from religious experiences of young and simple children on remote hilltops, which have then influenced the higher levels of the  Holy See  See in Rome via via  sensus fidei .  Church,, including the four dogmas mentioned below, are the central part of Mariology consisting Marian doctrines of the Catholic Church of confirmed teachings and doctrines regarding Mary's life and role, but excluding the overall perspectives, the controversies and the cultural aspects of Marian devotion. Mariology is both part of abstract abs tract doctrine and an important part of church life: M arian prayers, pilgrimages to Marian shrines, Marian devotions during the months of May and October, Marian apparitions, Marian titles, and Marian Feast days are detailed in  in  Blessed Virgin Mary Mary.. Therefore, this article on Roman Catholic Mariology presents an overview of the major issues, developments and controversies of the  the ecclesiogical ecclesiogical  movement.

[edit] edit]History

and development

Main article:  article: History of Roman Catholic Mariology  

Santa Maria Antiqua, the Forum Romanum, Romanum, 5th century, seat of  Pope John VII. VII.  Antiqua, in the 

 

The history of Mariology goes back to the 1st century. Early Christians focused their piety at first more upon the martyrs around them. Following that, they saw in Mary a bridge between the old and the new . [22] The earliest recorded prayer to Mary, the the  sub tuum praesidium, is dated in its earliest form to around the year 250.

Council  declared Mary as  as Theotokos (God-bearer). Churches dedicated to Mary were In the 5th century, the  the Third Ecumenical Council constructed across the Christian world, among the most famous being  being  Santa Maria Maggiore Maggiore  in Rome. Teaching of Mary  became widespread across the Christian world. The Middle Ages saw growth and development for the Assumption the   Assumption of Mary Mariology and brought

major champions of

Marian devotion to the fore,

including  Ephraim

Syrian, John the Syrian,

Ave Maria,  and chants such as  Ave Maris Stella and Damascene  and  Damascene and Bernard of Clairvaux. Clairvaux.  Prayers to Mary included the  the  Ave as  Ave

the  Salve Regina emerged and became staples of monastic plainsong. Devotional practices grew in number. the The  Renaissance The Renaissance  period

witnessed

a

dramatic

growth

in  in Marian

art  art and

masterpieces

by by  Boticelli Boticelli,, Leonardo

da

Vinci  and Vinci and  Raphael Raphael  were produced. In the 16th century, the  the  Council of Trent Trent  confirmed the Catholic tradition of paintings and artworks in churches. This resulted in a great development of Marian art and Mariology during the the  Baroque Period. Period.  During Reformation,,  the Catholic Church defended its Mariology against against  Protestant  Protestant views. With the victory at at  Battle of Lepanto the  Reformation the (1571)  accredited to her, it "signified the beginning of a strong resurgence of Marian devotions. " [23] The baroque literature on (1571) Mary experienced unforeseen growth. More than 500 pages of Mariological writings were published during the 17th century alone.[24]  alone. Mariology in the 19th century was dominated by discussions about the the  Immaculate Conception Conception  and in 1854, 1854,  Pope Pius IX  proclaimed it a dogma. IX dogma.[25] Mariology in the 20th century was dominated by a genuine Marian enthusiasm.  enthusiasm.  Pope Pius XII  issued the XII the  Dogma of the Assumption Assumption  and the  the Second Vatican Council Council  declared Mary to be the Mother of the Church.[26] 

[edit] edit]Papal

teachings on the Blessed Virgin Mary

Main article:  article: Mariology of the popes popes  

Crowned  Madonna Della Strada  in the  Crowned the Church of the Gesu Gesu  in Rome.

Popes have been an important element in shaping both the theological and the devotional aspects of the Roman Catholic perspective on the Blessed Virgin. Theologically, popes have highlighted the inner link between Virgin Mary and the full and  Redemptoris Mater  being acceptance of Jesus Christ as son of God, the encyclicals  Mystici Corporis, Lumen Gentium and

 

examples. Furthermore, popes have fostered the veneration of the Blessed Virgin through the promotion of Marian devotions,  feast days devotions, days,, prayers, prayers, initiatives, the acceptance and support of Marian congregations, and, the formal recognition of apparitions  such as in  in Lourdes  Lourdes and  and Fátima Fátima..[27][28]  Marian  apparitions Marian Popes have at times followed on devotions initiated by previous popes, for instance in the 16th century,  Pope Clement VIII  started the venerative practice of crowning Marian images, a practice that was followed by pope  Pius XII  VIII XII in the 20th century Romani  icon, as he declared the  the  Queenship of Mary Mary..[29][30] Similarly, popes popes  Alexander  Alexander via the crowning of the  the Salus Populi Romani VII  and VII and  Clement X X  both promulgated the veneration of the  the Heart of Jesus Jesus  and the the  Heart of Mary, Mary, a concept which was embraced [31][32][33][34] ][33][34] by pope  pope John Paul II  II in the 20th century as the  the   Alliance Alliance of the Hea Hearts rts of Jesus and Mary. Mary.[31][32  

 A number of  Marian papal encyclicals and Apostolic Letters  Letters  have been issued since the 16th century. Pope  Pope Leo XIII XIII  issued 11 VI  called Mary the "ideal of Christian perfection"." perfection". "[35] These papal encyclicals just on the Rosary. In  In Ecclesiam Suam Pope Paul VI documents reflect the support of the popes for both Marian devotions and and  Marian doctrines. doctrines.  The two Marian dogmas of   Assumption  Assumption and  and Immaculate Conception  Conception were established by popes in the 20th century. In 1904 at the 50th anniversary of Dogma  of the  the Immaculate Conception Conception,, Saint   Saint Pope Pius X  X with the  the encyclical  encyclical  Ad Ad diem illum illum  encouraged the entire Church to the  Dogma the honor the Virgin Mary. Mary.[36]  Christology..  In recent years, popes have emphasized the role of Mary as the  Mother of the Church  Church and the Marian elements of  Christology Rosarium Virginis Mariae, Pope John Paul II In his 2002  2002  Apostolic Apostolic Letter Rosarium II  quoted Saint Saint  Louis de Montfort, Montfort, and said: Since Mary is of all creatures the one most conformed to Jesus Christ, it follows that among all devotions that which most consecrates and conforms a soul to our Lord is devotion to Mary, his Holy Mother, and that the more a soul is [37]

consecrated to her the more will it be consecrated to Jesus Christ."  Christ." 

