View source for Catholic Mariology

{{Short description|Study of Mary in Catholic theology}}
[[File:Stefan Lochner Madonna im Rosenhag.jpg|thumb|The Blessed Virgin Mary is depicted in a [[rose garden]] with angels playing music. Roses are a symbol of Mary.]]
{{Catholic marian prayers sidebar}}{{Catholic Church sidebar}}

'''Catholic Mariology''' is the systematic study of the person of [[Mary, the Mother of Jesus]], and of her place in the [[Economy of Salvation]]<ref>''The Oxford Dictionary of the Christian Church'' {{ISBN|978-0-19-280290-3}} (2005) defines Mariology as "the systematic study of the person of the Blessed Virgin Mary and of her place in the economy of the Incarnation"</ref><ref>''Our Sunday Visitor's Catholic Encyclopedia'' ({{ISBN|978-0-87973-669-9}} page 649) defines Mariology as "The study of the Blessed Virgin Mary in Christian theology, especially in the Catholic Church"</ref><ref>''Our Sunday Visitor's Encyclopedia of Saints'' {{ISBN|978-1-931709-75-0}} page 917 defines Mariology as "Branch of theology that focuses on the Blessed Virgin. It examines her life, virtues, and important role in the economy of salvation."</ref> in [[Catholic theology]]. According to the doctrine of the [[Immaculate Conception]] taught by the Catholic Church, Mary was conceived and born without the stain of original sin from the sin of Adam and Eve, meaning she was saved by God in the moment of her conception, and she is also known as the "New Eve", hence she is seen as having a singular dignity above the saints, receiving a higher level of veneration than all [[angel]]ic spirits and blessed souls in heaven. Catholic Mariology thus studies not only her life but also the veneration of her in daily life, prayer, [[Hymns to Mary|hymns]], [[Catholic Marian art|art]], [[Catholic Marian music|music]], and architecture in modern and [[ancient Christianity]] throughout the ages.<ref>''Merriam-Webster's Encyclopedia of World Religions'' by Wendy Doniger, 1999 {{ISBN|0-87779-044-2}} page 696</ref><ref>''Symbolic Scores: Studies in the Music of the Renaissance'' by Willem Elders 1997 {{ISBN|90-04-09970-0}} page 151</ref><ref>''Maiden and Mother: Prayers, Hymns, Devotions, and Songs to the Beloved Virgin Mary Throughout the Year'' by Margaret M. Miles 2001 {{ISBN|0-86012-305-7}} page vii</ref><ref name=Bulman179 />

The four Marian dogmas of Mary's Divine Motherhood or being the Mother of God also known as the Theotokos (Θεοτόκος) in Greek, Her Immaculate Conception (having no stain of original sin), Her Perpetual Virginity, and the Assumption of Mary into Heaven form the basis of Mariology. However, a number of other Catholic doctrines about the Virgin Mary have been developed by reference to Sacred Scripture, theological reasoning and church tradition. The development of Mariology is ongoing and since the beginnings it has continued to be shaped by theological analyses, [[Mariology of the saints|writings of saints]], and [[Mariology of the popes|papal statements]], e.g. while all four of the [[Catholic dogma|dogma]]s are ancient in their origin, two were not defined until the 19th and 20th centuries; and papal teachings on Mary have continued to appear in recent times.<ref>''Mary in the New Testament'' by Raymond E. Brown 1978 {{ISBN|0-8091-2168-9}} page 28, "in the course of centuries, Mariology has had an enormous development"</ref><ref>Luigi Gambro in ''Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons'' {{ISBN|1-57918-355-7}}, 2008 edited by M. Miravalle, pages 142-145</ref><ref name=BWell319>Trent Pomplun in ''The Blackwell Companion to Catholicism'' by James Buckley, Frederick Christian Bauerschmidt and Trent Pomplun (Dec 21, 2010) {{ISBN|1-4443-3732-7}} pages 319-320</ref>

In parallel to the traditional views, since the late 19th century, as Marian devotion became more pronounced in the Catholic Church, a number of other perspectives have been presented as a challenge to Catholic Mariology. Some other Christian views see Catholic Mariology as unbiblical and a denial of the uniqueness of Christ as redeemer and mediator,<ref name=edwards438/> and some modern psychological interpretations see Mary as similar to polytheistic goddesses ranging from [[Diana (mythology)|Diana]] to [[Guanyin|Guan Yin]].<ref name= JillLevine /><ref name=Vitz /><ref name=Leeming >''Encyclopedia of Psychology and Religion: L - Z'' by David Adams Leeming 2009 {{ISBN|0-387-71801-X}} page 900</ref> Nonetheless, Christians in the [[Catholic Church]], the [[Old Catholic Church|Old Catholic Churches]], the [[Eastern Orthodox Church]], the [[Oriental Orthodox Church]], the [[Assyrian Church of the East]], the [[Ancient Church of the East]], the [[Independent sacramental movement|Independent Sacramental Movement]], [[Anglo-Catholicism]], and other  [[High church]] [[Protestantism|Protestants]] continue to revere Mary as the greatest [[saint]].

==Study of Mary and her place in the Catholic Church==

===Context and components===
The study of Mary and her place in the [[Catholic Church]] has been undertaken from a number of perspectives and within a number of contexts, and in his address to the 2012 Mariological congress, [[Pope Benedict XVI]] stated that this study must be "understood and deeply examined from different and complementary viewpoints".<ref>Vatican website: [https://www.vatican.va/holy_father/benedict_xvi/speeches/2012/september/documents/hf_ben-xvi_spe_20120908_23congr-mariologico_en.html Benedict XVI Address to the 23 Mariological Congress, September 8, 2012]</ref> Benedict also emphasized that the study of Mary cannot be performed in isolation from other disciplines and that Mariology is inherently related to the study of Christ and of the church, and expresses the inner coherence of these disciplines.{{sfn|Benedict XVI|Walker|Von Balthasar|2005|p=30}}

Pope Benedict XVI has stated that Marian studies have three separate characteristics: first personalizing the church so it is not seen just as a structure but as a person, secondly the [[Incarnation (Christianity)|incarnational]] aspect and the relation to God, and third Marian piety which involves the heart and the emotional component.{{sfn|Benedict XVI|Walker|Von Balthasar|2005|pp=34-35}}

Mary's position in the church can be compared to the aspect of the [[Petrine office]] in a dual sense.<ref>''Avery Cardinal Dulles, SJ: A Model Theologian'', by Patrick W. Carey (September 1, 2010) {{ISBN|0-8091-0571-3}} page 553</ref> This perspective on the duality of the roles of Mary and [[Saint Peter|Peter]] highlights the subjective holiness of the heart and the holiness of the structure of the church. In this duality, the Petrine office logically examines the [[charism]]s for their theological soundness, while the Marian dual provides a balance in the spiritual and emotional sense via the service of love that the office can never encompass. Mariology and the doctrine of office are thus not "side chapels" in Catholic teachings, but are central and integrating elements of it.{{sfn|Benedict XVI|Walker|Von Balthasar|2005|pp=173-174}} As referenced in [[Pope Pius XII]]'s 1943 the encyclical ''[[Mystici Corporis Christi]]'', her fiat gave consent for a spiritual marriage between the Son of God and human nature, thus giving humanity the means to salvation. Mary's rights (wedding feast at Cana), and Mary's love (fiat) are essential to salvation.

===Maximalism and minimalism===
Mariology is a field in which deeply felt pious beliefs of the faithful and [[hagiography]] may conflict with theological and critical historical reviews of beliefs and practices.<ref>[[Michael Schmaus]] in the ''Encyclopedia of Theology: a Concise Sacramentum Mundi'' edited by Karl Rahner (31 Dec 1999) {{ISBN|0-86012-006-6}} pages 900-904</ref> This conflict was recognized as early as the year 1300 by [[William of Ware]] who described the tendency of some believers to attribute almost everything to Mary.<ref>C. Balic, "The Marian rules of Dun Scotus", ''Euntes Docete'', 9, 1956, 110</ref> [[Bonaventure|Bonaventura]] warned against Marian maximalism: "One has to be careful as to not to minimize the honour of our Lord, Jesus Christ."<ref>Bonaventura, ''Opera VI'', 497</ref> Both minimalist and maximalist have always seen in Mary a sign of the Catholic Church and viewed her as a model for all Catholics.<ref>''The Blackwell Companion to Catholicism'' by James Buckley, Frederick Christian Bauerschmidt and Trent Pomplun (December 21, 2010) {{ISBN|1-4443-3732-7}} page 324</ref>

In the 20th century, [[Pope Pius XII]], "the most Marian pope in Church history",<ref>Bäumer, ''Kirchenlexikon'', Pius XII</ref> warned against both exuberant exaggerations and timid minimalism in the presentation of Mary.<ref name="vatican.va">{{Cite web|title=Ad Caeli Reginam (October 11, 1954) {{!}} PIUS XII|url=http://www.vatican.va/content/pius-xii/en/encyclicals/documents/hf_p-xii_enc_11101954_ad-caeli-reginam.html|access-date=2020-06-20|website=www.vatican.va}}</ref><ref>Edward Sri "Advocate and Queen" in ''Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons'', Queenship Publishing {{ISBN|1-57918-355-7}} pages 498-499</ref> The [[Vatican II]] [[dogmatic constitution]] ''[[Lumen gentium]]'' was specifically written in 1964 to avoid both Marian maximalism and minimalism.<ref>''Contemporary Catholic Theology'' by Liam Gearon and Michael A. Hayes (Mar 1, 1999) {{ISBN|0-8264-1172-X}} page 283</ref><ref name="Lumen gentium">{{Cite web|url=https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html|title=Lumen gentium|website=www.vatican.va}}</ref> [[Pope John Paul II]] was also careful to avoid both maximalism and minimalism in his Mariology and avoided taking personal positions on issues which were subject to theological debate.<ref>''Church and Society: The Laurence J. McGinley Lectures'' by [[Avery Dulles]] (March 14, 2008) {{ISBN|0-8232-2862-2}} page 256</ref>

==Mariology and Christology==
[[File:Deesis Mosaic at Chora.jpg|thumb|300px|Christ and Mary, mosaic, [[Chora Church]], 12–14th century]]

