Click to Download - Mariology
- Down the centuries an undue emphasis was given to Mary in the church at the cost of reducing the importance of Jesus.
- Down the centuries an undue emphasis was given to Mary in the church at the cost of reducing the importance of Jesus.
-
Hence Vat II gave a new understanding of
Mary in relation to God’s plan of salvation.
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Vat II looks at Mary from - the Ecumenical, Christological, Ecclesiological
and Biblical perspective.
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Ch 8 of LG – Our Lady.
-
Here we try to understand and develop a
new understanding which demands a paradigm shift from popular fictional stories
(based on devotions) to Mary of the Gospels.
-
It looks at Mary as a person who
responded fully to the call of God.
There were 2 extreme streams
of Mariology at Vat II.
1.
Maximalists:
-
Exaggerated the understanding of Mary
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Over emphasized the role of Mary
-
Devaluating the mediating role of Christ
in the salvation history, with the 2 emerging Marian themes – Co- redemprtrix
and mediatrix of all graces.
2.
Minimalists:
·
Undervalued the role of Mary in the
salvation history, devalueing human co-operation were too critic of Mary.
·
In the background of all these Vat II
gave a new understanding of Mary in relation to God’s plan of salvation.
·
Vat II looks at Mary with ecumenical,
Christological and eccleiological
and biblical perspectives.
·
It looks at Mary as a person who
responded fully to the call of God.
Aim
of Vat II
·
To correct the excessive devotions
·
To place Mary in the biblical tradition
·
To check exaggerated devotion to Mary
and establish ecumenical relationship
and unity.
LG Ch 8 - Our
Lady: - The role of the BVM –Mother of God in the mystery of Christ and the Church
1. Vat II affirms Mary’s unique place in the mystery of salvation
(LG 53 ,56) and the Church (LG 62).
Mary’s role in the
mystery of salvation history:
·
God in his eternal plan of salvation
enters human history through individuals. The centre of this (mediator) is
Jesus Christ.
·
Next to Jesus is Mary through her faith
and commitment played an important role in the salvation history.
·
He becomes the archetype of faith
through her co-operation and surrender.
·
Congar suggests – sharing oriented
approach. That is Mary shares or co
operated in the God’ plan of salvation and not privilege centered approach.
·
LG
53: It connects Mary to Christ and the church by noting,
“Mary is one with all human beings with their need for salvation”. At the same
time she is pre –eminent and altogether singular member of the church.
·
LG
56 : States about the immaculate conception. Mary was
pre-destined to be the mother of God. Thus Mary is seen in reference to Jesus
Christ.
Mary’s
role in the mystery of the Church:
LG 62 :
Mary is addressed a advocate – helper -
benefactress, mediatrix.
·
This in no way reduces the dignity and
efficacy of Jesus Christ the one mediator.
·
Instead this one maternal help, helps
the faithful to be closer to the mediator and redeemer, Jesus Christ.
·
Her image – “Messianic Motherhood”
continues even today through her intercession and caring concern for
humanity(her mediation is subordinate to Jesus’ mediation).
2.
The NT portrait of Mary Virgin and Mother is both – Christo centric
and Ecclesio-typical
·
Mk 6, 1-3: Presents Jesus as the son of Mary
(No reference to Joseph).
·
It
is an implicit reference to virginal conception of Jesus (Christological
significance of Jesus).
·
It highlights Mary’s role in the
salvation history.
However
interpretation of this same verse is:
·
Jesus is referred to as the son of Mary
and his brothers and sisters are mentioned.
·
Referrence to Mary as the mother
emphasizes the human condition of Jesus over the exaggerated claims for Jesus a
Son of God and as the Messiah (Christological).
·
Mt
1, 16: Genealogy :
The focus is the Christological and the Messianic motherhood of Mary
and reference to virginal conception of Jesus
in 1,18 and 20 through the HS.
·
Lk
1, 26-38:
In “Annunciation” focus is on the Christological and Messianic
motherhood of Mary.
·
She is presented as a perfect model of
discipleship ( Ecclesiological – faith and obedience).
·
Acts
1,14 : Mary is presented at the birth of Christ –
Christocentric and the birth of the church – Ecclesio-centric.
·
John:
Presents Mary from Ecclesiological perspective. Eg : In Cana Mary is presented the perfect
disciple – as a woman of faith.
·
Jn
19, 26 -27 : Mary is not shown as comforter but the
Messianic motherhood is stressed.
Therefore
NT presentation of Mary as both – virgin and mother is both – Chritocentric and Ecclesiocentric and
Ecclesiotypical.
3.
As Theotokos(ND 701), Mary responds in perfect discipleship and
becomes a model of human involvement in the God’s plan of salvation.
·
Mary is indeed the “Mother of God” for
there is only one person in Jesus Christ , not two and that person I the very
word of God.
·
Mary as Theotokos was defined in 431 CE
against Nestorius’(428) Christotokos. It is in fact Christological in
significance.
·
Theotokos expresses the reality of incarnation.
ü Jesus
is – truly saviour , truly God, and yet in the womb of Mary he became a human.
ü It
upholds the dignity of Jesus.
ü By
giving birth to the savior Mary shares in the glory of the work of redemption.
Mary’s motherhood
exemplifies discipleship: LG 56, 57, Mk 3, 31-35, Lk 26-27
Criteria
for discipleship :
a.
Faith: Openness and receptivity to God’s
word.
b.
Acceptance in Freedom – heard and kept
it( Mk 3,35)
c.
Involvement and sharing in the Jesus’
life and mission ( LG 56)
Therefore
Mary is presented as the first discipleship of Christ.
