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Marians Dogmas Write and Translated by: Jos Alonso Hernndez 2013 / (*) Quote translated from Spanish Two thousand years ago according to the scriptures a man named Jesus dies on the cross, resurrected three days later, his purpose was to show mankind how to attain salvation and live a moral life on earth, but this time it's not about life and doctrines of Jesus, but yes from the woman who gave birth to him, Mary the virgin. Undoubtedly one of the most marked differences between the Catholic Church and other Christian denominations, is devotion to the Virgin, which currently contemplates in Mariology, discipline dedicated to the study of the doctrines around of the Virgin Mary. But, the question is How and when these doctrines arise? and Why Protestant and evangelical churches as well as many other Christian groups do not accept? therefore it is time to travel through time and discover the origin and context of Marians Dogmas. To understand these doctrines, you must first know how the Mariology is divided, this consists of the study of her life, dogmas and doctrines, which are subdivided as follows: by her nature (Immaculate Conception, the Assumption of the Virgin, her coronation, etc), for her role in salvation as Co-redemptrix, for her devotions, namely, Queen of Heaven, Mother of the Church, etc.), and finally as your worship should be performed. Therefore it will be elucidating point by point to reach a conclusion.

Her life
In the Bible, in the canonical texts are not many details of her life before the Annunciation, so to learn her history is necessary to resort to extra-biblical texts and oral tradition, for example, the apocryphal Proto-Gospel of James, there are information about her parents, according to this letter, Mary's parents were Joachim and Anne, described as a rich and pious family who regularly donate to the poor of the Jerusalem temple. Anne, mother of the Virgin, was sterile, so Joaquin, father of the virgin, decided to retire to the desert to perform acts of penance for forty days, at the end of his journey, angels appear to him promising the birth of one daughter, who would be the blessed Virgin Mary. Time passed and the virgin birth, but according to the Proto-Gospel of James, and the document entitled "nativit. Mariae" say Joachim and Anne, made a vow to submit to the little girl in the Temple, when Mary was three years old, Mary up by herself the stairs of the Temple, and made her vow of virginity on that occasion. During the time in the temple, Mary was educated with other Jewish children and reportedly enjoyed visions and daily visits from angels. According to Jewish culture of the time, young males between eighteen and twenty-four can marry, while young women from twelve years old were considered maidens, from that age could marry. The Jewish couple had two moments, betrothal and marriage: the first was held at the bride's house and brought with agreements and obligations, even when the life like a couple was after. If the bride had not been married before expected one year after the compromise to get to the second part, the marriage, where the groom carrying the bride solemnly from her parents' house to the groom's house. When she was fourteen years of age, the priest wanted to send her home for get marry. Mary reminded her vow of virginity, and confused, the high priest consulted to the Lord. He called all the young men of the family of David and Mary was

promised in marriage to whose rod blossomed and became the resting place of the Holy Spirit as a dove.

Veneration or worship
One of the major criticisms made to the Catholic Church is the veneration of the Virgin Mary, but what is the official position of this institution? inside of the Catholics Roman church are three types of worship: dulia, hyperdula and latria. The "Dulia" is described as a kind of worship to the saints, images and relics, the "Latria" by the other hand, is the exclusive worship of God and the "hyperdulia", it's a special kind of worship to the Virgin Mary, considered the mother of God. The word hyperdulia comes from the Greek "Hyper": Prefix that can connote a sense of "beyond", and "Doulos" meaning "servant," "slave." To "douleia" whence "dulia" means "Become a slave", "Willing to enslave." Interestingly, this term was first used in the Second Vatican Council, Dogmatic Constitution according to Lumen Gentium, Chapter 663 in the year 1963, there being no reference to the exact term before the council by Pope Pius XI. If this term didnt exist before, From where come this practice of veneration about the Virgin Mary?, According to some historians, the first reference to this kind of worship is in the late second century, in the Catacombs of Priscilla, because in their murals can be seen in the drawings which depicts Mary holding the infant Jesus in her arms, just like in the images in present time. However, many believe that this doesnt show any reverence, because in these catacombs also drawing other biblical characters as: the Prophet Jonah, the three children from the fiery furnace (Hananiah / Shadrach, Mishael / Meshach, and Azariah / Abednego), the patriarch Abraham, among others, without implying some kind of early veneration. Then, exist more explicit evidence of veneration about the Virgin in ancient times?, some Catholic theologians think so, and even think until the apostolic times and

