Explain the Dogmatic expression Immaculate
ever Virgin Mother of God assumed into the Glory of Heaven along with the Christological
background and Implications.
Introduction
Marian Dogmas are theological understanding of Mary. Dogmas are Church proposed
Truths, contained in Divine Revelation.
There are four Marian dogmas. They are Mary
Mother of God, Perpetual Virginity of Mary, Immaculate Conception of Mary and
the Assumption of our Lady. Mary
Mother of God can be understood better in the light of other Marian
Dogmas. The perfect obedience and
responses to the word of God made her the Mother of God. All other Marian Dogmas have their importance
and relevance derived from the Divine Motherhood of Mary as it forms the basis
and the foundation.
The person and the mission of Mary can be understood
well only in relation to Jesus Christ, the Trinity and the Church. Mary’s importance lies in her relation to
Christ. Jesus Christ is born of a woman
(Gal 4:4); Mary is this woman (CCC 422).
Jesus Christ was conceived by the Holy Spirit, and was born of the
Virgin Mary (CCC 484 – 512). Mary is all
Holly and Sinless. She is the virginal
Mother. Mary is closely related to the
Trinity. She was expressing the presence
of Trinity during her earthly existence.
Mary in and through her life exhibited the power of Trinity especially
of the Holy Spirit. To understand this
we need Marian dogmas. She also becomes
very important in relation to church.
She is not only the Mother of Christ but also Mother of the Church. She is the mode of faith, hope and charity
for all Christian faithful. Marian
dogmas shed light in our understanding of the person and mission of Mary.
I.
MARIAN DOGMAS
1. Divine Motherhood [Ephesus
(431)
Mary is the mother of
the Son of God who became Incarnate
Mary is known as the ‘Theotokos’. The Greek expression ‘Theotokos’ has its origin in two Greek terms namely, ‘Theos’ meaning God and ‘Titkein’ meaning ‘to give birth
to’. Therefore Mary is called the birth
giver of God. Mary is the ‘Thetokos’, the one who gave birth to
God.
1.1 Scripture
The scriptural texts explicitly attributing the title Mother of God to
Mary is found in the Gospel of (Luke 1:43), Elizabeth upon seeing Mary
addresses her as the Mother of God. Similar idea is also carried in the Gospel
of John, the Word made Flesh (Jn 1:14).
This text needs to be understood in relation to Gal 4:4-5. The Word became Flesh in the womb of a woman. Other New Testament references include, Mark
3:31-35, 6:3; Mt 12:46-50; Lk 1:43; 3:23; 4:22; 8:19-21; Acts 1:14; Jn 1:14;
6:42.
A.
The Old Testament references to Mary
The Old Testament references are Genesis 3:15, Is 7:14 and Mic 5:14. In Gen 3:15 in the immediate context the
women may refers to Eve. In the general
context it refers to the humanity and in the messianic context it refers to
Mother Mary. However this text needs to
be understood in relation to Boots: of Revelation chapter 12. This text explains that through the
co-operation of the woman the humanity that has lost its original status is
restored back to its original position.
Is 7:14, in its remote
context refers to Mary. The people
expected a messiah who is anointed by God.
They must have expected a messiah but not the one as the second person
of the Trinity. Only after the Christ
event one could understand that it refers to Mary and Jesus. In its remote context Is 7:14 refers to
Mary. After the death of Christ the
Jewish Christian attributed Mich 5:1-4 to the origin and birth of Jesus. There is a common thread of understanding
that flows through all the three readings.
In Gen 3:15, prophesy of a child is given. In-Is.7:14, the women are already pregnant
and in Micah 5:3 the women is going to give birth to a child.
B. Tradition
The title Mother of God seems to have first been used in liturgical and
devotional practice by Christians in Egypt.
It appears in an ancient prayer which dates back to the third
century. There was some controversy
about the use of this title since the pagan goddess; ‘Isis’ was referred to as
Mother of God. But there are radical
differences between the myths about divine births to pagan goddesses and the
Gospel accounts of Jesus’ incarnation in Mary.
