Log In

Sign up for access to the world's latest research

Theology, 2016

In the extraordinary historical event of the incarnation of God’s Word, Mary plays a unique role for humanity in its relationship with God and, this role affects every aspect of Christian faith and theology. To fully express this role, a new phase of Marian research that builds upon the Church’s tradition is proposed. The emphasis of this new phase would be to explore the role, meaning and the full implications and potential of Mary within the central tenets of Christian faith and theology with the purpose of deepening the Church’s comprehension of Christianity itself and not simply of Mary.

Ecce Mater Tua: A Journal of Mariology , 2019

This article outlines the implications of the Thomistic understanding of predestination for Mariology, providing for a robust understanding of her grace and the great intimacy between Mary and Christ. It is, I think, a speculative treatment with spiritual implications. The work argues along lines espoused by St. Thomas and St. Augustine (and developed by the Thomistic commentators, especially Garrigou-Lagrange who plays prominently herein) that it is Mary’s divine maternity which is the source and cause of her plentitude of grace. Her free cooperation with God’s grace effects a most fitting mother, not just of Christ’s human nature, but a mother of the unified Person of Jesus Christ.

Marian Studies , 2017

This article investigates a Mariological interpretation of the sacrament of confirmation, exploring the figure of Mary as a model recipient of the gifts of the Holy Spirit, with broader implications for understanding the interrelation of nature and grace. It draws upon a strand of patristic Mariology that relates Christian initiation to conformation with Mary. Such passages are found in Origen, Gregory of Nazianzus and Gregory of Nyssa, who all speak of the souls of the faithful being conformed to Mary. As Mary received the Word of God in her womb, so Christ is formed more deeply in the soul of the Christian strengthened by confirmation.

Theological Studies, 2010

Catholic emphasis on Mary's role in the Christian story of salvation and on the unique privileges given her by God to accomplish that salvation for humanity continues to trouble some Protestants and seems to distract from the Church's central preaching. This article attempts to show the continuity between Catholic and Orthodox liturgical and theological traditions on Mary, despite apparent differences in terminology and image, and draws on the works of Sergei Bulgakov and Karl Rahner to reflect on the fundamental meaning of Mary for both Eastern and Western forms of Christian faith. W HEN I WAS A DOCTORAL STUDENT in England, each year I used to go with a group of students on a Holy Week pilgrimage to the medieval Marian shrine at Walsingham. Our group was composed of about 30 young people, half of them Catholic and half Anglican, with an Anglican priest and myself as chaplains. As we walked on our way, we were put up each night by a local parish; the night before we arrived at Walsingham we were usually guests of an Anglican community in a remote village in rural Norfolk, with a majestic 15th-century church standing alone in the fields. One year, as our straggling, footsore band of pilgrims neared the church, the vicar-a rather eccentric but enthusiastic high-churchman, radiating tousled white hair and expansive gestures-came out in surplice and cope with a delegation of his parishioners led by cross and candles to meet us. When he found out I was the Catholic chaplain, he greeted me with a warm embrace. "I'm so glad you're here," he assured me-expressing the hope (which unfortunately I could not fulfill) that I would, as he said, "confabulate" the Eucharist with him the following day. "Our Churches have grown BRIAN E. DALEY, S.J., received his D.Phil. from Oxford University and is currently the Catherine F. Huisking Professor of Theology at the University of Notre Dame. His areas of special competency include patristic theology and ecumenical theology. Among his recent publications are:

Religions, 2022

This article is an open access article distributed under the terms and conditions of the Creative Commons Attribution (CC BY

Theological Studies, 2007

By reviewing the unique characteristics of the Byzantine feast of Mary's Birth, the article articulates the feast's significance as an integral contributor to the salvation of humankind. The article first traces the historical emergence of Mariology to establish trends in Marian soteriology, then analyzes the liturgical contents of the feast to project a theological thesis. Finally, it proposes a liturgical paradigm of encounter to provide a fresh look at Christian soteriology through the celebration of this unique Marian feast.

