Victor R. Claveau, MJ
The teachings of the Roman Catholic Church with respect to Mary’s role are among the most widely misunderstood and exaggerated of those beliefs which divide the Body of Christ. As a preface to the presentation of the Church’s teachings on Mary, we must first clarify the arguable curricula about the Church, Mary, and the Bible that are crucial to this misunderstanding, and which require address.
The official teaching of the Church is that beliefs about Mary are not considered on equal par in importance as are truths about God the Father, God the Son, and God the Holy Spirit. Vatican Council II expressed this point when the Council Fathers wrote:
“The way and method in which the Catholic faith is expressed should never become an obstacle to dialogue with our brethren. It is, of course, essential that the doctrine should be clearly presented in its entirety. Nothing is so foreign to the spirit of ecumenism as a false irenicism,[1] in which the purity of Catholic doctrine suffers loss and its genuine and certain meaning is clouded.
“At the same time, the Catholic faith must be explained more profoundly and precisely, in such a way and in such terms as our separated brethren can also really understand.
“Moreover, in ecumenical dialogue, Catholic theologians standing fast by the teaching of the Church and investigating the divine mysteries with the separated brethren must proceed with love for the truth, with charity, and with humility. When comparing doctrines with one another, they should remember that in Catholic doctrine there exists a “hierarchy” of truths, since they vary in their relation to the fundamental Christian faith. Thus, the way will be opened by which through fraternal rivalry all will be stirred to a deeper understanding and a clearer presentation of the unfathomable riches of Christ.”[2] (emphasis mine)
The Bible-based truths about Mary are conclusive; however, they are not central to the primary gospel message of our salvation through Jesus Christ. We have only to look at the writings of Saint Paul to find such an example. In Pauline theology, Mary is mentioned only once, and not by name.
“But when the time had fully come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons.”[3]
Catholicism teaches that over time there has been an unfolding of Christian doctrine. This belief was depicted by Jesus Himself when He proclaimed the advent of the Holy Spirit, Whom Jesus calls the “Paraclete” (“he who is called to one’s side,” ad vocatus).[4] This term was implemented by Jesus in the New Testament[5] to indicate the promised gift of the Holy Spirit as another consoler and advocate, who would continue his own mission amongst his disciples.
The Church’s understanding about our Blessed Mother has deepened and become more fully inspired and clearly pronounced under the guidance of the Holy Spirit during the centuries that followed Christ.
“But when the Counselor comes, whom I shall send to you from the Father, even the Spirit of truth, who proceeds from the Father, he will bear witness to me.”[6]
“I have yet many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come.”[7]
The Holy Spirit has been at work with the Father and the Son from the beginning to the completion of the divine plan for our salvation. The Holy Spirit, the third Person of the Blessed Trinity and the personal love of Father and Son for one other, was sent to Christ’s one true Church in order to reveal additional truths and clarify prior revelation at the time of God’s choosing and for His holy purpose known only unto Him. This deepening of understanding of God’s Truth is evidenced in the definitions of the truth about the Trinity and the natures of Christ during the early Church councils.
The Bible does not record the entire revealed Word of God. The Word of God was passed down orally by the Apostles, in paradosis (or Sacred Tradition) long before the Bible was canonized, under the guidance of the Holy Spirit. This teaching cannot contradict Scripture, nor be absent from the constant faith of the believing Church. In other words, teaching that has been believed everywhere, always, and by all [quod ubique, quod semper, quod ab omnibus creditum est][8] is a part of the deposit of the Catholic faith.
Through the centuries, the understanding of God’s truth concerning Mary was passed on by the believing Church and later defined as a revealed truth.
When it appears suspicious to Protestants that the Catholic Church is teaching a “new Marian doctrine,” it is actually a clarification of a truth that always has been taught and believed by Christians throughout the history of the Church. The Church teaches that handing down such truths is a participation in the counsel of Saint Paul.
“So then, brethren, stand firm and hold to the traditions which you were taught by us, either by word of mouth or by letter.”[9]
In addition to Saint Paul’s admonition that the Church’s teachings must be obeyed and believed, he also teaches that we must cut ourselves off from heretics:
“After the first and second warning, break off contact with a heretic, realizing that such a person is perverted and sinful and stands self-condemned.”[10]
French-American philosopher and emeritus Professor of Christian Ethics at Mount Saint Mary’s University in Emmitsburg, MD, Germain Grisez, who authored, “The Way of The Lord Jesus”, advises that it is customary to believe that, just as “Jesus increased in wisdom and in stature and in favor with God and man,”[11] the Holy Spirit reveals an unfolding of established truths in greater detail to which the Church becomes privy as it advances through the ages.
“But Jesus promised and sent the Holy Spirit to assist the apostles.[12] The role of the Spirit and that of the apostles are parallel; both bear witness to Jesus and communicate the truth revealed in him.[13] The Spirit reveals nothing new but brings about the apostolic appropriation of God’s revelation in Jesus.”[14]
The Catechism of the Catholic Church has revealed also that Sacred Tradition and Sacred Scripture are inextricably united in truth, as is evidenced in the following excerpt:
“Sacred Tradition and Sacred Scripture, then, are bound closely together and communicate one with the other. For both of them, flowing out from the same divine well-spring, come together in some fashion to form one thing and move towards the same goal.” Each of them makes present and fruitful in the Church the mystery of Christ, who promised to remain with his own “always, to the close of the age.”[15]
Regarding the sacred theology of Mary, Mother Church additionally exhorts us never to exaggerate the special dignity of Mother Mary, lest we ourselves become heretics:
“The sacred synod (Vatican Council II) … strongly urges theologians and preachers of the word of God to be careful to refrain as much from all false exaggerationas from too summary an attitude in considering the special dignity of the Mother of God. Following the study of Sacred Scripture, the Fathers, the doctors and liturgy of the Church, and under the guidance of the Church’s magisterium, let them rightly illustrate the duties and privileges of the Blessed Virgin which always refer to Christ, the source of all truth, sanctity, and devotion.”[16]
Consequently, two fundamental criteria guide the teaching authority of the Catholic Church as it seeks to discern what are the authentic beliefs about Mary, which Jesus through His Holy Spirit would have us know:
“1) No belief may contradict anything faithfully handed down from the Apostles, either in the written or oral Tradition of the Church, or in the Bible.
“2) Any truth which develops under the guidance of the Holy Spirit and reflection upon the deposit of revelation must be demonstrated to have been accepted over a long period of time by the People of God.”
[1] Irenicism in Christian theology refers to attempts to unify Christian apologetical systems by using reason as an essential attribute.
[2] Vatican Council II, Decree on Ecumenism, No. 11.
[3] Galatians 4:4-5.
[4] Catechism of the Catholic Church, §692.
[5] cf. John 14:16.
[6] John 15:26.
[7] Ibid. 16:12–13.
[8] Saint Vincent of Lerins, The Vincentian Canon, in Commonitorium, chap IV, 434, ed. Moxon, Cambridge Patristic Texts).
[9] 2 Thessalonians 2:15.
[10] Titus 3: 10-11.
[11] Luke 2:52
[12] John 14:16-17, 26; 15:26-27; 16.7-15; 20:21-22; Acts 1:5, 8; 2:1-4.
[13]Ibid. 15:26-27.
[14] Ibid. 16.13-15.
[15] Catechism of the Catholic Church §80.
[16] Lumen Gentium, 67.