[edit edit]]Dogmatic

teachings

dogma   Main article:  article: Roman Catholic dogma

Marian  Roman Catholic dogmas Marian dogmas  have two functions: they present infallible Church teachings about Mary and her relation to Jesus Christ, and they praise Mary and, through Mary, God's deed on Mary. All Marian dogmas teach about her divine son and highlight the divine nature of Jesus Christ. De Fide Definita or De Fide Credenda doctrines have the highest degree of dogmatic certainty. These doctrines come in

several forms, namely teachings which have been specifically defined as Revealed by an extraordinary definition by a Pope or Ecumenical council, or those teachings infallibly taught to be Revealed by the ordinary universal Magisterium. As in the Conception  or the  the  Assumption, Assumption, these doctrines were held by the Church prior to the date of official case of the the  Immaculate Conception definition, but open for discussion. The date of definition must be accepted by all faithful 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 among a large number of other teachings about the  the  Blessed Virgin: Virgin:[38]  Name

Perpetual virginity

First Magisterial Definition

 

Dogma content

Baptismal symbols since Third 'Perpetual virginity of Mary', means that Mary was a virgin before, during

 

Century

and after giving birth

Ephesus (431) Council of Ephesus 

Mary is truly the mother of God, because of her unity with Christ, the Son of God

Immaculate Conception

Pope Pius IX IX  (1854)

Mary, at her conception, was preserved immaculate from  from  Original Sin  Sin 

Assumption into heaven

Pope Pius XII  XII (1950)

Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory

Mother of God

 

 

 

For a discussion of a proposed fifth Marian dogma, see the section on on  Mediatrix and Co-Redemptrix  Co-Redemptrix below.

[edit] edit]Perpetual

virginity of Mary

Jesus  Main article:  article: Perpetual virginity of Mary  , Mariology  , and  Virgin birth of Jesus 

'P e r p e tu a l vi r g i n i ty o f Ma r y'  , means that Mary was a virgin before, during and after giving birth. (De fide)  This oldest Marian  Roman Catholic, Marian Catholic, Eastern Orthodox Orthodox,, and   and Oriental Orthodox  Orthodox doctrine affirms affirms  Mary's Mary's  "real and perpetual perpetual  virginity virginity  even [39]

in the act of giving birth to the Son of God made Man. Man.""  Thus, by the teaching of this  this  dogma, dogma, the faithful believe that Mary was ever-Virgin (Greekἀειπάρθενος ) for the remainder of her life, making Jesus her only biological son, whose  conception whose conception  and  and birth  birth are miraculous. In the year 107,  107,  Ignatius of Antioch  Antioch described the virginity of Mary as "hidden from the prince of this world ... loudly proclaimed, but wrought in the silence of God." The affirmation of the doctrine of Mary's virginity before, during and after the birth of Jesus was the principal pr incipal aim of the early 2nd century work, the the  Protoevangelium of James (c . 120-150). The work, concerned with the character and purity of Mary, claims that Joseph had children from a marriage previous to Mary. However, the text does not explicitly assert the doctrine of perpetual virginity. The earliest such surviving reference is Origen's Commentary on Matthew , where he cites the Protoevangelium in support. By the 4th century, the doctrine was generally accepted.  accepted. Athanasius   Athanasius described Mary as "Ever-Virgin", Orations against the Epiphanius  in his Medicine Chest Against All Heresies . Hilary Hilaryargued argued in favor of the doctrine in  Arians, as did  did Epiphanius his Commentary on Matthew  and  and to this may be added  added  Didymus  Didymus (The Trinity )  Ambrose  Ambrose of Milan, Milan,  Jerome, Jerome, in Against Helvetius, Siricius' Siricius' and others.

Further important statements of the belief include the Lateran Synod of 649,  649,  Thomas Aquinas's Aquinas's  teaching (Summa Theologiae III.28.2) that Mary gave birth painlessly in miraculous fashion without opening of the womb and without injury to

hymen,, and   and Pope Paul IV IV''s Cum quorundam of 7 August 1555 at the  the Council of Trent Trent.. Before this last extraordinary the  hymen the papal/concilliar definition, really an afterthought, the teaching can be considered to have been always taught infallibly by the ordinary and universal magisterium as a truth contained in the deposit of faith, as opposed to by any s pecific extraordinary definition. Virginity before birth  Spirit  without participation of any man. (De fide).  Non-Christians questioned this belief of Mary conceived by the  the Holy Spirit

the early Church  Church [40] Jews and Christians differed on the prediction in Isaiah 7,14  7,14  [41]  Along Along with other Christian groups the

 

Catholic Church continues to teach today, that Mary bore her son Jesus while still a virgin. From the first formulations of her faith, the Church has confessed that Jesus was conceived solely by the power of the H Holy oly Spirit in the womb of the Virgin Mary, affirming also the corporeal aspect of this event: Jesus was conceived "by the Holy Spirit without human seed" .

[42]

 The Fathers see in the virginal conception the sign that it truly was the Son of God who came in a humanity like

our own. Catechism of the Catholic Church Church,,[43][44]  Virginity during birth   Mary gave birth without losing her corporal virginity (De fide). 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.  conception. Pope Pius XII  XII in  in Mystici Corporis "Within her virginal womb she brought into life Christ our Lord in a marvellous birth."  birth." [45] indicating the miraculous nature of the Virgin birth. Numerous early Church writers used analogies to explain this mystery, like Christ leaving the sealed tomb on Easter Sunday, or, Christ walking through closed doors, or, light ligh t and sun penetrating through glass windows. windows .[46]  Virginity after birth   [47]

Mary remained a virgin after giving birth (De fide).  This belief of the Church was questioned in its early years years  

 Today

most Protestants disagree with this teaching, although Martin Luther and his contemporaries believed in the ever Virgin Mary [48] The scriptures say little about this, mentioning the brothers of Jesus, but never "sons of Mary," suggesting to the Mary  patristical writers a broader family relationship. relationship.[49] 

[edit] edit]Mother

of God

Ephesus   Main articles:  articles: Theotokos  Theotokos and  First Council of Ephesus

