Tag Archives: Protestant

The Secret Inner Life of the Church

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The following is slightly modified from my book “Why Mary Matters”.

 

Icon of Christ Pantocrator St. Catherine's Monastery, Sinai

Icon of Christ Pantocrator
St. Catherine’s Monastery, Sinai

A proper and catholic[i] Mariology is inextricably bound to Christology, and is therefore a necessary component of the true faith. St. Ignatius of Antioch, disciple of the apostle John, calls the virginity of Mary a mystery hidden from the prince of this world, a mystery wrought in silence by God: “Now the virginity of Mary was hidden from the prince of this world, as was also her offspring, and the death of the Lord; three mysteries of renown, which were wrought in silence by God.” (P. Schaff, ANF01. The Apostolic Fathers with Justin Martyr and Irenaeus 1884, 87, 95-96) Now as we know, the term mystery is also the source of the term sacrament; sacrament and mystery have the same scriptural meaning. Protestants, including Lutherans, jettisoned much of the spiritual heritage bequeathed them from the church catholic — specifically that church whose bishop resides in Rome.[ii] Of course they would not consider this as an abandonment, but rather a recovery of a primitive Christianity uncorrupted by nearly fifteen centuries of hierarchal and heretical development within the Roman Catholic church. However, the loss of one of the Ignatius’ “three mysteries of renown” raises the question of whether Protestantism has recovered primitive Christianity, or rather whether in jettisoning Roman Catholicism they also jettisoned something essential to Christianity.

Peter Gillquist writes:

The highly charged emotional atmosphere which surrounds this subject serves to blunt our objectivity in facing up to Mary. Many of us were brought up to question or reject honor paid to Mary in Christian worship and art. Therefore, we often have our minds made up in advance. We have allowed our preconceptions to color our understanding even of the Scripture passages concerning her. We have not let the facts speak for themselves. (Gillquist 2009, 97)

To be fair, whether one sees the veneration of the Virgin Mary in Sacred Scripture depends in part upon one’s theological background and interpretive framework. Scot McKnight, the Karl A. Olsson Professor in Religious Studies at North Park University and author of the book “The Real Mary”, states: “[T]he story about the real Mary has never been told. The Mary of the Bible has been hijacked by theological controversies whereby she has become a Rorschach inkblot in which theologians find whatever they wish to find.” (McKnight 2007, 3) So far, so good. However, McKnight then attempts to find a version of Mary palatable to Evangelicals, ignoring the witness of history and the church, and creates version of Mary befitting his thesis. McKnight’s great mistake is his hubris — his dismissal of what historic Christianity believed, taught, proclaimed, and even died regarding the theology surrounding Christ and the Virgin Mary.

To be fair to those from a “Scripture Alone” background, we must admit that the overt scriptural evidence for the veneration of Mary seems rather sparse. Orthodox theologian Vladimir Lossky notes: “If we desired to consider biblical evidence apart from the Church’s devotion to the Mother of God, we should be obliged to limit ourselves to the few New Testament passages relating to Mary and the one Old Testament passage cited in the New Testament with reference to her (the prophecy of the Virgin-Birth of the Messiah in Isaiah).” (Lossky, Panagia 1949, 25) Therefore, the starting place for an understanding of the veneration of Mary must begin with a proper understanding of Christology, and of its dogmatic development as a defense against Christological heresy. Vladimir Lossky notes that even here, the evidence for a Mariological connection is sparse.

If we were to limit ourselves to the dogmatic data, in the strict sense of the word, and were dealing only with dogmas affirmed by the Councils, we should find nothing except the name Theotokos, whereby the Church has solemnly confirmed the divine maternity of the Holy Virgin. The dogmatic subject of the Theotokos, as the name was affirmed against the Nestorians, is Christological before it is anything else; that which is thereby defended against the gainsayers of the divine maternity is the hypostatic unity of the Son of God, when he had become the Son of Man. It is Christology which is directly envisaged here; it is indirectly that at the same time there is a dogmatic confirmation of the Church’s devotion to her who bore God according to the flesh. It is said that all those who rise up against the appellation Theotokos, all who refuse to admit that Mary has this quality given to her, are not truly Christians, for they oppose the true doctrine of the Incarnation of the word. This should demonstrate the close connection between dogma and devotion, which are inseparable in the Church. (Lossky, Panagia 1949, 24)

John Breck notes: “The mystery of the Holy Virgin Mary belongs, as much as any other in Christian experience, to the disciplina arcani: the secret, inner life of the Church.”[iii] Thus we cannot truly understand the place of the Holy Virgin Mary in the economy of salvation apart from the church — for, as Breck notes: “[T]he person of Mary and her place within God’s work of salvation is in the broadest sense ecclesial, and not merely scriptural.” (Breck, Scripture in Tradition: The Bible and Its Interpretation in the Orthodox Church 2001, 143) While the biblical evidence for Mariology exists, the interpretation of the evidence is informed by the church’s dogma and devotion (which, as we have shown, is Christological in its orientation).

Still, the question deserves an answer: If the veneration of Mary is truly part of Christianity, why is it not more widely and clearly proclaimed in Sacred Scripture? Hilda Graef provides the following information.

The paganism of the Byzantine world round the shores of the Mediterranean was no longer the comparatively sober affair of the Greco-Roman Olympus, of Jupiter and Juno, of Minerva and Mars. It had become a syncretistic religion with very disturbing elements of ecstatic frenzy and sexual promiscuity, and one of its most prominent figures was the Mother Goddess, worshipped under many names, as the Magna Mater, the Phrygian Kybele, the Palestinian Ash-taroth, the Egyptian Isis and the Diana of the Ephesians whose devotees so violently opposed St. Paul (Acts 19). …When Christianity began to spread, not only among the Jewish communities of the Roman Empire but, under the leadership of St. Paul, also among the pagan population, its teachers had to make it clear that there was only one God, incarnate in Jesus Christ, who could tolerate no rivals, whether male or female, and who was both the creator and the redeemer of the world. A strong [public] emphasis on his virgin mother would have led to unfortunate comparisons and, possibly, identifications. (Graef 2009, 25-26)

And so we see why the veneration of the Virgin Mary might be part of the “disciplina arcani: the secret, inner life of the Church”. Whereas Alexander Hislop presumes that the veneration of Mary is evidence of the early apostasy of the church, I propose an alternate point of view: the early church knew that the open veneration of the Blessed Virgin would invite ill-informed comparisons to the mystery religions of the Mediterranean region, and so kept her veiled from view, hidden in plain sight.


[i] The word “catholic” with a little “c” is a reference to that which has been believed everywhere, in every place, and by all, or what is sometimes called the church catholic. With a capital “C”, Catholic is a shorthand reference to the Roman Catholic church.