Oxford Handbook of Mary, 2019

This detailed work of Palamite Mariology and gradual shrunk to just dealing with Palamas because of the surprising amount of doctrine and symbolism. Palamas' Mariology seems to me to be little understood, because Palamas thinks Mary is the culmination of Angel-of-The-Lord prefigurements, the prototype of sacramental grace, the cause for creation, and a metaphysician par excellence, who dropped Stoic ethics and Neo-Platonic metaphysics in order to do something with her life; namely, become a Hesychast. Anyway, am anxious to get corrections done and submit this thing!

The important problem of the publication is expressed by two questions: what method was used by German Dominican theologians who were supporters of the Immaculate Conception? How did the change in method change the view of the Immaculate Conception? The path to solving the problem has three stages. The first of them is a reconstruction of the views on the Immaculate Conception of German Dominican theologians. The next stage examines these views in terms of the method used. The final stage is a critical look at the methods used by Dominican supporters of the Immaculate Conception. The method used in the article consists of: systematization of the views of German Dominicans, analysis of the methods used by them and a discourse on the methods of the supporters of the Immaculate Conception with the opponent of this opinion, St. Thomas Aquinas. The change of method, from the scholastic method to the liturgical method (lex orandi-lex credendi), the argument from congruity (ex convenientia), and typological exegesis, has led a few Dominican theologians to the opinion that Mary was preserved or purified from original sin, or that she was conceived without original sin. The methods used by Dominican supporters of the Immaculate Conception have weaknesses. They resemble a circumstantial trial, which provides a high degree of probability, but not proof. This weakness of the methods is exposed by the discourse of these methods with the scholastic method of St. Thomas. This discourse results in the postulate of reinterpreting the Immaculate Conception. We should return to the biblical term "sanctification" and explain that Mary was saved by a more sublime sanctification. This would prevent the immaculate conception of Jesus from being equated with the immaculate conception of Mary. Only Jesus is Immaculate because He was conceived by the Holy Spirit, and His Mother, conceived by Joachim and Anna, was saved by a more sublime sanctification.

Cristian Badilita, ed., Patristique et oecuménisme: thèmes, contexts, personnages (Paris: Beauchesne), 147-158., 2010

This paper will look at some mariological issues, first from the perspective of late Roman Catholic theologian and cardinal Yves Congar, and then from an Orthodox perspective, trying to make some suggestions for the ongoing ecumenical dialogue among Catholics, Orthodox, and Protestants. Throughout his life the late Congar was involved in the ecumenical movement striving for the unity of all Christians. As any serious theologian, he did not seek quick and easy solutions that would relativize the differences among us for the sake of unity, but rather tried to identify and address the real differences with the utmost honesty and with the risk of being silenced by his own Church at times. In recognizing that our differences are due to our ecclesiologies and that ecclesiology is determined by christology, in his book titled Christ, Our Lady and the Church Congar proposed that we take a closer look at our christologies to understand what went wrong there. 1 Congar recognized that, compared to the Churches which emerged from the Reformation, the Orthodox Church has much more in common with the Roman Catholic Church. Consequently, our christologies and the doctrines ensuing thence (ecclesiologies and mariologies) have also a lot more in common. Congar notes that, while most Protestants recognize only the first four ecumenical councils (and some will perhaps accept the decisions of the sixth), Orthodox and Roman Catholics accept seven ecumenical councils. It was precisely at the latter three councils that the consequences of the christological dogma formulated at the councils of Ephesus and Chalcedon were expressed 1 Y. M.-J. CONGAR, Christ, Our Lady and the Church. A Study in Eirenic Theology, tr. H. St. JOHN, Westminster, MD, The Newmann Press, 1957.