within the same Canonical Gospels, for example, references taken from the Gospel of Luke: " For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.". (Luke 1: 48). Moreover, " And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary and the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women." (Luke 1:26-28) While this is true, many experts believe that these verses simply show respect for the Virgin, respect that any Christian should have toward her or another hero of faith, not representing any special veneration, but What there is of the fathers of the first century church?, is there evidence explicit in them?, maybe there are a response. Year 110 AD, appears the first mention of the Virgin Mary outside of Scripture at the hands of St. Ignatius of Antioch: " And hidden from the prince of this world were the virginity of Mary, and her giving birth, and likewise the death of the Lord: three mysteries crying out to be told, but wrought in the silence of God" (Ephesians 19.1). "Son of Mary and Son of God, first passible, then impassible,. Jesus Christ our Lord "(Eph., c. xvii). (*) Going a little over in the time, the mid-first century, Justin Martyr said: Eve, a virgin and undefiled, conceived the word of the serpent and bore disobedience and death. But the Virgin Mary received faith and joy when the angel Gabriel announced to her the glad tidings that the Spirit of the Lord would come upon her and the power of the Most High would overshadow her, for which reason the Holy One being born of her is the Son of God. And she replied Be it done unto me according to your word (Luke 1:38)" (Dialogue with Trypho the Jew 100 155 AD) "but the power of God having come upon the virgin, overshadowed her, and caused her while yet a virgin to conceive. but the power of God having come upon the virgin, overshadowed her, and caused her while yet a virgin to conceive." (Apolog. I, c.33, PG, VI, 381).

However, again, this text doesnt show any explicit veneration to the Virgin Mary, at least not like this doctrines is practiced today, in those text appear more about the perpetual virginity, for that the new questions is, Was the Virgin Mary ever virgin?.

Virginal Motherhood
The Virginal Maternity of Mary, is a doctrine which conceives she was a virgin before conceiving Jesus, after having Jesus, and for the rest of her life. This is one of the ideas that have support in terms of written evidence, but this would mean that Mary did not have sex with her husband, Joseph, after the birth of Christ, but in the Bible the brothers and sisters of the Lord are mentioned, then the question arise Who were these brothers?, were children of Mary? Or Were only children of Joseph like others propose? In Scripture, says: "There came then his brethren and his mother, and, standing without, sent unto him, calling him and the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee and he answered them, saying, Who is my mother, or my brethren? and he looked round about on them which sat about him, and said, Behold my mother and my brethren! for whosoever shall do the will of God, the same is my brother, and my sister, and mother. Mark 3, 31-35 Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him. Mark 6,3 In this case, it has to resort to etymology, that is the original meaning of the word, hence the term "brothers" who uses the Bible in Hebrew and Greek versions can be used in different contexts. For example, its used to describe children from both parents or children of a diferent parent, it can also refer to cousins or relatives. Therefore some believe they really were step-brothers of Jesus, but to support this idea, it would have evidence of Joseph's life before he met Mary, but in the present time there are not evidence of this.