[ii] Lutherans retained a semblance of sacramental theology, but redefine them and limit them in a manner unacceptable to non-Protestant Christians. With the Catholics, they number the sacraments; unlike the Catholics, they only accept two sacraments—baptism and the Lord’s Supper.

[iii] St. Basil the Great writes: “Of the dogmas and proclamations [kerygma] that are guarded in the Church, we hold some from the teaching of the Scriptures, and others we have received in mystery as the teachings of the tradition of the apostles.” (St Basil the Great 2011, Kindle Location 1657) Metropolitan Hilarion Alfeyev notes that St. Basil the Great is speaking “chiefly of traditions of a liturgical or ceremonial character, passed down by word of mouth and thereby entering into church practice.” (Alfeyev, Orthodox Christianity: Doctrine and Teaching of the Orthodox Church 2012, 16)

Why Humans Matter

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An image of the cover for "The Lost World of Genesis One"

The Lost World of Genesis One

Embedded in the book “Why Mary Matters” is a long section on theological anthropology, or what it means to be human (Part III: Cosmology and Anthropology). Shortly after releasing the book I came across the book “The Lost World of Genesis One” by John H. Walton, professor of Old Testament at Wheaton College. This book is unique in that it looks at Genesis using the figurative literal, grammatical/historical hermeneutic so beloved by fundamentalists and evangelicals, and comes up with conclusions that are remarkably similar to those taught by the church fathers.

Of particular interest, because it fits so well with “Why Mary Matters”, is John Walton’s description of the creation of humans on the sixth day. He has already spent a great deal of time developing the idea that the Creation accounts in Genesis are functional rather than material, based on his understanding of ancient near eastern cosmology and world view. Regarding humanity, he writes:

“The difference when we get to the creation of people is that even as they function to populate the world (like fish, birds and animals), they also have a function relative to the rest of God’s creatures, to subdue and rule. Not only that, but they have a function relative to God as they are in his image. They also have a function relative to each other as they are designated male and female. All these show the functional orientation with no reference to the material at all. …All of the rest of creation functions in relationship to humankind, and humankind serves the rest of creation and God’s vice regent.”

What John Walton misses is that humans were created to be the priests of creation, to offer it up to God. This is likely because he, like most Protestants, is not sacramental himself, and so misses the sacramental elements in Sacred Scripture. Still, Walton does notice that the Genesis accounts are functional, in that they describe the building of God’s temple; when His temple was complete, he rested. However, resting doesn’t mean lazing about, but it means that God took up His rightful place  in His temple, and began His rightful work of engaging with His creation. Walton describes humans being God’s “vice-regents”, when it would better suit his thesis if humanity were the priests of God’s temple.

I highly recommend John Walton’s book to anyone interesting in the origins debate. Walton provides a way to understand the creation accounts that should be palatable to the evangelical, and perhaps the fundamentalist, as it does not violate any of their principles of interpretation. Yet this way does not dictate any particular view regarding the creation of the material world, as that is not what the author of the text is concerned with.

Why do humans matter? Because they were created in the image and likeness of God to serve as priests in God’s temple. Why does Mary matter? Because she was the one through whom the Son of God was born after the flesh, so that He might conquer sin, death, and the devil, restoring us to our position as priests of His creation.

Islam and the Virgin Mary

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Maryam (The Blessed Saint Mary)

Maryam (The Blessed Saint Mary)

The discovery that Islam maintains a special place for the Virgin Mary may come as a surprise. Sally Cunneen describes the Pope’s use of the Virgin Mary to lead the crusades as a “tragic misunderstanding”, for Mary “is deeply honored in the Qu’ran, in Islamic exegesis, and in Muslim Piety. She is the only female identified by name in the Qu’ran; her name appears there (thirty-four times) far more often than in the whole New Testament. (Cunneen 1996, 155-156) Following Cunneen’s lead reveals a wealth of information on the subject. Of Mary’s role in Islam, Juan Galvin writes:

An authentic Haddith states that the Prophet said, “The superiority of ‘Aisha to other ladies is like the superiority of Tharid (i.e. meat and bread dish) to other meals. Many men reached the level of perfection, but no woman reached such a level except Mary, the daughter of Imran and Asia, the wife of Pharaoh.” (Bukhari 4.643). Indeed, both Mary and Pharaoh’s wife are an example (Quran 66:11-12). The Virgin Mary plays a very significant role in Islam. She is an example and a sign for all people. (Galvan n.d.)

There is a possibility that Juan Galvin is overstating the importance of Mary in Islam. Timothy J. Winter (a.k.a. Shaykh Abdal Hakim Murad, a Cambridge lecturer and British Muslim researcher, writer and columnist) notes that there are at least four women who are similarly honored in Islam, and there are legitimate questions as to which of these four women is the ideal model of perfection for women.

For Christians, Mary is unrivalled as the model of female perfection. Islam, however, has debated the merits of several women. A hadīth which has come down to us in more than one version suggests that there have been four ‘Perfect Women’ in history. One is Āsiya, the wife of the Pharoah who challenged Moses, revered by the Muslim chroniclers as a saint who endured the rages of her husband. A hadīth tells us that a woman who suffers maltreatment from her husband will be rewarded as was Āsiya; and she hence becomes a model and a source of hope for women caught [in] abusive relationships. Another ‘Perfect Women’ is Khadīja, the first to believe in the message of the Prophet, and who, as a successful businesswoman who took the prophet into her employ, provides a traditional model for Muslim women who have sought a living in the world. Thirdly, there is Mary. And fourthly, there is the Prophet’s daughter Fātima. …

But although Mary is a spiritual inspiration, it is Fātima who has more usually supplied the role model for Muslim women in their search for practical perfection. Mary’s virginity is revered as her greatest miracle, but Islam’s positive view of sexuality, and the value Muslim piety has traditionally attached to the married state as the preferred matrix for spiritual life, have rendered a true imitatio mariae impossible. Fātima’s spiritual exaltation, proclaimed by the Prophet himself, far from appearing compromised by her biological fulfillment, was sustained and vindicated by it. She is, in the Muslim memory, the fountainhead of the Prophet’s descendants, the ancestress of saints, the mother of tragic heroes. Through her non-virginal but no less immaculate example, Muslim women have found their assurance that the approach to God can be enhanced rather than impeded by the normal functions of womanhood. (Schleifer 2008, 12)

