One of the most noticeable features of Roman Catholicism is its doctrinal and practical emphasis on Mary, the mother of Jesus. Every significant Roman Catholic dogmatic theology text includes a lengthy section, if not an entire volume, devoted to Mariology. Dozens upon dozens of lengthy books on Mary are published every year, and this doesn’t include all of the candles, statues, pendants, portraits, nightlights, lampshades, rosary stands, throw blankets, jigsaw puzzles, and more with Mary's image.
Over the centuries, Mary's role in Roman Catholic doctrine and practice has only increased. In the nineteenth century, the Roman Catholic Church declared as dogma the doctrine of the Immaculate Conception of Mary (not to be confused with the doctrine of the miraculous conception of Christ), and in the twentieth century, the Roman Church added the dogma of the Assumption of Mary. Vatican II used the title “Mediatrix” to refer to Mary. As Mediatrix, Mary is seen as the one who mediates the redemptive work of her Son Jesus Christ. Roman Catholic practice includes prayers to Mary, hymns to Mary, and exaltation of Mary as queen of the universe. These are essentially acts of worship, effectively making of Mary a quasi-divine goddess of sorts.
Obviously, Mary had a unique role in the life of our Lord Jesus Christ. The incarnation began in her womb. As the Definition of Chalcedon expresses it, the Lord Jesus Christ was “begotten before the ages from the Father as regards his divinity, and in the last days the same for us and for our salvation from Mary, the virgin God-bearer as regards his humanity.” She truly was blessed to be chosen for this unique task. And her humble and faithful response to God’s call upon her is a model example of faith.
That said, does the dramatic emphasis on Mary in Roman Catholic doctrine and practice correspond in any way to the emphasis we find in the doctrine and practice of Christ’s apostles?
No, it doesn’t. Read More
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