Child from  Madonna and Child  from Saint Catherine's Monastery Monastery,, c. 600

Mary is truly the mother of God (De fide). After Church fathers found common ground on Mary's virginity before, during

and after giving birth, this was the first specifically Marian doctrine to be formally f ormally defined by the Church. The the Third Ecumenical Council Council  held definition Mother of God  (in  (in Greek: Greek:Theotokos) Theotokos) was formally affirmed at the  at  at Ephesus Ephesus  in  in 431 431.. The competing view, advocated by  by Patriarch Patriarch  Nestorius Nestorius  of Constantinople, was that Mary should be

 

called Christotokos, meaning "Birth-giver of Christ," to restrict her role to the mother of Christ's humanity only and not his divine nature. Nestorius' opponents, led by  by Cyril of Alexandria Alexandria,, viewed this as dividing Jesus into two distinct persons, the human who was Son of Mary, and the divine who was not. To them, this was unacceptable since by destroying the perfect union of the divine and human natures in Christ, it sabotaged the fullness of the Incarnation and, by extension, the salvation of humanity. as  heresy heresy..  The council accepted Cyril's reasoning, affirmed the title Theotokos for Mary, and  and anathematised  anathematised Nestorius' view as (See  Nestorianism) (See Nestorianism)  In letters to Nestorius which were afterwards included among the council documents, Cyril explained his doctrine. He noted that "the holy fathers... have ventured to call the holy Virgin [T]heotokos, not as though the nature of the [W]ord or his divinity received the beginning of their existence from the holy Virgin, but because bec ause from her was born his holy body, rationally endowed with a soul, with which [body] the [W]ord was united according accor ding to the  the hypostasis, hypostasis, and is said to have been begotten according to the flesh" (Cyril's second s econd letter to Nestorius). Explaining his rejection of Nestorius' preferred title for Mary ( Christotokos, Mother of Christ), Cyril wrote: "Confessing the Word to be united with the flesh according to the hypostasis, we worship one Son and Lord, Jesus Christ. We do not divide him into parts and separate man and God as though they were united with each other [only] through a unity of dignity and authority... nor do we name separately Christ the Word from God, and in similar fashion, separately, another Christ from the woman, but we know only one Christ, the Word from God the Father with his own flesh... But we do not say that the Word from God dwelt as in an ordinary human hu man born of the holy virgin... we understand that, when he became flesh, not in the same way as he is said to dwell among the saints do we distinguish the manner of the indwelling; but he was united by nature and not turned into flesh... There is, then, one Christ and Son and Lord, not with the sort sor t of conjunction that a human being might have with God as in a unity of dignity or authority; for equality of honor does not unite natures. For Peter and John were equal to each other in honor, both of them being apostles and holy disciples, but the two were not one. Nor do we understand the manner of conjunction to be one of juxtaposition, for this is insufficient in regard to natural union.... Rather we reject the term 'conjunction' as being inadequate to express the union... [T]he holy virgin gave birth in the flesh to God united with the flesh according to hypostasis, for that reason we call her Theotokos... If anyone does not confess that Emmanuel is, in truth, God, and therefore that the holy virgin is Theotokos (for she bore in a fleshly manner the Word from God become flesh), let him be  be anathema. anathema." (Cyril's third letter to Nestorius)

[edit] edit]Immaculate

Conception of Mary

Mary was conceived without original sin (De fide fide)). The  The  Immaculate Conception is, according to to  Roman

Catholic  dogma Catholic dogma,, the conception of  Mary, the mother of Jesus Jesus  without any stain of  original sin sin,, in her mother's womb: the dogma thus says that, from the first moment of her existence, ex istence, she was preserved by God from fr om the lack of  sanctifying grace  that afflicts mankind, and that she was instead filled with  grace with divine grace grace.. It is further believed that she lived a life completely free from  from sin. sin. Her immaculate conception in the womb of her mother, by normal sexual intercourse (Christian tradition identifies her parents as Sts.  Sts.  Joachim  Joachim and  and Anne)  Anne), should not be confused with the doctrine of the the  virginal conception  of her son  conception son Jesus Jesus..  Conception, celebrated on  on December 8, 8, was established in 1476 by Pope Pope  Sixtus IV IV.. He did not The  feast of the Immaculate Conception, The extraordinarily define it as a dogma at this time, but this does not mean Catholics were free to believe in it or not. not. [50] The Immaculate Conception was solemnly  solemnly defined as a dogma  dogma by  by Pope Pius IX IX  in his constitution constitution  Ineffabilis Deus, on

 

December 8, 1854 as a truth not merely implied by the deposit of faith and discerned by the Church under the infallible guidance of the Holy Spirit (de fide tenenda), but as specifically and explicitly contained as an object of supernatural fait h in the Public Revelation of the Deposit of Faith (de fide credenda). The Catholic Church believes the dogma is supported by Scripture (e.g. Mary's being greeted by Angel Gabriel as "full of grace" or "highly favoured"), as well as either directly or indirectly by the writings of many of the the  Church Fathers Fathers,, and often Virgin  (Luke  Luke 1:48) 1:48). Catholic theology maintains that, since Jesus became  became incarnate incarnate  of the Virgin calls Mary the  the Blessed Virgin Mary, it was fitting that she be completely free of sin for expressing her fiat. (Ott, Fund., Bk 3, Pt. 3, Ch. 2, §3.1.e). XII  that the Blessed Virgin Mary herself wished to confirm by some special sign the definition, because, It seemed to  to Pius XII less than four years later, in a French town

  The Virgin Mother, youthful and benign in appearance, clothed c lothed in a shining white garment, covered with a white mantle



and girded with a hanging blue cord, showed herself to a simple and innocent girl at the grotto of Massabielle. And to this same girl, who earnestly inquired the name of her, with whose vision she was favoured, she replied with her eyes raised to heaven and sweetly: "I am the Immaculate Conception."  Conception."  [51]  For the whole Roman Catholic Church the dogma of the Immaculate Conception gained additional significance from these Lourdes  in 1858. In  In Lourdes Lourdes  a 14-year-old girl, girl,Bernadette Soubirous Soubirous   apparitions of  Our Lady of Lourdes In the Roman Catholic Church, the Solemnity of the Immaculate Conception is a  a  Holy Day of Obligation, Obligation, except where conferences of bishops have decided, with the approval of the Holy See, not to maintain it as such. It is a public holiday in some countries where Roman Catholicism is predominant e.g. Italy. In the  the Philippines, Philippines, although this is not a public holiday, the predominance of Catholic Schools make it almost a holiday.