While there appear to be legitimate and long-standing discussions within Islam regarding the position of the Virgin Mary, as evidenced by the disparity between Juan Galvin, who quotes Haddiths; and Timothy J. Winter, who describes Islamic tradition. However, we would do well to listen to voice of the Sufi mystic and Waliullah (or intimate friend of Allah, as Islamic saints are known), Sheikh Muzaffer Ozak Al-Jerrahi. Sheik Mazaffer Oxak begins his book “Blessed Virgin Mary” in this manner:

The Virgin Mary, blessed Mother of Jesus, may peace be upon them both, is described in the Glorious Quran, and therefore in all Islamic teaching, as the most sanctified of women. In the following verses, the Holy Quran proclaims her as the paragon of virtue and purity, surpassed by none before her as the supreme expression of womanhood. “And the angels said: ‘O Mary, Allah has selected you and purified you. He has chosen you above all womankind. O Mary, be devoted to your Lord. Prostrate yourself and bow with those who bow in worship.’ (Q.3:42-43)

Allah offers the blessed Mary as an example for all those who believe: ‘Mary, Imrān’s daughter, guarded her virginity, so We breathed Our Holy Spirit into her, and she confirmed the truth of the words of her Lord, and she was one of those who are devoted.’ (Q.66:12) (Sheikh Muzaffer Ozak Al-Jerrahi 1991, 1)

With these quotations from the Quran, and his commentary on them, Sheikh Muzaffer Ozak makes it clear that calling Mary “the most sanctified of women” does not mean that she is an example for women alone, but a model for all. It is not for me, as a Christian, to comment upon which takes precedence: the Holy Quran, the Haddith, or Islamic tradition. It is important to note, however, that all of them support the sanctity of the Virgin Mary; all of them support the veneration of the Virgin Mary; and all of describe the importance of the Virgin Mary as an example for those who believe.

There are important similarities between the way Islam and (non-Protestant) Christianity treats the Virgin Mary, but there are important differences. One interesting difference is the manner in which Islam and Christianity use typology. One of the earliest and most important typologies of the Virgin Mary in Christianity is the Eve/Mary typology. Where Eve was deceived, Mary was not; where Eve was disobedient, Mary was not; where Eve is the mother of all sinners, Mary is the mother of all who believe. Juroslav Pelikan notes that for Islam, it is Hagar, the mother of Ishmael (rather than Eve), who is typologically related to the Virgin Mary.

Hagar went “to a distant place,” the first time when her pregnancy aroused the jealousy of Sarah and the second time after the birth of Isaac. Her despairing cry was answered by a miraculous intervention of God. Because the Qur’ān was, by definition, a new revelation that came all at once in a blinding series of moments of divine authority, we can only speculate about the earlier stages of this typology between Hagar and Mary. But it does not seem to stretch historical and literary probability to dray an analogy with the typology between Eve and Mary discussed earlier. For Hagar, too, was a founding mother, as Eve was; and Ishmael was the eponymous beginning of the people known as Ishmaelites. This entire construct, therefore, may be seen to have been an Islamic way of celebrating the special place of the Virgin Mary in the history of the dealings of “allah, most benevolent, ever-merciful,” with the world. (Pelikan, Mary Through the Centuries: Her Place in the History of Culture 1996, 73)

Islamic and Historic Christian Understandings of the Virgin Mary

In his forward to Dr. Aliah Schleifer’s book “Mary the Blessed Virgin of Islam”, Timothy J. Winter writes: “[T]he Qur’ān has somewhat more to say about her than has the Bible, and credits her with an active and even prophetic role.” (Schleifer 2008, 9) As to the active and even prophetic role, both Islam and (non-Protestant) Christian understandings of the Virgin Mary agree. But while there are similarities, there are distinct differences. Islam, being strictly monotheist, cannot acknowledge the triune mystery: “Father, Son, and Holy Spirit, the Trinity one in essence and undivided.” Thus while Islam confesses the sinlessness of both Jesus and Mary, Islam cannot confess Jesus to be the Son of God. Therefore, Islam does not acknowledge Mary to be the Theotokos, the Mother of God.  Timothy J. Winter writes: “For most Christians, Mary is the Mother of God, yet for Muslims, although she is a perfected saint and a focus of intercessory hopes, she exercises no indispensable role in the economy of salvation. For while Islam and Christianity concur in affirming a perfect Creator God, they differ, as their rival Marys show, on how that God touches individual souls and brings them to perfection.” (Schleifer 2008, 10-11)

The Jesus of Islam has more in common with “revisionist New Testament scholarship” than with the historic Christian understanding of Jesus; yet Islam shows both Jesus and Mary more honor than a revisionist New Testament scholar would be comfortable with. (Schleifer 2008, 10) The basis for this honor would be familiar to the Eastern Orthodox (along with the Oriental Orthodox, Coptic Christians, and others) than it would be for both Roman Catholics and Protestants. Timothy J. Winter writes:

Christians discern liberation in a God who descended into history out of infinite love, and gave himself to ransom us from sin. Muslims, whose narrative of the Fall excludes any understanding of original sin, must respectfully dissent from this view. The divine love, duly conjoined with justice, ensures that a full and liberative forgiveness is available to all who freely turn to God in penitence, in the way that has been so amply witnessed by great saints today and in the Muslim past. For Muslims, the Blessed Virgin is not theotokos, the woman that bore God Himself and gazed in love upon Him as He lay in straw. Instead, she bears witness to the presence of the God who need not ‘come’ into the world, because He has never been ‘absent’ from it. (Schleifer 2008, 11)

Interestingly, both the Islamic and Eastern Orthodox view of the Fall exclude the idea of original sin, the idea that the guilt of Adam is passed from parents to their children. Thus neither faith has any need for the idea of the Immaculate Conception of Mary. And both the Eastern Orthodox and Islam do not conceive of a God who needed to come down from heaven to be with us; both faiths accept the transcendence and immanence of God; that God is entirely different and wholly other than we are, and yet is, in the words of the Quran, “nearer to us than the jugular vein.” (Schleifer 2008, 11)

Islamic and Protestant Understandings of the Virgin Mary

Herein is a curios truth: Islam and the churches of the Reformation may differ as to their belief in the incarnation, but they are alike in their view of Mary as an example and sign. Juan Galvin, in an essay entitled “Jesus and The Virgin Mary in Islam”, writes:

An authentic Haddith states that the Prophet said, “The superiority of ‘Aisha to other ladies is like the superiority of Tharid (i.e. meat and bread dish) to other meals. Many men reached the level of perfection, but no woman reached such a level except Mary, the daughter of Imran and Asia, the wife of Pharaoh.” (Bukhari 4.643). Indeed, both Mary and Pharoah’s wife are an example (Quran 66:11-12). The Virgin Mary plays a very significant role in Islam. She is an example and a sign for all people. (Galvin n.d.)