Mary: Model of human
involvement in God’s plan of salvation
ü In
God’s plan of salvation, God takes the initiative. It also require human co-operation.
ü Salvation
is a covenantal relationship between God and humans.
ü At
annunciation there existed a covenant between God and Mary in
which Mary co-operates friendly and faithfully.
Therefore
Mary as a type of a human is a model of how humans are to co-operate in God’s
plan of salvation through total surrender.
4.
The Marian dogma reflect in the person of Mary the central truth of
faith and inspire the faithful to come to the love of God(LG 67)’ and
participate in her son’s kingdom mission.
1. Mary Mother of God –
Theotokos:
ü Dogma
declared at Ephesus, 431 by John Paul II during the Nestorian controversy.
ü Dogma
is Christological because it deals with Christ.(Christ as both divine and
human).
And
not (o much) about Mary (Not to give her privilege).
Theological
Significance:
ü Theotokos
exalts not only Mary’s status as Mother of God but it is also about Christ as
the unique saviour upholding the divinity of Jesus.
ü We
are called to imitate Mary as she co-operated with God in the plan of
salvation.
2. Immaculate Conception:
ü Biblical
Text Gen 3,15 not used now.
ü Lk
1, 28-30 is used today in the context of Eph 1, 3-10
ü Dogma
declared by Pope Pius IX dec 8, 1854
This Dogma declared :
“The most BVM, from the first moment of her conception was preserved
intact from any stains of sin.(If original sin means being conceived and born
with a stain on the soul or born without grace then the dogma of IC means that
Mary alone was born in the state of grace)
The dogma has 3 parts:
a.
She I preserved from the stain of
original sin.
Her whole being was enveloped by God’s grace.
She becomes the sign of redeemed world.
b.
From the first moment of her conception
Implies the fullness of Mary’s holiness, her
holiness is from eternity.
(Since original sin affects everyone Mary was preserved from Original sin. Then what
about Christ’s redeeming work)
This was resolved by Duns Scottus : In
God’s redemptive grace, there is a distinction between grace and healing grace.
God’s redemptive grace preserves her from original sin from eternity.
c.
By singular grace and privilege of almighty
God, before making a personal decision.
Theological
significance:
·
Immaculate Conception (holiness) I
totally an act of God to which Mary had to give her personal response all
through her life – through her daily struggle of fidelity.
·
The purpose of Immaculate Conception was
to bring forth Christ (Christological)
·
In Mary we see the destiny of the church
(LG 63 - her holiness implies her single minded commitment to God’s salvific
plan and historical fidelity to God.)
·
The church is also called to be
blameless and holy.
3. Assumption of Mary:
·
Dogma declared by Pius XII, in Munificentissimus Deus on August
15,1950.
This
dogma declared: Immaculate mother of God, Mary ever virgin when the course of her
earthly life was finished was taken up body and soul into the glory of heaven.”
·
No biblical basis. Developed due to
popular devotions.
·
Glorification of Mary implies
fulfillment of her earthly life, full and total communion with God.
Analysis of the Dogma:
-
Course of her earthly life was finished:
doesn’t mean literally that she didn’t die.
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Taken up body and soul: Should be looked
at from the point of resurrection – fullness of life.
-
Taken Up: Jesus went on his own but Mary
was taken up. Mary shares in Jesus ‘resurrection that is promised to all.
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In the glory of heaven: glory implies the fulfillment of her earthly life:
3 aspects of Assumption
:
-
communion with God
-
Communion with all the saints/ redeemed
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Her continued intercessory role with all
humans.
Theological
significance:
·
For Mary, it’s God’s gift for her
fullness and commitment.
·
It is a sign of the glorification of the
church and each committed disciple – eschatological glorification, a guarantee
of – on resurrection
·
What happened to Mary should take place
in the life of every Christian.
4. Mary’s Perpetual
Virginity:
Doctrine
/ Dogma
·
Declared by Pope Paul IV in 1555 in
“Qum Quorum explained the virginity of Mary and said that - Mary is virgin , before – during and after
the birth of Jesus.
The Doctrine/ Dogma symbolize
Mary’s total surrender.
It has 3 aspects.
1.
Physical – bodily integrity.
2.
Moral :
absence of sexual gratification in mind
3.
Spiritual: Total self giving and total adherence to God.
·
It symbolizes total surrender to God and
entry into full freedom, into the mystery of salvation.
·
It exposes Jesus’ divine origin and
Messianic mission.
·
It symbolizes her continue and faithful
discipleship in Jesus’ mission.
Theological
significance:
-
Shows Mary’s total availability and surrender
to God’s work.
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Mary’s perpetual virginity is symbolic
of her continued and faithful discipleship.
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In her virginity she is a model of the
church. The church I also called to be Mother and Virgin.
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Mary’s virginity is a triple sign - a sign of consecration
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sign of poverty
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A sign of the newness of the kingdom.
Marialus Cultus:
Cult of Mary – 1974 – Paul VI
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Tells how to have devotions to Mary.
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any exercise of piety should have a
Trinitarian – Christological and Ecclesial dimension(No. 25), Biblical
basis(No. 30) and ecumenically sensitive(no. 32)
-
Gives right place to Mary – as Mary of
the gospel.
-
Mary was preserved from sin but Jesus
was sinless.
SALE
– Scripture – Anthropology – Liturgy – Ecumenism.
Redemptoris Mater – JP
II – 1987
·
It was to rekindle interest in Mariology
among theologians.
Conclusion
- Conclusion to Mariology – Ecclesiology –Christology.