edit]]Assumption [edit

of Mary

Deus, and  Mariology   Main articles:  articles: Assumption  Assumption of Mary  Mary , Munificentissimus Deus, Mary was assumed into heaven with body and soul (de fide). Mary, the ever virgin, mother of God was free of original

sin. The  The Immaculate Conception  Conception is one basis for the 1950 dogma. Another was the century old Church-wide veneration of XII  referred to in in  Deiparae Virginis Mariae Mariae  and reported the Virgin Mary as being assumed into heaven, which Pope  Pope Pius XII in  in Munificentissimus Deus Deus..[52] Although the  the  Assumption  Assumption was only recently defined as  as dogma, dogma, accounts of the bodily assumption of Mary into heaven have circulated since at least the 5th century. The Catholic Church itself interprets chapter Revelation  as referring to it. The earliest assumption narrative is the s so-called o-called Liber Requiei Mariae (The 12 of the  the Book of Revelation Book of Mary's Repose), a narrative which survives intact only in anEthiopic anEthiopic  translation. (Stephen J. Shoemaker, Ancient Traditions of the Virgin Mary's Dormition and Assumption ] Oxford University Press, 2002, 2006). Probably composed by the

4th century, this early Christian apocryphal narrative may be as early as the 3rd century. Also quite early are the very different traditions of the  the "Six Books" Dormition narratives . The earliest versions of this apocryphon are preserved by several  Syriac  several Syriac manuscripts of the 5th and 6th centuries, although the text itself probably belongs to the 4th century. Later apocrypha based on these earlier texts include the  the De Obitu S. Dominae, attributed to to  St. John John,, a work probably from around the turn of the 6th century c entury that is a summary of the "Six Books" narrative. The story also appears in in  De Transitu Virginis, a late 5th century work ascribed to  to St. Melito of Sardis Sardis  that presents a theologically redacted summary of the traditions in the Liber Requiei Mariae. The Transitus Mariae tells the story of the apostles being transported by white clouds

 

to the death-bed of Mary, each from the town where he was preaching at the hour. The  The Decretum Gelasianum in the 490s declared some transitus Mariae literature as apocryphal.  An Armenian letter attributed attributed to  to Dionysus the Areopagite  Areopagite also mentions the event, although this is a much later work, written Tours,, St John Damascene, Damascene, and  and  St sometime after the 6th century. Other saints also describe it, notably  notably  St Gregory of Tours Modestus of Jerusalem. Jerusalem.  Munificentissimus Deus Deus,,  Theological debate about the Assumption continued until 1950 when, in the  the Apostolic  Apostolic Constitution  Constitution Munificentissimus it was defined as definitive doctrine by Pope  Pope  Pius XII: XII:  We pronounce, declare, and define it to be a divinely revealed dogma: that the Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory. glory.""[53][54]  Since the 1870 solemn declaration of  Papal Infallibilit Infallibility y by  by Vatican II  in 1870, this declaration by by  Pius XII XII  has been the cathedra  use of Papal Infallibility. While Pope  Pope Pius XII XII  deliberately left open the question of whether Mary died only  ex cathedra only before her Assumption, the more common teaching of the early Fathers is that she did. did. [55][56] 

[edit] edit]Other

Marian doctrines

The Catholic Church holds many other teachings about the Virgin Mary, many of which are just as relevant as the defined teachings above. Some flow logically from the formal dogmas of virginity, sinlessness, and immaculate conception. Others are century old teachings, cults and celebrations, c elebrations, which, in the Catholic view, under the infallible guidance of the Holy Spirit, are an integral part of the deposit of Faith handed down by the Church.

[edit edit]]Mary

is Mother of all Christians

Federico Barocci, Barocci, Madonna del Popolo(Madonna of the people) 1579

The Catholic Church teaches that the Virgin Mary is mother of the Church and of all its members, namely all Christians. The Catechism of the Catholic Church states:

 

"The Virgin Mary . . . is acknowledged and honoured as being truly the Mother of God and of the redeemer.... She is 'clearly the mother of the members of Christ' . . . since she has by her charity joined in bringing about the birth of believers in the Church, who are members of its head." "Mary, Mother of Christ, Mother of the Church."  [57] 

In addition, Mary is seen as mother of Christians because Christians are said in scripture to become spiritually part of the body of Christ. Christians are adopted by Jesus as his "brothers". They therefore share with Him the Fatherhood of God and also the motherhood of Mary. Again, in the the  New Testamentbook Testamentbook of John  John [58] Jesus, from the cross gives the  the Apostle  Apostle John  John to Mary as her son, and gives Mary to John as his mother. John here, as the sole remaining Apostle remaining steadfast with Jesus is taken to represent all loyal followers of Jesus from f rom that time on. devotion  to the Virgin Mary thus continues to be emphasized in Roman Catholic teachings. For instance, in his The  devotion The encyclical Rosarium Virginis Mariae,Pope John Paul II  II  discussed how his own motto "Totus Tuus" was inspired by the writings of Saint  Saint Louis de Montfort Montfort  on total consecration to the Virgin Mary, which he quoted:. quoted: .[59]  Now, since Mary is of all creatures the one most conformed to Jesus Christ, it follows that among all devotions that which most consecrates and conforms a soul s oul to our Lord is devotion to Mary, his Holy Mother, and that the more a soul is consecrated to her the more will it be consecrated to Jesus Christ."  