Kreitzer points out that in the preaching of the 2nd generation of Lutheran pastors, Mary was an example and sign for all Christians to follow; she was used as a means of moral instruction, but most especially as a model for women. (Kreitzer 2004, 138-140)

In order to preserve her reputation and her chastity, a girl should attend only pious functions such as church services, but otherwise remain safely at home. When the angel came to Mary to tell her of the incarnation, she was found at home, probably praying, according to many sermons. Mary also regularly serves as a special model for females. …The image of Mary most popular among Lutheran preachers seems to be of the pious and chaste girl, happy to serve her relatives, but otherwise gladly remaining and working at home. Mary did not leave her family to join a convent, but instead shows all girls how they should be happy in their domestic and familial vocations. The domesticating ideology often found in these sermons gains particular weight when it is declared that Mary, the blessed Mother of God, acted in just these recommended ways. (Kreitzer 2004, 140)

There is a fascinating distinction to make between these two positions. While both Protestants and Muslims believe in the virgin birth, Muslims actually assign God’s choice of Mary to the perfection of her character. In other words, the Muslims have a higher view of Mary than do the Protestants. However, because of what Juroslav Pelikan calls the “single-minded concentration of the religion of the Qūran on the unequivocal oneness of God”, Jesus was simply the “good son” of Mary, and not the Son of God. (Pelikan, Mary Through the Centuries: Her Place in the History of Culture 1996, 71) In other words, by denying Mary the title of Mother of God, Muslims deny the incarnation. Protestants who deny Mary the same title are ultimately denying the doctrine of the person of Christ having two natures and two wills — the one divine, the other human.

Islam and the Immaculate Conception

Certain general similarities exist between the Protestant and the Islamic view of Mary, but there are important differences. In particular, the both Catholics and Muslims hold to the doctrine of the Immaculate Conception of Mary. This peculiarity is found as we dig deeper into what the Koran and the Hadith (or the sayings of Mohammed) have to say about the Virgin Mary. For this purpose I chose to use Giancarlo Finazzo’s 1978 article for L’Osservatore Romano, entitled “The Virgin Mary in the Koran”.

Among the persons of Sacred History mentioned in the Koran, the Virgin Mary occupies an important position on the historical and dogmatic plane. In addition to being the object of as many as thirty-four direct or indirect references, Mary also gives Sura XIX its name and is its central figure as the mother of Jesus. The characteristic note of references to the Virgin in the Koran and, to an even greater extent, in Islamic tradition, can be seen both in the information about her genealogy and her childhood — a part of which is more detailed than in the four Gospels — and in the language and way of narration which are seen to be particularly significant. Without going deeply into the question of the validity of the information and of the vast Islamic exegetics or “Mariology” to which it has given rise, we will limit ourself here to recalling that the sources of Moslem tradition are, in this connection, the Arab Gospel of Childhood, the Protogospel of James, the Gospel of Pseudo Matthew, the traditions of judaizing Christians and the Hadith.

To confirm the extraordinary value of the person of Mary, the fact that to her, alone among creatures, and to her Son, is attributed a nature exempt from all sin, is sufficient. We know that the Islamic religion ignores the concept of original sin; it attributes to man, however, a natural defectibility which makes him impure and imperfect from birth. Nevertheless, in a famous Hadith attributed to the Prophet, it is affirmed that: “Every child is touched by the devil as soon as he is born and this contact makes him cry. Excepted are Mary and her Son”. From this Hadith and from verses 35-37 of Sura III, Moslem commentators have deduced and affirmed the principle of Mary’s original purity. God, in fact, according to the Koranic text, granted the wish of Anna who consecrated to him Mary, about to be born, and the One to whom she would give birth (III, 37). God predestined Mary and purified her, raising her above all women (III, 45).

After this premise it is not surprising that the dogma of the Immaculate Conception, though only implicitly contained in verses III, 31, 37, is univocally recognized by the Islamic religion. The recognition arises without difficulty also from the repeated and always unanimous evaluation of the extraordinary person of Mary and of her pure life (III, 42; XXI 91; LXVI, 12) which set her, with her Son, above every other created being.

Mary’s childhood, as seen through the Koran narration and Islamic tradition, is entirely a miracle. Mary grows under direct divine protection, she is nourished daily by angels (III, 32) and has visions of God every day. Everything contributes to making her and her Son a signum for mankind (V, 79; XXI, 91; XXIII, 50). But if the detailed narration of Mary’s childhood confirms the exceptional value of her person, it is necessary to stress that the greatness of Mary is completely related to the extraordinary event constituted by the birth of her son Jesus. The fearful and sweet vicissitudes that precede and accompany the birth and the childhood of her whom God chose above all women, are, in fact; nothing but the prelude to the coming of the Messiah (III, 40). Therefore, in the intentions of Mahomet and the whole Islamic tradition, the advent of the Man generated by the Word (III, 45) finds in the history of the little Mary the mysterious preceding fact that prepares the believer, even more than the Gospels themselves do, for an expectation full of awe and hope. (Finazzo 1978)

For Roman Catholicism, with its dogma of Original Sin, the immaculate conception of the Virgin Mary is necessary if Jesus is to be born without bearing the guilt of Adam’s sin. But the rationale for the Immaculate Conception of the Virgin Mary in Islam is much different. The Islamic understanding of the Immaculate Conception seems more as a sign and symbol of the “extraordinary person of Mary and of her pure life”, whose person and life served as “the prelude to the coming of the Messiah.” Therefore in the Islamic understanding, the Immaculate Conception was a miracle demonstrating both the power of the God who predestined her for such great things, and the power of Mary as the preparation for the coming of the Messiah.

Islam and the New Testament Apocryphal Writings

Finazzo notes that there is more information about Mary’s genealogy and childhood than exists in the four Gospels. The apparent source for this information is the apocrypha, the traditions of Judaizing Christians, and the Hadith. While the early church rejected the Protogospel (or Protoevangelium) of James, Mohammed seems to have had at least a passing familiarity with it. It was only later that the Roman Catholic church appears to have made use of the Protogospel of James as a source for the development of its own Marian cult.

Summary of Islamic Views Compared to Various Christian Communions

Islam, like the majority of Christian confessions, accepts the purity or sinlessness of the Virgin Mary. It should be noted that like the Eastern Orthodox, Islam has no doctrine of original sin. Therefore, there is no need in Islam, or in Eastern Orthodoxy, for the idea of the Immaculate Conception as an explanation for her sinlessness. Thus it is curious that Islam should appear to have held this view long before it became Roman Catholic dogma.