The Gospels portray Jesus as conceived by Mary in Spirit while pagan
myths portray the conception of gods in passion and removed from the mysterious
destiny of the Incarnation. The title
Mother of God was also used in the Alexandrian creedal formula.
Origen is the first one to use the term ‘Theotokos’. The title ‘Theotokos’ was formally used by the Ecumenical Council of Ephesus
in 431. This dogma is an offshoot of the
Christological dogma. There were many
differences of opinion among the early church fathers, regarding the natures of
Christ. The Alexandrian school
represented by Cyril of Alexandria, Clement of Alexandria, Origin and others
emphasized on the oneness of the divine and the human natures of Jesus. They were of the opinion Mary is the Mother
of Jesus in whom both divine and human elements are fused together. They gave more allegorical and spiritual
explanation to the Bible.
The Antiochan School emphasized on the distinction
between the human and divine natures of Jesus.
They held the view that Mary is the mother of human Jesus. The question of the divine motherhood became
controversial in the dispute with Nestorius, the patriarch of Constantinople in
428. Nestorius held the view that Mary
is the ‘Christotokos.’ She is the Mother of Christ. He maintained that Mary cannot be called the
Mother of God, because what Mary conceived in the womb was not God the Son,
what she conceived in her womb was only the temple in which that Son would
dwell, namely, the human flesh, the human nature of the Word. For Nestorius, Mary is the Mother of Christ’s
human nature, but she is not the Mother of God.
But against such opinion Cyril of Alexandria strongly upheld the
traditional view that Christ born of Mary was the same person, the eternal God
the son, who lived with the Farther before time began. Therefore she is the Mother of God.
The dispute between Nestorius and Cyril was judged at
the Council of Ephesus in 431. The
Council upheld Cyril’s view and condemned Nestorius. It was affirmed in the council that in Jesus
both human and divine natures are hypostatically united, and no one can become
mother of any particular nature. Mary is
mother of Jesus in whom both human and divine natures are fused together. Therefore Mary is the mother of God. This decision was further explicated by the
council of Chalcedon in 451. Mary’s
Divine Motherhood was not the object of an independent or exclusive dogmatic
declaration. The dogma of Divine
Motherhood is an integral part of the Christological dogma. This does not diminish its definitive and
binding character. The dogma of Divine
Motherhood is generally accepted by all Christian denominations.
2. Perpetual Virginity (Baptismal
Formula: Since 3rd Cent.)
Mary is virgin before,
during and after giving birth of Jesus
The virginity of Mary was not officially declared a dogma by any church
council. But three councils make an
explicit mention of Mary as the Virgin Mother.
It is a strong belief of people down through the centuries. The virginity of Mary is affirmed due to the
intervention of the Holy Spirit. Her
conception was an extraordinary sign.
The one who is to be born is Son of God.
So he requires a worthy body. The
body touched by the Holy Spirit cannot be touched or maligned by any human
persons. The perpetual virginity of Mary
shows that Mary is totally reserved for her son. The mission of Mary was to sustain Jesus his
death. The virginity of Mary is to be
understood in its totality. She was a
virgin at mind, heart and body.
2.1 The Old Testament
understanding of the Virginity
In
Gen 1:28, the command of God is to ‘be fruitful and to multiply’. In the Old Testament tradition virginity had
no values. The status of a virgin was
equal to that of a barren woman.
Virginity in the Old Testament is a symbol of crisis and condemnation. Prophet Jeremiah condemned virginity who considered
it as a curse (Jer 16:1-9). The daughter
of Jephthah mourned for her virginity (Jud 1:37).
2.2 The New Testament and
Virginity of Mary
Based
on Scripture (Mt 1:18; Lk 1:27 and 1:35) and the ancient creeds, Catholics
believed that Jesus, the Son of God, was conceived through the Holy Spirit and
delivered of Mary. It is the strong
belief of the faithful that Mary remained a virgin throughout her life. Virginal conception is a visible sign of God’s participation in the coming
of Jesus. The virginity of Mary was
expressed based on three aspects. Ante
Partum, In Partu, and Post Partum.