Mariology is related to Christology (the Study of Christ) and in the Catholic theological and papal writings has been viewed as interwoven with the mystery of Christ.<ref name=MariologyChrist >See [[John Henry Newman]]: "Mariology is always christocentric", in Michael Testa, Mary: ''The Virgin Mary in the Life and Writings of John Henry Newman 2001''; "Mariology Is Christology", in Vittorio Messori, ''The Mary Hypothesis'', Rome: 2005</ref> [[Pope John Paul II]] discussed the "precise place of Mary" in the plan of salvation in the encyclical ''[[Redemptoris Mater]]'' and stated: "Following the line of the Second Vatican Council (Vatican II), I wish to emphasize the special presence of the Mother of God in the mystery of Christ and his Church. For this is a fundamental dimension emerging from the Mariology of the Council".<ref name=Redemp51 >Encyclical ''[[Redemptoris Mater]]'', by Pope John Paul II, items 1, 48 and 51 [https://www.vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jp-ii_enc_25031987_redemptoris-mater_en.html Text at the Vatican web site]</ref>

Catholic theologians have also explored the necessary connection of Mariology with Christology.<ref name=MariologyChrist /> According to [[John Henry Newman]]: "Mariology is always christocentric".
<ref>''Mary: The Virgin Mary in the Life and Writings of John Henry Newman'' (Philip Boyce, ed.) Gracewing Publishing, 2001 {{ISBN|9780852445297}}</ref><ref>Messori, Vittorio. "Mariology Is Christology", ''The Mary Hypothesis'', Rome: 2005</ref> Pope Benedict XVI characterized the relationship by stating that "Christology and Mariology are inseparably interwoven" from their very beginnings.{{sfn|Benedict XVI|Walker|Von Balthasar|2005|pp=51-52}} In his view, Mariology underscores the nexus of the mysteries of Christology and [[ecclesiology]], and reflects they are intrinsically interwoven.{{sfn|Benedict XVI|Walker|Von Balthasar|2005|p=29}}

Early Christians and [[Mariology of the saints|numerous saints]] focused on this connection<ref name=Mangan520>Msgr. Charles Mangan in ''Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons'' {{ISBN|1-57918-355-7}}, 2008 edited by M. Miravalle, pages 520-529</ref> and [[Mariology of the popes|popes highlighted]] the inner link between Marian doctrines and a fuller understanding of Christological themes.<ref>see Pius XII, ''Mystici corporis'', also John Paul II in ''[[Redemptoris Mater]]'': The Second Vatican Council, by presenting Mary in the mystery of Christ, also finds the path to a deeper understanding of the mystery of the Church. Mary, as the Mother of Christ, is in a particular way united with the Church, "which the Lord established as his own body."11 "one cannot think of the reality of the Incarnation without referring to Mary, the Mother of the Incarnate Word." ''[[Redemptoris Mater]]'' item 44</ref> Given the Catholic perspective that the Church lives in its relation to Christ, being the Body of Christ, it also has a relation to his mother, whose study is the subject of Catholic Mariology.<ref>"If we look at the Church, we have to consider the miraculous deeds which God performed with his mother." ([[Pope Paul VI]], Vatican II, November 21, 1964)</ref> [[Pope Pius X]] in ''[[Ad diem illum]]'' stated: "there is no more direct road than by Mary for uniting all mankind in Christ."<ref>[[Pope Pius X]], in ''[[Ad diem illum]]'', section 5, 1904</ref>

In Catholic theology the study of Mary, while contributing to the study of Christ, is also a separate discipline in its own right, with an understanding of the figure of Mary contributing to a fuller understanding of who Christ is and what he did.<ref name=Haffner17 >Paul Haffner, 2004 ''The Mystery of Mary'' Gracewing Press {{ISBN|0-85244-650-0}} page 17</ref> The [[Congregation for Catholic Education]] has characterized the situation as follows: "The history of theology shows that an understanding of the mystery of the Virgin contributes to a more profound understanding of the mystery of Christ, of the Church and of the vocation of man."<ref>''The Virgin Mary in Intellectual and Spiritual Formation'', [[Congregation for Catholic Education]] Rome, March 25, 1988, item 18</ref> Referring to this, Cardinal [[Raymond Leo Burke]] stated that the promotion of a fuller knowledge of the Virgin Mary is the "constant work of the Church".<ref name=Burkexviia>[[Raymond Leo Burke]], in ''Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons'' 2008 edited by M. Miravalle, {{ISBN|1-57918-355-7}} pages xvii-xx "''The Virgin Mary in Intellectual and Spiritual Formation'', issued during the heart of the Marian Year, on the first anniversary of the publication of Redemptoris Mater, reminds us that the promotion of the fuller knowledge of and more fervent devotion to the Blessed Virgin Mary is the constant work of the Church."</ref>

==History and development==
{{Main article|History of Catholic Mariology}}

[[File:Rome SantaMariaAntiqua01.jpg|thumb|150px|[[Santa Maria Antiqua]], in the [[Forum Romanum]], 5th century, seat of [[Pope John VII]]]]

[[File:Par 31 madonna.jpg|thumb|Mary as the [[Queen of Heaven]] in [[Dante]]'s [[Divine Comedy]]. Illustration by [[Gustave Doré]]. ]]
Early Christians focused their piety at first more upon the martyrs; but following that, they saw in Mary a bridge between the old and the new.<ref>[[Michael Schmaus]], ''Katholische Dogmatik: Mariologie'', 1955, p. 174</ref> The earliest recorded prayer to Mary, the ''[[Sub tuum praesidium]]'', is dated to around the year 250.<ref>{{Cite book
 | last = Matthewes-Green
 | first = Frederica
 | title = The Lost Gospel of Mary: The Mother of Jesus in Three Ancient Texts
 | publisher = Paraclete Press
 | year = 2007
 | location = Brewster MA
 | pages = 85–87
 | isbn = 978-1-55725-536-5}}
</ref>

In Egypt the veneration of Mary had started in the 3rd century and the term [[Theotokos]] was used by [[Church Father]] [[Origen]].<ref>Benz, Ernst ''The Eastern Orthodox Church: Its Thought and Life'' 2009 {{ISBN|0-202-36298-1}} page 62</ref>

The [[Renaissance]] period witnessed a dramatic growth in [[Catholic Marian art|Marian art]].<ref>''Renaissance Art: A Very Short Introduction'' by Geraldine A. Johnson 2005 {{ISBN|0-19-280354-9}} pages 103-104</ref> Masterpieces by [[Botticelli]], [[Leonardo da Vinci]] and [[Raphael]] were produced in this period. In the 16th century, the [[Council of Trent]] confirmed the Catholic tradition of paintings and artworks in churches, resulting in a great development of Marian art and Mariology during the [[Baroque Period]].<ref name=Bulman179 >''From Trent to Vatican Two'' by Raymond F. Bulman, Frederick J. Parrella 2006 Oxford UP {{ISBN|0-19-517807-6}} pages 179-180</ref> During the [[Protestant Reformation|Reformation]], the Catholic Church defended its Mariology against [[Protestant]] views. With the victory at [[Battle of Lepanto (1571)]] accredited to her, it "signified the beginning of a strong resurgence of Marian devotions."<ref>Otto Stegmüller, Barock, in ''Marienkunde'', 1967 566</ref> The baroque literature on Mary experienced unforeseen growth. More than 500 pages of Mariological writings were published during the 17th century alone.<ref>A Roskovany, ''conceptu immacolata ex monumentis omnium seculrorum demonstrate III'', Budapest: 1873</ref>

Popes have fostered the veneration of the Blessed Virgin through the promotion of Marian devotions, [[feast days]], [[prayer]]s, initiatives, the acceptance and support of Marian congregations, and, the formal recognition of Marian [[Marian apparition|apparitions]] such as in [[Lourdes]] and [[Fátima, Portugal|Fátima]]. Popes [[Alexander VII]] and [[Clement X]] both promulgated the veneration of the [[Sacred Heart|Sacred Heart of Jesus]] and the [[Immaculate Heart of Mary]], a concept which was embraced by Pope John Paul II in the 20th century as the [[Alliance of the Hearts of Jesus and Mary]].<ref name="ReferenceA">[[Leo Cardinal Scheffczyk]], Vaticanum II, in ''Marienlexikon'', 567</ref><ref>Murphy, John ''Mary's Immaculate Heart'' 2007 {{ISBN|1-4067-3409-8}} page 37 and pages 59–60</ref><ref>{{cite web | url = https://www.vatican.va/holy_father/john_paul_ii/speeches/1986/september/documents/hf_jp-ii_spe_19860922_simposio-maria-gesu_en.html | title = Pope John Paul II 1986 Speech at the Vatican Website | publisher = Vatican.va | access-date = 2010-11-20}}</ref><ref>Arthur Calkins, ''The Alliance of the Two Hearts and Consecration'', [[Miles Immaculatae]] XXXI (July/December 1995) 389–407. [http://www.christendom-awake.org/pages/calkins/2hearts&consec.htm]</ref>

The two Marian dogmas of [[Immaculate Conception]] and [[Assumption of Mary|Assumption]] were established by popes in the 19th and 20th century. [[Pope Pius XII]] issued the [[Dogma of the Assumption]] and the [[Second Vatican Council]] declared Mary to be the ''Mother of the Church''.<ref name="Bäumer 534">Bäumer 534</ref> In his 2002 [[Ecclesiastical letter#Letters of the popes in modern times|Apostolic Letter]] ''[[Rosarium Virginis Mariæ]]'', [[Pope John Paul II]] emphasized [[Louis de Montfort]]'s approach of viewing the study of Mary as a path to gaining a better understanding of the mystery of Christ.<ref name="RosVirgMarie">{{cite web|url= https://www.vatican.va/holy_father/john_paul_ii/apost_letters/documents/hf_jp-ii_apl_20021016_rosarium-virginis-mariæ_en.html | work = Rosarium Virginis Mariæ | publisher = Vatican | access-date = 4 Oct 2010 | title = Apostolic Letter of the Supreme Pontiff on the Most Holy Rosary|author=Pope John Paul II}}</ref> This is consistent with the emphasis of the bishops at the [[Second Vatican Council]] in not having a separate decree on Mary but rather describing her place in salvation history in ''[[Lumen gentium]]'', the Constitution on the Church.<ref>{{Cite web|date=2019-06-09|title=Mother Mary|url=https://www.ncronline.org/news/spirituality/pencil-preaching/mother-mary|access-date=2020-06-20|website=National Catholic Reporter|language=en}}</ref>

==Dogmatic teachings==
{{Main article|Catholic dogma}}

Marian [[Catholic dogma]]s present Catholic teachings about Mary and her relation to Jesus Christ, held by the church to be [[Infallible dogma|infallible]], and reflect the role of Mary in the economy of salvation.<ref name=Mark5>Mark Miravalle, 1993, ''Introduction to Mary'', Queenship Publishing {{ISBN|978-1-882972-06-7}}, pages 5-11</ref><ref name=Burkexvii>[[Raymond Leo Burke]], in ''Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons'' 2008 edited by M. Miravalle, {{ISBN|1-57918-355-7}} pages xvii-xx</ref>