The Holy Koran’s description of Mary’s childhood is remarkably similar to that portrayed in the apocryphal Protogospel (Protoevangelium) of James, especially in its description of the angel’s feeding Mary. The supernatural angelic provision for her is a sign of the advent, of the coming of the Messiah. This is quite different from the four Gospels, which make no mention Mary’s childhood, nor of any special preparation or provision for her task. Indeed, the Gospels focus little on Jesus’ own childhood. For the gospel writers, the proof of Jesus’ messiahship is the Virgin Birth itself, along with Jesus’ own ministry — culminating in his death, burial, and resurrection.

Finazzo rightly notes that the Koranic account of the Annunciation does not contain a mention of Mary’s fiat (or choice), which is “her responsible acceptance of the divine will.” (Finazzo 1978) Mary’s fiat — “Behold the handmaid of the Lord; be it unto me according to thy word” — plays a major part in both Orthodox and Catholic Christian theology, a part that has no part in the theology of Islam. Thus, according to Finazzo, the absence of Mary’s voluntary and necessary acceptance “confirms the typically Islamic sense of the absolute authority and power of God, and the complete submission of man to his will.” (Finazzo 1978) It is altogether remarkable that Protestant commentators lessen the impact of Mary’s fiat, reducing it also to a simple act of submission to God’s will (as mentioned in Part I).  In this manner the Calvinist insistence on the Sovereignty of God bears a remarkable resemblance to Islamic doctrine and practice.

Bibliography

Cunneen, Sally. In Search of Mary: The Woman and the Symbol. New York: Ballantine Books, 1996.

Finazzo, Giancarlo. “The Virgin Mary in the Koran.” Eternal Word Television Network, Global Catholic Network. April 13, 1978. http://www.ewtn.com/library/mary/marykran.htm (accessed April 24, 2010).

Galvin, Juan. “Jesus and The Virgin Mary in Islam.” Islam for Today. n.d. http://www.islamfortoday.com/galvan03.htm (accessed August 18, 2011).

Kreitzer, Beth. Reforming Mary: Changing Images of the Virgin Mary in Lutheran Sermons of the Sixteengh Century. New York: Oxford University Press, 2004.

Pelikan, Jaroslav. Mary Through the Centuries: Her Place in the History of Culture. New Haven: Yale University Press, 1996.

Schleifer, Aliah. Mary the Blessed Virgin of Islam. 3rd Edition. Louisville: Fons Vitae, 2008.

Sheikh Muzaffer Ozak Al-Jerrahi. Blessed Virgin Mary. Translated by Muhtar Holland. Westpory: Pir Publications, 1991.

 

 

Theological Traditions and their Effect on Mariology

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The Third Law of Theology - For every theologian there is an equal and opposite theologian.

The Third Law of Theology

We often forget our theological traditions have an important function; they serve to guide us in our hermeneutics, which affect our doctrine. Regarding the effect of tradition upon late Protestant doctrine, Peter Gillquist writes:

Saddled even more with late tradition is the Protestant movement. Whereas Rome generally has added to the faith, Protestantism has subtracted from it. In an effort to shake off Roman excesses, modern Protestants have sorely over-corrected their course. The reductionism that results cripples Protestant Christians in their quest for full maturity in Christ and in steering a steady course in doctrine and worship.

Mary has become a non-name; Holy Communion, a quarterly memorial; authority and discipline in the Church, a memory; doctrine, a matter of personal interpretation, constantly up for renegotiation. Name one Protestant denomination that has held on fully to the faith of its own founders — to say nothing of its adherence to the apostolic faith. (Gillquist 2009, 63)

Lutherans (and from them, the Protestants in general) assert two primary principles of interpretation. The first principle is the absolute oneness (or unicity) of the literal sense (sensus literalis unis est), by which they mean that each passage has only one literal meaning, as intended by the original author; the second principle is the internal consistency of Scripture (scriptura scripturam interpretatur). (Piepkorn, I Believe 2007, 290-291) The interpretive problem comes when we try to determine the literal sense of Scripture, and attempt to discover which passages of scripture should be used to interpret other passages. What is often missed, as Piepkorn reminds us, is that the principles of interpretation are secular, not theological, and apply equally to scripture as well as other critical enterprises. (Piepkorn, I Believe 2007, 291)

Piepkorn describes a problem that is often missed — that the conclusions of your scriptural interpretation depend to a great extent upon the place you start from. An Orthodox, a Catholic, a Lutheran, a Presbyterian, and a Baptist may well look at the same passages of scripture, apply the same rules of interpretation, and come to different conclusions about what the scriptures say. Each theological tradition would look at the conclusions of the others as “prima facie evidence of malice, blindness, or ignorance. …[I]n applying the principle that “Scripture interprets Scripture” (scriptura scripturam interpretatur) we discover which scripture is in the nominative (scriptura) and which scripture is in the accusative (scripturam) not from the bible immediately, but from our theological tradition.” (Piepkorn, The Sacred Scriptures and the Lutheran Confessions 2007, xxx)

The fact that the principles of scriptural interpretation are products of human reason does not mean we should discard them, but it does mean that we should use them with care. It is not always clear exactly how these tools should be used. The famous principle, scripture interprets scripture, functions differently in different hands. We often think of the principles of scriptural interpretation as a roadmap that guides us to our proper destination. Yet a great many theological traditions claim that scripture interprets scripture, and each of them arrives at a different theological destination. The problem, as Piepkorn defines it, is that “scripture interprets scripture” leaves open the question of how to identify which passage of scripture is being used to interpret another passage. In other words, the principle itself tells us that one passage of scripture should be used to interpret another passage, but knowing that does nothing to tell us which is which.

The theological argument from the sufficiency and the perspicuity of the Sacred Scriptures was fortified with the basic principle of classic Lutheran hermeneutics: Scriptura scripturam interpretatur. Although it still left open the serious question of how one identified the nominative Scriptura interpretans [the Scripture passage that is doing the interpretation] and differentiated it from the accusative scriptura interpretanda [the Scripture passage to be interpreted], the implication was that every sober student of the Sacred Scriptures would finally have to come out at the same place theologically, regardless of his epoch and the other aspects of his Sitz im Leben [setting in life]. (Piepkorn, The Sacred Scriptures and the Lutheran Confessions 2007, xxix)

Piepkorn’s argument is based on Luther’s concept of the perspicuity (clearness) of Scripture, which formed a major part of Luther’s argument in his “The Bondage of the Will” — his answer to the Diatribe of Erasmus. The basic thrust of this argument is expressed in Luther’s famous answer at the Diet of Worms:

 I cannot think myself bound to believe either the Pope or his councils; for it is very clear, not only that they have often erred, but often contradicted themselves. Therefore, unless I am convinced by Scripture or clear reasons, my belief is so confirmed by the scriptural passages I have produced, and my conscience so determined to abide by the word of God, that I neither can nor will retract any thing; for it is neither safe nor innocent to act against any man’s conscience. Here I stand, I cannot do otherwise. May God help me. Amen. (Luther, The Bondage of the Will 1823, xvii)

Luther’s principles of scriptural interpretation are based upon the idea that scripture is clear and open to individual interpretation. His famous (and perhaps apocryphal) statement expresses the primacy of the individual conscience over and against the Catholic church, in this specific instance. Yet once Luther opened this door, it was difficult to close it again. Even though the Lutheran Book of Concord is perhaps the largest and most comprehensive confessional statements in all of Christendom, it does not suffice to create doctrinal unity. In fact, the Lutherans have become increasingly sectarian even amongst themselves, and continue to split over issues of conscience to this day.