But back to the subject, in the second century in The First Apology, speaks of Mary's virginity: but the power of God having come upon the virgin, overshadowed her, and caused her while yet a virgin to conceive." (Apolog. I, c.33, PG, VI, 381). However, here the virginity of the Virgin after childbirth is mentioned, but not perpetual virginity, that is, not until she died, the first reference of this point is in the fourth century AD At the hands of St. Zeno of Verona (dead in 372): "Oh wonderful mystery! Mary conceived being an uncorrupted virgin after conception gave birth as a virgin, and so remained ever after childbirth". (*) In spite of this, some always consider that Mary, if had sexual relationships with her husband after the childbirth: "Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son: and he called his name JESUS. Matthew 1:24-25

Immaculate Conception
The doctrine of Immaculate Conception states that Mary was conceived without original sin, namely that she was filled with grace from the very moment of her conception in her mother's womb. This doctrine was approved as such by the Catholic Church on December 8, 1854 contained in the Bull Ineffabilis: ..We declare, pronounce, and define that the doctrine which holds that the most Blessed Virgin Mary, in the first instance of her conception, by a singular grace and privilege granted by Almighty God, in view of the merits of Jesus Christ, the Savior of the human race, was preserved free from all stain of original sin, is a doctrine revealed by God and therefore to be believed firmly and constantly by all the faithful. At present this dogma is accepted in full by the Roman Church, interestingly, was not always so, even great people within the Church as St. John Chrysostom speaks of human weaknesses of the Virgin Mary: "(The Virgin) was driven by

excessive ambition and arrogance when she sent a message to Christ to show the influence she had on him "(Homily of St. Matthew 12:48) (*) But definitely one of the Fathers of the Church most famous opposed this idea was St. Thomas Aquinas, he said: "The Blessed Virgin Mary, having been conceived by the union of his parents, has contracted original sin '' (theological Summa, part. 3 page. 65) (*). It would seem that the Blessed Virgin was not sanctified before her birth from the womb. For the Apostle says (1 Corinthians 15:46): "That was not first which is spiritual but that which is natural; afterwards that which is spiritual." But by sanctifying grace man is born spiritually into a son of God according to John 1:13: "(who) are born of God." But birth from the womb is a natural birth. Therefore the Blessed Virgin was not sanctified before her birth from the womb. Further, Augustine says (Ep. ad Dardan.): "The sanctification, by which we become temples of God, is only of those who are born again." But no one is born again, who was not born previously. Therefore the Blessed Virgin was not sanctified before her birth from the womb. But, where and when the immaculate conception arise? According to the oldest records that must date from about the second century, St. Irenaeus said: "Eve, however, was disobedient, and, when yet a virgin, she did not obey. Just as she, who was then still a virgin although she had Adam for a husband having become disobedient, was made the cause of death for herself and for the whole human race; so also Mary, betrothed to a man but nevertheless still a virgin, being obedient, was made the cause of salvation for herself and for the whole human race ... Thus, the knot of Eves disobedience was loosed by the obedience of Mary. What the virgin Eve had bound in unbelief, the Virgin Mary loosed through faith" (Against Heresies 3:22:24 189 AD) But, once again is the fact that the quot ed verse does not refer to the dogma of the Immaculate Conception, but yes about the virgin birth, so we have to be clear when speaking of an implicit citation, that means that something is includes in the text, although it is not mentioned directly, in contrast, an explicit cited, expresses

something direct and clearly in the text and therefore for this research is more important the explicit quotations because the first can give interpretations according to the ideology of the reader. Continuing with the investigation, it reaches the fourth century, where, yes, there are explicit references of this dogma, for example: St. Ephrem (306-373 AD) You alone and your Mother are more beautiful than any others, for there is no blemish in you nor any stains upon your Mother. Who of my children can compare in beauty to these?" (Nisibene Hymns 27:8 361 AD). "Two innocent, two single people, Mary and Eve, were completely equal. But, however, was later one cause of our death and the other cause of our life" (Op. 327 syr II.) (*), St. Ambrose (340-397 AD): Come, then, and search out your sheep, not through your servants or hired men, but do it yourself. Lift me up bodily and in the flesh, which is fallen in Adam. Lift me up not from Sarah but from Mary, a virgin not only undefiled, but a virgin whom grace had made inviolate, free of every stain of sin" (Commentary on Psalm 118:2230 387 AD) Leo I (440 - 461 AD): "In this Son of the Blessed Virgin only produced a seed that was blessed and free from the guilt of his lineage. And each part of this spiritual origin in regeneration, and each, when reborn, the waters of baptism are like the womb of the Virgin, for the same Holy Spirit that fills the well, filled the Virgin, the sin this sacred conception has overthrown, can be removed by this mystical water "(*) At the beginning of the V century AD, the Council of Ephesus 431 AD, was determined the use of the term "Theotokos ", Mother of God and not "Christotokos"; mother of Christ, as some suggested. Later during the Council of Trent in 1545 decreed that the original sin not include to Mary, in addition the Pope Pius V condemn in 1567 the proposition, outside of Christ and that death and sufferings of Mary were actual sins or punishment of original sin.