''De Fide Definita'' or ''De Fide Credenda'' doctrines have the highest degree of dogmatic certainty. These doctrines come in several forms, namely the sacred scriptures and apostolic tradition<ref>{{Cite web|url=https://www.vatican.va/archive/ccc_css/archive/catechism/p1s1c2a2.htm#88|title=Catechism of the Catholic Church - The Transmission of Divine Revelation}}</ref> and teachings which have been specifically defined as revealed by an extraordinary definition by a pope or ecumenical council (extraordinary universal [[Magisterium]]), or those teachings infallibly taught to be revealed by the ordinary universal Magisterium. As in the case of the [[Immaculate Conception]] or the [[Assumption of Mary|Assumption]], these doctrines were held by the church prior to the date of official definition, but open for discussion. From the date of definition, they must be accepted by all members of the Catholic Church as contained specifically in the Deposit of Faith and owed supernatural faith in itself (''de fide credenda'').<ref name=Mark5/><ref name=Burkexvii/>

There are four Marian dogmas specifically defined by the Magisterium among a large number of other dogmas and doctrines about the [[Blessed Virgin Mary (Catholic)|Virgin Mary]] – for example, the [[Annunciation of Mary]] is dogma because it is in the scriptures, but it has not been formally defined by the Magisterium. These four Marian dogmas include:

{|class="wikitable"
!| Name
!| First magisterial definition
!| Substance of the dogma
|-
| [[Mother of God]]||[[First Council of Ephesus|Council of Ephesus]] (431) || Mother of God, not that the nature of the Word or his divinity received the beginning of its existence from the holy Virgin, but that, since the holy body, animated by a rational soul, which the Word of God united to himself according to the hypostasis, was born from her, the Word is said to be born according to the flesh.
|-
| [[Perpetual virginity]] ||[[Second Council of Constantinople]] (553) and Lateran Synod (649) || 'Perpetual virginity of Mary', means that Mary was a virgin before, during and after giving birth.
|-
|[[Immaculate Conception]]||[[Pope Pius IX]] (1854) || Mary, at her conception, was preserved immaculate from [[Original Sin]].
|-
| [[Assumption of Mary|Assumption into heaven]]|| [[Pope Pius XII]] (1950) || Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory.
|-
|}

==={{anchor|Mother of God (Catholic)}} Mother of God===
{{see also| Theotokos| First Council of Ephesus }}
[[File:Encaustic Virgin.jpg|thumb|200px|''Virgin and Child with angels and Sts. George and Theodore'' from [[Saint Catherine's Monastery]], c. 600]]

Mary's motherhood of God (''[[Deipara]]'' in Latin) is a dogma of the Catholic Church.{{sfn|Hauke|2008|pp=167-168}} The term "Mother of God" appears within the oldest known prayer to Mary, the ''[[Sub tuum praesidium]]'', which dates to around 250 AD: "Under thy protection we seek refuge, Holy Mother of God". This was the first specifically Marian doctrine to be formally defined by the church, formally affirmed at the [[Third Ecumenical Council]] held at [[Ephesus]] in 431. This refuted the objection raised by [[Ecumenical Patriarch of Constantinople|Patriarch]] [[Nestorius]] of Constantinople.<ref name=Saunders>{{Cite web|url=https://www.ewtn.com/faith/teachings/maryc1.htm|title=Saunders, William. "Mary, Mother of God", ''The Arlington Catholic Herald'', December 22, 1994}}</ref>

Scriptural basis for the dogma is found in [[wikisource:Bible (American Standard)/John#1:14|John 1:14]] which states "And the Word became flesh, and dwelt among us" and in [[wikisource:Bible (American Standard)/Galatians#4:4|Galatians 4:4]] which states "God sent forth his Son, born of a woman, born under the law".{{sfn|Hauke|2008|pp=170-171}} [https://www.biblegateway.com/passage/?search=Lk+1%3A35&version=NABRE Luke 1:35] further affirms divine maternity by stating: "The holy Spirit will come upon you.&nbsp;... Therefore the child to be born will be called holy, the Son of God."{{sfn|Hauke|2008|p=170}}

The [[dogmatic constitution]] ''[[Lumen gentium]]'' at the [[Second Vatican Council]] affirmed Mary as the Mother of God. "The Virgin Mary, who at the message of the angel received the Word of God in her heart and in her body and gave Life to the world, is acknowledged and honored as being truly the Mother of God and Mother of the Redeemer."<ref>{{Cite web|title=Lumen gentium, 53|url=https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html|access-date=2020-06-20|website=www.vatican.va}}</ref>

This dogma is inherently related to the [[Christological]] dogma of the [[hypostatic union]] which relates the divine and human natures of Jesus Christ.{{sfn|Hauke|2008|pp=167-168}} The [[Catechism of the Catholic Church]] teaches that "Mary is truly 'Mother of God' since she is the mother of the eternal Son of God made man, who is God himself."<ref>{{cite web|url=http://www.usccb.org/beliefs-and-teachings/what-we-believe/catechism/catechism-of-the-catholic-church/epub/index.cfm|title=Catechism of the Catholic Church|work=usccb.org}}</ref> According to Catholic teaching, sourced in the [https://www.biblegateway.com/passage/?search=Jn+1&version=NABRE John 1:1-14], Mary did not create the divine person of Jesus, who existed with the Father from all eternity.<ref name=Saunders/>

===Assumption of Mary===
{{main article|Assumption of Mary|Munificentissimus Deus}}

[[File:L'Assomption de la Vierge, Le Brun.jpg|thumb|300px|''The Assumption of Mary'' by [[Charles Le Brun]], 1835]]
This dogma states that Mary was assumed into heaven with body and soul. The Catechism (item 966) states:

{{blockquote|The Immaculate Virgin, preserved free from all stain of original sin, when the course of her earthly life was finished, was taken up body and soul into heavenly glory, and exalted by the Lord as Queen over all things.<ref>{{Cite web|url=https://www.vatican.va/archive/ccc_css/archive/catechism/p123a9p6.htm|title=Catechism of the Catholic Church - Mary - Mother of Christ, Mother of the Church}}</ref>}}

[[Pope Pius XII]] discussed the Assumption in ''[[Deiparae Virginis Mariae]]'' (1946) and declared it a dogma in ''[[Munificentissimus Deus]]'' (1950).<ref name=IntroM72/><ref>''Encyclopedia of Catholicism'' by Frank K. Flinn, J. Gordon Melton 207 {{ISBN|0-8160-5455-X}} page 267</ref><ref>Apostolic Constitution ''[[Munificentissimus Deus]]'' [https://www.vatican.va/holy_father/pius_xii/apost_constitutions/documents/hf_p-xii_apc_19501101_munificentissimus-deus_en.html item 44 at the Vatican web site]</ref>

Although the [[Assumption of Mary|Assumption]] was only recently defined as [[dogma]], accounts of the bodily assumption of Mary into heaven have circulated since at least the 5th century, and by the 8th century [[Andrew of Crete]] and [[John of Damascus]] had declared belief in it.<ref name=IntroM75>''Introduction to Mary'' by Mark Miravalle (1993) Queenship Pub. Co. {{ISBN|978-1-882972-06-7}} pages 75-78</ref><ref>''Religious Celebrations: An Encyclopedia of Holidays, Festivals, Solemn Observances, and Spiritual Commemorations'' by J. Gordon Melton {{ISBN|1-59884-205-6}} page 50</ref> The [[Book of Revelation]] (12:1) has been interpreted as referring to it; with her coronation implying her previous bodily assumption to heaven.<ref name=IntroM72/>

Before declaring the Assumption a dogma in ''Munificentissimus Deus'' in 1950, in the encyclical ''Deiparae Virginis Mariae'' (1946) Pope Pius XII obtained the opinion of Catholic bishops, and based on their overwhelming support (1210 among the 1232 bishops) proceeded with the dogmatic definition.<ref name=IntroM72>''Introduction to Mary'' by Mark Miravalle (1993) Queenship Pub. Co. {{ISBN|978-1-882972-06-7}} pages 72-75</ref><ref>Encyclical ''[[Deiparae Virginis Mariae]]'' [https://www.vatican.va/holy_father/pius_xii/encyclicals/documents/hf_p-xii_enc_01051946_deiparae-virginis-mariae_en.html at the Vatican web site]</ref> The consensus of Magisterial teaching and liturgy affirms that Mary suffered death before her assumption, but this is not always accepted as settled doctrine. What is most clear is that her body was not left on earth to corrupt.<ref>{{Cite web|last=Marshall|first=Taylor|date=2013-08-13|title=Did the Virgin Mary Die? The Answer May Surprise You|url=https://taylormarshall.com/2013/08/did-the-virgin-mary-die.html|access-date=2020-06-20|website=Taylor Marshall|language=en-US}}</ref><ref>[http://www.themostholyrosary.com/the-glories-of-mary.pdf St. Alphonsus Ligouri. ''The Glories of Mary''.]</ref>

When responding to Pope Pius XII following the circulation of ''Deiparae Virginis Mariae'', a large number of Catholic bishops pointed to the [[Book of Genesis]] ([[wikisource:Bible (American Standard)/Genesis#3:15|3:15]]) as a scriptural basis.<ref name=IntroM75/> In ''Munificentissimus Deus'' (item 39) Pius XII referred to the "struggle against the infernal foe" as in Genesis 3:15 and to "complete victory over the sin and death" as in the [[Letters of Paul]] as a scriptural basis for the dogmatic definition, Mary being assumed into heaven also seems to verify [[wikisource:Bible (American Standard)/1 Corinthians#15:54|1 Corinthians 15:54]]: "Then shall come to pass the saying that is written, Death is swallowed up in victory".<ref name=IntroM75/><ref>Paul Haffner in ''Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons'' {{ISBN|1-57918-355-7}}, 2008 edited by M. Miravalle, pages 328-350</ref><ref>Apostolic Constitution ''[[Munificentissimus Deus]]'' [https://www.vatican.va/holy_father/pius_xii/apost_constitutions/documents/hf_p-xii_apc_19501101_munificentissimus-deus_en.html item 39at the Vatican web site]</ref>

===Immaculate Conception of Mary===
{{Main article|Immaculate Conception}}
[[File:Lusenberg-Immaculata-1876.jpg|thumb|200px|''Altar of the Immaculata'' by [[Josef Moroder-Lusenberg|Joseph Lusenberg]], 1876. Saint Antony's Church, [[Urtijëi]], Italy.]]
This dogma states that ''Mary was conceived without original sin''. This means that from the first moment of her existence she was preserved by God from the lack of [[sanctifying grace]], and that she was instead filled with [[divine grace]].<ref name=MarkM64>Mark Miravalle, 1993, ''Introduction to Mary'', Queenship Publishing {{ISBN|978-1-882972-06-7}} pages 64 and 70</ref>

The dogma of the Immaculate Conception is distinct from and should not be confused with the [[perpetual virginity of Mary]] or the [[virgin birth of Jesus]]; for this dogma refers to the conception of Mary by her mother, [[Saint Anne]], and not the conception of Jesus.