The fact is that the scriptures are not always clear, and are often confusing. Professor Peter Bouteneff quotes a number of ancient Christian authors on this subject, beginning with Tertullian. “Scripture, writes Tertullian, is complex by design, containing material that God knew would be wrongly understood, because ‘there must be heresies’.”[i] (P. C. Bouteneff 2008, 90) Boutenoff goes on to explain that the complexity of Scripture requires a variety of methodologies be used to get at the meaning. “Indeed, Scripture is designed by God in such a way that multiple methods would need to be used in order to read in terms of the regula. [Regula fidei, or rule of faith.] As T. P. O’Malley has shown, biblical language has a certain “otherness” or “strangeness to it, wherein terms do not always mean what people think they do.” (P. C. Bouteneff 2008, 91)

It is because of their complexity and otherness that the conclusions we draw from Sacred Scriptures are not determined by the proper or improper application of our hermeneutic, but are in fact determined by our starting place, our theological tradition. This then points out the importance of theological tradition in the life of the church, for it provides a common starting point for our scriptural interpretation. An individual or a church body that jettisons theological tradition altogether does so on the basis of suppositions that determines the final outcome of their scriptural interpretation. Thus a church body that begins by jettisoning their theological traditions is really exchanging one set of theological traditions for another; and, being guided by a different set of traditions, the church body inevitably comes to different theological conclusions. Therefore scripture is not self-authenticating, as some like to say, for the dogmatic content of scripture, and indeed the canon of scripture itself, is determined to a great extent by ones initial suppositions.

It is impossible to jettison tradition; instead, we trade one set of traditions for another. What we see among theological Liberals is the interpretation of scripture by means of a rationalistic, enlightenment tradition. What we see among conservative Protestants is a tradition that tries to reject the rationalistic, enlightenment tradition. The United States has developed its own peculiar theological traditions as well, derived from a romantic notion of lawlessness, of every man for himself, of a frontier ethos; these theological traditions include a rejection of the communal aspects of Christianity in favor of an individualist Christianity, aptly summarized in the country song “Me and Jesus” by Tom T. Hall:

Me and Jesus, got our own thing goin’.
Me and Jesus, got it all worked out.
Me and Jesus, got our own thing goin’.
We don’t need anybody to tell us what it’s all about.

Many older Protestant hymnals contain the song “In The Garden” (by C. Austin Miles), which expresses much the same sentiment.

I come to the garden alone,
While the dew is still on the roses,
And the voice I hear falling on my ear,
The Son of God discloses.

Refrain

And He walks with me, and He talks with me,
And He tells me I am His own;
And the joy we share as we tarry there,
None other has ever known.

The literary critic Harold Bloom makes a similar statement in the opening paragraph of his book The American Religion.

Freedom, in the context of the American Religion, means being alone with God or with Jesus, the American God or the American Christ. In social reality, this translates as solitude, at least in the inmost sense. The soul stands apart, and something deeper than the soul, the Real Me or self or spark, thus is made free to be utterly alone with a God who is also quite separate and solitary, that is, a free God or God of freedom. …No American pragmatically feels free if she is not alone, and no American ultimately concedes that she is part of nature. (Bloom 1992, 15)

The morphology or shape of one’s theology can often be derived simply by determining their theological traditions; in a similar fashion, if we determine a person’s theological traditions, we can often guess at their theology. For an example of how this works in practice, let us return to a contentious issue in modern Lutheran circles, one alluded to in the introduction to this paper — the question of the perpetual virginity of Mary. Two different Lutheran scholars, looking at the same scriptures and Lutheran confessions, and reviewing the same arguments, will come to very different conclusions — one wholeheartedly accepting the perpetual virginity of Mary, the other adamantly rejecting it. This does not indicate that one or the other of them has acted in bad faith, or in ignorance, or is simply blind to the truth. Instead, it indicates that each scholar began from a different theological starting point, one based on different theological traditions.

Basically, you can tell what theological traditions a person comes from by the different conclusions they draw from the identical arguments and passages of scripture, or by which passage of scripture they use to determine the meaning of other passages. Therefore, despite what Protestants are often told, tradition is important in the life of the church, for the starting point of theology generally determines its morphology. This is amply illustrated by the manner in which different faith traditions approach the Annunciation, and specifically the initial greeting by the angel Gabriel. Unfortunately, it was not possible to find a wide assortment of modern, Protestant, & authoritative sources who dealt specifically with the meaning and import of the Annunciation—more’s the pity.

Presbyterian/Reformed

Matthew J. Slick, writing from a Presbyterian and Reformed background,[ii] says the Catholics derive their translation “full of grace” from the Vulgate, a Latin mistranslation of the bible, rather than from the original Greek. “What does the Greek say here for ‘highly favored one?’ It is the single Greek word kecharitomene and means highly favored, make accepted, make graceful, etc. It does not mean ‘full of grace’ which is ‘plaras karitos’ (plaras = full and karitos = Grace) in the Greek.” (Slick 2002)

Slick then provides two word definitions — one from Strong’s Exhaustive Concordance of the Bible and one from the Dictionary of Biblical Languages with Semantic Domains: Greek, both of which give a definition for charitoo (caritow) instead of kecharitomene (kecaritwmenh). Now it is true that kecharitomene is the perfect passive participle form of charitoo, but that does not mean that one can substitute the definition of charitoo for that of kecharitomene. In fact, as Fr. Manelli reminds us, the Greek expression kecharitomene is not easily translatable. (Manelli 2005, 162)  And it is at this point, having conflated the definitions of two Greek words, that Slick then switches to English to find places where Protestant translators use the phrase “full of grace”. In other words, he accuses the Latins of basing their theology upon a translation, then uses a translation as a means of arguing against the Latins.

