Catholic Mariology
 |
| Part of a series on the |
| Mariology of the Catholic Church |
|---|
 |
|
Catholicism portal |
|
| Part of a series on the |
| Catholic Church |
|---|
 , Vatican City |
| Overview |
 Catholic Church portal |
Catholic Mariology is
The four Marian dogmas of
In parallel to the traditional views, since the late 19th century, as Marian devotion became more pronounced in the Catholic Church, a number of other perspectives have been presented as a challenge to Catholic Mariology. Other Christian views see Catholic Mariology as unbiblical and a denial of the uniqueness of Christ as redeemer and mediator,
Study of Mary and her place in the Catholic Church
Context and components
The study of Mary and her place in the Catholic Church has been undertaken from a number of perspectives and within a number of contexts, and in his address to the 2012 Mariological congress, Pope Benedict XVI stated that this study must be "understood and deeply examined from different and complementary viewpoints".[15] Benedict also emphasized that the study of Mary cannot be performed in isolation from other disciplines and that Mariology is inherently related to the study of Christ and of the church, and expresses the inner coherence of these disciplines.[16]
Pope Benedict XVI has stated that Marian studies have three separate characteristics: first personalizing the church so it is not seen just as a structure but as a person, secondly the incarnational aspect and the relation to God, and third Marian piety which involves the heart and the emotional component.[17]
Mary's position in the church can be compared to the aspect of the
Maximalism and minimalism
Mariology is a field in which deeply felt pious beliefs of the faithful and hagiography may conflict with theological and critical historical reviews of beliefs and practices.[20] This conflict was recognized as early as the year 1300 by William of Ware who described the tendency of some believers to attribute almost everything to Mary.[21] Bonaventura warned against Marian maximalism: "One has to be careful as to not to minimize the honour of our Lord, Jesus Christ."[22] Both minimalist and maximalist have always seen in Mary a sign of the Catholic Church and viewed her as a model for all Catholics.[23]
In the 20th century,
Mariology and Christology
Mariology (the study of Mary) has been related to
Catholic theologians have also explored the necessary connection of Mariology with Christology.[30] Pope Benedict XVI characterized the relationship by stating that "Christology and Mariology are inseparably interwoven" from their very beginnings.[32] In his view, Mariology underscores the nexus of the mysteries of Christology and ecclesiology, and reflects they are intrinsically interwoven.[33]
Early Christians and numerous saints focused on this connection[34] and popes highlighted the inner link between Marian doctrines and a fuller understanding of Christological themes.[35] Given the Catholic perspective that the Church lives in its relation to Christ, being the Body of Christ, it also has a relation to his mother, whose study is the subject of Catholic Mariology.[36] Pope Pius X in Ad diem illum stated: "there is no more direct road than by Mary for uniting all mankind in Christ."[37]
In Catholic theology the study of Mary, while contributing to the study of Christ, is also a separate discipline in its own right, with an understanding of the figure of Mary contributing to a fuller understanding of who Christ is and what he did.[38] The Congregation for Catholic Education has characterized the situation as follows: "The history of theology shows that an understanding of the mystery of the Virgin contributes to a more profound understanding of the mystery of Christ, of the Church and of the vocation of man."[39] Referring to this, Cardinal Raymond Burke stated that the promotion of a fuller knowledge of the Virgin Mary is the "constant work of the Church".[40]
History and development
Early Christians focused their piety at first more upon the martyrs; but following that, they saw in Mary a bridge between the old and the new.[41] The earliest recorded prayer to Mary, the Sub tuum praesidium, is dated to around the year 250.[42]
In Egypt the veneration of Mary had started in the 3rd century and the term
The
Popes have fostered the veneration of the Blessed Virgin through the promotion of Marian devotions,
The two Marian dogmas of
Dogmatic teachings
Marian
De Fide Definita or De Fide Credenda doctrines have the highest degree of dogmatic certainty. These doctrines come in several forms, namely the sacred scriptures and apostolic tradition[56] and teachings which have been specifically defined as revealed by an extraordinary definition by a pope or ecumenical council (extraordinary universal Magisterium), or those teachings infallibly taught to be revealed by the ordinary universal Magisterium. As in the case of the Immaculate Conception or the Assumption, these doctrines were held by the church prior to the date of official definition, but open for discussion. From the date of definition, they must be accepted by all members of the Catholic Church as contained specifically in the Deposit of Faith and owed supernatural faith in itself (de fide credenda).[54][55]
There are four Marian dogmas specifically defined by the Magisterium among a large number of other dogmas and doctrines about the
| Name | First magisterial definition | Substance of the dogma |
|---|---|---|
Mother of God |
Council of Ephesus (431) |
Mother of God, not that the nature of the Word or his divinity received the beginning of its existence from the holy Virgin, but that, since the holy body, animated by a rational soul, which the Word of God united to himself according to the hypostasis, was born from her, the Word is said to be born according to the flesh. |
| Assumption into heaven | Pope Pius XII (1950) | Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory. |
| Immaculate Conception | Pope Pius IX (1854) | Mary, at her conception, was preserved immaculate from Original Sin .