The Assumption of the Virgin

Assumption is the belief that the body and soul of the Virgin were taken to Heaven after finishing her days on Earth. The problem with this is the elevation of his earthly body, similar to the ascension of Christ, this idea began in the apocryphal stories about the Death of the Virgin, from the V and VI centuries. However officially accepted that the first writer to speak of the bodily assumption is Gregory of Tours (594 AD). Though it also has the appointment of the priest Timothy of Jerusalem (VI- VIII century): "The Virgin Mary is immortal till today [is not dead], because who lived inside her, put her in a place of reception [in the heavenly paradise] " (Or. In Symeonem) (*). However, for the Catholic Clergy the Bible refers to the subject, for this quote for example Psalm 132:8 : "Arise, O LORD, into thy rest; thou, and the ark of thy strength." Revelation 11:19: "And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail."; Song of Solomon 8:5: " Who is this that cometh up from the wilderness, leaning upon her beloved? I raised thee up under the apple tree: there thy mother brought thee forth: there she brought thee forth that bare thee". As for the first two verses, for to Catholicism, the word Ark , today, represents the Virgin Mary that contained Jesus in her body, like the Ark of the Old Testament containing God's divinity within. Assumption also had their detractors, though, its worth noting that authors are unofficial sources or doubt, eg Pseudo - agustin ( Sermo 208: Adest nobis ), (probably Ambrosio Autpert + 784 ) is in the view of nothing is known about the fate of the body of Mary, (*) Pseudo - Jerome ( Ep. 9: Cogitis me ) ( Paschasius Radbertus + 865 ) Questions if Mary was assumed into heaven with body or without the body, but maintains the incorruption of this and the Monk Usuard (+ to 875 ) Praises the Church, who prefers not to know "Where the divine worthy temple of the Holy Spirit is hidden

In the twelfth century a treaty (Ad interrogata), awarded to St. Augustine, which is in favor of the bodily assumption of the Virgin. Seven centuries later, by the year 1849, amounted to the Apostolic See the first requests for a declaration to this dogma doctrine of faith by the Pope Pius XII on November 1, 1950, who made official: "The Immaculate Mother of God and ever Virgin Mary, after finishing the course of her earthly life, was assumed in her body and soul into heavenly glory" (*)

Coronation of the Virgin

The Coronation of the Virgin, has sequence with the Assumption of Mary, to get to heaven, is believed to be crowned by Christ, God the Father or the Trinity. It is said that this idea was first proposed by Saint Melito Bishop of Asia Minor in the second century: " He is who became in flesh from a Virgin, who was hung on a tree, who was buried in the earth, who arise from the dead, who was elevated to the heights of heaven, He is the lamb without voice, He is the lamb slain, is born of Mary, the beautiful lamb. (*) The Coronation of the Virgin Mary as well as others Marian's Dogmas, it's base is firmer in the oral tradition than written texts, an example is during the medieval period, in France, twelfth century, at the front door of the cathedral of Notre Dame Senlis ( 1190 ). The scene shows the Virgin seated on the right of Christ, crowned and blessed by him. This same scene appears in the windows of the cathedral of Angers (Angers Cathedral of St. Maurice), although in this case the Virgin is crowned by an angel. In Bourges Cathedral (Cathdrale Saint -tienne de Bourges) is equal representation on the porch of Madonna. By the sixteenth century the meeting of the apostles around the empty tomb of Jesus in earthly half is added, while the Coronation chairs the area dedicated to the heavenly world. Another possibility is the representation of the Virgin crowned by the Trinity, with the Father to the viewer's right, the Son to the right of the Father and the Holy Spirit

