Protestant views of Mary

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A child dressed as Mary (right) participates in a nativity play at a Presbyterian church in Oklahoma.
A child dressed as Mary (right) participates in a nativity play at a Presbyterian church in Oklahoma.

Protestant views of Mary include theological positions of major Protestant representatives such as Martin Luther, John Calvin, but also some modern representatives. While it is difficult to generalize about the place of Mary in Protestantism given the great diversity of Protestant beliefs, some summary statements are attempted.

While reformers such as Martin Luther, Huldrych Zwingli and John Calvin at different points in their writings had expressed what seem to be examples of a residual Marian piety,[1][2] the Protestant emphasis on sola scriptura, solus Christus, soli Deo gloria, among others kept the honoring of Mary to a minimum and Protestant teaching about Mary coterminous with her short part in scripture and creeds. The growth of the cult of the Virgin in Roman Catholicism, especially Mary's role as mediatrix of graces, was one of the many issues that 16th century reformers tackled in the Reformation.[citation needed]

Nevertheless a uniquely "Protestant" Mary can be said to exist, inasmuch as details of the life of Mary, the mother of Jesus, are revealed in scripture and explored in exegesis; a typical Protestant view of Mary may be said to focus on her humility before God, her obedience, and her openness to the Word.[citation needed] A newer, perhaps more controversial, Protestant view of Mary emerging out of the Evangelical movement sees Mary as a "subversive", "dangerous", and radically Christian woman.[3]

Various Protestant denominations condemn any special honoring of Mary;[citation needed] whereas other groups allow for the honoring of Mary, notably certain Lutherans.[4]

Contents

[edit] Protestant theologians

Some early Protestants venerated and honored Mary. Martin Luther said Mary is "the highest woman", that "we can never honour her enough", that "the veneration of Mary is inscribed in the very depths of the human heart", and that Christians should "wish that everyone know and respect her". John Calvin said, "It cannot be denied that God in choosing and destining Mary to be the Mother of his Son, granted her the highest honor." Zwingli said, "I esteem immensely the Mother of God", and, "The more the honor and love of Christ increases among men, so much the esteem and honor given to Mary should grow". Thus the idea of respect and high honour was not rejected by the first Protestants; the practical implications for mariology are still matter of debate.

[edit] Martin Luther

 It has been suggested that Martin Luther's views on Mary be merged into this article or section. (Discuss)
Main article: Martin Luther's views on Mary

"Throughout his career as a priest-professor-reformer, Luther preached, taught, and argued about the veneration of Mary with a verbosity that ranged from childlike piety to sophisticated polemics. His views are intimately linked to his christocentric theology and its consequences for liturgy and piety."[5] Luther, while revering Mary, came to criticize the Roman Catholics for blurring the line, between high admiration of the grace of God wherever it is seen in a human being, and religious service given to another creature. The Roman Catholic practice of celebrating saints' days and making intercessory requests addressed especially to Mary and other departed saints they considered (and consider) to be idolatry.[6]

[edit] John Calvin

 It has been suggested that John Calvin's views on Mary be merged into this article or section. (Discuss)
Main article: John Calvin's views on Mary

John Calvin accepted Mary's perpetual virginity and the title "Mother of God". He considered himself the real follower of Mary[citation needed] because he freed her from misuses of these titles and undeserved "Papist" honour which is due only to Jesus Christ, and for returning this honour to him alone.[7] Calvin stated that Mary cannot be the advocate of the faithful, since she needs God’s grace as much as any other human being.[8] If the Catholic Church praises her as Queen of Heaven, it is blasphemous and contradicts her own intention, because she is praised and not God.[9]

[edit] Karl Barth

 It has been suggested that Karl Barth's views on Mary be merged into this article or section. (Discuss)
Main article: Karl Barth's views on Mary

Karl Barth (1886-1968), a Reformed Protestant, was a leading 20th century theologian. Aware of the common dogmatic tradition of the early Church, Barth fully accepts the dogma of Mary as the Mother of God. Through Mary, Jesus belongs to the human race. Through Jesus, Mary is Mother of God. Barth also agrees with the Dogma of the Virgin Birth. It means to him, that Jesus as a human does not have a father, just as as the Son of God, he has no mother. The Holy Spirit, through whom Mary conceived, is not just any spirit, it is God himself whose act must be understood spiritually and not physically.[10] Mary is "full of grace" according to Barth, but this grace is not earned but totally given to her. This is different from Catholic teaching, by which Mary, by her "Thy will be done" consented to the will of God, contributed an unequal share to her grace.[11] Regarding Mary’s virginity after birth, Barth argues, that the Church adopted this position not because of Mary, but in defence of its Christology. Barth considered the Roman Catholic veneration of Mary a terrible mistake and heresy.[12]

[edit] Current views

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In North America, a reappraisal of Mary and her role in the Protestant community is taking place.[citation needed] Today's Protestants. also acknowledge that Mary is "blessed among women" (Luke 1:42) but typically disagree with others on the veneration of Mary.[citation needed] She is considered to be an outstanding example of a life dedicated to God. Indeed the word that she uses to describe herself in Luke 1:38 (usually translated as "bond-servant" or "slave")[13] refers to someone whose will is consumed by the will of another - in this case Mary's will is consumed by God's.[citation needed] Protestants note[citation needed] that her role in scripture seems to diminish after the birth of Jesus. From this it is said[citation needed] that her attitude paralleled that of John the Baptist who said "He must become greater; I must become less" (John 3:30).