®
Ante Partum (Before the Birth of Jesus)
Mary was a virgin before the birth of Jesus. The best sources of information of Mary’s
virginity prior to the birth of Jesus are the infancy narratives in the Gospels
of Matthew and Luke, Usually dated around 80 A.D. Virginity is strongly
supported by the words of Mary herself.
She strongly testifies to the Angel Gabriel that she is a virgin (Lk
1:34). Joseph also expresses the similar
option for he had no pre-marital affair with Mary. Upholding the virginity of Mary the Dutch
Catechism says, “Conception is a free gift from God. Since it is a gift God can give is the way he
wants.” According to Hans Hung “The
virginity of Mary is the biological expression of the idea that Jesus was born
from the Holy Spirit.” Biblically
speaking the virginity of Mary is the result of the experience of the early
Christian community reflecting over the paschal event. The resurrection experience opened new vistas
of understanding of the disciples regarding the divinity of Christ. Christ who is divine must also be born under
extraordinary circumstances. The Gospels
written from the retrospective perspective attributes perpetual virginity to
Mary.
®
In Partu (at the birth of Jesus)
Lk 1:35 speaks of the holiness of Mary and the child. Something to be holy must be uncontaminated
(Lev 12:5-7, Eze 16:6-9). The boy born
is uncontaminated by any blood elements.
Here mention is made about the physical aspect of the virginity of
Mary. The Protogospel of James dated
around 150 AD, affirms the virginity of Mary at the Birth of Jesus.
®
Post Partum (After the birth of Jesus)
Jesus was the first born child of Mary.
And it is strongly believed that Jesus was also the only child of
Mary. Some Scholars of Mariology are of
the opinion that the several passages in the Bible that refer to the brothers
and sisters of Jesus, can be interpreted as cousin of Jesus and others hold the
view that they are children of Joseph’s prior marriage. The Catholic tradition is that Mary had no
child other than Jesus. The brothers and
sisters mentioned in the Bible refer to the extended family of Jesus, such as
cousins. It can also refer to the larger
company of believers and disciples.
According to R.E. Brown “Once overshadowed by the Holy Spirit, Mary
could not allow herself to have intercourse with a man.” According to Pope Paul the VI “Mary was
called to be at the same time a virgin, a wife and a mother.”
The
council of Constantinople (381) and council of Chalcedon (451) speak of the
birth of Jesus of Virgin Mary. The
council of Constantinople (553) speaks of the Perpetual Virginity of Mary. Though not an Ecumenical Council, the Lateran
Council of 649 convened by Pope Martin - I also issued an important statement
affirming Mary’s lifelong virginity.
Vatican – II reiterated the teaching about Mary, the Ever – Virgin, by
stating that Chris’s birth did not diminish Mary’s virginal interiority but
sanctified it (LG 57). The Catechism of
the Catholic Church maintains that Jesus Christ was Mary’s only child. The so-called ‘brothers and sisters’ are
close relations (CCC 499 – 507).
2.3 Views on the virginity of Mary
Valentinian:
It is the sub-division of the Gnosticism.
This group affirms the virginal conception as well as the virginal
birth. For them May is the Way and not
the Mother. Mary is the way though which
Jesus came. She is the way through which
Jesus passed through. Jesus did not
assume anything from Mary.
Tertullian:
He denied the virginity of Mary after the birth of Jesus.
Origin: He
affirmed the perpetual virginity of Mary.
Ephraim: He
opined that Jesus was formed in Mary’s womb like a pearl, pearl while forming
itself would not harm the shell in no way.
Without affecting the container it grows, matures and becomes the most
valuable object.
The dogma of Mary’s Perpetual Virginity is not merely a
reference to a historical fact. This
historical fact has a deeper meaning. It
has a deeper spiritual dimension. It speaks of the radical “character of her –
God Relatedness.” The life of Mary
exists only for and in and through God.
