Many factors influence perceptions of the Virgin Mary, all of which can have a profound effect on the believer. This is not an exegesis of the scripture, simply a commentary on and background to the study.
The Gospels
9 1 An account of the genealogy of Jesus, the Messiah, the son of David, the son of Abraham. 20 19 Then his mother and his brothers came to him, but they could not reach him because of the crowd.
The Letters of Paul
18 Philippians 2:6-11 suggests the possibility of the preexistence of Jesus, but does not link it to the virgin birth. The text of Galatians 1:1-19 precedes the gospels and raises the question about the possibility of Mary's other child(ren), without resolving it in any way.
What is dogma?
Definition
This distinction is the basis of much debate and the subject of the next chapter. The person of Mary is central to the understanding and implications of the Marian dogmas.
Mary, Mother of God: the Theotokos
The Council of Ephesus explicitly proclaimed Mary Theotokos – the Mother of God – and this declaration has been a key to understanding the two natures of Christ. This metaphor evolves in the New Testament and becomes a symbol of the Church's relationship to Christ.
Mary’s Immaculate Conception
The dogma of the Immaculate Conception cannot be understood unless considered alongside the doctrine of original sin. Humanity develops in an existential paradox: the original sin of the human condition and the redemption to which it is called. The dogma of the Immaculate Conception separates Mary from the rest of humanity in that she was not born into a potentially unsaved situation.
The problem was solved to some extent by separating the sinfulness of the body and the sinfulness of the soul. The same body, quickened by the Holy Spirit, is the locus of the incarnation and thus of human redemption.
So is the mystery of the Church in which the certainty of our destiny is taken. The question of the timing of the resurrection is insoluble if you insist on the notion of measured time. However, the unique nature of the Mother of God places Mary's motherhood beyond criticism of this nature.
Mariology and its development is informative about the respective positions in Catholic and Protestant theology. One cannot see any way through the problem that Mariology and the veneration of the Blessed Virgin present.
The Immaculate Conception
Third, and importantly, the phrase "according to the merits of Jesus Christ" does not exempt her from salvation.10 These three truths are crucial. It is not only a more personal view of Mary, but a more positive understanding of the truth about the Immaculate Conception. A careful reading of the official formulation of the dogma of the Immaculate Conception makes it clear that this is not the case.
It declares that Mary's grace and privilege were hers "in view of the merits of Jesus Christ, the Savior of the human race." This is why the truth of the Incarnation of Christ surpasses the Immaculate Conception of Mary.12.
The Assumption
Mary represents Israel the bride, beloved of God, while Christ's justice goes further and shares in the creativity of God. It seems clear that in this statement Pope Pius XII formalized the understanding that the new Eve, so heroic in the fight against evil, is assigned a special place in the resurrection of Jesus, the new Adam. Again, the basis for this dogma is not biblical, but based on a sensus fidelium that originated in the 5th century in the Eastern Church with the celebration of the Dormition, understood as Mary's ―falling asleep ‖, and finally recognized in Munificentissimus Deus in 1950, thus expressing the widespread belief of the faithful in the resurrection of all mankind.
Although the Vatican believed that the doctrine had addressed these issues, part of the problem was the perceived lack of consultation with believers outside the Catholic Church. The Group des Dombes' solution to this is to refer to the hierarchy of truths.15 ‗Since orthodox Protestant faith is aware of the Christological truth of the essence of the divine word.
Mary as Intercessor
Protestants find the latter a threat to the Triune God, but accede to reverence and imitation of Mary. The Group des Dombes finds hope in the common faith in God's grace and the mutual desire for salvation, as Mary received it, but cannot offer a more concrete basis for ecumenism in this matter.19. These stated objections to ecumenism are also informative of the differences between the two traditions in terms of belief.
Christ, in the Catholic mind, is always seen with disciples and in a group, so the worship of Christ, in the company of saints, does not seem foreign. The Reformed tradition, in contrast, consistently adheres to a more individualized relationship with Christ, which gives more weight to individual faith and holiness.
Mary and the Communion of Saints
58 Mary as co-redeemer rather reflects Christ's empowerment of all people to serve freely in the economy of salvation. Even Mary's sinlessness is a unique redemption achieved by Christ.21 Despite these differences, the Group des Dombes offers a compromise understanding of the concept of collaboration that unites Protestant and Catholic opinions. Mary's cooperation must be understood as God's initiative, the Son's kenosis and the Holy Spirit's reconciling work, which together form faith.