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in a central position, symbolically figured as a dove. This is the model used El Greco (1591) y Velazquez, who, in the Baroque, makes a diadem crown of roses. As stated above most references are traditional, although the Catholic Church claims that the book of Revelation contains references about the Coronation of the Virgin: " And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:" Revelation 12:1 But, What does this verse actually refers to the Virgin Mary? To understand this point of view you should go to Genesis 3:15: " And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." This indicates that the seed of the serpent, Satan's children, and the children of women, children of light, are always in conflict, alluding to some Church Fathers called Mary the new Eve, however is not the single interpretation, although this passage is considered prophetic, other scholars say it is to be attributed the term "seed" to the Messiah, as the Septuagint translation, says: "He will crush your head The Aramaic version of " Targum " Palestinian translates: "I will put enmity between thee and the woman, between your children and descendants of the descendants of her children and to pass that, when the sons of women observe the precepts of the law ( Mosaic ) I will crush his head. But when forget the precepts of the law, will be you who bite them on the heel. However, for them will be a remedy, where as for you there will be no remedy. They find a medicine (?) to the heel on the day of King Messiah". (*) Also Romans 16:20 says: "And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen

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Queen of Heaven
The idea that the Virgin Mary was crowned Queen of Heaven, dating back to the fourth century at the hands of Gregory of Nyssa (329-389 AD), who claims that Mary is "Mother of the King of the Universe " and "The Virgin Mother, " Whose kingdom arose worldwide" also Efren (306-373 AD) of Syria considered the Queen of Heaven. Over time many Popes honored Mary with this title: Mary is the Queen of Heaven and Earth (Pius IX) , Queen of the Universe ( Leo XIII ), and Queen of the World (Pius XII). And theological rationale for these titles is based on the dogma of Mary as the Virgin Mother of God, who reigns over the whole world, being blessed with heavenly glory of a queen. Mary became the Queen Mother, as was customary in Ancient Israel Kings as David or Solomon, who had many wives and for that no one wife was Queen, and this title was adjudged the mother of king. However this is true, it is also known that not in all cases, for example, one of the most infamous women in the Bible was Jezebel, who was the wife of King Ahab and Queen Consort first and then Queen Mother. Other references to the Queen of heaven we find the seventh century onwards, "Received at the sky and raised above all the choirs of angels and saints, Mary reign with Christ, her divine Son. (*) The fathers, from ancient times, been celebrated as patron, Lady, Sovereign, Queen, Lady of all creatures" (Saint John Damascene, De fide orth. Iv 14 / 675-749 ), Queen of all mankind ( ANDRES CRETE , Hon ss 2 in Dormit Dei / ' maple / 650 - . . ? dC) ? . The liturgy venerates as Sovereign of all of us, Queen of heaven and earth. Popes in his encyclicals, call Queen of Heaven and Earth (Pius IX / 1792-1878), Queen and Mistress of the Universe (Leo XIII / 1810-1903), Queen of the World (Pius XII / 1876-1958).