|
Perpetual virginity |
Synod of Milan (389)[57] | 'Perpetual virginity of Mary', means that Mary was a virgin before, during and after giving birth. |
Mother of God
Mary's motherhood of God (
Scriptural basis for the dogma is found in John 1:14 which states "And the Word became flesh, and dwelt among us" and in Galatians 4:4 which states "God sent forth his Son, born of a woman, born under the law".[60] Luke 1:35 further affirms divine maternity by stating: "The holy Spirit will come upon you. ... Therefore the child to be born will be called holy, the Son of God."[61]
The
This dogma is inherently related to the
Assumption of Mary
This dogma states that Mary was assumed into heaven with body and soul. The Catechism (item 966) states:
The Immaculate Virgin, preserved free from all stain of original sin, when the course of her earthly life was finished, was taken up body and soul into heavenly glory, and exalted by the Lord as Queen over all things.[64]
Pope Pius XII discussed the Assumption in Deiparae Virginis Mariae (1946) and declared it a dogma in Munificentissimus Deus (1950).[65][66][67]
Although the Assumption was only recently defined as dogma, accounts of the bodily assumption of Mary into heaven have circulated since at least the 5th century, and by the 8th century Andrew of Crete and John of Damascus had declared belief in it.[68][69] The Book of Revelation (12:1) has been interpreted as referring to it; with her coronation implying her previous bodily assumption to heaven.[65]
Before declaring the Assumption a dogma in Munificentissimus Deus in 1950, in the encyclical Deiparae Virginis Mariae (1946) Pope Pius XII obtained the opinion of Catholic bishops, and based on their overwhelming support (1210 among the 1232 bishops) proceeded with the dogmatic definition.[65][70] The consensus of Magisterial teaching and liturgy affirms that Mary suffered death before her assumption, but this is not always accepted as settled doctrine. What is most clear is that her body was not left on earth to corrupt.[71][72]
When responding to Pope Pius XII following the circulation of Deiparae Virginis Mariae, a large number of Catholic bishops pointed to the
Immaculate Conception of Mary
This dogma states that Mary was conceived without original sin. This means that from the first moment of her existence she was preserved by God from the lack of
The dogma of the Immaculate Conception is distinct from and should not be confused with the perpetual virginity of Mary or the virgin birth of Jesus; for this dogma refers to the conception of Mary by her mother, Saint Anne, and not the conception of Jesus.