II  stated that reading Saint Saint  Louis de In a separate address to the Montfortian Fathers, Fathers,  Pope John Paul II Montfort''s work on Devotion to Mary had been a "decisive turning point" in his lif e[60]  Montfort

edit]]Mary [edit

as Mediatrix

Main article:  article: Mediatrix  

In Catholic teachings, Jesus Christ is the only mediator between God and man. man .[61] 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

heavenly  saints saints,, but Mary is seen as having world [62] Intercession is something that may be done by all the heavenly world  the greatest intercessionary power. The earliest surviving recorded prayer to Mary is the  the  Sub tuum praesidium,, written in Greek. praesidium Greek.[63]  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 Chu rch documents.  documents. Pope Pius IX IX  used the title in in  Ineffabilis Deus. Deus.  Apostolatus  (1883), (1883),  Pope Leo XIII  XIII calls Our Lady the In the first of his so called Rosary encyclicals, Supremi Apostolatus guardian of our peace and the dispensatrix of heavenly graces.  The following year, 1884, his

encyclical  Superiore Anno  encyclical 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  X employed this title in Ad Diem Illud  in  in 1904,  1904, Pope Benedict

XV  introduced it into the Marian liturgy when he created th XV the e Marian feast of The The  Mary, Mediatrix of all Graces  in 1921, In his 1954  Graces 1954  encyclical  encyclical  Ad Ad caeli reginam reginam,, Pope Pius XII calls Mary the Mediatrix of peace.[64] The theological discussion ongoing, neither  Pius XII peace. XII  nor his successors moved to a closure of this issue.

 

[edit edit]]Co-Redemptrix Main article:  article: Co-Redemptrix  

Pietro Lorenzetti, Lorenzetti, 1310

Co-Redemptrix Co-Redemptrix  refers to the participation of Mary in the salvation process. Already, Already,  Irenaeus, Irenaeus, the Church Father (Died 200), referred to Mary as "causa salutis" [cause of our salvation] given her "fiat "fia t [65] It is teaching, which has been considered since the 15th century century  [66] but never declared a dogma. The Roman Catholic view of Co-Redemptrix does not imply that Mary participates as equal part in the redemption of the human race, since Christ is the only redeemer .[67] Mary herself needed redemption and was redeemed by J Jesus esus Christ her son. Being redeemed by Christ, implies that she cannot be his equal part in the redemption process process..[68]  Co-redemptrix refers to an indirect or unequal but important participation by Mary in the redemption process. She gave free consent to give life to the redeemer, to share his life, to suffer with him under the cross and to sacrifice him for the sake of the redemption of mankind. Co-redemption is not something new. Papal teaching begin to mention this aspect in official Church documents during the pontificate of  Pope Pius X [69] Pius X referred to it in his encyclical  encyclical  Ad Ad Diem Illum Illum..[70] Pope Benedict XV XV  first described the term in his [71][71]

own right in his  his  Apostolic Apostolic Letter , Inter Soldalica, issued March 22, 1918. 1918.  Pope Pius XII XIIr  r e epeated peated this [72] Corporis..  In the Papal argument with slightly different accents in his encyclical  encyclical Mystici Corporis bull  Munificentissimus bull Munificentissimus Deus Deus  on dogma of the assumption, Pope Pius declares that “the revered Mother of God, from all eternity joined in a hidden way with Jesus Jes us Christ in one and the same decree of predestination, immaculate in her conception, a most perfect virgin in her divine motherhood, as the noble associate of the [73]

divine Redeemer  

edit]]Queen [edit

 

of Heaven

Main articles:  articles: Ad  Ad Caeli Reginam  Reginam and  Queen of Heaven Heaven  

Statue (detail) of the Assumption of Mary in  in   Attard, Attard, Malta  Malta 

The doctrine that the Virgin Mary has been crowned c rowned  Queen of Heaven  Heaven goes back to the early patristic writers of the Church such as] St.  St.  Gregory Nazianzen" Nazianzen"the Mother of the King of the universe," and the "Virgin Mother who brought forth the King of the whole world,"  world,"  [74] Prudentius Prudentius,, the Mother marvels "that she has br brought ought forth God as man, and even as Supreme King."  King."  [75] and, St.  St. Ephrem 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." mother."  [76] The Catholic Church often sees Mary as queen in heaven, bearing a crown of twelve stars in in  Revelation[77]  Many Popes have given tribute to it. 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) XII)  [78] 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 Queen[79]:  Certainly, in the full and strict meaning of the term, only Jesus Christ, the God-Man, is King; but Mary, too, as Mother of the divine Christ, as His associate in the redemption, in his struggle s truggle with His enemies and His final victory over them, has a share, though in a limited and analogous way, in His royal dignity. For from her he r union with Christ she attains a radiant eminence transcending that of any other creature; from her union with Christ she receives the royal right to dispose of the treasures of the Divine Redeemer's Kingdom; from her union with Christ finally is derived the inexhaustible efficacy of her maternal intercession before the Son and His Father .[79] 

[edit] edit]Reparations

to the Virgin Mary

Roman Catholic Catholic  teachings and traditions includes specific devotions as  as  Acts Acts of Reparation to the Virgin Mary  for insults that she suffers. The  The  Raccolta  Raccolta Catholic prayer book (approved by a Decree of 1854, and [80][81][82] published by the  the Holy See See  in 1898) includes a number of such prayers. prayers.[80][81][82]  

These devotions and prayers do not involve a petition for a living or deceased beneficiary, but aim to to  repair the sins  sins of others against the Virgin Mary.

[edit] edit]Mariology

as theology of the people

Unlike Roman Catholic theology which originates from the upper levels of the Church in the writings of scholars and theologians, Mariology has often developed from the ground up by the tens of millions of Virgin.. In several crucial cases, these devotions have not Catholics with a  a special devotion to the Blessed Virgin been started with decrees issued in Rome, but by religious experiences (and visions) of simple and modest individuals (in many cases children). Their recounting of their experiences in time created strong emotions among numerous Roman Catholics, who independently adopted practices and devotions. Their faith and beliefs influenced priests and the higher levels of the Roman Catholic hierarchy.  A good example is the case of Saint Saint  Juan Diego Diego.. In 1531, he reported an earl early y morning vision of the  Virgin Mary the Mary  in which he was instructed to build an abbey on the Hill of  Tepeyac Tepeyac  in Mexico. The local prelate did not believe his account and asked for a miraculous sign. This was provided by an icon of  Our Lady of Guadalupe  Guadalupe permanently imprinted on the saint's cloak where he had gathered roses. By all accounts, Juan Diego did not receive a lot of attention in Rome during the 1530s, since the Church was busy with the challenges of the  the  Protestant Reformation  Reformation of 1521 to 1579. Yet, Juan Diego's reported vision of the Virgin Mary was considered instrumental in the attraction of almost 8 million people to the ranks of Catholics in the Americas between 1532 and 1538. With tens of millions of followers, Juan Diego impacted Mariology in the Americas and beyond, and was eventually declared  declared  venerable venerable  in 1987, beatified in 1990, and canonized in 2002.