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Co-redemptrix
Under this doctrine, no dogma, all the graces and blessings we receive from God, received through the hands of Mary and also she has a major role in the salvation process. Said St. Irenaeus (130-202): Mary has been constituted cause of salvation for all mankind. Also: " Eve, however, was disobedient, and, when yet a virgin, she did not obey. Just as she, who was then still a virgin although she had Adam for a husband having become disobedient, was made the cause of death for herself and for the whole human race; so also Mary, betrothed to a man but nevertheless still a virgin, being obedient, was made the cause of salvation for herself and for the whole human race... Thus, the knot of Eves disobedience was loosed by the obedience of Mary. What the virgin Eve had bound in unbelief, the Virgin Mary loosed through faith" (Against Heresies 3:22:24 189 AD) Origen (185-254 AD) says: As sin began by a woman, so the principle of salvation came by another woman (Homil in Luc 8, 1) (*) and adds to the disobedience of Eve, Mary's obedience contrasts and Eva, curse and source of suffering for all female contrasts Mary communicating blessing and joy to all women, especially virgins. (*) This despite the fact that the Bible says that Jesus Christ is the only mediator between God and man. (1 Timothy 2:5). As for her intercession explicit first dates are found for example in prayer Sub tuum praesidium, written in Greek in about 250. Another prayer of Ephrem the Syrian (306-373 AD) says: "After the mediator, she is the mediator of the whole world." (*) Pope Pius IX decreed in 1854 in his bull Inneffabilis Deus, who should believe in the immaculate conception of Mary thus presupposes Mary as co -redeemer of the human race, and that there is no grace that first pass through the hands of Mary. Although there are no explicit quotations in the Bible many Catholic theologians use the verse from John 19:26,27: " Woman, behold thy son!... Behold thy mother". According to the literal sense, these words refer only to individuals included in the

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narration, they were Mary and St. John. The mystical interpretation that prevailed in the West since the late Middle Ages (Dionysius the Carthusian), seen in San Jonh the representative of all mankind. It was granted to all the redeemed supernatural mother, the Virgin Mary. Origen said: "Every [Christian] perfect yet not live, but Christ live in him, and for the reason that Christ live in him, Mary said: Behold your Son Christ" (Com. Loan in. I 4, 23). (*) San Epifanio (IV Century): "She [Mary] was designed by Eva, which in figure received the title "Mother of the living... Outside, the whole human race from the face of the earth that comes from Eva. But it is actually Mary who was born into the world of Life itself, as she gave birth to living, becoming Mother of the living ". To conclude this review, it should be noted that all the Doctrines and Marian's Dogmas, today, are accepted in full by the Catholic Church, however, to find explicit citations of these ideas, all appear from mid-second century, before that, all the references or evidence of the veneration of the Virgin are subjective or present just in the minds of those who want to believe.

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References:
Tratado de la Madre del Redentor. Parte tercera. Capitulo primero. La Divina Maternidad de Mara. The sanctification of the Blessed Virgin. Article 1. Whether the Blessed Virgin was sanctified before her birth from the womb? Conoce Usted a la Virgen Mara?. http://www.apologeticasiloe.com/ Protoevangelio de Santiago (wikipedia) Mujeres malas y perversas. sbado, 3 de enero de 2009. Antologa de la Mujer. Mariologa. (Wikipedia) Cristianismo Primitivo. Mariolatra. El Origen del Culto a la Virgen Maria. Dogmas Marianos y otras verdades fundamentales. Mara, mediadora universal. Padre ngel Pea, O.A.R. Maria la Mujer del Apocalipsis. (SERRA-A. _DICC-DE-MARIOLOGIA. Pgs.368-379) Catlicos Firmes en su fe. Maria en los escritos de los Padres de la Iglesia. ACIPRENSA. Los santos escriben sobre la Inmaculada Apologtica en el mundo. La inmaculada concepcin de Mara, objeciones comunes. Jos Miguel Arriz Joaqun (padre de Mara) - Wikipedia, la enciclopedia libre Inmaculada Concepcin. Padre ngel Pea, O.A.R. Mariologa.org Hiperdula - Wikipedia, la enciclopedia libre Dogmas y doctrinas marianas de la Iglesia Catlica - Wikipedia, la enciclopedia libre. ACIPRENSA. Qu da y cmo fue la Virgen al cielo? Ana (madre de Mara) - Wikipedia, la enciclopedia libre. San Ignacio de Antioquia. Maria Santsima Siempre fue Virgen - Catlicos Firmes en su Fe. Estaban los padres de la Iglesia en contra del dogma de la inmaculada concepcin? Por Alex Grandet. Colaboracin de Jos Miguel Arriz.

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