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| Dogmas and Doctrines Virgin Mary • Eternal Virginity • Immaculate Conception • Assumption • Mother of the Church • Mediatrix • Competition |
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Apostolic Epistles, etc. |
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Maryology is a section of dogmatic theology in Catholic and Protestant theology regarding the Virgin Mary . Some Orthodox theologians emphasize the difference between Western Mariology and Eastern Theotocology . The term “Mother of God” ( Greek Θεοτόκος ) was introduced into the liturgy by Gregory the Theologian - the only Holy Father in whose writings, even according to Thomas Aquinas , it is impossible to detect any heresy . In 431, the Third (Ephesian) Ecumenical Council decided to call the Virgin Mary the Virgin ( Greek Θεοτόκος ) without reservation also in dogmatic writings. But usually Orthodox theologians emphasize that in Orthodoxy the subject of mariology is part of Christology and is not a separate discipline.
One of the pioneers of Mari piety and mariology in Catholicism is considered the saint and Baroque writer Louis Maria Grignon de Montfort , known for his “Treatise on the True Honor of the Blessed Virgin Mary” , where he develops the concept of voluntary and confidential surrender to the Virgin Mary.
In the XX century, a huge amount of materials on mariology was published. The most prolific authors are Italian theologians and , who have contributed 2,500 and 900 publications, respectively. The number of Catholic Marian congregations and societies is growing rapidly. The most important mariology organizations in the world are the Pontifical Academy of Mariology and the Pontifical Institute of Mariology .
Content
Mariology as a theological discipline
In Blessed Virgin Mary plays an important role. The Orthodox Church also has a large number of theologically significant traditions associated with the Virgin.
At the same time, as a theological discipline proper, mariology was most developed in Catholicism . An important part of Roman Catholic theology is the four dogmas associated with the Virgin Mary. The veneration of the Virgin was supported by the Second Vatican Council (1962-1965) - the cathedral confirmed both all common Christian dogmas and those specific to Catholicism, including the immaculate conception and ascension , enshrining this in the dogmatic constitution of Lumen Gentium (chapter 8 of Lumen Gentium - “On the Most Holy Virgin Mary Mary in the secret of Christ and the Church ”). Roman Catholic mariology has also borrowed some ideas from liberation theology , and more recently, also from feminist theology , which emphasizes the dignity of women and gender differences .
Mariology as a theological discipline has a rather long history, but it was only during the pontificate of Pius XII that a number of mariological research centers were created, such as the Pontifical Institute of Mariology and the Pontifical International Academy of Mariology [1] . These institutions were created to develop and coordinate mariological research worldwide and to support the veneration of the Virgin Mary by the Roman Catholic Church. During the pontificates of Popes John XXIII , Paul VI and John Paul II, the course to develop a network of mariological organizations was continued, the Center for Mariological Culture ( Italian: Centro di Cultura Mariana ) was established, and Societa Mariologica Italiana was a society for mariological research of an interdisciplinary nature.
Mariology and Theology
There are two different views on the relationship between mariology and traditional theological disciplines. According to one of them, mariology is an integral part of theology , according to another - it is an independent independent teaching [2] . The first approach was followed by the Church Fathers in the Middle Ages . The advantage of this approach is that it allows you to avoid isolation of mariology from the rest of theology, and the disadvantage is that it does not allow you to evaluate the Virgin Mary in its entirety, and to distinguish inherent internal relations and patterns in mariology [2] . The disadvantage of the second approach is that it can lead to isolation of mariology, and sometimes even to go beyond the boundaries of theology. At the same time, according to the estimates of a number of mariologists, these problems in the second approach can be avoided if, when considering each fragment of mariology, specific bindings are made to the processes of salvation, redemption, and so on. [2]
Mariology Methodology
In the field of research, mariology uses the sources, methods and criteria of traditional theology, starting with the Apostolic Creed . In mariology, a significant emphasis is placed on the biblical basis of the question [3] . Roman Catholic mariology takes into account the general context of and other church teachings. The Second Vatican Council (1962-1965) confirmed all common Christian and Catholicism-specific dogmas related to the Virgin Mary, including the Immaculate Conception and Ascension, enshrining this in the dogmatic constitution of Lumen Gentium (chapter 8 of Lumen Gentium - “On the Blessed Virgin Mary” in the secret of Christ and the Church. ”) This chapter contains 26 biblical references related to such subjects as the conception, birth and childhood of Jesus, the role of Mary in several events. Of great importance for the methodology of mariology is the formulation of the Second Vatican Council, that references to these biblical subjects are not allegories, but historical revelations. This point of view was subsequently confirmed by Pope Benedict XVI [4] .
The structure of mariology
The concept of mariology as a theological discipline is characterized by various approaches. Some theologians emphasize the historical aspects of mariology, while others divide mariology according to substantive criteria (dogma, grace, role in the atonement, etc.). Some theologians prefer to present mariology solely in terms of attributes of the Virgin Mary proper, while others try to integrate mariology into a general theological context [5] .