The
The dogma states that Mary possessed sanctifying grace from the first instant of her existence and by a special and unique gift of God was free from the lack of grace caused by the original sin from the beginning of human history.[78] In Fulgens corona (item 10) Pope Pius XII reaffirmed the concept by stating: "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?"[79]
Ineffabilis Deus (as well as Pope Pius XII's Munificentissimus Deus on the Assumption) also teaches the predestination of Mary, in that she was preserved from sin due to the role reserved for her in the economy of salvation.[76] This predetermination of Mary's role in salvation was referred to in Lumen gentium (item 61) which stated that she was "Predestined from eternity by that decree of divine providence which determined the incarnation of the Word to be the Mother of God."[76][28] The definition in Ineffabilis Deus confirms the uniqueness of the Immaculate Conception as a gift from God to Mary, that Jesus might receive his body from one unstained by sin.[75]
Perpetual virginity of Mary
This dogma states that Mary was a virgin before, during and after giving birth (
The doctrine of perpetual virginity is distinct from the dogma of the Immaculate Conception of Mary, which relates to the conception of the Virgin Mary herself without any stain (macula in Latin) of original sin.[83]
Virginity before birth
This means that Mary conceived by the
Virginity during birth
This means that Mary gave birth without losing her corporal virginity (de fide) and her corporal integrity was not affected by giving birth.[86] The Catholic Church does not teach how this occurred physically, but insists that virginity during child birth is different from virginity of conception.[86]
Virginity after birth
This means that Mary remained a virgin after giving birth (de fide).[86] This belief of the church was questioned in its early years.[88] The scriptures say little about this, mentioning the brothers of Jesus, but never "sons of Mary", suggesting to the patristic writers a broader family relationship.[86][88][89]
Other Marian doctrines
Apart from the four Marian dogmas listed above, the Catholic Church holds a number of other doctrines about the Virgin Mary which have been developed by references to Sacred Scripture, theological reasoning and church tradition.[90]
Queen of Heaven
The doctrine that the Virgin Mary has been crowned
Many popes have given tribute to Mary in this regard, for example: 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)[95] 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, as Pius XII wrote:[96]
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 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 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.[96]
Mary as Mother of the Church
The title Mother of the Church (in
The Catechism of the Catholic Church states that the Virgin Mary is mother of the church and of all its members, namely all Christians:[99]
The Virgin Mary ... is acknowledged and honoured as being truly the Mother of God and of the redeemer. ... 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.
Pope Paul VI's Credo of the People of God states:[100][101]
The Mother of the Church, carries on in heaven her maternal role with regard to the members of Christ, cooperating in the birth and development of divine life in the souls of the redeemed.
In
Pope Benedict XVI also referred to the Credo of Paul VI and stated that it sums up all of the scriptural texts that relate to the matter.[101]
In his homily on 2015 New Year's Day, Pope Francis said that Jesus and his mother Mary are "inseparable", just like Jesus and the church. Mary is "the Mother of the Church, and through the Church, the mother of all men and women, and of every people".[102]
Mediatrix
_basilica_inferiore_di_assisi_(1310-1329).jpg)
In Catholic teachings, Jesus Christ is the only mediator between God and man.[103] 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 mediator a mediatrix for the whole world.[104] Mediation is something that can be said of all the heavenly saints, but Mary is seen as having the greatest power of mediation. The earliest surviving recorded prayer to Mary is the Sub tuum praesidium, written in Greek.
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 documents.
A lay movement called Vox Populi Mariae Mediatrici promotes the doctrine of Mary as Co-Redemptrix, Mediatrix and Advocate.[106][107] Co-Redemptrix refers to the participation of Mary in the salvation process. Irenaeus, the Church Father (died 200), referred to Mary as "causa salutis" [cause of our salvation] given her "fiat".[108] It is a way of speaking which has been considered since the 15th century,[109] but "Pope Francis appeared to flatly reject proposals in some theological circles to add 'co-redemptrix' to the list of titles of the Virgin Mary, saying the mother of Jesus never took anything that belonged to her son, and calling the invention of new titles and dogmas 'foolishness'."[110]
The decree
Encyclicals
Popes have been important in shaping both the theological and the devotional aspects of the Catholic perspective on the Virgin Mary.