The [[feast of the Immaculate Conception]], celebrated on December 8, was established in 1476 by [[Pope Sixtus IV]], but the [[dogmatic definition]] came from [[Pope Pius IX]] in his constitution ''[[Ineffabilis Deus]]'', on December 8, 1854.<ref name=MarkM64/><ref name=Feh215>Fr. Peter Fehlner, "The Predestination of the Virgin Mother and Her Immaculate Conception" in ''Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons'', Queenship Publishing {{ISBN|1-57918-355-7}} pages 215-217</ref><ref>''The Creeds of Christendom'' by Philip Schaff 2009 {{ISBN|1-115-46834-0}} page 211</ref>

The dogma states that Mary possessed sanctifying grace from the first instant of her existence and by a special and unique gift of God was free from the lack of grace caused by the [[original sin]] from the beginning of human history.<ref>''Mark Miravalle, 1993, Introduction to Mary'', Queenship Publishing {{ISBN|978-1-882972-06-7}} page 64-70</ref>
In ''[[Fulgens corona]]'' (item 10) [[Pope Pius XII]] reaffirmed the concept by stating:
"Who will dare to doubt that she, who was purer than the angels and at all times pure, was at any moment, even for the briefest instant, not free from every stain of sin?"<ref name="Fulgens Corona 1953">{{Cite web|title=Fulgens Corona (September 8, 1953) {{!}} PIUS XII|url=http://www.vatican.va/content/pius-xii/en/encyclicals/documents/hf_p-xii_enc_08091953_fulgens-corona.html|access-date=2020-06-20|website=www.vatican.va}}</ref>

''Ineffabilis Deus'' (as well as Pope Pius XII's ''[[Munificentissimus Deus]]'' on the Assumption) also teaches the [[predestination]] of Mary, in that she was preserved from sin due to the role reserved for her in the economy of salvation.<ref name=Feh215/> This predetermination of Mary's role in salvation was referred to in ''[[Lumen gentium]]'' (item 61) which stated that she was "Predestined from eternity by that decree of divine providence which determined the incarnation of the Word to be the Mother of God."<ref name=Feh215/><ref name="Lumen gentium"/> The definition in ''Ineffabilis Deus'' confirms the uniqueness of the Immaculate Conception as a gift from God to Mary, that Jesus might receive his body from one unstained by sin.<ref name=MarkM64/>

===Perpetual virginity of Mary===
{{main article| Perpetual virginity of Mary | Virgin birth of Jesus }}
[[File:Paolo de Matteis - The Annunciation.jpg|thumb|300px|''[[The Annunciation]]'' by [[Paolo de Matteis]], 1712]]
This dogma states that ''Mary was a virgin before, during and after giving birth'' ([[de fide]]). This oldest Marian doctrine, (also held by [[Lutheran]], [[Eastern Orthodox Church|Eastern Orthodox]], and [[Oriental Orthodox]], and many other [[Christians]]) affirms [[Mary (mother of Jesus)|Mary's]] "real and perpetual [[virginity]] even in the act of giving birth to the Son of God made Man."<ref>''Catechism of the Catholic Church'' §499</ref> Thus, by the teaching of this [[dogma]], the faithful believe that Mary was ever-Virgin (Greek ''{{lang|grc| ἀειπάρθενος}}'') for the whole of her life, making Jesus her only biological son, whose [[Virgin birth of Jesus|conception]] and [[Nativity of Jesus|birth]] are held to be miraculous.<ref name=Miravalle56 >Mark Miravalle, 1993, ''Introduction to Mary'', Queenship Publishing {{ISBN|978-1-882972-06-7}}, pages 56-64</ref><ref name=REBrown273 >''Mary in the New Testament'' edited by Raymond Edward Brown 1978 {{ISBN|0-8091-2168-9}} page 273</ref>

The doctrine of perpetual virginity is distinct from the dogma of the [[Immaculate Conception]] of Mary, which relates to the conception of the Virgin Mary herself without any stain (''macula'' in [[Latin]]) of [[original sin]].<ref>''A History of the Church in the Middle Ages'' by F. Donald Logan, 2002, {{ISBN|0-415-13289-4}}, p150</ref>

'''Virginity before birth'''

This means that ''Mary conceived by the [[Holy Spirit]]'' without participation of any man (de fide). The Greek term ''[[Aeiparthenos]]'' (i.e. "Ever Virgin") is attested to from the early 4th century.<ref>''Joseph, Mary, Jesus'' by [[Lucien Deiss]], Madeleine Beaumont 1996 {{ISBN|0-8146-2255-0}} page 30</ref> The [[Catechism of the Catholic Church]] (item 499) includes the term Aeiparthenos and referring to the dogmatic constitution ''[[Lumen gentium]]'' (item 57) states: "Christ's birth did not diminish his mother's virginal integrity but sanctified it."<ref>''Catechism of the Catholic Church'' by the Vatican, 2002 {{ISBN|0-86012-324-3}} page 112</ref><ref name=Cath499>{{Cite web|url=https://www.vatican.va/archive/ccc_css/archive/catechism/p122a3p2.htm|title=Catechism of the Catholic Church - "Conceived by the power of the Holy Spirit and born of the Virgin Mary"}}</ref><ref>{{Cite web|title=Lumen gentium|url=https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html|access-date=2020-06-20|website=www.vatican.va}}</ref>

'''Virginity during birth'''

This means that ''Mary gave birth without losing her corporal virginity'' (de fide) and her corporal integrity was not affected by giving birth.<ref name=Cath499/> The Catholic Church does not teach how this occurred physically, but insists that virginity during child birth is different from virginity of conception.<ref name=Cath499/>

'''Virginity after birth'''

This means that ''Mary remained a virgin after giving birth'' (de fide).<ref name=Cath499/> This belief of the church was questioned in its early years.<ref name=Ott249>E.g. by Tertullian, Eunomius, Helvisius, Bonosus of Sardica; see Ludwig Ott, ''Fundamentals of Catholic Dogma'' {{ISBN|0-89555-009-1}} page 249</ref> The scriptures say little about this, mentioning the [[brothers of Jesus]], but never "sons of Mary", suggesting to the patristic writers a broader family relationship.<ref name=Cath499/><ref name=Ott249/><ref>J D Aldama, ''La vergenidad in partu en la exegesis patristica'', Salamanca, 1962, page 113</ref>

==Other Marian doctrines==
Apart from the four Marian dogmas listed above, the Catholic Church holds a number of other doctrines about the Virgin Mary which have been developed by references to Sacred Scripture, theological reasoning and church tradition.<ref name=IntroM11>''Introduction to Mary'' by Mark Miravalle (1993) Queenship Pub. Co. {{ISBN|978-1-882972-06-7}} pages 10-11</ref>

===Queen of Heaven===
{{main article|Ad Caeli Reginam|Queen of Heaven}}
[[File:Santa Marija Assunta.jpg|thumb|300px|Statue (detail) of the Assumption of Mary in [[Attard]], [[Malta]]]]
The doctrine that the Virgin Mary has been crowned [[Queen of Heaven]] goes back to certain early patristic writers of the church such as [[Gregory Nazianzen]]'s "the Mother of the King of the universe", and the "Virgin Mother who brought forth the King of the whole world",<ref>S. Gregorius Naz., Poemata dogmatica, XVIII, v. 58; PG XXXVII, 485.</ref> [[Prudentius]]'s the Mother marvels "that she has brought forth God as man, and even as Supreme King."<ref>Prudentius, Dittochaeum, XXVII: PL LX, 102 A.</ref> and, [[Ephrem the Syrian|Ephrem's]], "Let Heaven sustain me in its embrace, because I am honored above it. For heaven was not Thy mother, but Thou hast made it Thy throne. How much more honorable and venerable than the throne of a king is her mother."<ref>S. Ephraem, Hymni de B. Maria, ed. Th. J. Lamy, t. II, Mechliniae, 1886, hymn. XIX, p. 624.</ref> The Catholic Church often sees Mary as queen in heaven, bearing a crown of twelve stars in [[Book of Revelation|Revelation]].<ref>12, verses 1-5.</ref>

Many popes have given tribute to Mary in this regard, for example: Mary is the Queen of Heaven and Earth, (Pius IX), Queen and Ruler of the Universe (Leo XIII) and Queen of the World (Pius XII)<ref>in:enyclical Ad caeli reginam</ref> The theological and logical foundation of these titles rests in the dogma of Mary as the Mother of God. As mother of God, she participates in his salvation plan. The Catholic faith teaches that Mary, the Virgin Mother of God, reigns with a mother's solicitude over the entire world, just as she is crowned in heavenly blessedness with the glory of a Queen, as Pius XII wrote:<ref name="Ad Caeli reginam 39">Ad Caeli reginam 39</ref>

{{blockquote|Certainly, in the full and strict meaning of the term, only Jesus Christ, the God-Man, is King; but Mary, too, as Mother of the divine Christ, as His associate in the redemption, in his struggle with His enemies and His final victory over them, has a share, though in a limited and analogous way, in His royal dignity. For from her union with Christ she attains a radiant eminence transcending that of any other creature; from her union with Christ she receives the royal right to dispose of the treasures of the Divine Redeemer's Kingdom; from her union with Christ finally is derived the inexhaustible efficacy of her maternal intercession before the Son and His Father.<ref name="Ad Caeli reginam 39"/>}}

===Mary as Mother of the Church===
{{Main article|Mother of the Church}}
[[File:Barocci - Madonna del Popolo.jpg|thumb|300px|[[Federico Barocci]], ''Madonna del Popolo'' (Madonna of the people) 1579]]