Theologians such as Karl Barth and Karl Raner considered mariology only as part of Christology . On the other hand, the brother of Karl Raner, , developed a different approach to mariology, drawing on early Christian teachings, in particular the works of Ambrosius Mediolansky , St. Augustine and others [6] . The approach of Hugo Raner was subsequently shared by Pope Paul VI and Benedict XVI [7] .
Mariology and other theological disciplines
Mariology and Christology
Roman Catholic mariology, as a rule, considers Christology as the basic basis for mariology, with this approach is not in agreement with most Protestant theologians. The concept that, being the Mother of God, the Virgin Mary plays a unique role in salvation and atonement, dates back to the works of early Christian theologians [8] . Subsequently, Roman Catholic mariology concluded that the logical consequence of Christology is that the study of the Virgin Mary contributes to a more complete understanding of who Christ was and what He did. According to these notions, mariology can be inferred from the mysteries of incarnation : Jesus and the Virgin Mary — the son and mother, the Redeemer and the Atoneer [9] [10] [11] .
Bible Studies
Mariology uses an analysis of biblical texts and other methods used in biblical studies. Since the Bible texts relating to the Virgin Mary were written in a specific historical and socio-cultural context, this context is subject to study and interpretation. Of particular importance is the use of biblical hermeneutics , which helps in analyzing the relationship between fragments of biblical texts about the Virgin Mary, the characteristics of the faith of the early Christians and the church traditions of veneration of the Virgin Mary. Churches. Studies of the life of Jesus Christ provide an additional incentive to mariology [12] .
Church History
In the field of church history research, mariology touches upon such aspects as the history of various mariological teachings and church rites associated with the veneration of the Virgin Mary. An important part of church history is also patristics (philosophy and theology of the church fathers until the 7th century), which is also analyzed in terms of the concepts of mariology. Patristics has repeatedly served as the basis for the adoption of dogmas related to the Virgin Mary, such as the dogma of the Immaculate Conception and the Ascension of the Virgin Mary . Thus, Pope Pius XII in his bullae and encyclicals Fulgens corona and Munificentissimus Deus substantiated these two dogmas with references to biblical texts, traditions of patristics and traditions of the Christian faith. Pius XII used the deductive method in theology [13] .
Moral Theology
Some theologians do not see a direct connection between mariology and moral theology . At the same time, Pope Pius X described the Virgin Mary as an example of virtue , chastity , a life free from sin , which clearly illustrates the virtues of Christian teaching. Moral theology also includes mysticism related to charisma , the appearances of the Virgin Mary and other private revelations, which are studied by the Catholic teachings of Revelation , canon law and other theological disciplines.
See also
- Papal International Academy of Mariology
Notes
- ↑ Academia Mariana Salesiana, 1950, Centro Mariano Monfortano to Rome, 1950, Pontifical University Marianum , 1950, and Collegiamento Mariano Nationale, 1958
- ↑ 1 2 3 Mariology in Encyclopedia of Theology: A Concise Sacramentum Mundi by Karl Rahner (Dec 28, 2004) ISBN 0-86012-006-6 pages 901-902
- ↑ Kihn, 63
- ↑ Joseph Ratzinger, Introduction to Christianity , 1968, in the original German version, p. 230
- ↑ "Mariologie", in Bäumer, Lexikon der Marienkunde
- ↑ Maria und die Kirche , Tyrolia-Verlag, 1961 (English Translation: Our Lady and the Church, Zaccheus Press, 2004)
- ↑ Hugo Rahner in Bäumer, Lexikon der Marienkunde
- ↑ Lexikon der kath. , "Dogmatik, Mariologie", 1988
- ↑ Saint Louis de Montfort , God Alone
- ↑ Pope John Paul II , Redemptoris Mater , 51
- ↑ Pope Pius XII , Mystici corporis Christi ; John Henry Newman: Mariology is always christocentric , in Michael Testa, Mary: The Virgin Mary in the Life and Writings of John Henry Newman , 2001
- ↑ H. Kihn, Encyclopedie fer theologie , 1892, 102
- ↑ Lexikon der kath. Dogmatik , Mariologie, 1988
Literature
- Konrad Algermissen, Lexikon der Marienkunde, Regensburg , 1967 ( Roman Catholic mariological Encyclopedia)
- Remigius Bäumer, Marienlexikon, Eos, St. Ottilien , 1992 (Roman Catholic mariological Encyclopedia)
- W Beinert, Lexikon der katholischen Dogmatik , Herder Freiburg, 1988 (Roman Catholic theological Encyclopedia)
- Heinrich Kihn Encyklopaedie und Methodologie der Theologie , Freiburg, Herder, 1892 (Roman Catholic theological Encyclopedia)
- Benedict XVI , Introduction to Christianity , 1968