Blessed Virgin Mary

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This article is about the Roman Catholic theological and doctrinal concept of Mary. See Mary (mother of Jesus) and Islamic view of Virgin Mary for other conceptions of Mary. See Sisters of Charity of the Blessed Virgin Mary, the religious order of women whose members use the initials BVM following their names.
"Our Lady" redirects here. For other uses, see Our Lady (disambiguation)

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A traditional Catholic image of the Blessed Virgin Mary, displaying her Immaculate Heart

The Blessed Virgin Mary, sometimes shortened to The Blessed Virgin, is a traditional title specifically used by Roman and Eastern Catholics, Anglo-Catholics, Eastern Orthodox and others to describe Mary, the mother of Jesus Christ.

It carries with it a belief not merely in the virginity of Mary, but of her continuing role within the church and in the life of ordinary Catholics, for which Catholicism in the Dogmatic Constitution of the Church (21 November 1964), passed during the Second Vatican Council, granted her the title Advocate, Auxiliatrix, Adjutrix, and Mediatrix. Colloquially she is often referred to as Our Lady, "Notre Dame" (in the French language), and Mahal na Birhen (in Tagalog).

The Blessed Virgin Mary in Catholicism

Catholicism and Eastern Orthodoxy focus on Mary as a living person who can intercede to her Son, Jesus, on behalf of humanity. From the beginning of the Church, Catholic theology has maintained that Christ is the sole Mediator between God and Man [1]. Yet as theologian Ludwig Ott observes, "there is nothing to prevent others in a certain way (secundum quid) from being called mediators between God and man, in so far as they, by preparing or serving, cooperate in uniting men to God" (emphasis added).[2] Mary's willed obedience[3] is contrasted with Eve's disobedience [4], an idea with roots in the writings of the Church Fathers. Mary herself required redemption and is not equal to Jesus in Catholic theology. Nonetheless her role was pivotal, as emphasized by Jerome, Irenaeus 180–199 (see Jurgens §224), Tertullian c.212 (see Jurgens §358) and others including herself in Scripture: "behold the handmaid of the Lord."[5] Mary is also described by Ambrose as "the prototype of the Church."[6]

Marian devotions play a key part in the ritual and liturgy of Western and Eastern Catholicism and Eastern Orthodoxy. While many of the traits attributed to her and devotions given her within Western Catholicism are not found among the Eastern Orthodox, the opposite is also true. For instance, in the Paraklesis service of the Byzantine liturgy, Eastern Christians appeal to her: "O most holy Theotokos, save us!"[7] This appeal to her to save us is not used in Western Christianity, but it is explained by the Eastern Orthodox as "ask(ing) the Most Holy Theotokos to 'save us' not in the sense of the eternal salvation found only through Christ, but in the sense that those drowning call out to those on dry land for assistance in their plight."[8] For more on the place of Mary in Eastern Orthodox tradition and theology, see The Ever-Virgin Mother of God by Archpriest George Florovsky

Cult of the Virgin

Origins

Image of the coronation of Mary in a stained glass window in St Ultan's RC Church, Bohermeen in Ireland.

The Council of Ephesus in 431 sanctioned the cult of the Virgin as Theotokos, Mother of God, allowing the creation of icons bearing the images of the Virgin and Child. Mary, as the first Christian Saint and Mother of Jesus, was deemed to be a compassionate mediator between suffering mankind and her son, Jesus, who was seen as King and Judge. Biblical support for this position was found in the story of the Marriage at Cana whereat Mary entreated Jesus to turn water into wine (Gospel of John, Chapter 2).

Early representations show Mary as the "Throne of Heaven" with Mary and the Child Jesus both crowned as Royalty. She was further identified with the Bride in the Old Testament Song of Solomon, by such noted theologians as St. Bernard of Clairvaux. She became the prototype for the Church itself. During the Middle Ages, and especially in France, the great Cathedrals were thus named for Mary. The Marian Rosary was popularized by the followers of St. Dominic. The image of Mary as Queen was softened somewhat by Mary as Mother of the Child Jesus. St. Francis of Assisi popularized the image of the Nativity scene using live animals. This representation of the helpless Jesus suckled by his mother brought Christmas into the hearts and homes of the people. And, as journeys to the Holy Land became difficult, Mary's role in the Passion (Christianity) story became part of the popular Stations of the Cross as the Mother of the suffering Jesus. During the great plagues such as the Black Death, Mary became greatly popular as a compassionate intercessor and protector of mankind against the just judgment of God.

