16.

Mariology
-

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 Gods plan of salvation.

Vat II looks at Mary from - the Ecumenical, Christological, Ecclesiological and Biblical
perspective.

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

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 cooperation were too critic of Mary.

In the background of all these Vat II gave a new understanding of Mary in relation to Gods 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
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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 Marys unique place in the mystery of salvation (LG 53 ,56) and the
Church (LG 62).
Marys 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.

Marys 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.

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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 Ecclesiotypical

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 Marys 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 Gods 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.

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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.

Jesus is truly saviour , truly God, and yet in the womb of Mary he became a
human.
It upholds the dignity of Jesus.
By giving birth to the savior Mary shares in the glory of the work of
redemption.

Marys motherhood exemplifies discipleship: LG 56, 57, Mk 3, 31-35, Lk 26-27

Criteria for discipleship :
a. Faith: Openness and receptivity to Gods 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 Gods plan of salvation
In Gods plan of salvation, God takes the initiative. It also require human co-operation.
Salvation is a covenantal relationship between God and humans.
At annunciation there existed a covenant between God and Mary in which Mary cooperates friendly and faithfully.
Therefore Mary as a type of a human is a model of how humans are to co-operate in Gods 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 sons kingdom mission.
1. Mary Mother of God Theotokos:
Dogma declared at Ephesus, 431 by John Paul II during the Nestorian controversy.
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:
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 Theotokos exalts not only Marys status as Mother of God but it is also about Christ as
the unique saviour upholding the divinity of Jesus.
We are called to imitate Mary as she co-operated with God in the plan of salvation.

2. Immaculate Conception:
Biblical Text Gen 3,15 not used now.
Lk 1, 28-30 is used today in the context of Eph 1, 3-10
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 Gods grace.
She becomes the sign of redeemed world.

b. From the first moment of her conception

Implies the fullness of Marys holiness, her holiness is from eternity.
(Since original sin affects everyone Mary was preserved from Original sin. Then
what about Christs redeeming work)
This was resolved by Duns Scottus : In Gods redemptive grace, there is a
distinction between grace and healing grace. Gods 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:

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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 Gods 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: doesnt mean literally that she didnt die.

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.

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

Her continued intercessory role with all humans.

Theological significance:

For Mary, its Gods 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.

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4. Marys 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 Marys 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 Marys total availability and surrender to Gods work.

Marys perpetual virginity is symbolic of her continued and faithful discipleship.

In her virginity she is a model of the church. The church I also called to be Mother and
Virgin.

Marys virginity is a triple sign - a sign of consecration

sign of poverty

A sign of the newness of the kingdom.

Marialus Cultus: Cult of Mary 1974 Paul VI

-

Tells how to have devotions to Mary.

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.

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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.

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