Marian devotions from sacred tradition
Marian devotions are highly prominent within the Catholic tradition and a wide variety of devotions ranging from
The spread of Marian devotions, such as the Rosary via lay organizations, has also influenced popular interest in Mariology.[121] Marian devotions generally begin at the level of popular piety, often in connection with the religious experiences and visions of simple and modest individuals (in some cases children), and the recounting of their experiences in time creates strong emotions among numerous Catholics.[122][123]
Theologians have at times cited in support of their Mariology the constant sensus fidelium, e.g., Alphonsus Liguori valued texts and traditions of the Church Fathers as expressions of the sensus fidelium of the past and attributed great weight to the argument that "the greater part of the faithful have always had recourse to the intercession of the divine mother for all the graces which they desire".[124] Speaking of the witness of the Church Fathers in attributing certain titles to Mary, in Fulgens corona Pope Pius XII wrote:
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?[125]
The Marian dogmas of the
Referring to these dogmas, in 2010 Pope
Faith both in the Immaculate Conception and in the bodily Assumption of the Virgin was already present in the People of God, while theology had not yet found the key to interpreting it in the totality of the doctrine of the faith. The People of God therefore precede theologians and this is all thanks to that supernatural sensus fidei, namely, that capacity infused by the Holy Spirit that qualifies us to embrace the reality of the faith with humility of heart and mind. In this sense, the People of God is the "teacher that goes first" and must then be more deeply examined and intellectually accepted by theology.[128]
Marian devotions have been encouraged by popes, and in
Devotion to the Virgin Mary does not, however, amount to worship – which is reserved for God; Catholics view Mary as subordinate to Christ, but uniquely so, in that she is seen as above all other creatures. In 787 the
Marian processions
In
Differing perspectives
Throughout the centuries, Catholics have viewed the Virgin Mary from a number of perspectives, at times derived from specific Marian attributes ranging from queenship to humility and at other times based on cultural preferences of events taking place at specific points in history.[137][138] In parallel with the traditional approaches to Mariology, opposing views based on progressive interpretations have been presented by feminists, psychologists and liberal Catholics.[139][140]
Traditional views
Traditional views on Mary have emphasized the Marian dogmas and doctrines, accompanied by devotions and venerations. Yet these views have changed and been transformed over time.
An example of the changing perspectives on the Virgin Mary based on specific spiritual views, and its adoption within a culture a world away, is the transformation of the image of Mary from a
As the Franciscans began to preach in China, the notion of the
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.[154][155] The legends of the miracles of the Maddona of Orsanmichele in Florence go back to the Renaissance.[156] The legends of miracles performed by the image of the Black Madonna of Częstochowa also go back for centuries, and it continues to be venerated today as the Patron of Poland.[157][158] Every year, millions of Catholic pilgrims visit the Basilica at Our Lady of Lourdes in search of miraculous cures.[159][160] 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.[161]
Liberal perspectives
Since the end of the 19th century, a number 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 Catholic approach to Mariology as well as the
Some feminists contend that, as with other women saints such as Joan of 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.[140] 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.[12]
The psychological analysis of Marian teachings dates back to
Since the
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.[165] 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.[166]
Eastern Catholic differences from Latin Church
Eastern Catholics, part of the Catholic Church like those in the Latin Church, sometimes differ in Marian theology from Latin Catholics.
Assumption of Mary
The traditional Eastern expression of this doctrine is the
Immaculate Conception
The doctrine of the Immaculate Conception is a teaching of Eastern origin but expressed in the terminology of the Western Church.[170] The Western concept of the Virgin Mary being free from original sin as defined by Augustine of Hippo is not accepted in the East. However, Eastern Catholics recognized from ancient times that Mary was preserved by God from the contagion of original sin. Eastern Catholics – while not observing the holy day as it appears on the General Roman Calendar – affirm it and sometimes dedicate churches to the Virgin Mary under this title.[171]
Centers for Mariological studies
The formal study of Mariology within the circles associated with the
- Pontifical Marian International Academy Archived 2014-07-29 at the Wayback Machine – 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. 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 allowed the foundation of the Academia Mariana Salesiana, 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 John Bosco.[172]
- Centro Mariano Montfortano – Also in 1950, the Centro Mariano Montfortano was moved from Bergamo to Rome. The Centro promulgates the teachings of Louis de Montfort, who was earlier canonized by Pius XII. It publishes the monthly Madre e Regina, which promulgates the Marian orientation of Montfort.[173]
- 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 organizes international conferences to find modern formulations which approximate the mystery of Mary.[173]
- 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.[172]
Of these organizations, the Marianum Pontifical Theological Faculty is the most active Marilogical centre in Rome.
In 1975, the University of Dayton in Ohio formed the International Marian Research Institute in affiliation with the Marianum to offer a doctorate in sacred theology (S.T.D.) and a licentiate in sacred theology (S.T.L.).[176]
See also
- Anglican Marian theology
- Anglican Roman Catholic International Commission
- Co-Redemptrix
- Holy Rosary
- Josephology
- Marian dogmas
- Mariology of the saints
- Protestant views of Mary
- Mother goddess#Christianity
Notes
- ISBN 978-0-19-280290-3(2005) defines Mariology as "the systematic study of the person of the Blessed Virgin Mary and of her place in the economy of the Incarnation"
- ISBN 978-0-87973-669-9page 649) defines Mariology as "The study of the Blessed Virgin Mary in Christian theology, especially in the Catholic Church"
- ISBN 978-1-931709-75-0page 917 defines Mariology as "Branch of theology that focuses on the Blessed Virgin. It examines her life, virtues, and important role in the economy of salvation."