Ecumenical dialogue that seeks to bring all followers of Christ closer to unity faces many difficulties. One is the incorrect understanding of ecumenism (doctrinal, spiritual and practical). Also, an obstacle is the lack of distinction between the unity of Christians and the unity of the Churches. This article presents another such difficulty in the path of Christian unity, which is the Mariological (doctrinal) and Marian (worship/devotion) issues. Ecumenical meetings, therefore, do not avoid such complex topics concerning the Mother of God, such as her virginity, immaculate conception, assumption or her role as Mother of the Church. Many Christian traditions have different interpretations of these truths. Catholic and Orthodox communities even consider them an inalienable part of their spiritual heritage, while most Protestant communities have a more nuanced approach and do not accept these truths as binding but reject them.A compilation of the documents to date relating to the Mother of God proves to be a big, positive surprise. Of course, these are writings of varying degrees of validity, as they come as much from international mixed official commissions as from national bilateral bodies or local debates. Nevertheless, both their prominence and impact, as well as their quantity, make it clear that the person and action of the mother of Jesus animate and promote the difficult rapprochement of the followers of her Divine Son.

The issue of the Immaculate Conception in the Catholic-Orthodox dialogue differs considerably from the discussion of the dogma in the Catholic-Protestant dialogue. Both Orthodox and Protestants object insofar as the Immaculate Conception is a papally defined dogma. Protestants seek scriptural justification for Mary's exemption from sin, whereas Orthodox liturgical hymnody proclaims the absolute purity of Mary. However, it is Orthodoxy's concept of original sin which presents the difficulty in affirming Mary's exemption from something which seems essentially human. Here, after a brief review of Orthodoxy and the ecumenical movement, this article will sample pertinent Orthodox positions on the issue of the Immaculate Conception. It will then present the notion of theosis, briefly outlined as Jules Gross suggests, while also viewing the possibilities, as suggested by A. N. Williams, of theosis as a "ground of union" to enlighten a convergence on ideas of soteriology-ultimately affecting the ecumenical dialogue on the "Immaculate Conception."

STHS 4306: Mariology Ancient and Modern 12/11/2011

The Spirit and the Church, ed. J. Goff. Eugene OR: Wipf & Stock Publishers, 2018

This paper is primarily an investigation into the unknown history of tension caused by Greek and Latin N. African doctrines of the sexual transmission of original sin in utero. This tension was felt first by Augustine in the 4th century in respect to Mary. The culmination of irreconcilable doctrines of sexually based original sin and Mary's all-holiness required explicit theological reflection and response by the invention of the feast of the Conception of St. Ann. This paper attempts a tour de force of Greek harmarteology of original sin in play with Mary's all-holiness in the tradition of Gregory Nazianzen. I meticulously catalogue the use of prepurification and by Augustine of Hippo, Leo the Great, John Cassian, Ephraim the Syrian, Sophronius of Jerusalem, Maximus Confessor, Theodore of Canterbury, Venerable Bede, Paschasius Radbertus and Ildephonse of Toledo. The narrative tells the story of the tension between N. African concepts of original sin and Mary's all-holiness. the drama intensifies at Maximus' Lateran 649 and its dispersal into Latindom. At the onset of the feast of the conception of Mary in Anna's womb, both Greeks (Damascene) and Latins (Paschasius Radbertus) were forced to apply some kind of theory to justify Mary's all-holiness (prepurification) in the face of N. African theology´s sexually transmitted original sin.

2015

In contrast with the post-12th century notion of theology as an academic subject, the properly patristic idea of theologia is inseparable from prayer to be “truly” practiced. Theologia is an experience to be thus attained, for the vision of divine glory is not only for the age to come but is indeed available to the saints in the present life. Such will be one of the central arguments that St. Gregory Palamas will make in defence of the hesychasts, for whom -- as his sermons on the Theotokos teach – the Virgin is to be considered a model. For Palamas, the Mother of God by-passes the stages of praktiki and physiki and moves directly into theologia. She is the true theologian who prays truly and is from the start gifted with the discerning spirit of prophecy. Having entered into the Holy of Holies shortly after she was weaned, she more than any other has insight into a divine knowledge beyond that contemplated in philosophy and analogical reasoning. Fruit of experiencing a communion with God unlike any other, her mystical vision of God transcends mere discursive speculation. Yet the implication is that, in becoming the Mother of God, she embodies a paradox: having been fashioned by God through providential grace, she freely consents to be the means of fashioning God in a human form through her flesh. In her body, she circumscribes the pre-eternal God. In the light of some of the issues raised in his controversy with Barlaam, Palamas’ teachings on the Mother of God put into a new perspective the question that Spinoza introduced into modern and contemporary philosophy: what can the body be?