[edit] Issues in Protestant theology

[edit] Sola scriptura

Protestant doctrine relies exclusively in the Bible, sola scriptura as the ultimate Word of God. Protestants therefore balk when Roman Catholic teachings are not supported by scripture.[citation needed] Much of Roman Catholic mariology is based on century-old church teachings and beliefs not in scripture.[citation needed] The main Protestant position is that Roman Catholic veneration of Mary is unbiblical.[citation needed] However, joint study groups and ecumenical conferences on mariology have greatly improved mutual understanding and respect in the past fifty years.

[edit] Mother of God

The designation Theotokos (in Greek, Θεοτόκος) or "Mother of God" for Mary emerged in the Church of Alexandria and was later adopted by the patristic-era universal Church at the Council of Ephesus in 431. It is a statement of Christological orthodoxy (See: hypostasis) in opposition to Nestorianism and also a devotional title of Mary used extensively in Eastern Orthodox, Roman Catholic and Oriental Orthodox liturgy.

Presently the Lutheran World Federation[14] accepts the teachings of the Council of Ephesus and other ecumenical councils of the patristic-era Church, including the formulation "Mother of God" as a function of Christ's hypostatic union. Luther says:[15]

We too know very well that God did not derive his divinity from Mary; but it does not follow that it is therefore wrong to say that God was born of Mary, that God is Mary’s Son, and that Mary is God’s mother.

The use of the term "Mother of God" among Protestants, however, has been controversial. Calvin expressed deep concern over its possible "superstitious" use:[16]

I do not doubt that there has been some ignorance in their having reproved this mode of speech, — that the Virgin Mary is the Mother of God … I cannot dissemble that it is found to be a bad practice ordinarily to adopt this title in speaking of this Virgin: and, for my part, I cannot consider such language as good, proper, or suitable… for to say, the Mother of God for the Virgin Mary, can only serve to harden the ignorant in their superstitions.

[edit] See also

[edit] References

  1. ^ Walter Tappolet (1962). Das Marienlob der Reformatoren. Tübingen. 
  2. ^ George Henry Tavard (1996). The Thousand Faces of the Virgin Mary. Liturgical Press, p. 103. ISBN 0814659144. 
  3. ^ Scot McKnight. "The Mary We Never Knew". Christianity Today. 
  4. ^ Mary Gets Her Day Too. Lutheran Church - Missouri Synod. Retrieved on 2008-05-05.
  5. ^ Eric Gritsch (1992). in H. George Anderson, J. Francis Stafford, Joseph A. Burgess (eds.): The One Mediator, The Saints, and Mary, Lutherans and Roman Catholic in Dialogue VII. Minneapolis: Augsburg Fortress, p. 235. 
  6. ^ "Furthermore, how will you endure their terrible idolatries [of the Papists]? It was not enough that they venerated the saints and praised God in them, but they actually made them into gods. They put that noble child, the mother Mary, right into the place of Christ. They fashioned Christ into a judge and thus devised a tyrant for anguished consciences, so that all comfort and confidence was transferred from Christ to Mary, and then everyone turned from Christ to his particular saint. Can anyone deny this? Is it not true?" (Works, 47: pp. 45f). See also, Lutherans and Catholics in Dialogue VII, p. 29.
  7. ^ John Calvin. "On John 2:1-11", Commentary on John 1. Retrieved on 2008-05-19. 
  8. ^ John Calvin, Works, Serm. de la proph. de Christ: op 35, 686.
  9. ^ John Calvin. "On Luke 1:46-50", Harmony of the Evangelists 1. Retrieved on 2008-05-19. 
  10. ^ Barth, Kirchliche Dogmatic I, 2, 219
  11. ^ K Algermissen, Karl Barth, 607
  12. ^ "Where ever Mary is venerated, and devotion to her takes place, there the Church of Christ does not exist" (Church Dogmatics, I, 2, 154). "Catholic mariology is a cancer, a sick theological development, and cancers should be cut out" (Church Dogmatics, I, 2, 153). "The heresy of the Catholic Church is its mariology and Marian cult." (Church Dogmatics, I, 2, 157).
  13. ^ Doulos - Strong's Concordance
  14. ^ 7th Plenary of the Lutheran-Orthodox Joint Commission. Retrieved 13 May 2008.
  15. ^ Martin Luther (2007). in Theodore G. Tappert: Selected Writings of Martin Luther. Fortress Press, p. 291. ISBN 0800662261. 
  16. ^ Calvin to the Foreigners’ Church in London, 1552-10-27, in George Cornelius Gorham, Gleanings of a few scattered ears, during the period of Reformation in England and of the times immediately succeeding : A.D. 1533 to A.D. 1588 (London: Bell and Daldy, 1857), p. 285

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