Such an understanding of mediation could support mutual respect for Mary's participation.
The Lack of Scriptural Foundation
59 Revelation, in Catholic terms, is dynamic and ongoing.23 It is not the result of one distinctive event that has been codified in scripture. The work of the Holy Spirit is the prime mover in revelation and cannot be limited to historical events. The Gospels offer Catholics a beginning for Mary, but lack the eschatological dimension of subsequent revelation which is such an important feature of Mariology.
Nature and Grace
Such an explanation is alien to Protestant thinking, as it presupposes too much trust in the world and humanity, thereby minimizing eschatology at the expense of the present. Her grace does not change this, so it cannot be part of the economy of salvation. It exists in the Church, and as a symbol of the Church, Mary's Assumption is fundamental to this theology.
She is "the principle, type and essence of the human creature the cooperative servant as in her redemption on the basis of. At the basis of Roman Catholic thinking we find a certain conception of the relationship between God and man (sic), between grace and nature, the notion of cooperation, a very difficult word that has raised tremendous problems in the church.
Papal Inerrancy
It is often difficult to distinguish between criticism of the Marian dogmas and criticism of the papacy. One of the main reasons for this is the fact that much of the Marian dogma has taken place in a divided church. 30 Fr Nicholas, "John Henry Newman's Mariology: A Key to Unlocking John Paul II's Theology of the Body", in The Virgin Mary and the Theology of the Body, ed.
Again, it is a lack of consultation with believers outside the Catholic Church. Perhaps more important than these biblical questions is the "ecumenical hermeneutic" of the Commission, which is particularly attentive to the desire for unity.
Mary in Tradition
The first of these, Mary according to Scripture, provides a logical starting point and immediately deals with the Anglican concern about the lack of scriptural basis for the dogmas as required in Article VI of The Thirty-Nine Articles. The Seattle Declaration finds that "it is impossible to be faithful to Scripture without paying due attention to the person of Mary" (MGH 77)34 and identifies the scriptural issues in MGH 30.
Mary, Grace and Hope
The Seattle Statement also proposes a retrospective perspective on the economics of salvation, beginning with fulfillment in Christ and working back to the Fall, rather than vice versa. This proposal has not been described in detail, but could provide a more satisfactory compromise if it were explored in more detail. The Commission ultimately affirms that the dogmas of the Assumption and the Immaculate Conception are scriptural (MGH 60) “…they may be said to be in accordance with the teaching of Scripture and the ancient common traditions.”
Although the Marian content of the dogmas is accepted, the papal authority by which they were defined is not.
Mary and the Church
Much has been made of the difference between Anglican and Roman Catholic Mariology, and these differences become apparent in the matter of honor. For example, I have found that some of the topics relate to Virgo in connection with birth and children, but not in connection with daily spirituality. Well, you see, part of the difficulty is in the early years of ordination, I was not here in this diocese.
He assumes that the later opposition is due to the fact that she was an unwed mother rather than a woman. Most subjects were not surprised by the resistance they received to being priests in the Church of England. This is interesting given the Anglican practice of kneeling before the aumbry or other actions in the Eucharist that indicate belief in the Real Presence.
In most parishes in this study, Marian feasts are not celebrated, although they are mentioned in the lectionary and prayer book.
Mary’s Virginity
It transforms the virgin bride Israel in her relationship with Yahweh into a symbol of the Church's relationship with Christ. I'm not sure because of this other idea, that for me, a kind of female face of God, and not through Mary, but God, who is this God who has a female side, is much more important. This subject's understanding of the Virgin appears to differ from the Catholic one.
The person of Mary is decisive in the understanding and implication of the Marian dogmas. To ignore it in favor of a transformed understanding of God would be to lose it, and with it part of the essential mystery of the Church as a community of salvation.
The Theotokos
None of the subjects prayed to the Virgin Mary, as such a practice was a threat to the unique place of Jesus Christ. The subjects in this study varied considerably in their knowledge and opinions of the Virgin Mary. Only one of the subjects knew about this dogma and did not consider it significant.
All subjects said that the Virgin Mary had no influence on their spirituality or piety. Most of the subjects expressed reservations about the papal infallibility and conservatism of Pope Benedict XVII.