Devotion to the Virgin Mary as the "new Eve" lent much to the status of women during the Middle Ages. Women who had been looked down upon as daughters of Eve (first woman), came to be looked upon as objects of veneration and inspiration. The veneration of Mary both as woman and prototype of the Church was greatly responsible for transforming the Germanic Warrior code into the Code of Chivalry. This reinterpretation of women flowered in the Courtly Love poetry of Medieval and Renaissance France. Mary, as the original "vessel of Christ" may have also influenced the legends of the Holy Grail. Her selflessness, obedience and virginal humility were reinterpreted in the literary figure of Sir Galahad, finder of the Grail.

Accusations of idolatry

Our Lady of Lourdes
Frequently displayed image commemorating Lourdes Apparition.

Some Protestants have accused Catholics and Eastern Orthodox of "Mariolatry," suggesting that Catholics adore the Virgin Mary in breach of the Ten Commandments, which condemn keeping "false gods." This point was offered especially by John Calvin. In Catholic theology there is a clear distinction drawn between the worship or latria (adoration, which may be offered only to God), and veneration and praise, or dulia. Catholicism has traditionally accorded to the Virgin Mary the veneration of hyperdulia, which rests in part upon the angelic salutation, "Hail, full of grace" (Lk 1:28), a phrase with momentous theological impact. Over the centuries, according to the Catholics, the nature of Mary within theology became clearer. By 403 we find Epiphanius refuting a sect called the Collyridians who adored Mary, telling them: "Mary should be honoured, but the Father and the Son and the Holy Ghost should be adored. Nobody should adore Mary" (in Ott, Bk III, Pt 3 Ch. 3, §8). Thus we find, from the third century Church, veneration of Mary. Later, the belief that Mary intercedes for us with her Divine Son, and a clear distinction between latria and dulia together with a rejection of the notion of giving latria to Mary. The saints, for their part, receive dulia. This distinction between latria, hyperdulia, and dulia, is key to understanding Catholic Tradition (the Orthodox do not distinguish hyperdulia from dulia).

These proclamations by the Catholic Church, in addition to calling Mary the mother of God, which echoes the term Theotokos, instituted by an Ecumenical Council (instead of the mother of the human body of Jesus, which may echo the term Christotokos, specifically condemned as Nestorian by an Ecumenical Council), the Queen of Heaven, and the Queen of the World has led to such accusations. However, Catholics and Orthodox Christians believe that Mary is the Mother of Jesus, and that He is both God and man. Catholics counter the Protestant attack by stating that many Protestants have fallen into the Nestorian heresy which claimed that the "man Jesus" is not both fully divine and fully human, two natures (ousia) united inextricably in one person (hypostasis). Instead, Nestorianism claims that the "man Jesus" had Divine nature bestowed upon him at some time later than His conception and, therefore, Mary could not have been the Mother of God. Instead, the Nestorian doctrine was that she was merely the "mother of his humanity". Catholics do not believe Mary is the source of Jesus' Divine nature, but the source of his human nature. Yet as a person he is truly God and truly man, thus making her His mother. This has led to disagreement between Catholics and Protestants.

"Marianism" describes the excessive veneration of Mary, as opposed to Jesus. The term was first used in the 19th century to condemn the "perversion of Christianity into Marianism".

Marian theology

Marian theology or Mariology is the area of Christian theology concerned with Mary, the Mother of Jesus. It not only deals with her life but her veneration through Roman Catholicism, and her aspect in modern and ancient Christianity.

St. Irenaeus of Lyon called Mary the second Eve because through Mary and her willing acceptance of God's choice, God undid the harm that was done through Eve's choice to eat the forbidden fruit.

See full articles Mariology and Marian dogmas

Divine motherhood

Main article: Theotokos
Our Lady of Guadalupe
Highly venerated image in Mexico.

The Divine Motherhood of Mary is the teaching that Mary was predestined from all of time to be the Theotokos, which translates from Greek as "God-bearer" or more commonly, Mother of God. The title of Theotokos is documented throughout the history of the early church, and was officially given to the Blessed Virgin at the Council of Ephesus in 431. The title does not emphasize Mary, but puts focus on the inseparable dual nature of Jesus Christ, both man and God. Scripturally, this is supported by St. Elizabeth's inspired salutation to Mary from Luke 1:43: "And how [have I deserved that this honor should] be granted to me, that the mother of my Lord should come to me?" The designation of Mary as The Mother of God stands in stark contrast to the pagan notion of God and emphasizes the miracle of the incarnation: the uncontainable God of creation containing himself within the womb of the Virgin.