The title ''Mother of the Church'' (in [[Latin]] ''Mater Ecclesiae'') was officially given to the Virgin Mary during the [[Second Vatican Council]] by [[Pope Paul VI]].<ref name=InterCom>''International Theological Commission, Vol II: 1986-2007'' edited by Michael Sharkey and Thomas Weinandy (Aug 21, 2009) {{ISBN|1-58617-226-3}} page 208</ref> This title goes back to [[Ambrose of Milan]] in the 4th century, but this use was not known until its 1944 rediscovery by [[Hugo Rahner]].<ref name=InterCom/><ref name=HRahner/> Rahner's Mariology, following Ambrose, saw Mary in her role within the church, his interpretation being based solely on Ambrose and the [[Church Fathers|early Fathers]].<ref name=HRahner>[[Hugo Rahner]], "Mater Ecclesia - Lobpreis der Kirche aus dem ersten Jahrtausend", Einsiedeln/Köln 1944</ref>

The [[Catechism of the Catholic Church]] states that the Virgin Mary is mother of the church and of all its members, namely all Christians:<ref name=Cat963>"Mary, Mother of Christ, Mother of the Church". [https://www.vatican.va/archive/ccc_css/archive/catechism/p123a9p6.htm Catechism item 963 at the Vatican web site]</ref>

{{blockquote|The Virgin Mary&nbsp;... is acknowledged and honoured as being truly the Mother of God and of the redeemer.&nbsp;... since she has by her charity joined in bringing about the birth of believers in the Church, who are members of its head.&nbsp;... Mary, Mother of Christ, Mother of the Church.}}

Pope Paul VI's ''Credo of the People of God'' states:<ref name=Credo/>{{sfn|Benedict XVI|Walker|Von Balthasar|2005|pp=58-59}}
{{blockquote|The Mother of the Church, carries on in heaven her maternal role with regard to the members of Christ, cooperating in the birth and development of divine life in the souls of the redeemed.}}

In ''[[Redemptoris Mater]]'' Pope John Paul II referred to [[Paul VI]]'s "Credo of the People of God" as a reaffirmation of the statement that Mary is the "mother of the entire Christian people, both faithful and pastors" and wrote that the Credo "restated this truth in an even more forceful way":<ref name=Credo>John Paul II, [https://www.vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jp-ii_enc_25031987_redemptoris-mater_en.html Redemptoris Mater], no. 47, citing Pope Paul VI, Solemn Profession of Faith (30 June 1968), 15: [[Acta Apostolicae Sedis]] 60 (1968) 438f.</ref>

Pope Benedict XVI also referred to the ''Credo'' of Paul VI and stated that it sums up all of the scriptural texts that relate to the matter.{{sfn|Benedict XVI|Walker|Von Balthasar|2005|pp=58-59}}

In his homily on 2015 New Year's Day, Pope Francis said that Jesus and his mother Mary are "inseparable", just like Jesus and the church. Mary is "the Mother of the Church, and through the Church, the mother of all men and women, and of every people".<ref>{{cite web|url=https://www.catholicnewsagency.com/news/31200/without-the-church-jesus-is-at-the-mercy-of-our-imagination-pope-says|title=Without the Church, Jesus 'is at the mercy of our imagination,' Pope says|work=Catholic News Agency}}</ref>

===Mediatrix===
[[File:Pietro lorenzetti, compianto (dettaglio) basilica inferiore di assisi (1310-1329).jpg|thumb|300px|[[Pietro Lorenzetti]], 1310]]
{{main article|Mediatrix}}

In Catholic teachings, Jesus Christ is the only mediator between God and man.<ref>1 Tim, 2,5</ref> He alone reconciled through his death on the Cross creator and creation. But this does not exclude a secondary mediating role for Mary, preparatory, supportive; in the view of several prominent, but not all, Catholics. The teaching that Mary intercedes for all believers and especially those who request her intercession through prayer has been held in the church since early times; for example, by Ephraim, the Syrian: "after the mediator a mediatrix for the whole world.<ref>Oratio IV ad Deiparem</ref> Mediation is something that can be said of all the heavenly [[saint]]s, but Mary is seen as having the greatest power of mediation. The earliest surviving recorded prayer to Mary is the ''[[Sub tuum praesidium]]'', written in Greek.

Mary has increasingly been seen as a principal dispenser of God's graces and Advocate for the people of God and is mentioned as such in several official church documents. [[Pope Pius IX]] used the title in ''[[Ineffabilis Deus]]''. In the first of his so-called "Rosary encyclicals", ''[[Supremi apostolatus officio]]'' (1883), [[Pope Leo XIII]] calls Our Lady "the guardian of our peace and the dispensatrix of heavenly graces". The following year, 1884, his encyclical ''[[Superiore anno]]'' speaks of the prayers presented to God "through her whom He has chosen to be the dispenser of all heavenly graces". [[Pope Pius X]] employed this title in ''Ad diem illum'' in 1904, [[Pope Benedict XV]] introduced it into the Marian liturgy when he created the Marian feast of [[Mary, Mediatrix of all Graces]] in 1921, In his 1954 [[encyclical]] ''[[Ad caeli reginam]]'', Pope Pius XII calls Mary the Mediatrix of peace.<ref>Ad Caeli Reginam, 51</ref>

A lay movement called ''Vox Populi Mariae Mediatrici'' promotes the doctrine of Mary as [[Co-Redemptrix]], Mediatrix and Advocate.<ref>{{Cite web | title = Voice of the People for Mary Mediatrix | access-date = 2008-10-09 | url = http://www.ewtn.com/library/MARY/MEDIATRI.HTM | archive-date = 2008-09-23 | archive-url = https://web.archive.org/web/20080923212056/http://www.ewtn.com/library/MARY/MEDIATRI.HTM | url-status = dead }}</ref><ref>Robert Moynihan, ''Is the Time Ripe for a 5th Marian Dogma?'' [[Zenit News Agency|Zenit]], [http://www.zenit.org/article-28508?l=english March 1, 2010] {{webarchive|url=https://web.archive.org/web/20120503145320/http://www.zenit.org/article-28508?l=english |date=May 3, 2012 }}</ref> Co-Redemptrix refers to the participation of Mary in the salvation process. [[Irenaeus]], the Church Father (died 200), referred to Mary as "causa salutis" [cause of our salvation] given her "fiat".<ref>{{cite web|url=http://www.zenit.org/article-5650?l=english |title=Why It's Not the Right Time for a Dogma on Mary as Co-redemptrix |work=ZENIT - The World Seen From Rome |url-status=dead |archive-url=https://web.archive.org/web/20080928031618/http://www.zenit.org/article-5650?l=english |archive-date=2008-09-28 }}</ref>
It is a way of speaking which has been considered since the 15th century,<ref>Ott 256</ref> but "Pope Francis appeared to flatly reject proposals in some theological circles to add 'co-redemptrix' to the list of titles of the Virgin Mary, saying the mother of Jesus never took anything that belonged to her son, and calling the invention of new titles and dogmas 'foolishness'."<ref>{{Cite web|title=Pope calls idea of declaring Mary co-redemptrix 'foolishness'|url=https://cruxnow.com/vatican/2019/12/pope-calls-idea-of-declaring-mary-co-redemptrix-foolishness/|access-date=2020-06-20|website=cruxnow.com|date=12 December 2019 }}</ref>

The decree ''[[Lumen gentium]]'' of [[Vatican II]] cautioned about using the title of "Mediatrix", saying that: "this, however, is to be so understood that it neither takes away from nor adds anything to the dignity and efficaciousness of Christ the one Mediator".<ref>{{Cite web|title=Lumen gentium, 62|url=https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html|access-date=2017-12-20|website=www.vatican.va}}</ref> A [[Mariology|Mariological]] Congress held in [[Czestochowa]], Poland, in August 1996 determined that it was not opportune to use this title of Mary for, as pointed out at Vatican II, it has its limits and can be misunderstood.<ref>''[[L'Osservatore Romano]]'', Weekly Edition in English [http://www.ewtn.com/library/MARY/ormaria2.htm 25 June 1997, page 10] {{Webarchive|url=https://web.archive.org/web/20110730153925/http://www.ewtn.com/library/MARY/ORMARIA2.HTM |date=30 July 2011 }}</ref>

==Encyclicals==
{{Main article|Mariology of the popes}}
Popes have been important in shaping both the theological and the devotional aspects of the Catholic perspective on the Virgin Mary.<ref>Magnan, Charles. "The Spiritual Maternity of the Blessed Virgin Mary" in ''Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons'', 2008 edited by M. Miravalle, Queenship Publishing {{ISBN|1-57918-355-7}} pages 530-541</ref> Theologically, popes have highlighted the inner link between the Virgin Mary and Jesus Christ, in the [[encyclicals]] ''[[Mystici corporis]]''<ref>{{Cite web|title=Mystici Corporis Christi (June 29, 1943) {{!}} PIUS XII|url=http://www.vatican.va/content/pius-xii/en/encyclicals/documents/hf_p-xii_enc_29061943_mystici-corporis-christi.html|access-date=2020-06-20|website=www.vatican.va}}</ref> and ''[[Redemptoris Mater]]''.<ref>{{Cite web|title=Redemptoris Mater (25 March 1987) {{!}} John Paul II|url=http://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_25031987_redemptoris-mater.html|access-date=2020-06-20|website=www.vatican.va}}</ref>
* [[Pope Pius X]]
**''[[Ad diem illum]]''<ref>{{Cite web|title=Ad Diem Illum Laetissimum (February 2, 1904) {{!}} PIUS X|url=https://www.vatican.va/content/pius-x/en/encyclicals/documents/hf_p-x_enc_02021904_ad-diem-illum-laetissimum.html|access-date=2020-06-20|website=w2.vatican.va}}</ref>
* [[Pope Pius XII]]
**''[[Fulgens corona]]''<ref name="Fulgens Corona 1953"/>
** ''[[Ad Caeli Reginam]]''<ref name="vatican.va"/>