- ISBN 0-87779-044-2page 696
- ISBN 90-04-09970-0page 151
- ISBN 0-86012-305-7page vii
- ^ ISBN 0-19-517807-6pages 179-180
- ISBN 0-8091-2168-9page 28, "in the course of centuries, Mariology has had an enormous development"
- ISBN 1-57918-355-7, 2008 edited by M. Miravalle, pages 142-145
- ISBN 1-4443-3732-7pages 319-320
- ^ ISBN 0-304-70127-0pages 438-439
- ^ ISBN 0-8264-6661-3page 147
- ^ ISBN 0-8028-0690-2page 191
- ^ ISBN 0-387-71801-Xpage 900
- ^ Vatican website: Benedict XVI Address to the 23 Mariological Congress, September 8, 2012
- ^ Benedict XVI, Walker & Von Balthasar 2005, p. 30.
- ^ Benedict XVI, Walker & Von Balthasar 2005, pp. 34–35.
- ISBN 0-8091-0571-3page 553
- ^ Benedict XVI, Walker & Von Balthasar 2005, pp. 173–174.
- ISBN 0-86012-006-6pages 900-904
- ^ C. Balic, "The Marian rules of Dun Scotus", Euntes Docete, 9, 1956, 110
- ^ Bonaventura, Opera VI, 497
- ISBN 1-4443-3732-7page 324
- ^ Bäumer, Kirchenlexikon, Pius XII
- ^ a b "Ad Caeli Reginam (October 11, 1954) | PIUS XII". www.vatican.va. Retrieved 2020-06-20.
- ISBN 1-57918-355-7pages 498-499
- ISBN 0-8264-1172-Xpage 283
- ^ a b "Lumen gentium".
- ISBN 0-8232-2862-2page 256
- ^ a b See John Henry Newman: "Mariology is always christocentric", in Michael Testa, Mary: The Virgin Mary in the Life and Writings of John Henry Newman 2001; "Mariology Is Christology", in Vittorio Messori, The Mary Hypothesis, Rome: 2005
- ^ Encyclical Redemptoris Mater, by Pope John Paul II, items 1, 48 and 51 Text at the Vatican web site
- ^ Benedict XVI, Walker & Von Balthasar 2005, pp. 51–52.
- ^ Benedict XVI, Walker & Von Balthasar 2005, p. 29.
- ISBN 1-57918-355-7, 2008 edited by M. Miravalle, pages 520-529
- ^ see Pius XII, Mystici corporis, also John Paul II in Redemptoris Mater: The Second Vatican Council, by presenting Mary in the mystery of Christ, also finds the path to a deeper understanding of the mystery of the Church. Mary, as the Mother of Christ, is in a particular way united with the Church, "which the Lord established as his own body."11 "one cannot think of the reality of the Incarnation without referring to Mary, the Mother of the Incarnate Word." Redemptoris Mater item 44
- ^ "If we look at the Church, we have to consider the miraculous deeds which God performed with his mother." (Pope Paul VI, Vatican II, November 21, 1964)
- ^ Pope Pius X, in Ad diem illum, section 5, 1904
- ISBN 0-85244-650-0page 17
- ^ The Virgin Mary in Intellectual and Spiritual Formation, Congregation for Catholic Education Rome, March 25, 1988, item 18 Text at the University of Dayton Archived 2013-04-01 at the Wayback Machine
- ISBN 1-57918-355-7pages xvii-xx "The Virgin Mary in Intellectual and Spiritual Formation, issued during the heart of the Marian Year, on the first anniversary of the publication of Redemptoris Mater, reminds us that the promotion of the fuller knowledge of and more fervent devotion to the Blessed Virgin Mary is the constant work of the Church."
- ^ Michael Schmaus, Katholische Dogmatik: Mariologie, 1955, p. 174
- ISBN 978-1-55725-536-5.