Perpetual virginity

Main article: Perpetual virginity of Mary

It is a fundamental Catholic teaching that Mary remained a virgin her entire life. Several explanations are offered regarding verses such as Matthew 13:55 and Mark 6:3, which list "adelphoi" of Jesus. Jerome translated the ambiguous Greek term "adelphoi" to possibly mean certain types of close relatives such as "cousins".[9] Several early writers (the Clementine literature, Hegesippus-Eusebius) suggest that they were stepbrothers of Jesus, sons of a previous wife of Joseph.[10][11][12] It is important to note that the perpetual virginity of Mary is linked to the belief in her Immaculate Conception, or sinlessness: her physical virginity is reflective of her spiritual virginity. Mary's perpetual virginity also stresses her exclusive love and dedication to her offspring, Jesus Christ.

This teaching is rejected by most Protestant theologians and some New Testament scholars, who interpret "adelphoi" in the sense of "brother."

Immaculate Conception

Main article: Immaculate Conception

Since the Middle Ages, Catholic theologians had argued the question of whether or not Mary had been subject to original sin. In general, the Franciscans argued in favor of her "immaculate conception", the doctrine that she, from the moment of her conception, had been preserved by God from all sin and all tendency to sin; the Dominicans, on the other hand, including most notably Thomas Aquinas, argued that Mary's sinlessness is a grace granted to her at some time after her conception. In 1854, Pope Pius IX effectively ended the debate for Catholics by proclaiming the dogma of the "Immaculate Conception", stating that "the Blessed Virgin Mary in the first instant of her conception was preserved exempt from all stain of original sin by a singular privilege and grace granted by God, in view of the merits of Jesus Christ, the Saviour of the human race." ("Ineffabilis Deus", issued on 8 December 1854). It was subsequently claimed that the Blessed Virgin Mary during her sixteenth appearance in Lourdes on March 25 1858 announced to Bernadette Soubirous "I am the Immaculate Conception". The term Immaculate Conception is also widely used within Catholicism to refer to the Virgin Mary.

Assumption

Main article: Assumption of Mary
The Assumption of the Blessed Virgin Mary into Heaven
Catholic dogma proclaimed under papal infallibility by Pope Pius XII in 1950

In 1950, speaking ex cathedra (that is, for the whole Church), in his encyclical Munificentissimus Deus Pope Pius XII proclaimed the Dogma of the Assumption, in which he stated that "at the end of her earthly course, Mary was assumed into heavenly glory, body and soul". This was a long held belief by Christians since the time of the early Church, despite its recent definition as dogma. Pope Pius XII also stated that he was relying both on scripture and on "apostolic tradition". As an infallible pronouncement, the Dogma of the Assumption is thus a mandatory belief for Catholics. No pope since has issued an infallible dogma.

Co-Redemptrix

Main article: Co-Redemptrix

Some Catholics in the late twentieth century urged Pope John Paul II to infallibly declare Mary Co-Redemptrix, not meaning by this title that Mary herself redeems mankind, but that she cooperates with Jesus in His redemption of the world; as a co-pilot is not equal to the pilot of an airplane, so is the case with Jesus and His Mother as well as with any other Christian faithful who, by the Baptism, becomes member of the Mystical Body of Jesus and, as such, "co-redemptor".

Professor Mark Miravalle of the Franciscan University in Steubenville in the United States launched a petition to urge Pope John Paul to make such a move, by defining the teaching of the Church that Mary is Co-Redemptrix, Mediatrix of All Graces, and Advocate for the People of God. More than six million signatures were gathered from 148 countries. Signatories included Mother Teresa of Calcutta, Cardinal John O'Connor of New York, 41 other cardinals and 550 bishops. However, such a proposal was also heavily criticized by many Catholics who suggested that only Jesus could be a Redeemer and that such an act would drive a wedge in relationships with other apostolic tradition Christian faiths, notably the Orthodox Church and Anglicanism, neither of whom would accept such a designation. Though both Pope Pius XI in 1935 and Pope John Paul II himself in 1985 did use the word co-redemptrix to refer to Mary, no formal infallible dogma supporting such a designation has been issued, notwithstanding the petition.