Further, it speaks of the uniqueness of the Christ event. This exhibits Mary’s character as type of the
Church: Following the example of Mary, the Church remains the virgin faithful
to her spouse. The Church is the Spouse
of Christ (Eph 5:21-33; 2 Cor 11:2) and “Bride of the Lamb” (Rev 21:9).
3. Immaculate Conception (Pius IX)
December 8, 1854)
Mary was conceived
without original sin in the womb of St. Ann
The Immaculate Conception of Mary was promulgated by Pius IX on the 8th
of December 1854 by the encyclical Ineffabilis Deus. The scripture is
totally silent on the immaculate conception of Mary. The only indirect reference to the same is
found in the Gospel of Luke 1:28. Mary
is addressed as ‘Full of Grace.’ The
proto-gospel of James extensively speaks about the Immaculate Conception of
Mary.
In the Eastern Church in the 8th Century, the
feast of the conception of Anne was celebrated on December 8. It is the Mary’s conception in the womb of
Anne. In the 9th century West
adopted the same. But it was called the
conception of Holy Virgin Mary. Mary is
believed to be holy and spotless at conception.
During the medieval period the Church underwent lot of crisis so this
feast was not celebrated worthily by the faithful. Again in the 13 century the feast
reappeared. In the 14th
century this feast has a very clear-liturgical articulation. Pope Sixtus – IV (1471 – 1484) approved a Holy
Mass and an office for the Feast of the Conception of Mary. Proper prayers for mass and office of reading
in relation to the Immaculate Conception of Mary by Pope was approved. In 1708 it was raised by Pope Clement XI to
status of a feast with proper prayers and preface. Alphonse Maria Ligori opined that the solemn
liturgical celebration and consent of the faithful were just enough to
promulgate a doctrine. On 8th
December 1854, the Immaculate Conception of Mary was declared as a dogma by
Pope Pius IX by the constitution Ineffabilis
Dues.
3.1 Views on Immaculate Conception
of Mary
John
Chrysostom: Mary might have committed actual sins. Origen, Hypolitus,
Eusebeus, Jerome: They were of the
opinion that Mary was without sins and stain.
She was Immaculate, innocent and integral.
Augustine:
Mary might have been conceived with Original sin like any other human
being. But she would have been freed
from it immediately. She must have been
cleansed from Sin in view of her divine maternity. How and when Mary was cleansed of her original
sins is not known Mary was purified from her original sin after her conception.
Don
Scotus: “God exercised His Salvific action on Mary in a unique and more
perfect way.”
Pelagiansism:
Each human being by his nature is good.
They have a very optimistic idea about the human nature. Human nature ensures a permanent capacity of
sinlessness for human beings are made after the image of God. Mary is a perfect example for Pelagius. But Pelagius was vehemently attacked by St.
Augustine. St. Augustine strongly held
the view that any sexual intercourse leads to transmission of original sin, so
each human being when they are born, born with the stain of original sin. According to Augustine Mary was born with the
original sin but the grace of God at some time freed her from the clutches of
original sin.
4. Assumption (Pius XII, November
1, 1950)
“Mary, Immaculate Mother of God
ever Virgin, after finishing the course of her life, on earth, was taken up in
body and soul to heavenly glory.”
It
was promulgated a dogma on 1st of November 1950 by Pope Pius XII by
the decree Munificentissimus Deus. Mary questions were raised regarding the
destiny of the Mother of God. In the 3rd
century in the Eastern Church they celebrated the Dormition of Virgin
Mary. There was a belief in the East
Mary was undergoing a deep sleep. She
did not encounter any death. During the
13th century there was a demand to make it a dogma. The major argument supporting this claim was
that the people down through the centuries were praying to Mary. They prayed to Mary using the phrase “under
Your Protection.” This indicated that Mary was enjoying eternal bliss with
God. Gregory of Nazianzes reports about
a virgin martyr Justina praying in these words… “O Mother, come and help
me.” Such prayers were addressed to Mary
under the impression that Mary was enjoying eternal bless with God. Christians made use of the similar
terminology used by the pagans to pray to their goddesses, to pray to Blessed
Virgin Mary. Though there are many
church historians who have written extensively about Marry, they do not speak
about the tomb of Mary.
