Christology & Mariology
St. John Paul II in his ‘Totus Tuus’ – ‘totally yours, Mary captured the Marian spirit. There was a huge peak in things to do with Mary in the Marian year and Vatican II wished to give providence to Mary and give it a Christocentric focus. Firstly on Jesus Christ and secondly that Mary was linked to the Church – us. This was debated and a chapter on Mary was inserted into the document of the Church where it finds its identity in Mary: Mary the Mother of God; Ever Virgin; immaculate Conception; without sin; assumed into heaven.
The sensitivity came in Mary’s mediator role. For in 1974, Pope Paul VI wrote Marialus Cultus; ‘We need to renew our understanding of Mary in light of Scripture in what it means to be human and also how the rosary links in with us, the humanity of the Church.
St. John Paul II revamped Mary in 1978 an in 1987 came ‘Redemptoris Mater’ ‘Mary’s Faith’. In 2002 St. John Paul II proposed the ‘Mysteries of Light’ Christ in the eyes of Mary and said that we need to contemplate on them. He took up Vatican II Mariology where he emphasized themes: Mary’s Faith, the people of faith and Mary entered into a whole new experience at the announcing of the Annunciation. Her faith now liked to Jesus Christ. The way of Mary on a faith journey. We can contemplate therefore, the way of Mary, and her faith journey as we pray the rosary through the mysteries of faith. We are able to mirror ourselves on Mary’s faith journey.
Just as Christ emptied himself, Mary too in her faith lives the self emptiness on the journey. She repeated this kenosis (derived from the Greek word, ‘kenoo,’ which means ‘to empty.’ Also a self renunciation), at the wedding feast at Cana – ‘Do whatever he tells you.’ She shared her faith in the death of her Son.
There is a theme of divine motherhood, Mary is called Mother of God. Pope Paul took up the notion of divine mediation, the fact than we can cooperate with God. As the mother of Christ this role was unique. We too can participate in the mediation of Jesus Christ. Mary heard and put into practice his word and mission. That role continues in the life of the Church and is linked to her maternal role at the foot of the cross being entrusted by John and vice versa. So, through the Church there is an expanding of Mary’s ‘Yes.’
There are nuptial themes – Mary as the bride of Christ. We can talk of Mary as accompanying Jesus as bride. She represents us as Church. Her yes includes our yes. The church is the communion of life and holiness, for the people and the Church are linked to Mary.
Papal Bulls: Ineffabilis Deus; Munificentissimus Deus; Bis Saeculari. Papal Encyclicals: Redemptoris Mater; Ad Caeli Reginam; Fugens Corona; Deiparare Virginis Mariae; IngruentiamMalorum; Ad Diem Illum: Apostoloc Letters: Rosarium Virginis Mariae; Marialis Cultus. For example, Redemptoris Mater, begins with the special place of the virgin in the plan of salvation and continues to focus on her role in the mystery of Christ. Part Two discusses her role as the Mother of God at the centre of the pilgrim Church, later the Pope confirmed the tile ‘Mother of the Church.’ Part Three dealt with Maternal Mediation and her role as Mediatrix. There is a mediation, and Mary puts herself and mankind in the reality of their wants, needs and sufferings. She puts herself ‘in the middle’, that is to say she acts as a mediatrix not as an outsider, but in her position as mother. For she knows that as such she can point out to her Son the needs of mankind, and in fact, she has the right to do so. Her mediation is thus in the nature of intercession: Mary ‘intercedes’ for mankind.
In Roman Catholicism, Mariology is a logical and necessary consequence of Christology. Jesus and Mary are Son and Mother, redeemer and redeemed. Mariology is Christology developed to its full potential. In Catholic theology, Mary and her Son, Jesus are very close but not identical. Therefore, Marian teaching, while contributing to the teaching of Christ, is also a separate discipline, called Mariology. The figure of Mary contributes to a fuller understanding of who Christ is and what he did. In the Roman Catholic view, a Christology without Mary is incomplete because it is not based on the total revelation of the Bible.