- ISBN 0-202-36298-1page 62
- ISBN 0-19-280354-9pages 103-104
- ^ Otto Stegmüller, Barock, in Marienkunde, 1967 566
- ^ A Roskovany, conceptu immacolata ex monumentis omnium seculrorum demonstrate III, Budapest: 1873
- Leo Cardinal Scheffczyk, Vaticanum II, in Marienlexikon, 567
- ISBN 1-4067-3409-8page 37 and pages 59–60
- ^ "Pope John Paul II 1986 Speech at the Vatican Website". Vatican.va. Retrieved 2010-11-20.
- Miles Immaculatae XXXI (July/December 1995) 389–407. [1]
- ^ Bäumer 534
- ^ Pope John Paul II. "Apostolic Letter of the Supreme Pontiff on the Most Holy Rosary". Rosarium Virginis Mariae. Vatican. Retrieved 4 Oct 2010.
- ^ "Mother Mary". National Catholic Reporter. 2019-06-09. Retrieved 2020-06-20.
- ^ ISBN 978-1-882972-06-7, pages 5-11
- ^ ISBN 1-57918-355-7pages xvii-xx
- ^ "Catechism of the Catholic Church - The Transmission of Divine Revelation".
- ISBN 9781610695664.
- ^ a b Hauke 2008, pp. 167–168.
- ^ a b Saunders, William. "Mary, Mother of God", The Arlington Catholic Herald, December 22, 1994
- ^ Hauke 2008, pp. 170–171.
- ^ Hauke 2008, p. 170.
- ^ "Lumen gentium, 53". www.vatican.va. Retrieved 2020-06-20.
- ^ "Catechism of the Catholic Church". usccb.org.
- ^ "Catechism of the Catholic Church - Mary - Mother of Christ, Mother of the Church".
- ^ ISBN 978-1-882972-06-7pages 72-75
- ISBN 0-8160-5455-Xpage 267
- ^ Apostolic Constitution Munificentissimus Deus item 44 at the Vatican web site
- ^ ISBN 978-1-882972-06-7pages 75-78
- ISBN 1-59884-205-6page 50
- ^ Encyclical Deiparae Virginis Mariae at the Vatican web site
- ^ Marshall, Taylor (2013-08-13). "Did the Virgin Mary Die? The Answer May Surprise You". Taylor Marshall. Retrieved 2020-06-20.
- ^ St. Alphonsus Ligouri. The Glories of Mary.
- ISBN 1-57918-355-7, 2008 edited by M. Miravalle, pages 328-350
- ^ Apostolic Constitution Munificentissimus Deus item 39at the Vatican web site
- ^ ISBN 978-1-882972-06-7pages 64 and 70
- ^ ISBN 1-57918-355-7pages 215-217
- ISBN 1-115-46834-0page 211
- ISBN 978-1-882972-06-7page 64-70
- ^ a b "Fulgens Corona (September 8, 1953) | PIUS XII". www.vatican.va. Retrieved 2020-06-20.
- ^ Catechism of the Catholic Church §499
- ISBN 978-1-882972-06-7, pages 56-64
- ISBN 0-8091-2168-9page 273
- ISBN 0-415-13289-4, p150
- ISBN 0-8146-2255-0page 30
- ISBN 0-86012-324-3page 112
- ^ a b c d e "Catechism of the Catholic Church - "Conceived by the power of the Holy Spirit and born of the Virgin Mary"".
- ^ "Lumen gentium". www.vatican.va. Retrieved 2020-06-20.
- ^ ISBN 0-89555-009-1page 249
- ^ J D Aldama, La vergenidad in partu en la exegesis patristica, Salamanca, 1962, page 113
- ISBN 978-1-882972-06-7pages 10-11
- ^ S. Gregorius Naz., Poemata dogmatica, XVIII, v. 58; PG XXXVII, 485.
- ^ Prudentius, Dittochaeum, XXVII: PL LX, 102 A.
- ^ S. Ephraem, Hymni de B. Maria, ed. Th. J. Lamy, t. II, Mechliniae, 1886, hymn. XIX, p. 624.
- ^ 12, verses 1-5.