Mary as Co-Redemptrix is entirely tied to her role in the Incarnation of Jesus. Because Jesus was miraculously incarnated in the womb of the Virgin Mary, the physical, human nature of Jesus was thus derived from Mary. In a very real sense, the blood Jesus shed on the Cross was the blood he received from Mary. And since Jesus saved mankind by his incarnation, and this was made possible by the obedience of Mary, this becomes a source of understanding Mary as Co-Redemptrix. Mary's role, however, is totally dependent upon her relationship to the redeemer, Jesus, and her total obedience to the Will of the Spirit.

Controversy

Prominent atheists, such as Richard Dawkins and some christian researchers claim that the Virgin Mary arose from a single mistranslation. The original Hebrew stated that the mother of Jesus would be a "young girl" but the translation to Greek made it into "Virgin".

Marian prayers

See main category: Marian prayers
Rosary beads

The earliest known Marian prayer is Deipara, Dei Genetrix. Mother of God, dating from late 2nd century. It was discovered in Egypt in 1917 and was written in the languages of the Copts and Greeks (Theotokos, Mother of God). This title was authorized at the Council of Ephesus in 431 commemorating the Virgin's role in the incarnation of Jesus as the Word of God, and her place in the History of Salvation:

We you for protection, holy Mother of God. Listen to our prayers and help us in our needs. Save us from every danger, glorious and blessed virgin.

A popular Marian devotional is the Rosary of St. Dominic, a form of prayer in which an Our Father, ten Hail Marys and a Glory Be to the Father (together forming a "decade of the Rosary") are recited five times while meditating on the mysteries of the life of Jesus and Mary (Joyful, Luminous, Sorrowful and Glorious) to be followed by a prayer called the "Hail Holy Queen" and perhaps the "Litany of Loreto".

Other famous Marian prayers include the "Magnificat," the Angelus and the Litany of the Blessed Virgin Mary. Marian hymns include O Mary, we Crown Thee With Blossoms Today, O Purest of Creatures, the Regina Coeli, and the Ave Maria. May and October are usually seen within traditional Catholicism as Marian months.

The Little Office of the Blessed Virgin Mary is a weekly cycle of prayers said throughout the day, based on the Liturgy of the Hours, and consists of hymns, psalms, scripture, and patristic readings.

Marian apparitions

Main article: Marian apparitions

The central role of Mary in the belief and practice of Catholicism is reflected in the fact that many Catholic churches contain side altars dedicated to the Virgin Mary. She is also celebrated through major religious sites where it is claimed apparitions or appearances of the Virgin have occurred, often with claims by witnesses that messages to humanity were delivered.

Marian titles

See main category: Marian titles
File:MARYPP.JPG
Our Lady of Perpetual Help

Among the most prominent Marian titles in the Catholic Calendar are:

Marian Feast days

Among the most prominent Marian feast days in the Catholic Calendar are:

Marian shrines

See full article Marian shrines
Side altar to the Blessed Virgin Mary in St Mary's Pro-Cathedral in Dublin

In the culture and practice the Roman Catholic Church - a shrine to the Virgin Mary or Marian shrine is a shrine marking an apparition or other miracle ascribed to the Blessed Virgin Mary, or a site on which is centered a historically strong Marian devotion. Such locales are often the destination of pilgrimages.

Many of the shrines have acquired a symbolic value for patriotism and nationalism in their area.

Among the shrines considered most significant for their apparitions:

See also

References

  1. ^ Bible - 1 Timothy 2:5
  2. ^ Ludwig Ott. Fundamentals of Catholic Dogma 1954;Bk III, Pt. 3, Ch. 3, §7
  3. ^ Bible - Luke 1:38
  4. ^ Bible - Genesis 3:6
  5. ^ Bible - Luke 1:38
  6. ^ Ambrose Expos. Ev. Sec. Luc. II 7
  7. ^ The Blessed Virgin Mary Fervent Defender of Christians by Bishop Alexander (Mileant)
  8. ^ St. Mary Orthodox Church
  9. ^ "The Perpetual Virginity of Blessed Mary" from the Catholic Encylopedia
  10. ^ The Book of the Birth of Saint Mary
  11. ^ The Protoevangelium of James
  12. ^ Liturgy of St James
  • Rosary - a small windows program that teaches you how to pray the rosary
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