4.1 Views on Assumption of Mary
Epiphanus:
He has written extensively about Mary but does not speak about the tomb of
the destiny of Mary.
Jerome: Though
he knew well the geographical territory of Jerusalem, does not speak about the
tomb of Mary. In the 6th century, at Jerusalem on the 15th
of August, the Church celebrated, the Dormition of Mary. It was celebrated in the Marian church built
by empress Eudossia. Later this feast
was given different names like, Transition of Mary, Translation of Mary,
Dormition of Mary, and Resurrection of Mary.
The apocryphal writing ‘Passing of Mary’ explains that Mary was taken to
heaven with body and soul by Jesus Himself.
A distinction needs to be made between Ascension and Assumption. Jesus Christ, Son of God and Risen Lord,
ascended into heaven. It is a sign of
divine power. Mary, on the contrary, was
elevated or assumed into heaven by the power and grace of God. The dogma states that “Mary, Immaculate
Mother of God ever Virgin, after finishing the course of her life, on earth,
was taken up in body and soul to heavenly glory.” The Assumption had been a part of the
Church’s spiritual and doctrinal patrimony for centuries. It had been part of theological reflection
but also of the liturgy and was part of the sense of the faithful.
Pseudo
Augustine: The flesh of Jesus was formed of Mary and hence her body escaped
mortal corruption. In addition Mary did not share the condemnation of Eve.
This dogma has no direct basis in scripture. It was declared “Divinely Revealed,” meaning that it is contained implicitly in
divine Revelation. It may be understood
as the logical conclusion of Mary’s vocation on earth and the way she lived her
life in union with God and her mission.
The assumption’ may be seen as a consequence of Divine Motherhood. Being through, with and for her son on earth,
it would be seen fitting for Mary to be through, with and for her son in
heaven, too. She was on earth the
generous associate of her Son (LG 61).
The assumption tells us that this association continues in heaven. Mary is indissolubly linked to her son on
earth and in heaven (LG 56). The
Assumption of Mary is a promise of immortality for all human beings. The Assumption highlights the unity of body
and soul, their respective dignity and fulfillment. There is no explicit reference to Immaculate
Conception and Assumption in Scripture.
Elements of the two dogmas are implicitly contained in the Bible.
4.3 Scriptural support for the Dogma
of Mary’s Assumption
Like the dogma of Mary’s Immaculate Conception the dogma of the
Assumption is not explicitly stated in the Bible. The scriptural texts used in the encyclical
to explain to the doctrine of Mary’s Assumption include; Arise, O Lord in to
thy resting place; thou and the ark, which thou hast sanctified. (Ps 131:8). The woman clothed with the sun
(Rev 12). I will glorify the place of my
feet (Is 61:13).
Who is this that cometh up from the desert flowing with
delights, leaning upon her beloved? (Cant 8:50). Mary was often compared to the bride in
canticles by many commentators. Mary was
also compared to the Covenant; since she contained the eternal Word in her
Womb. The woman of the Apocalypse
appeared as ‘a great sign in the heavens’.
Mary is called ‘Woman’ I John’s Gospel.
At her Assumption, she is said to enter into ‘heavenly glory’. Revelation 12 could be a poetic description of
these facts, the bodily resurrection won by Jesus and His Mother on earth, the
link between Jesus’ bodily Resurrection and Mary’s share I it was assumed to be
equally close. All the explanations
given above are only an indirect indication towards the Assumption of
Mary. However the Catholic Church
strongly believes in a wonderful position enjoyed by Mary as she co-operated
with God to fulfill His plan for the human race in a most magnificent manner.
Mary was part of the society, but she became sinless because of the merit of
Jesus Christ.