Feminist Theology, 2011

Disregarding trends of secularization, the Virgin Mary still plays an important role in religious devotions all over the world, even in the West. This does not diminish the controversies, debates and theo-political struggles that surround Mary and a Marian theology, as will be shown in this article. Western feminist theologies mostly choose, in general accordance with the Second Vatican Council, for a liberating, biblical, human Mary contra a more cosmological Mary, object of devotional piety. This contribution gives a critical sketch of the background of these developments in Mariology and argues for a closer look at Marian devotional practices in order to find some inspiring elements for rethinking divine presence, Mary and perhaps a new Mariology. Can feminists find inspiration in this approach without forfeiting critical power and without denying the paradoxical and dangerous dimensions of Mary?

2014

Kappes’ monograph has the potential of reframing theological discussion. It brings out ancient treasures of the tradition, rendering them relevant to modern philosophical, theological and Mariological discussion and situating them within the ecumenical landscape. Kappes applies new discoveries to old disagreements, showing that the Greek Fathers were especially clear about the complete holiness and purity of the Theotokos. His work is a fine example of historical theology, presuming the integrity of the Christian tradition, and bringing an original approach to an old question, shedding new light on the Person and Mission of the Blessed Virgin Mary. Anyone interested in questions of historical theology, Catholic-Orthodox dialogue, metaphysics or Mariology should read this book. Kappes shows that there can be no doubt about Hopkins’ assertion that Mary is and must become ever more our atmosphere, our better world in which to wend and find no sin! Only then will the Church, as St. John Paul II so ardently yearned, breathe with both lungs.

Marian studies, 2013

Following the SecondVatican Council,the Catholic Church has turned decisively to ecumenical dialogue and has had to confront the reality that the Marian dogmas appear, to many, as obstacles to, rather than avenues foq the proclamation of the Gospel.The reasons for this assessment are obvious, as it has generally been observed, for errample, by Kad Rahner, that the basic presuppositions of a Protestant soteriology preclude Mariology, while the basic presuppositions of a Catholic soteriology clearly require it.l But, from an authentically Catholic point of view,if a dogma is really adogma,it should 1Dr. Bulzacchelli is an Associate Professor ofTheology at Aqutnas College ln Nashville,Tennessee. He completed hls doctorate ln 2012 ^t the Intemational Marian Research Instltute;his dissenadonwas entitled.Mary and theActing personfnAnthro pology of Farticipatory Redemption ln the Personalism of Iturol TfoJryla ,/ pope John Frul tr." t Karl Ralmer,"The Fundamental Principle of MarianTheologyi Marta:AJournat of Marlan Studl.es (SheffieldAcademic Press,20OO):86-122 €f ,n.8).Catholic sotefiology, especially as it has developed in response to the issues ratsed during the protestant Reformation and the polerrical posnrres assumed therein, has tended to emphasize the involvement of hrman agency in the process of sal tion, protestant theory however, ijnvolves, in the main, an emphasis on divine soverelgnty to the exclusion of human agency in salvation. Our saftration comes to us entirely as a gift of grace, zuch that any cooperation we can attdbute to the hurnan person must be regarded as an effect only, and in no sense a component of the work of salvation. Mariology involves an explo ration precisely ofthe question ofthe cooperation ofa pure creature in the process of salvation, such that the whole soteriological point ofdispute between protestants and Catholics stands or falls on the Marian question. rxIV (2013) MARIAN STUDTES 85-109

• Explore
• Papers
• Topics

• Features
• Mentions
• Analytics
• PDF Packages
• Advanced Search
• Search Alerts

• Journals
• Academia.edu Journals
• My submissions
• Reviewer Hub
• Why publish with us
• Testimonials

• Company
• About
• Careers
• Press
• Help Center
• Terms
• Privacy
• Copyright
• Content Policy