==Marian devotions from sacred tradition==
{{Main article|Marian devotions}}
{{see also|Rosary|Consecration to Mary|Rosary and scapular}}
[[File:Peñafrancia Original Image.jpg|thumb|right|220px|[[Our Lady of Peñafrancia]] in [[Naga, Camarines Sur|Naga City]], Philippines]]
[[File:001 Rosary procession Malaga, Spain - Procesión de Nuestra Señora del Rosario.jpg|thumb|right|220px|Night Rosary procession in [[Málaga]], Spain]]
Marian devotions are highly prominent within the Catholic tradition and a wide variety of devotions ranging from [[Consecration to Mary]], to the wearing of [[Scapular]]s, to [[First Saturdays]], to multi-day prayers such as [[Rosary]], [[Angelus]]& [[Novena]]s are practiced by Catholics.<ref name="Ann Ball page 341">''Ann Ball, 2003 Encyclopedia of Catholic Devotions and Practices'' {{ISBN|0-87973-910-X}} page 341</ref><ref name=Ball168>Ann Ball, 2003 ''Encyclopedia of Catholic Devotions and Practices'' {{ISBN|0-87973-910-X}} page 168</ref><ref name=Miravalle13 >Miravalle, Mark ''Introduction to Mary'' 1993, {{ISBN|978-1-882972-06-7}}, pages 13-23</ref><ref name=Burke667 >Fr. Etienne Richter "Marian Devotion, the Rosary and the Scapular" in ''Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons'' 2008 edited by M. Miravalle {{ISBN|978-1-57918-355-4}} pages 667-679</ref>

The spread of Marian devotions, such as the [[Rosary]] via lay organizations, has also influenced popular interest in Mariology.<ref name=Burke12>Stefano Manelli in ''Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons'' {{ISBN|1-57918-355-7}}, 2008 edited by M. Miravalle, page 12</ref> Marian devotions generally begin at the level of [[popular piety]], often in connection with the religious experiences and visions of simple and modest individuals (in some cases children), and the recounting of their experiences in time creates strong emotions among numerous Catholics.<ref>John T. Ford "Newman on 'Sensus Fidelium' and Mariology", ''Marian Studies'', Vol. 28 (1977), pp. 144-45</ref><ref>''The Cult of the Mother of God in Byzantium'' by Leslie Brubaker and Mary Cunningham 2011 {{ISBN|0-7546-6266-7}} pages 201-203</ref>

Theologians have at times cited in support of their Mariology the constant ''[[sensus fidelium]]'', e.g., [[Alphonsus Liguori]] valued texts and traditions of the Church Fathers as expressions of the ''sensus fidelium'' of the past and attributed great weight to the argument that "the greater part of the faithful have always had recourse to the intercession of the divine mother for all the graces which they desire".<ref>''Alphonsus De Liguori: Selected Writings'' by Saint Alfonso Maria de' Liguori 1999 {{ISBN|0-8091-3771-2}} pages 243 and 43</ref> Speaking of the witness of the [[Church Fathers]] in attributing certain titles to Mary, in ''[[Fulgens corona]]'' [[Pope Pius XII]] wrote:
<blockquote>
If the popular praises of the Blessed Virgin Mary be given the careful consideration they deserve, who will dare to doubt that she, who was purer than the angels and at all times pure, was at any moment, even for the briefest instant, not free from every stain of sin?<ref>Pope Pius XII, encyclical ''[[Fulgens corona]]'' [https://www.vatican.va/holy_father/pius_xii/encyclicals/documents/hf_p-xii_enc_08091953_fulgens-corona_en.html Encyclical ''Fulgens corona'', item 10 at the Vatican web site]</ref>
</blockquote>

The Marian dogmas of the [[Immaculate Conception]] and the [[Assumption of Mary]] were defined in part on the basis of the ''[[sensus fidei]]'', "the supernatural appreciation of faith on the part of the whole people, when, from the bishops to the last of the faithful, they manifest a universal consent in matters of faith and morals".<ref>{{Cite web|url=https://www.vatican.va/archive/ENG0015/__PM.HTM#-2K|title=Catechism of the Catholic Church - IntraText|website=www.vatican.va}}</ref> In the case of the dogmas of Immaculate Conception and Assumption, the two popes concerned consulted the Catholic bishops worldwide about the faith of the community before proceeding to define the dogma.<ref>William Henn, "Interpreting Marian Doctrine" in ''Gregorianum'' 70/3 (1989), [https://books.google.com/books?id=GSDURP09LJYC&pg=PA431 p. 431]</ref>

Referring to these dogmas, in 2010 Pope [[Benedict XVI]] called the People of God the "teacher that goes first" and stated:
<blockquote>
Faith both in the Immaculate Conception and in the bodily Assumption of the Virgin was already present in the People of God, while theology had not yet found the key to interpreting it in the totality of the doctrine of the faith. The People of God therefore precede theologians and this is all thanks to that supernatural ''sensus fidei'', namely, that capacity infused by the Holy Spirit that qualifies us to embrace the reality of the faith with humility of heart and mind. In this sense, the People of God is the "teacher that goes first" and must then be more deeply examined and intellectually accepted by theology.<ref>Pope Benedict XVI, General Audience [https://www.vatican.va/holy_father/benedict_xvi/audiences/2010/documents/hf_ben-xvi_aud_20100707_en.html 7 July 2010 at the Vatican web site]</ref> 
</blockquote>

Marian devotions have been encouraged by popes, and in ''[[Marialis cultus]]'' Pope [[Paul VI]] stated: "From the moment when we were called to the See of Peter, we have constantly striven to enhance devotion to the Blessed Virgin Mary.<ref>{{Cite web|url=https://www.vatican.va/content/paul-vi/en/apost_exhortations/documents/hf_p-vi_exh_19740202_marialis-cultus.html|title=Marialis Cultus (February 2, 1974) &#124; Paul VI|website=www.vatican.va}}</ref> In ''[[Rosarium Virginis Mariae]]'', Pope [[John Paul II]] stated: "Among all devotions that which most consecrates and conforms a soul to our Lord is devotion to Mary.<ref>{{Cite web|url=https://www.vatican.va/content/john-paul-ii/en/apost_letters/documents/hf_jp-ii_apl_20021016_rosarium-virginis-mariae.html|title=404 Resource at /content/john-paul-ii/en/apost_letters/documents/hf_jp-ii_apl_20021016_rosarium-virginis-mariae.html not found|website=www.vatican.va}}</ref>

Devotion to the Virgin Mary does not, however, amount to worship – which is reserved for God; Catholics view Mary as subordinate to Christ, but uniquely so, in that she is seen as above all other creatures. In 787 the [[Second Council of Nicaea]] affirmed a three-level hierarchy of ''[[latria]]'', ''[[hyperdulia]]'' and ''[[Dulia (Latin)|dulia]]'' that applies to God, the Virgin Mary and then to the other [[saint]]s.<ref>''The History of the Christian Church'' by Philip Smith 2009 {{ISBN|1-150-72245-2}} page 288</ref><ref name=Miravalle92 >Miravalle, Mark. ''Introduction to Mary''. 1993 {{ISBN|978-1-882972-06-7}} pages 92–93</ref><ref>Trigilio, John and Brighenti, Kenneth ''The Catholicism Answer Book'' 2007 {{ISBN|1-4022-0806-5}} page 58</ref>

===Marian processions===
[[File:2012 Grand Marian Procession, Downtown Los Angeles.jpg|thumb|220px|The annual Grand Marian Procession through Downtown Los Angeles]]

In [[Los Angeles, California]], a Marian procession took place annually for roughly the first 100 years following the founding of the city. In an attempt to revive the custom of religious processions, in September 2011 the [[Queen of Angels Foundation]] inaugurated an annual "Grand Marian Procession" in the heart of [[Downtown Los Angeles]]' historic core.
<ref>{{Cite web|url=http://www.thequeenofangels.com/wp-content/media/tidings-online20110906.pdf|title="2011 Dellinger, Robert. "'Grand Procession' revives founding of L.A. Marian devotion", ''The Tidings'', 6 September 2011}}</ref> This yearly procession, intended to coincide with the anniversary of the founding of the City of Los Angeles, begins outside of the parish of [[La Iglesia de Nuestra Señora Reina de los Angeles]] which is part of the [[Los Angeles Plaza Historic District]], better known as "La Placita". By way of city streets, the procession eventually terminates at the [[Cathedral of Our Lady of the Angels]] where a public Rosary and Mass in honour of the [[Blessed Virgin Mary]] are offered.
<ref>{{Cite web|url=http://www.thequeenofangels.com/wp-content/media/tidings-online20110902.pdf|title=Rees, Brenda. "Sept. 3: A day for a spiritual procession and walking history", ''The Tidings'', September 2, 2011}}</ref> Subsequent years have seen the involvement and participation of numerous chivalric, fraternal, and religious orders, parishes, lay groups, political figures, as well as other religious and civic organizations.

==Differing perspectives==
Throughout the centuries, Catholics have viewed the Virgin Mary from a number of perspectives, at times derived from specific Marian attributes ranging from queenship to humility and at other times based on cultural preferences of events taking place at specific points in history.<ref>''The Thousand Faces of the Virgin Mary'' by George Henry Tavard 1996 {{ISBN|0-8146-5914-4}} pages vii–viii and 81</ref><ref>''Catholic Beliefs and Traditions: Ancient and Ever New'' by John F. O'Grady 2002 {{ISBN|0-8091-4047-0}} page 183</ref> In parallel with the traditional approaches to Mariology, opposing views based on progressive interpretations have been presented by feminists, psychologists and liberal Catholics.<ref name=Snodgrass /><ref name=Tavard />

===Traditional views===
[[File:JPIIGuadalupeDF.JPG|thumb|200px|A statue of [[John Paul II]] with [[Our Lady of Guadalupe]], by [[Francisco Cárdenas Martínez|Pacho Cárdenas]], made entirely with keys donated by Mexicans to symbolize that they had given him the keys to their hearts<ref>''The Next Pope'' Anura Guruge 2010 {{ISBN|0-615-35372-X}} page 227</ref>]]
{{Unfocused|section=yes|date=March 2025}}

Traditional views on Mary have emphasized the Marian dogmas and doctrines, accompanied by [[Marian devotions|devotions]] and venerations. Some of these views have changed and been transformed over time.