 

The spread of Marian devotions, such as the  the Holy Rosary  Rosary via lay Catholic organizations, has also influenced Mariology. The 20th century witnessed significant growth in the number of volunteer-based lay Marian devotional organizations, such as free  free rosary rosary  distribution groups. An example is is  Our Lady's Rosary Makers, Makers, which was formed with a $25 donation for a typewriter in 1949. It now has thousands of volunteers who have distributed hundreds of millions of free rosaries to Catholic missions worldwide. The growth of Marian devotions builds  builds  sensus fidelium, which in time influences the direction of Mariology as a whole.

edit]]Influence [edit

of visions

Bernadette Bernadette  of  Lourdes Lourdes  

Main article:  article: Marian apparitions  apparitions 

Saint  Juan Diego  Saint Diego was not the only young person to report re port an early morning vision on a hilltop where a Lady appears and asks for a Church to be built on that hill. In 1858, Saint Saint  Bernadette Soubirous' Soubirous's reported vision of  Our Lady of Lourdes  Lourdes  was similar. Both saints reported a miraculous Lady on a hill who asked them to request that the local priests build a chapel at the site of the vision. Both visions inc included luded a reference to roses. Large churches were built at the sites: sites:  Our Lady of Guadalupe  Guadalupe in Mexico, and and  Our Lady of Lourdes  Lourdes in France.  A simple, 14 year old peasant girl of no signi significant ficant education,  education, Bernadette Soubirous  Soubirous reported her vision of a woman in white, who said, Que soy L’Immaculado concepciou, I am the Immaculate Conception and asked that a church be built there. At first ridiculed, questioned, and belittled by Church officials and other contemporaries, Bernadette firmly but modestly insisted on her vision. Eventually the Church believed her 1933.[83] In time, many churches were built on that hilltop (one and she was canonized by Pope  Pope Pius XI  XI in 1933. of them, the  the Basilica of St. Pius X  X can accommodate 25,000 people).  people). Lourdes Lourdes  is now a major Marian pilgrimage site. Within France, only Paris has more hotels than Lourdes.

 

 

Lúcia Santos Santos  (middle) with her cousins Francisco and Jacinta Marto, 1917.

Three Portuguese children,  children, Lucia dos Santos Santos,, Jacinta Marto Marto,, and  and  Francisco Marto, Marto, were equally young and without much education when they reported the apparition of  Our Lady of Fatima  Fatima in 1917. The local administrator initially jailed the children and threatened that he would boil them one by one in a pot of oil. The children were consoled by the other inmates in the jail, and then led the inmates in praying the Rosary.[84]  Rosary. With millions of followers and Roman Catholic believers, the reported visions at Fatima gathered respect.  After a canonical enquiry, the visions of Fatima Fatima were officially declared "worthy of belief" in October 1930 by the Bishop of Leiria-Fatima. Leiria-Fatima.[85] Popes  Popes Pius XII XII,, John XXIII, XXIII, Paul VI  VI and and  John Paul II  II voiced their acceptance of the supernatural origin of the Fatima events. John Paul II credited Our Lady of Fatima with saving his life following an assassination attempt on the Feast of Our Lady of Fatima, 1981. He donated Portugal..  the bullet that wounded him to the Roman Catholic sanctuary at  at  Fátima, Portugal Alacoque,, as "living proof how Marian devotion is linked to Mariologists refer to Saint  Saint  Marguerite Marie Alacoque 'Christology'" and the adoration of Jesus Christ. Christ.[86] She made a vow at age 14 to dedicate her life to the Virgin Mary. As a simple Marian nun, she was subjected to many trials to prove the genuineness of her vocation and her  visions of Jesus and Mary  Mary  relating to the  the Sacred Heart Heart.. She was initially rebuffed by her mother superior and was unable to convince theologians of the validity of her visions. A noted exception Colombière,, who supported her. The devotion to the the  Sacred Heart  Heart was officially was Saint  Saint Claude de la Colombière recognized 75 years after Alacoque's death. death.[87] In his encyclical  encyclical Miserentissimus Redemptor , Pope Pius XI  stated that Jesus Christ had "manifested Himself" to Saint Margaret and referred to the conversation XI between Jesus and Saint Margaret several times. times .[88]  Beco  was twelve years old when she reported Marian apparitions in 1933 in  in  Banneux Banneux,, Belgium. Mariette Beco In this case, the Lady in White reportedly declared she was the the  Virgin of the Poor  and said: "Believe in See  permitted the local bishop to allow the veneration of me and I will believe in you." In 1942, the  the  Holy See the  Virgin of the Poor .[89]  the

[edit] edit]Impact

on the Catholic Church

While these and many other persons all faced problems for an initial period, the Church, with some delay, listened to the Mariological faith, as an official  official Vatican Vatican  website admitted in 2004. Thus, "The "Thedogma dogma  of the  Immaculate Conception  the Conception was defined by Pius IX not so much because of proofs in  in  Scripture Scripture  or

 

ancient  tradition, ancient tradition, but due to a profound  profound sensus fidelium, a century-old sense of the ffaithful, aithful, and the Magisterium".[90]  Magisterium". Corona,, where  where  Pius XII XII  supported such a faith: The Vatican quotes in this context  context  Fulgens Corona 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? s in?""[91]  In several Marian teachings, such as the Immaculate Conception, the "theology of the people", the profound and century-old sense of the faithful took precedence over academic theology theology..[90] Identical arguments were made for the dogma of the  the   Assumption  Assumption by Pope Pius XII XII..[92] To some non-Catholics  this  sensus fidei  has some and even to some theologically oriented Catholics, like  like Karl Rahner , this problems.[93]  problems. Nevertheless, popular Mariology has been a major driving force for ce in the past 150 years. It led to the infallible,, ex cathedra dogmas dogmas:: Immaculate Conception Conception  (1854) and and  Assumption   Assumption (1950). Since the two  infallible two Infallibility  by  by Vatican I, I, the 1950 declaration by by  Pius XII XII  has been 1870 solemn declaration of  Papal Infallibility the first and only ex cathedra use of papal infallibility. Thus while the dogmatic definitions of the Assumption  Assumption,, took place only in the 20th century, the sensus fidelium was already being shaped in the Middle Ages, and by 1530,  1530,  Antonio  Antonio da Correggio  Correggio had completed his contract for the elaborate Palermo.[94]  scene of the  the Assumption  Assumption in the the Cathedral of Palermo.