Christological
background and Implications
(Fr. Joseph Francis. ITS, September 2011, Pages 279-296)
II. MARY AND CHRISTOLOGY
We do not deify Mary nor worship her.
Some modern Catholics also seem to think that devotion to Mary takes us
away from Jesus. Nothing can be further
from the truth than this. One cannot
separate Mary from Jesus. Some
Protestants even think that assigning any intercessory role to Mary takes away
from the unique role of Mediator assigned to Jesus (I Tim 2:5). It is, they say, a belittling of Jesus. It looks as if there is one more mediator
more or less powerful. Is this true? CCC 487 categorically states that what we
believe about Mary is based on what we believe about Jesus Christ. Any honour paid to Mary constantly and
without fail points to Jesus. All that
we say about Mary reflects on what we believe about Jesus. She is what she is because she is the mother of
Jesus. Her intercessory role is as a
member of the Communion of Saints. We
could even concede that she is the topmost or the premier member of the
communion of Saints. Yet, her
intercessory role is definitely subordinate
to and in connection with Jesus from his conception in her womb till his
death on the cross.
CCC 967 – 70 point out to how Mary is our mother in the order of
Grace i.e., her cooperation under Christ in the great work of Salvation.
It is observed that any
error in Christology has a corresponding error in Mariology. Therefore the basis of Mariology is Christology
(CCC 465 – 466). Perhaps a simple
example would clarify this: Nestorians erred in Christology. They spoke of Jesus Christ as if he were two
persons i.e., a Divine Person and a human person. The consequence for Mariology would be that
Mary would then be mother only of a supposed human person and she cannot be
called the Mother of God. On the other hand a denial of the true humanity of
Jesus Christ as the Docetists and Gnostics did would also belittle her genuine
motherhood. It is obvious that if Jesus’
human body were to be only a phantom (ghostly) body, there would be no need of
a human mother for that.
All the dogmas of the
Church regarding Mary are based on the fact that Mary is the Mother of Jesus,
true God and true man e.g., Mary is the Immaculate Conception since it is
fitting that God’s Son should be born of a sinless woman. Mary’s assumption is also fitting since the
temple that bore the Saviour of the world should not be destroyed! This is the traditional argument based on the
“it is fitting” tag. However, CCC 966
presents these two in a slightly different manner with a fresh and welcome
thought: the Immaculate Conception was granted to Mary so that she may be more
like her Son who was sinless. Similarly,
her Assumption is also presented as one which makes her to be configured and
conformed to her Son. He, the new Adam
and she, the new Eve are perfect counterparts to the sinful first parents. Consequently if he is to be considered as the
king of the universe, she is also to be the queen of the universe. She participates in the resurrection of Jesus
her Son and anticipates the resurrection of all Christians. This is how Mary is the eschatological icon
kept in front of us to contemplate, admire and long for because that is what we
ourselves would one day be granted in our measure and in time.
Conclusion
We call Mary Mother of
God by which we indirectly accept the fact that Jesus is not only true man but
also true God. We acknowledge implicitly
that the Person in him is the Divine person.
We cannot however deny
that veneration to Mary differs essentially from adoration given to God the
Father, Son and the Holy Spirit. It also
differs in degree from veneration of all other saints. Formerly they used to call it hyper – dulia i.e., the highest
veneration. The number concludes with a
short enumeration of devotions to the Blessed Virgin Mary such as the rosary
which is called Biblical prayer and is a summary of the whole Gospel.
We give Mary her
honoured place which is to be one with the Church! She is the perfect exemplar of the
Church. She shows what each one of us
should be if we claim to be Christians, the true disciples of Jesus! Mary is not apart from us but one of us and
having a special and privileged role in connection with our life in the
Spirit. She accompanies us in our life
journey encouraging us to go forward, assisting us with her intercessory prayer
joined to our own and setting for us an example of humility, obedience to the
Word of God and an unflinching trust in God!
Precious Blood Missionaries
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