The phrase “full of grace” in Greek is “plaras karitos” and it occurs in only two places in the New Testament, neither one is in reference to Mary.

“And the Word became flesh, and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth” (John 1:14).

“And Stephen, full of grace and power, was performing great wonders and signs among the people” (Acts 6:8).

The first citation refers to Jesus who is obviously full of grace. Jesus is God in flesh, the crucified and risen Lord, who cleanses us from our sins. In the second citation it is Stephen who is full of grace. We can certainly affirm that Jesus was conceived without sin and remained sinless, but can we conclude this about Stephen as well? Certainly not. The phrase “full of grace” does not necessitate sinlessness by virtue of its use. In Stephen’s case it signifies that he was “full of the Spirit and of wisdom,” along with faith and the Holy Spirit (Acts 6:3,5). But Stephen was a sinner. (Slick 2002)

So what Slick is saying is that we should be careful in reading too much into the statement of Gabriel. “[Mary] was graced with the privilege of being able to bear the Son of God.” (Slick 2002) In fact, although Slick doesn’t put it as crassly this, we might not be too far off if we accuse Slick of saying that God was doing Mary a favor by using her as an incubator.

Dispensationalist & Reformed

John MacArthur is a pastor and prolific author, writing from a Dispensationalist & Reformed perspective (which is a curious combination, neither fish nor fowl). The John MacArthur Collection, hosted on the Bible Bulletin Board, contains an alphabetized list of questions and answers, none of which concern Mary. It is almost as if Mary is an inconsequential figure. But in a two part article, MacArthur does provide information on what he calls the “Idolatry of Mary Worship” in Catholic Dogma. Unfortunately, MacArthur does not deal with Luke 1:28, which a key verse for any discussion of the topic. Instead, he begins by discussing peripheral matters, things that are merely derivative from an orthodox understanding of the angelic greeting: “Hail, full of grace”. He quotes from 1 Tim 1:3, where the apostle warns against certain men who teach strange doctrines, and not to pay attention to myths. (MacArthur, Exposing the Idolatry of Mary Worship: Catholic Dogma, Pt. 1 n.d.) Interestingly, he fails to notice that it is the concept of Mary as just another woman that is the aberration in the history of the church. MacArthur deals almost entirely with secondary and tertiary sources, and that in a most superficial way. He mentions a book by St. Alphonsus Delaguarie entitled The Glories of Mary, a history of devotion to Mary which seems to form the basis of his argument. What he fails to do is deal in any substantive way with any authoritative document — not the Catechism of the Catholic Church, not the papal bulls, nor the papal encyclicals. He does quote from Vatican II, and from some of the Catholic Saints, but fails to quote from the Lumen Gentium, the Dogmatic Constitution on the Church. He quotes from the Ineffabilis Deus of Pope Pius IX, which established the dogma of the Immaculate Conception, but only to establish the specific content of the doctrine. (MacArthur, Exposing the Idolatry of Mary Worship: Catholic Dogma, Pt. 2 n.d.) MacArthur never asks the question of why the Catholics (and to some extent, the Orthodox) believe as they do, nor how they exegete the passages in question — he assumes it the entire edifice is idolatrous devil-worship, and that is that. (MacArthur, Exposing the Idolatry of Mary Worship: Catholic Dogma, Pt. 2 n.d.) Based on his writings, you would think the Catholics do no analysis at all. Interestingly enough, although MacArthur speaks of himself as an exegete, he does precious little exegesis in this area. (MacArthur, Nothing But the Truth 2007) It is as though someone tried to deal with Lutheran doctrine without dealing with the Lutheran Confessions, or tried to deal with Reformed doctrine without dealing with Calvin, Zwingli, and the Synod of Dort. MacArthur seems unwilling to admit that Catholics might have an exegetical basis for their dogma, whether he agrees with their analysis or not. In his 26 pages of anti-Catholic invective, MacArthur is clearly coming from a theological tradition that is actively hostile to any form of Mariology, to any indication that Mary might be special, and to any sense that Mary might have a unique place in the plan of God. Moreover, it is evident that the reason for the denial of Mariology is solely its association with Catholicism.

A Lutheran Response to Mariology

Abbé Lucien Dhalenne was ordained as a Roman Catholic priest in 1945, and later was converted and served the Evangelical Lutheran Free Church of France. In his Lutheran response to the conclusion of the 1954 “Marian Year” by Pope Pius XII, he made the following comment:

Where do we find the Scriptural basis for the mariology of the Roman Church? Some believe that they find it in Gen. 3:15, where God says to the serpent, “I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.” Isa. 7:14 is also cited: “Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.” — In the interpretation of these passages we agree with Rome to this extent, that we see in them prophecy of the birth of the Savior, His conception by a virgin, and the victory of man over Satan in and through Christ. But to derive the theses for mariolatry from them seems like a bold stroke, in which we have to deal with anything but theology. For in Gen. 3:15 the term woman (האשׁה) designates Eve, and not Mary, as the mariologists insist, cf. vv. 12, 13, and 16. The woman’s Seed, Christ, in the protevangelium is the descendant of Eve, the first woman, who introduced transgression. He (Hebrew: הוא), not Eve (Vulgate: ipsa), shall bruise the head of the serpent. The seed of Jacob, in whom all the families of the earth shall be blessed, Gen. 28:14, was not his immediate descendant, but a distant descendant, Christ. Isaiah 7:14 does not support Roman mariology either, although here the miraculous birth of Christ by a virgin is prophesied most distinctly. Here the prophet is giving the dynasty of David the sign of divine judgment, that not it, but the untouched, unknown virgin shall bear the Messiah. By a miracle of God the prophecy of judgment is changed into a prophecy of grace. The emphasis shifts plainly also from the virgin, who is only God’s maid, to Immanuel, the God-with- us, cf. Isaiah 8:8, 10. The Roman theologians also appeal to Luke 1:28, which reads: “And the angel came in unto her, and said, Hail, thou that art highly favored, the Lord is with thee,” in order to justify at least the Roman doctrine of the immaculate conception of Mary. But with the best of good intentions we cannot find any support for that doctrine here. In that case we should have to attribute to Stephen also an immaculate conception, for of him it is said Acts 6:8: “And Stephen, full of faith and power, did great wonders and miracles among the people.” (Dhalenne 1954)

In my opinion this statement says more about Dhalenne than it says about Mary. He indicates the Protoevangelium applies to Eve and Jesus, not to Mary, even though the angel Gabriel stated Mary would conceive in her womb of the Holy Ghost, and that she would bring forth a son who would be called the Son of God — a clear fulfillment of the protoevangelium. Dhalenne’s position turns Mary into an incubator, and the Holy Spirit into an incubus. Dhalenne also rejects the importance of Mary in Isa 7:14, changing the sign from the Virgin who conceives and bears a son who is to be called Immanuel, to an Immanuel who is his own sign apart from the virgin birth. In fact, by reinterpreting Isa 7:14 in this manner, Dhalenne has made the virgin birth unnecessary and superfluous. It is clear that Dhalenne has rejected Roman Catholicism, and in rejecting Roman Catholicism, he has also rejected an entire theological history, including the theological history the Lutherans inherited from the Roman Catholics. It is this rejection of the theological tradition, whole and entire, that fueled enthusiasts (Schwärmerei) and radicals like Karlstadt, against whom Luther fought for the last half of his career.