edit]]The [edit

multitude of perspectives

Throughout the centuries, Catholics have viewed the Virgin Mary from a multitude of perspectives, at times derived from specific Marian attributes ranging from queenship to humility, and at times based on cultural preferences of events taking place at specific points in history history..[95][96] In parallel with the traditional approaches to Mariology, opposing views based on progressive interpretations of have been presented by feminists, f eminists, psychologists and liberal Catholics. Catholics.[97][98] 

[edit edit]]Traditional

views

Traditional views on May have emphasized the Marian dogmas and doctrines, accompanied devotions  and venerations. Yet these views have changed and been transformed over time. by  by devotions

 

 

 A statute of  John Paul II  II with  with Our Lady of Guadalupe, Guadalupe, by  by  Pacho Cárdenas Cárdenas,, made entirely with keys donated by Mexicans to symbolize that they had given him the keys to their hearts hearts.. [99] 

 An example of the changing changing perspectives on the Virgin Mary based on specific spiritual spiritual views, and its adoption within a culture a world away is the transformation of the image of Mary from a a  Heavenly Queen  to a  Queen a mother of humility humility,, and the construction of views to accommodate both perspectives. While depictions of the Virgin Mary as the  the  Queen of Heaven  Heaven or  Coronation of the Virgin  Virgin by artists such as  as Paolo Veneziano  Veneziano or  Giuliano da Rimini Rimini  were common in the early part of the 14th century, humility  which was a key tenet of the spirituality of Saint  Saint Francis of they did not fit with the virtue of  humility  Assisi.. The concept of the   Assisi the  Virgin of humility  humility was developed in the 14th century in order to accommodate  Franciscan  accommodate Franciscan piety, by depicting the  the Madonna Madonna  sitting on the ground, rather than a throne. It offered a view of the Virgin Mary (often barefoot) bar efoot) as a mother nursing a child, rather than a [100][101][102] Queen in a coronation scene. scene.[100][101][102]  

 As the Franciscans began to preach in China, the notion of the  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 Kuanyin,, which was much admired in south its similarity to the motherly, merciful figure of  Kuanyin [103][104][105] ][105] China.[103][104 China.  However, by the middle of the 15th century, a dual view had emerged in Europe, as

1433  Madonna of humility  humility which expressed the symbolic represented by  by Domenico di Bartolo' Bartolo's 1433 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 Jesus..[106]  Virgin, as she is being attended to while she holds the the  Child Jesus Saint  Juan Diego' Saint Diego's account of the appearance of the the  Virgin of Guadalupe Guadalupe  to him in 1531 on on  Tepeyac Hill  in Mexico provides another example of the cultural adaptation of the view of the Virgin Mary. Hill Juan Diego did not describe the Virgin Mary as either European or Middle Eastern, but as a tanned Aztec  tanned   Aztec princess who spoke in his local  local  Nahuatl Nahuatl  language, and not in in  Spanish Spanish.. The image of the Virgin of Guadalupe that is highly venerated in Mexico has the appearance of a South 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 c onversion of South

 

 America to Catholicism, Catholicism, and is the prim primary ary view of Mary among millions millions of Catholics in Mexico in the [107][108][109] 21st century. century.[107][108][109]  Pope John Paul II reinforced the localization of this view by permitting local

 Aztec dances during the ceremony ceremony in which he declared Juan Diego Diego a saint, spoke in Nahuatl as part of the ceremony, called Juan Diego "the talking eagle" and asked ask ed him to show "the way that leads to the Dark Virgin of Tepeyac". Tepeyac".[108] [110][111]  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. century.[112][113] The legends of the miracles of the Maddona of  Orsanmichelein Florence Florence,, Italy go back to the  the  Renaissance Renaissance..[114] The legends of miracles performed

by the image of the  the Black Madonna of Częstochowa also go back for centuries, and it continues to Poland..[115][116] Every year, millions of Catholic pilgrims visit the be venerated today as the Patron of  Poland Basilica at  at Our Lady of Lourdes Lourdes  in search of miraculous cures. cures.[117][118]  Although 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. analysis . [119] 

[edit edit]]Liberal

perspectives

Freud  argued that the image of Mary was a reconstruction of the worship paid to the mythica mythicall Goddess Freud Diana,, shown in this statue at the  Diana the Louvre Louvre..[11] 

Since the end of the 19th century, a number nu mber 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 Roman Catholic Orthodox  church, which has even more Marian approach to Mariology as well as the  the  Eastern Orthodox [97][98][120] ][120] emphasis within its official liturgy. liturgy.[97][98  

Some feminists contend that, as with other women saints such as  as  Joan of Arc, 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. societies. [98] 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.[10]  perspectives. The psychological analysis of Marian teachings dates back to  to  Sigmund Freud Freud,, who used the title of a poem by  by Goethe  Goethe in his 1911 paper Great is Diana of the Ephesians . Freud argued that Marian venerations were a surrogate for the worship of the the  Goddess Diana Diana..[11] Carl Jung, Jung, on the other hand, Eros..[121]  A A large number of viewed the Virgin Mary as a spiritual version of the more loving Goddess  Goddess Eros other psychological interpretations have been presented through the years, ranging from the study of the similarities of the Virgin Mary and the  the Buddhist Goddess Tara Tara,, or the humble and loving figure Goddess Kwan Yin Yin..[12]  presented by the  the East Asian  Asian Goddess  Since the  the Reformation  Reformation many Christians have opposed Marian venerations, and that trend has continued into the 21st century among progressive and liberal Christians, who see s ee the high level of Scripture  and as attention paid to the Virgin Mary both as being without sufficient grounding in  in  Scripture Christ..[122][123]  distracting from the worship due to  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. hierarchy.[124] 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. Christ .[125] 

