What is Mariology?

Answer

Mariology is the theological study of Mary, the mother of Jesus. In the Roman Catholic Church, Mary is revered above all other saints. Anglicans hold some Roman Catholic Mariology beliefs, but not all. The Eastern Orthodox Church refers to Mary as the “God-bearer,” highlighting her role as the mother of God Incarnate, bestows upon her the title “Ever Virgin,” and underscores her exceptional holiness, her part in redemption, and her function as a mediator of grace.

Most Protestants affirm the Apostles’ Creed, which acknowledges the virgin birth of Christ, but they do not accept most other Mariology doctrines. Protestants reject the veneration of Mary as practiced in Roman Catholicism and Eastern Orthodoxy.

The four dogmas of Roman Catholic Mariology are: 1) the title “Mother of God”; 2) the Immaculate Conception; 3) the Perpetual Virginity of Mary; and 4) the Assumption of Mary.

Mother of God: In AD 431, the Council of Ephesus refuted the Nestorian heresy by affirming that Mary was truly the Mother of God: “Not that the nature of the Word or his divinity received the beginning of its existence from Mary, but the holy body, animated by a rational soul, which the Word of God united to himself, was born from Mary.” One issue with this wording is that it revived the old Arian heresy that the Logos (Jesus) was a created being. In AD 451, at the Council of Chalcedon, Leo, Bishop of Rome, confirmed the decision that Mary was theotokos (“God-bearer”) only in relation to the humanity of Jesus. The title had no bearing on Jesus’ divinity as the eternal Word of God. The Chalcedonian definition appended the words “as to the manhood” immediately after theotokos, which should have dispelled misconceptions. However, the public interpreted the term theotokos as an elevation of Mary’s status and began to venerate her. The term theotokos was not included in the Nicene Creed of 321 or the Constantinopolitan Creed of 381.

Constantinopolitan Creed of 381: This expression is not used in the Anglican Articles or in the Westminster Confession of Faith.

Immaculate Conception: This doctrine of Mariology asserts that Mary, at her conception, was sinless (immaculate) and preserved from original sin. According to the Roman Catholic Encyclopedia of Theology, there is no mention of Mary being free from original sin in the West before AD 1000. The belief in Mary’s Immaculate Conception as an official church dogma was not established until 1854.

Perpetual Virginity: Roman Catholic Mariology teaches that Mary remained a virgin before, during, and after giving birth to Jesus. The Roman Catholic Encyclopedia of Theology acknowledges that the concept of “virginity before, during, and after giving birth” did not gain prominence until after the 7th century.

Assumption: The Assumption of Mary doctrine asserts that when Mary died, she was assumed body and soul into heavenly glory. It was only in 1950 that Pope Pius XII defined the doctrine of “Mary’s bodily assumption into heaven.”

Mary’s role in salvation: Another aspect of Roman Catholic Mariology is the belief that at Jesus’ conception, Mary entered into a spiritual union with Him. Pope John Paul II discussed Mary’s significance in the plan of salvation in the encyclical Redemptoris Mater, highlighting “the unique presence of the Mother of God in the mystery of Christ and his Church. This is a key aspect arising from the Mariology of the Council.” Pope Benedict XVI emphasized that “Christology and Mariology are closely intertwined.”

The Catholic Encyclopedia explains, “Through [Mary’s] act of faith, she received salvation for all. . . . Mary’s mediatory role is to be understood in the context of the unity of all humanity in need of redemption. . . . Mary’s function in salvation defines her relationship with the Church. . . . Mary is the mother of the Church from this more individualistic perspective, as she is actively involved.”

For the salvation of each individual” (pages 898–901).

Within Catholicism, there is a push to establish a new Marian dogma in which Catholics, as a matter of faith, would be required to accept these three doctrines: 1) Mary participates in redemption with Jesus Christ; 2) grace is granted by Jesus only through the intercession of Mary; and 3) all prayers from the faithful must flow through Mary, who brings them to the attention of her Son. This movement would, in practice, redefine the Trinity as a kind of Quartet. The concept that Mary is a co-redemptrix or mediatrix contradicts 1 Timothy 2:5, which states, “For there is one God and one mediator between God and mankind, the man Christ Jesus.” Jesus is the Mediator. There is no mediator between man and Jesus. Jesus Himself dwells in believers; thus, no other mediator is required «to whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: », (Colossians 1:27).

Nowhere in Scripture does Jesus or anyone else offer any praise, glory, or adoration to Mary. Mary was present at the cross when Jesus died «Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene. », (John 19:25). Mary was also with the apostles on the day of Pentecost «These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren. », (Acts 1:14). However, Mary is never mentioned again after Acts 1. The apostles did not assign Mary a prominent role. Mary’s death is not documented in the Bible. Nothing is mentioned about Mary ascending to heaven or having an exalted role there. As the earthly mother of Jesus, Mary should be honored, but not worshipped.

Mary should be respected, but she is not worthy of worship or adoration. The Bible nowhere indicates that Mary can hear our prayers or that she can mediate for us with God. Mary herself sets the example for us by directing her worship, adoration, and praise to God alone: “My soul glorifies the Lord and my spirit rejoices in God my Savior, for He has been mindful of the humble state of His servant. From now on all generations will call me blessed, for the Mighty One has done great things for me—holy is His name” (Luke 1:46-49).