An example of the changing perspectives on the Virgin Mary based on specific spiritual views, and its adoption within a culture a world away, is the transformation of the image of Mary from a [[Queen of Heaven|Heavenly Queen]] to a [[Virgin of humility|mother of humility]], and the construction of views to accommodate both perspectives. While depictions of the Virgin Mary as the [[Queen of Heaven]] or [[Coronation of the Virgin]] by artists such as [[Paolo Veneziano]] or [[Giuliano da Rimini]] were common in the early part of the 14th century, they did not fit with the virtue of [[humility]] which was a key tenet of the spirituality of [[Francis of Assisi]]. The concept of the [[Virgin of humility]] was developed in the 14th century in order to accommodate [[Order of Saint Francis|Franciscan]] piety, by depicting the [[Madonna (art)|Madonna]] sitting on the ground, rather than on a throne. It offered a view of the Virgin Mary (often barefoot) as a mother nursing a child, rather than a Queen in a coronation scene.<ref>''A History of Ideas and Images in Italian Art'' by James Hall 1983 {{ISBN|0-06-433317-5}} page 223</ref><ref>''Iconography of Christian Art'' by [[Gertrud Schiller]], 1971 {{ASIN|B0023VMZMA}} page 112</ref><ref>''Renaissance Art: A Topical Dictionary'' by Irene Earls 1987 {{ISBN|0-313-24658-0}} page 174</ref>

As the Franciscans began to preach in China, the notion of the ''[[Virgin of humility]]'' resonated well with the Chinese, partly due to the cultural acceptance of humility as a virtue in China, and partly due to its similarity to the motherly, merciful figure of [[Kuanyin]], which was much admired in south China.<ref>Lauren Arnold, 1999 ''Princely Gifts & Papal Treasures: The Franciscan Mission to China'' by {{ISBN|0-9670628-0-2}} page 151</ref><ref>Lauren Arnold in ''Atlantic Monthly'', September 2007</ref><ref>''The great encounter of China and the West'' by David E. Mungello 1999 {{ISBN|0-8476-9439-9}} page 27</ref> However, by the middle of the 15th century, a dual view had emerged in Europe, as represented by [[Domenico di Bartolo]]'s 1433 [[Madonna of humility]] which expressed the symbolic duality of her nature: an earthly barefoot woman, as well as a heavenly queen. Despite her low, sitting position, the depiction of stars, and the gems, as well as a halo, signify the regal status of the Virgin, as she is being attended to while she holds the [[Child Jesus]].<ref>''Art and music in the early modern period'' by Franca Trinchieri Camiz, Katherine A. McIver {{ISBN|0-7546-0689-9}} page 15</ref>

[[Juan Diego]]'s account of the appearance of the [[Virgin of Guadalupe]] to him in 1531 on [[Tepeyac Hill]] in Mexico provides another example of the cultural adaptation of the view of the Virgin Mary. Juan Diego did not describe the Virgin Mary as either European or Middle Eastern, but as a tanned [[Aztec]] princess who spoke in his local [[Nahuatl]] language, and not in [[Spanish language|Spanish]]. The image of the Virgin of Guadalupe that is highly venerated in Mexico has the appearance of an Indigenous Central American, rather than a European woman, and the clothing of the Virgin of Guadalupe has been identified as that of an Aztec princess. The Virgin of Guadalupe was a turning point in the conversion of Latin America to Catholicism, and is the primary view of Mary among millions of Catholics in Mexico in the 21st century.<ref>''Mujer del maiz'' by Angel Vigil 1994 {{ISBN|1-56308-194-6}} pages 16–19</ref><ref name=Somervill >''Empire of the Aztecs'' by Barbara A. Somervill 2009 {{ISBN|1-60413-149-7}} page 132</ref><ref>''Our Lady of Guadalupe'' by Jeanette Rodríguez 1994 {{ISBN|0-292-77062-6}} pages 44–46</ref> Pope John Paul II reinforced the localization of this view by permitting local Aztec dances during the ceremony in which he declared Juan Diego a saint, spoke in Nahuatl as part of the ceremony, called Juan Diego "the talking eagle", and asked him to show "the way that leads to the ''Dark Virgin'' of Tepeyac".<ref name=Somervill /><ref>{{cite web |url=https://www.vatican.va/holy_father/john_paul_ii/homilies/2002/documents/hf_jp-ii_hom_20020731_canonization-mexico_en.html |title=Canonization of Juan Diego Cuauhtlatoatzin |access-date=November 18, 2010}}</ref><ref>''The Image of Guadalupe'' by Jody Brant Smith 1995 {{ISBN|0-86554-421-2}} pages 1–2</ref>

The view of the Virgin Mary as a "miracle worker" has existed for centuries and is still held by many Catholics in the 21st century.<ref>''[[The Miracles of the Virgin Mary|Miracles of Our Lady]]'' by Gonzalo de Berceo, Richard Terry Mount, Annette Grant Cash 1997 {{ISBN|0-8131-2019-5}} page 6–7</ref><ref>''Miracles of the Blessed Virgin Mary'' by [[Johannes Herolt]], C. C. Swinton Blandpages 2004 {{ISBN|1-4191-7308-1}} pages 4–6</ref> The legends of the miracles of the ''Maddona of [[Orsanmichele]]'' in [[Florence]] go back to the [[Renaissance]].<ref>''Piety and charity in late medieval Florence'' by John Henderson 1997 {{ISBN|0-226-32688-8}} page 196</ref> The legends of miracles performed by the image of the [[Black Madonna of Częstochowa]] also go back for centuries, and it continues to be venerated today as the Patron of [[Poland]].<ref>''Pilgrimage to Images in the Fifteenth Century'' by Robert Maniura 2004 {{ISBN|1-84383-055-8}} page 104</ref><ref>''Maximilian Kolbe: Saint of Auschwitz'' by Elaine Murray Stone 1997 {{ISBN|0-8091-6637-2}} pages 7–8</ref> Every year, millions of Catholic pilgrims visit the Basilica at [[Our Lady of Lourdes]] in search of miraculous cures.<ref>''Lourdes: A History of Its Apparitions and Cures'' by Georges Bertrin 2004 {{ISBN|1-4179-8123-7}} page 181</ref><ref>''The Encyclopedia of Christianity, Volume 3'' by Erwin Fahlbusch, Geoffrey William Bromiley 2003 {{ISBN|90-04-12654-6}} page 339</ref> Although millions of Catholics hope for miracles on their pilgrimages, the Vatican has generally been reluctant to approve of modern miracles, unless they have been subject to extensive analysis.<ref>{{cite magazine |url=http://www.time.com/time/magazine/article/0,9171,982807,00.html |archive-url=https://web.archive.org/web/20070217110307/http://www.time.com/time/magazine/article/0,9171,982807,00.html |url-status=dead |archive-date=February 17, 2007 |title=Modern Miracles Have Strict Rules |first=David |last=van Biega |magazine=[[Time (magazine)|Time]] |date=April 10, 1995 |access-date=November 18, 2010}}</ref>

===Liberal perspectives===
Since the end of the 19th century, a number of progressive and liberal perspectives of Mariology have been presented, ranging from feminist criticisms to interpretations based on modern psychology and liberal Catholic viewpoints. These views are generally critical of the Catholic approach to Mariology as well as the [[Eastern Orthodox]] Church, which has even more Marian emphasis within its official liturgy.<ref name=Snodgrass >''Encyclopedia of Feminist Literature'' by Mary Ellen Snodgrass 2006 {{ISBN|0-8160-6040-1}} page 547</ref><ref name=Tavard /><ref>''Mary is for Everyone'' by William McLoughlin, Jill Pinnock 1998 {{ISBN|0-85244-429-X}} page 183</ref>

Some feminists contend that, as with other women saints such as [[Joan of Arc]], the image of Mary is a construct of the patriarchal mind. They argue that Marian dogmas and doctrines and the typical forms of Marian devotion reinforce patriarchy by offering women temporary comfort from the ongoing oppression inflicted on them by male dominated churches and societies.<ref name=Tavard >''The Thousand Faces of the Virgin Mary'' by George Henry Tavard 1996 {{ISBN|0-8146-5914-4}} page 253</ref> In the feminist view, old gender stereotypes persist within traditional Marian teachings and theological doctrines. To that end books on feminist Mariology have been published to present opposing interpretations and perspectives.<ref name= JillLevine >''A Feminist Companion to Mariology'' by [[Amy-Jill Levine]], Maria Mayo Robbins 2005 {{ISBN|0-8264-6661-3}} page 147</ref>

The psychological analysis of Marian teachings dates back to [[Sigmund Freud]], who used the title of a poem by [[Goethe]] in his 1911 paper ''Great is Diana of the Ephesians''.<ref name=Vitz >''Sigmund Freud's Christian Unconscious'' by Paul C. Vitz 1993 {{ISBN|0-8028-0690-2}} page 191</ref> [[Carl Jung]], on the other hand, viewed the Virgin Mary as a spiritual and more loving goddess version of [[Eros]].<ref>''Carl Jung'' by Claire Dunne 2002 {{ISBN|0-8264-6307-X}} page 84</ref> A large number of other psychological interpretations have been presented through the years, ranging from the study of the similarities of the Virgin Mary and the [[Tara (Buddhism)|Buddhist goddess Tara]], or the humble and loving figure presented by the [[East Asian]] goddess [[Guanyin|Kwan Yin]].<ref name=Leeming />

Since the [[Protestant Reformation|Reformation]] many Christians have opposed Marian venerations, and that trend has continued into the 21st century among progressive and liberal Christians, who see the high level of attention paid to the Virgin Mary both as being without sufficient grounding in [[Scripture]] and as distracting from the worship that is due to [[Christ]].<ref name=edwards438>''Christianity: The First Two Thousand Years'' by David Lawrence Edwards 2001 {{ISBN|0-304-70127-0}} pages 438-439</ref><ref>''Progressive Christianity'' by William A. Vrooman 2005 {{ISBN|1-4179-9829-6}} page 150</ref>

Groups of liberal Catholics view the traditional image of the Virgin Mary as presented by the Catholic Church as an obstacle towards realization of the goal of womanhood, and as a symbol of the systemic patriarchal oppression of women within the church. Moreover, some liberal Catholics view the cultivation of the traditional image of Mary as a method of manipulation of Catholics at large by the church hierarchy.<ref>''Hail Mary?: The Struggle for Ultimate Womanhood in Catholicism'' by Maurice Hamington 1995, {{ISBN|0-415-91304-7}}, pages 2 and 36</ref> Other liberal Christians argue that the modern concepts of equal opportunity for men and women does not resonate well with the humble image of Mary, obediently and subserviently kneeling before Christ.<ref>''Blessed One: Protestant Perspectives On Mary'' by [[Beverly Roberts Gaventa]], Cynthia L. Rigby 2002 {{ISBN|0-664-22438-5}} page 102</ref>

== Eastern Catholic differences from Latin Church ==
[[Eastern Catholic Churches|Eastern Catholics]], part of the Catholic Church like those in the [[Latin Church]], sometimes differ in Marian theology from Latin Catholics.