[edit edit]]Eastern

Catholic differences

Roman Catholic Mariology 

A series of articles on 

Marian Prayers 

Alma Redemptoris Mater   Angelus   Angelus As a Child I Loved You  You   Stella   Ave Maris Stella Caelorum  Ave Regina Caelorum  Fatima Prayers  Prayers  Flos Carmeli  Carmeli 

 

Hail Mary  Mary  Gold   Hail Mary of Gold  Immaculata prayer   Immaculate Mary  Mary  Magnificat  Magnificat  Mary Our Queen  Queen   Memorare   Memorare Regina Coeli  Coeli  Rosary   Rosary Regina   Salve Regina Stabat Mater   Sub tuum praesidium praesidium   Three Hail Marys Marys  

While  Eastern Catholics While Catholics  respect papal authority, and largely hold the same theological beliefs as Roman Catholics, Eastern theology differs on specific Marian beliefs. Furthermore, much of the literature and publications on Mariology and centers for its study have ha ve been related to the Church of Rome.

[edit edit]]Assumption

of Mary

Theotokos  which The traditional Eastern expression of this doctrine is the  the Dormition of the Theotokos emphasises her falling asleep to be later assumed into heaven. The differences in these observances is for some Eastern Catholics superficial. superficial .[126] However, Roman Catholics in general object to this doctrine. doctrine.[127] 

[edit edit]]Immaculate

Conception

The doctrine of the  the  Immaculate Conception  Conception is a teaching of Eastern origin but expressed in the [128]

terminology of the Western Church. Church.  The Western concept of the Virgin Mary being free from original sin as defined by  by  St. Augustine of Hippo  Hippo  is not accepted in the East. However, Eastern Catholics recognized from ancient times that Mary was preserved by God from sin. Eastern Catholics while not observing the Western feast, have no difficulty affirming it or even dedicating their churches to the Virgin Mary under this title. title .[129] 

edit]]Centers [edit

for Mariological studies

The formal study of Mariology within the circles associated with the  the  Holy See See  took a major step forward between the  the Holy Year  1950 and 1958 based on the actions of  of P Pope ope Pius XII XII,, who authorized institutions for increased academic research into the veneration of the  the  Blessed Virgin Mary. Mary. 

 

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Pontifical Marian International Academy Academy  The PAMI is an international pontifical organization connecting all Promoters of Mariology, Catholics, Orthodox, Protestants and Muslim. John XXIII with the Apostolic Letter Maiora in Dies defined the purpose of the PAMI: to promote and

 

animate studies of Mariology through International Mariological Marian Congresses and other academic meetings and to see to the publication of their studies. The PAMI has the task of coordinating the other Marian Academies and Societies that exist all over the world and to exercise vigilance against any Marian excess or minimalism. minimalism. For this reason the Pope determined that in the Academy there be a Council that assures the organization of Congresses and the coordination of the Mariological Societies, Promoters and Teachers of Mariology.

   Academia Mariana Salesiana - He granted the foundation of the Academia Mariana Salesiana,

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which is a part of a papal university. The Academy supports Salesian studies to further the veneration of the Blessed Virgin in the tradition of Saint  Saint  John Bosco. Bosco.[130] 

 

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Centro Mariano Montfortano- Also in 1950, the Centro Mariano Montfortano was moved

Saint  Louis de Montfort Montfort,, who from  Bergamo  from Bergamo to Rome. The Centro promulgates the teachings of Saint  was earlier canonized by Pius XII. It publishes the monthly Madre e Regina, which promulgates the Marian orientation of Montfort. Montfort.[131] 

 

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Marianum was created in 1950 and entrusted to the Order of Servites. It is authorized to grant all

academic degrees, including a doctorate in theology. Since 1976, every two years the  Marianum  the Marianum organizes international conferences to find modern formulations which approximate the mystery of Mary. Mary.[131] 

 

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Collegamento Mariano Nazionale (1958)- the last Marian initiative of Pope Pius XII. It

coordinates activities of Marian centres in Italy, and organizes Marian pilgrimages and Marian study weeks for priests. In addition it started Marian youth gatherings and publishes the  journal Madonna.[130]  Of these organizations, the Marianum Pontifical Theological Faculty is the most active marilogical centre in Rome (www.marianum.it). (www.marianum.it).[132] This Pontifical Catholic Faculty was founded by Roschini  (who directed it for several years) under the direction of Pope  Pope  Pius XII XII  in Father  Gabriel Roschini 1950. At the Marianum, one can get a Master's degree in Mariology (2-year ac academic ademic 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, Roschini  in 1939. 1939.[131]  founded by Father  Roschini In 1975, the  the University of Dayton Dayton  in Ohio formed the International Marian Research Institute in affiliation with the  the Marianum  Marianum to offer a doctorate in sacred theology (S.T.D.) and a licentiate in sacred theology (S.T.L.). (S.T.L.).[133] 

[edit] edit]Further

 

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reading

Burke, Raymond L. L.;; et al. (2008). Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons. Goleta, California: Queenship Pub.

Co.  ISBN  Co. ISBN 9781579183554 9781579183554..OCLC  OCLC 225875371 225875371.. 

 

 

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Haffner, Paul (2004). The Mystery of Mary . Hillenbrand Books studies series. Leominster, Herefordshire: Gracewing Press.  Press. ISBN  ISBN 0852446500 0852446500.. OCLC  OCLC 58964281 58964281.. 

 

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Miravalle, Mark I.  I. (1993). Introduction to Mary: The Heart of Marian Doctrine and Devotion . Santa Barbara, California: Queenship Pub. Co.  Co. ISBN  ISBN 9781882972067. 9781882972067. OCLC OCLC  28849399 28849399.. 

 

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Pohle, Joseph (1948) [1914]. Preuss, Arthur. ed.  ed.  Mariology; A Dogmatic Treatise on the Blessed Virgin Mary, Mother of God . St. Louis, Mo: Herder Book.  Book.  OCLC OCLC  1453529 1453529.. 

 

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Schroedel, Jenny; Schroedel, John (2006). The Everything Mary Book . Everything profiles ISBN  1593377134. 1593377134. OCLC  OCLC 70167611 70167611..  series. Avon, Mass: Adams Media.  Media.  ISBN