- ^ in:enyclical Ad caeli reginam
- ^ a b Ad Caeli reginam 39
- ^ ISBN 1-58617-226-3page 208
- ^ a b Hugo Rahner, "Mater Ecclesia - Lobpreis der Kirche aus dem ersten Jahrtausend", Einsiedeln/Köln 1944
- ^ "Mary, Mother of Christ, Mother of the Church". Catechism item 963 at the Vatican web site
- ^ a b John Paul II, Redemptoris Mater, no. 47, citing Pope Paul VI, Solemn Profession of Faith (30 June 1968), 15: Acta Apostolicae Sedis 60 (1968) 438f.
- ^ a b Benedict XVI, Walker & Von Balthasar 2005, pp. 58–59.
- ^ "Without the Church, Jesus 'is at the mercy of our imagination,' Pope says". Catholic News Agency.
- ^ 1 Tim, 2,5
- ^ Oratio IV ad Deiparem
- ^ Ad Caeli Reginam, 51
- ^ "Voice of the People for Mary Mediatrix". Archived from the original on 2008-09-23. Retrieved 2008-10-09.
- ^ Robert Moynihan, Is the Time Ripe for a 5th Marian Dogma? Zenit, March 1, 2010 Archived May 3, 2012, at the Wayback Machine
- ^ "Why It's Not the Right Time for a Dogma on Mary as Co-redemptrix". ZENIT - The World Seen From Rome. Archived from the original on 2008-09-28.
- ^ Ott 256
- ^ "Pope calls idea of declaring Mary co-redemptrix 'foolishness'". cruxnow.com. 12 December 2019. Retrieved 2020-06-20.
- ^ "Lumen gentium, 62". www.vatican.va. Retrieved 2017-12-20.
- ^ L'Osservatore Romano, Weekly Edition in English 25 June 1997, page 10 Archived 30 July 2011 at the Wayback Machine
- ISBN 1-57918-355-7pages 530-541
- ^ "Mystici Corporis Christi (June 29, 1943) | PIUS XII". www.vatican.va. Retrieved 2020-06-20.
- ^ "Redemptoris Mater (25 March 1987) | John Paul II". www.vatican.va. Retrieved 2020-06-20.
- ^ "Ad Diem Illum Laetissimum (February 2, 1904) | PIUS X". w2.vatican.va. Retrieved 2020-06-20.
- ISBN 0-87973-910-Xpage 341
- ISBN 0-87973-910-Xpage 168
- ISBN 978-1-882972-06-7, pages 13-23
- ISBN 978-1-57918-355-4pages 667-679
- ISBN 1-57918-355-7, 2008 edited by M. Miravalle, page 12
- ^ John T. Ford "Newman on 'Sensus Fidelium' and Mariology", Marian Studies, Vol. 28 (1977), pp. 144-45
- ISBN 0-7546-6266-7pages 201-203
- ISBN 0-8091-3771-2pages 243 and 43
- ^ Pope Pius XII, encyclical Fulgens corona Encyclical Fulgens corona, item 10 at the Vatican web site
- ^ "Catechism of the Catholic Church - IntraText".
- ^ William Henn, "Interpreting Marian Doctrine" in Gregorianum 70/3 (1989), p. 431
- ^ Pope Benedict XVI, General Audience 7 July 2010 at the Vatican web site
- ^ "Marialis Cultus (February 2, 1974) - Paul VI".
- ^ Vatican web site: Rosarium Virginis Mariae
- ISBN 1-150-72245-2page 288
- ISBN 978-1-882972-06-7pages 92–93
- ISBN 1-4022-0806-5page 58
- ^ http://www.thequeenofangels.com/wp-content/media/tidings-online20110906.pdf [bare URL PDF]
- ^ http://www.thequeenofangels.com/wp-content/media/marian_procession_seeks_prayer_for_los_angeles_on_citys_birthday___ewtn_n.pdf [bare URL PDF]
- ^ http://www.thequeenofangels.com/wp-content/media/tidings-online20110902.pdf [bare URL PDF]
- ISBN 0-8146-5914-4pages vii–viii and 81
- ISBN 0-8091-4047-0page 183
- ^ ISBN 0-8160-6040-1page 547
- ^ ISBN 0-8146-5914-4page 253
- ISBN 0-615-35372-Xpage 227
- ISBN 0-06-433317-5page 223
- ^ Iconography of Christian Art by Gertrud Schiller, 1971 ASIN B0023VMZMA page 112
- ISBN 0-313-24658-0page 174
- ISBN 0-9670628-0-2page 151
- ^ Lauren Arnold in Atlantic Monthly, September 2007
- ISBN 0-8476-9439-9page 27
- ISBN 0-7546-0689-9page 15
- ISBN 1-56308-194-6pages 16–19
- ^ ISBN 1-60413-149-7page 132
- ISBN 0-292-77062-6pages 44–46
- ^ "Canonization of Juan Diego Cuauhtlatoatzin". Retrieved November 18, 2010.