=== Assumption of Mary ===
The traditional Eastern expression of this doctrine is the [[Dormition of the Theotokos]] which emphasizes her falling asleep to be later assumed into heaven. The differences in these observances is for some Eastern Catholics superficial.<ref>{{cite web|url=http://www.east2west.org/doctrine.htm#dormition|title=From East to West|work=east2west.org}}</ref> However, Latin Catholics in general disagree with this eastern understanding.<ref>''Ecclesiasticus II: Orthodox Icons, Saints, Feasts and Prayer'' by George Dion Dragas 2005 {{ISBN|0-9745618-0-0}} page 178</ref> Notably, in the [[Copts|Coptic]] tradition, followed by [[Coptic Catholic Church|Coptic Catholics]] and [[Coptic Orthodox]], the Dormition and the Assumption of St Mary are observed at different times of year.<ref>{{Cite web|url=https://www.suscopts.org/messages/lectures/marilecture3.pdf|title=Lecture III: St. Mary's Dormition & Assumption}}</ref>

=== Immaculate Conception ===
The doctrine of the [[Immaculate Conception]] is a teaching of Eastern origin but expressed in the terminology of the Western Church.<ref>{{cite web|url=http://www.east2west.org/doctrine.htm#IC|title=From East to West|work=east2west.org}}</ref> The Western concept of the Virgin Mary being free from original sin as defined by [[Augustine of Hippo]] is not accepted in the East. However, Eastern Catholics recognized from ancient times that Mary was preserved by God from the contagion of original sin. Eastern Catholics&nbsp;– while not observing the holy day as it appears on the [[General Roman Calendar of 1969|General Roman Calendar]]&nbsp;– affirm it and sometimes dedicate churches to the Virgin Mary under this title.<ref>{{cite web|url=http://www.assumptioncatholicchurch.net/|title=Ukrainian Catholic Church of the Assumption of the Blessed Virgin Mary - Perth Amboy, NJ|work=assumptioncatholicchurch.net}}</ref>

==Centers for Mariological studies==
The formal study of Mariology within the circles associated with the [[Holy See]] took a major step forward between the [[Holy Year]] 1950 and 1958 based on the actions of [[Pope Pius XII]], who authorized institutions for increased academic research into the veneration of the [[BVM(RC)|Blessed Virgin Mary]].
* [http://www.pami.info/pamiindex.php?lg=en Pontifical Marian International Academy] {{Webarchive|url=https://web.archive.org/web/20140729230906/http://pami.info/pamiindex.php?lg=en |date=2014-07-29 }} – The PAMI is an international pontifical organization connecting all Promoters of Mariology, Catholics, Orthodox, Protestants and Muslim. John XXIII with the Apostolic Letter ''Maiora in Dies'' defined the purpose of the PAMI: to promote and animate studies of Mariology through International Mariological Marian Congresses and other academic meetings and to see to the publication of their studies. The PAMI has the task of coordinating the other Marian Academies and Societies that exist all over the world and to exercise vigilance against any Marian excess or minimalism. For this reason the Pope determined that in the academy there be a Council that assures the organization of Congresses and the coordination of the Mariological Societies, Promoters and Teachers of Mariology.
* ''Academia Mariana Salesiana'' – He allowed the foundation of the Academia Mariana Salesiana, which is a part of a papal university. The academy supports Salesian studies to further the veneration of the Blessed Virgin in the tradition of [[John Bosco]].<ref name="Bäumer, Marienlexikon, 534">Bäumer, Marienlexikon, 534</ref>
* ''Centro Mariano Montfortano'' – Also in 1950, the Centro Mariano Montfortano was moved from [[Bergamo]] to Rome. The Centro promulgates the teachings of [[Louis de Montfort]], who was earlier canonized by Pius XII. It publishes the monthly ''Madre e Regina'', which promulgates the Marian orientation of Montfort.<ref name="Bäumer, Marienlexikon, 535">Bäumer, Marienlexikon, 535</ref>
*[http://www.marianum.it/Scelte.htm Marianum] was created in 1950 and entrusted to the Order of Servites. It is authorized to grant all academic degrees, including a doctorate in theology. Since 1976, every two years the [[Marianum]] organizes international conferences to find modern formulations which approximate the mystery of Mary.<ref name="Bäumer, Marienlexikon, 535"/>
* ''Collegamento Mariano Nazionale'' (1958) – the last Marian initiative of Pope Pius XII. It coordinates activities of Marian centres in Italy, and organizes Marian pilgrimages and Marian study weeks for priests. In addition it started Marian youth gatherings and publishes the journal ''Madonna''.<ref name="Bäumer, Marienlexikon, 534"/>

Of these organizations, the Marianum Pontifical Theological Faculty is the most active Marilogical centre in Rome.<ref>{{Cite web|title=Pontificia Facoltà Teologica "Marianum" - Roma|url=http://www.marianum.it/|access-date=2020-06-20|website=www.marianum.it}}</ref><ref>at Viale 30 Aprile- 6, 00153, Rome</ref> This Pontifical Catholic Faculty was founded by Father [[Gabriel Roschini]] (who directed it for several years) under the direction of Pope [[Pius XII]] in 1950. At the Marianum, one can get a master's degree in Mariology (2-year academic program) and one can also get a doctorate in Mariology. This Mariological facility has a library with more than 85,000 volumes on Mariology and a number of magazines and journals of theological and Mariological concern. ''Marianum'' is also the name of the prestigious journal of Marian theology, founded by Father [[Gabriel Roschini|Roschini]] in 1939.<ref name="Bäumer, Marienlexikon, 535"/>

In 1975, the [[University of Dayton]] in Ohio formed the International Marian Research Institute in affiliation with the Marianum to offer a doctorate in sacred theology (S.T.D.) and a licentiate in sacred theology (S.T.L.).<ref>{{cite web|url=http://campus.udayton.edu/mary/ |title=The Mary Page |work=udayton.edu |url-status=dead |archive-url=https://web.archive.org/web/20111012031018/http://campus.udayton.edu/mary/ |archive-date=2011-10-12 }}</ref>

==See also==
{{Portal|Catholicism}}
*[[Anglican Marian theology]]
*[[Anglican Roman Catholic International Commission]]
*[[Rosary|Holy Rosary]]
*[[Josephology]]
*[[Marian dogmas#List of Marian dogmas|Marian dogmas]]
*[[Mariology]]
*[[Protestant views of Mary]]

==Notes==
{{Reflist|2}}

==References==
* {{cite book|author1=Benedict XVI|first2=Adrian|last2=Walker|first3=Hans Urs|last3=Von Balthasar|title=Mary: The Church at the Source|date=October 1, 2005|publisher=Ignatius Press |isbn=1-58617-018-X|url-access=registration|url=https://archive.org/details/mary_bene_2005_000_8093923}}
* {{cite book|last=Hauke|first=Manfred|chapter=The Mother of God|title=Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons|publisher=Queenship Publishing|isbn=978-1-57918-355-4|year=2008}}
* [[Louis de Montfort]] ''True Devotion to Mary'' {{ISBN|1-59330-470-6}}, also available as online text [https://web.archive.org/web/20071211223420/http://www.catholictreasury.info/TrueDevotion/Default.htm]
* Luigi Gambero, 1999, ''Mary and the Fathers of the Church'', Ignatius Press {{ISBN|0-89870-686-6}}
* Michael Schmaus, ''Mariologie'', Katholische Dogmatik, München Vol V, 1955
* K Algermissen, Boes, Egelhard, Feckes, Michael Schmaus, ''Lexikon der Marienkunde'', Verlag Friedrich Pustet, Regensburg, 1967
*Remigius Bäumer, [[Leo Scheffczyk]] (Hrsg.) ''Marienlexikon Gesamtausgabe'', Institutum Marianum Regensburg, 1994, {{ISBN|3-88096-891-8}} (cit. Bäumer)
* Stefano De Fiores, (Marianum) ''Maria, sintesi di valori. Storia culturale di mariologia''. Cinisello Balsamo 2005;
* Stefano de Fiores, (Marianum), ''Maria. Nuovissimo dizionario''. 2 Vols. Bologna 2006;
* [[Mariology Society of America]] [http://mariologicalsociety.com]
* [[Acta Apostolicae Sedis]], referenced as AAS by year.
* [[Pope Pius IX]], Apostolic Constitution
** [http://www.newadvent.org/library/docs_pi09id.htm Apostolic Constitution '''''Ineffabilis Deus''''']
* [[Pope Pius XII]]:[https://www.vatican.va/holy_father/pius_xii/apost_constitutions/documents/hf_p-xii_apc_19501101_munificentissimus-deus_en.html Apostolic Constitution '''''Munificentissimus Deus''''' on the Vatican Website]
* [[Pope John Paul II]], apostolic letters and addresses
** [https://www.vatican.va/holy_father/john_paul_ii/apost_letters/documents/hf_jp-ii_apl_20021016_rosarium-virginis-mariae_en.html Apostolic Letter '''''Rosarium Virginis Mariae''''' on the Vatican Website]
** [https://web.archive.org/web/20081202070615/http://www.catholicregister.org/content/view/1402/857/ Pope John Paul II on Saint Louis de Montfort]
** [https://www.vatican.va/holy_father/john_paul_ii/speeches/2000/oct-dec/documents/hf_jp-ii_spe_20001031_forum-mariologia_en.html Pope John Paul II, '''''Address to the Mariology Forum''''']

==Further reading==
*{{cite book |title=Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons|last=Burke|first=Raymond L.|author-link=Raymond Leo Burke|year=2008|publisher= Queenship Pub. Co|location=Goleta, California|isbn=978-1-57918-355-4|oclc=225875371|display-authors=etal}} 
*{{cite book |title=The Mystery of Mary|series=Hillenbrand Books studies series|last=Haffner|first=Paul|year=2004|publisher=Gracewing Press|location=Leominster, Herefordshire|isbn=0-85244-650-0|oclc=58964281}}
*{{cite book |title=Introduction to Mary: The Heart of Marian Doctrine and Devotion|last=Miravalle|first=Mark I.|author-link= Mark Miravalle|year=1993|publisher=Queenship Pub. Co|location=Santa Barbara, California|isbn=978-1-882972-06-7|oclc=28849399}} 
*{{cite book |title=Mariology; A Dogmatic Treatise on the Blessed Virgin Mary, Mother of God|last=Pohle|first=Joseph|editor=Preuss, Arthur|year=1948|orig-year=1914|publisher=Herder Book|location=St. Louis, Mo|oclc= 1453529|url=https://archive.org/details/mariologydogmati00pohluoft}}
*{{cite book |title=The Everything Mary Book|last=Schroedel|first=Jenny|author2=Schroedel, John|year=2006|publisher=Adams Media|location=Avon, Mass|isbn=1-59337-713-4|series=Everything profiles series|oclc=70167611}}

{{Virgin Mary}}
{{History of Catholic theology}}
{{Catholic Church footer}}

[[Category:Catholic Mariology| ]]