Bibliography

Bloom, Harold. The American Religion: The Emergence of the Post-Christian Nation. New York: Simon & Schuster, 1992.

Bouteneff, Peter C. Beginnings: Ancient Christian Readings of the Biblical Creation Narratives. Grand Rapids: Baker Academic, 2008.

Dhalenne, Abbé Lucien. “Antichristian Mariology.” Wisconsin Lutheran Seminary Essay File. 1954. http://www.wlsessays.net/files/DhalenneMary.pdf (accessed October 14, 2008).

Gillquist, Peter. Becoming Orthodox: A Journy to the Ancient Christian Faith. Third. Ben Lomond: Conciliar Press, 2009.

Luther, Martin. The Bondage of the Will. Translated by Edward Thomas Vaughan. London: Forgotten Books, 1823.

MacArthur, John F. “Exposing the Idolatry of Mary Worship: Catholic Dogma, Pt. 1.” Bible Bulletin Board. n.d. http://www.biblebb.com/files/MAC/90-315.htm (accessed January 19, 2009).

—. “Exposing the Idolatry of Mary Worship: Catholic Dogma, Pt. 2.” Bible Bulletin Board. n.d. http://www.biblebb.com/files/MAC/90-316.htm (accessed January 19, 2009).

—. “Nothing But the Truth.” Bible Bulletin Board. 2007. http://www.biblebb.com/files/MAC/jm-233971.htm (accessed January 20, 2009).

Manelli, Stefano. All Generations Shall Call Me Blessed. New Bedford: Academy of the Immaculate, 2005.

Piepkorn, Arthur Carl. “I Believe.” In The Sacred Scriptures and the Lutheran Confessions, by Arthur Carl Piepkorn, 282-295. Mansfield: CEC Press, 2007.

—. The Sacred Scriptures and the Lutheran Confessions. Edited by Phillip J Secker and Robert Kolb. Vol. 2. Mansfield: CEC Press, 2007.

Slick, Matthew J. “Mary, full of grace, and Luke 1:28.” CARM Christian Apologetics and Research Ministry. Jan 2002. http://www.carm.org/catholic/fullofgrace.htm (accessed January 17, 2009).

[i] The Orthodox church disagrees with Tertullian on this; the scriptures are complex because God is speaking to us about things that are too high for us to understand — God is speaking to us in baby talk. It should also be noted that Tertullian ended his life as a heretic, which is why he is not a Saint in the Orthodox church.

[ii] Matthew J. Slick received a Bachelors in Social Science from Concordia Irvine before receiving his M.Div from Westminster Theological Seminary.

Mariology and the Vincentian Canon

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Mariology and the Vincentian Canon

Icon of St Vincent of Lerins

Icon of St Vincent of Lerins

In the 5th Century, Vincent of Lerins wrote his famous Commonitory with the purpose of providing a rule whereby catholic truth can be distinguished from error. (P. Schaff, NPNF2-11. Sulpitius Severus, Vincent of Lerins, John Cassian 2004, 209) This rule has come down to us as the Vincentian Canon: “Quod ubique, quod semper, quod ab omnibus creditum est” or in English, “What has been believed everywhere, always, and by all”. This expression — this summary of the Commonitory — is something of a tautology: the rule is meant to define orthodoxy, yet the word “all” refers only to those holding fast to orthodox doctrine. (G. Florovsky 2002) Despite this, the Vincentian Canon remains a useful rule, a means by which we may discern truth from error. As explained Vincent of Lerins, the rule becomes a means of determining the catholicity of a doctrine.

Moreover, in the Catholic Church itself, all possible care must be taken, that we hold that faith which has been believed everywhere, always, by all. For that is truly and in the strictest sense “Catholic,” which, as the name itself and the reason of the thing declare, comprehends all universally. This rule we shall observe if we follow universality, antiquity, consent. We shall follow universality if we confess that one faith to be true, which the whole Church throughout the world confesses; antiquity, if we in no wise depart from those interpretations which it is manifest were notoriously held by our holy ancestors and fathers; consent, in like manner, if in antiquity itself we adhere to the consentient definitions and determinations of all, or at the least of almost all priests and doctors. (P. Schaff, NPNF2-11. Sulpitius Severus, Vincent of Lerins, John Cassian 2004, 214)

In this explanation of the Vincentian Canon, Vincent of Lerins is careful to point out that catholicity means three things: universality, antiquity, and consent. Thus we accept no doctrine on account of its antiquity if it is not likewise accepted everywhere by common consent of the church. Likewise we do not accept innovation in doctrine, no matter how widespread it becomes, if it does not come down to us from antiquity.

It can be said that the modern, Protestant view of Mariology is an innovation. The modern opposition to Mariology is contrary to The Apostles’ Creed, as properly understood. Modern protestant theology must dismiss the antiquity of Mariology, and indeed of the Mariology of the reformers. For Lutherans, the opposition to Mariology runs contrary to our Book of Concord, and the sections touching on Mariology must be dismissed or explained away. This becomes a neo-quatenus confession, a confession made “in so far as” it agrees with our doctrinal bias. Thus an improper Mariology becomes a door to the dismissal of the deposit of the faith and an acceptance of the private interpretation of scripture. In this manner the individual becomes his or her own authority, the rule by which the orthodoxy of others is measured. In this manner the body of Christ is divided asunder, and Lutherans remove themselves from the one, holy, catholic and apostolic church.

Bibliography

Florovsky, George. “The Catholicity of the Church.” Christian Orthodox Publications, Booklets, Articles, Bishop Alexander Mileant. January 8, 2002. http://www.fatheralexander.org/booklets/english/catholicity_)church_florovsky.htm (accessed Aug 10, 2010).

Schaff, Philip. NPNF2-11. Sulpitius Severus, Vincent of Lerins, John Cassian. Edited by Phillip Schaff and Henry Wace. Vol. 11. 14 vols. Grand Rapids: Christian Classics Ethereal Library, 2004.