- ISBN 0-86554-421-2pages 1–2
- ISBN 0-8131-2019-5page 6–7
- ISBN 1-4191-7308-1pages 4–6
- ISBN 0-226-32688-8page 196
- ISBN 1-84383-055-8page 104
- ISBN 0-8091-6637-2pages 7–8
- ISBN 1-4179-8123-7page 181
- ISBN 90-04-12654-6page 339
- ^ van Biega, David (April 10, 1995). "Modern Miracles Have Strict Rules". Time. Archived from the original on February 17, 2007. Retrieved November 18, 2010.
- ISBN 0-85244-429-Xpage 183
- ISBN 0-8264-6307-Xpage 84
- ISBN 1-4179-9829-6page 150
- ISBN 0-415-91304-7, pages 2 and 36
- ISBN 0-664-22438-5page 102
- ^ "From East to West". east2west.org.
- ISBN 0-9745618-0-0page 178
- ^ https://www.suscopts.org/messages/lectures/marilecture3.pdf [bare URL PDF]
- ^ "From East to West". east2west.org.
- ^ "Ukrainian Catholic Church of the Assumption of the Blessed Virgin Mary - Perth Amboy, NJ". assumptioncatholicchurch.net.
- ^ a b Bäumer, Marienlexikon, 534
- ^ a b c Bäumer, Marienlexikon, 535
- ^ "Pontificia Facoltà Teologica "Marianum" - Roma". www.marianum.it. Retrieved 2020-06-20.
- ^ at Viale 30 Aprile- 6, 00153, Rome
- ^ "The Mary Page". udayton.edu. Archived from the original on 2011-10-12.
References
- Benedict XVI; Walker, Adrian; Von Balthasar, Hans Urs (October 1, 2005). Mary: The Church at the Source. Ignatius Press. ISBN 1-58617-018-X.
- Hauke, Manfred (2008). "The Mother of God". Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons. Queenship Publishing. ISBN 978-1-57918-355-4.
- ISBN 1-59330-470-6, also available as online text [2]
- Luigi Gambero, 1999, Mary and the Fathers of the Church, Ignatius Press ISBN 0-89870-686-6
- Michael Schmaus, Mariologie, Katholische Dogmatik, München Vol V, 1955
- K Algermissen, Boes, Egelhard, Feckes, Michael Schmaus, Lexikon der Marienkunde, Verlag Friedrich Pustet, Regensburg, 1967
- Remigius Bäumer, ISBN 3-88096-891-8(cit. Bäumer)
- Stefano De Fiores, (Marianum) Maria, sintesi di valori. Storia culturale di mariologia. Cinisello Balsamo 2005;
- Stefano de Fiores, (Marianum), Maria. Nuovissimo dizionario. 2 Vols. Bologna 2006;
- Mariology Society of America [3]
- Acta Apostolicae Sedis, referenced as AAS by year.
- Pope Pius IX, Apostolic Constitution
- Pope Pius XII:Apostolic Constitution Munificentissimus Deus on the Vatican Website
- Pope John Paul II, apostolic letters and addresses
Further reading
- OCLC 225875371.
- Haffner, Paul (2004). The Mystery of Mary. Hillenbrand Books studies series. Leominster, Herefordshire: Gracewing Press. OCLC 58964281.
- OCLC 28849399.
- Pohle, Joseph (1948) [1914]. Preuss, Arthur (ed.). Mariology; A Dogmatic Treatise on the Blessed Virgin Mary, Mother of God. St. Louis, Mo: Herder Book. OCLC 1453529.
- Schroedel, Jenny; Schroedel, John (2006). The Everything Mary Book. Everything profiles series. Avon, Mass: Adams Media. OCLC 70167611.
.jpg)
