Marian reflections: antitheses and syntheses in ecumenical veneration

The historical-liturgical roots of the veneration of Mary: from the early Church to the Council of Ephesus (431)

From the earliest days of Christianity, the figure of Mary, the mother of Jesus, has held a special place in the faith and practice of the faithful. Respect and veneration for Mary can be traced back to the early Church, where historical records and apocryphal writings reveal a profound reverence for her person and her role. Texts such as the Protoevangelium of James, though not included in the biblical canon, show the early interest in Mary’s life and virtue. This initial respect developed into devotional and liturgical practices, reflecting the recognition of Mary not only as the mother of the Savior, but also as a model of faith and obedience to God.

Praying with and in Honor of Mary

The incorporation of Mary into the Christian liturgy is a natural extension of that early veneration. Over the centuries, Mary has been integrated into the prayers, hymns, and liturgical readings of the Church. The Eastern tradition, for example, is rich in hymns and chants dedicated to Mary, such as the Akathistos, a hymn of praise that reflects the profound Marian theology of the Orthodox Church. In the West, liturgical celebrations such as the Mass frequently include references to Mary, whether in the Eucharistic Prayers, in the Marian antiphons, or in special feasts dedicated to her, such as the Assumption and the Immaculate Conception. These liturgical practices are a reflection of the central place Mary holds in the Christian faith as an intercessor and an example of discipleship, someone with whom the faithful can pray and whom they can honor as the one chosen by God for a unique role in the history of salvation.

The veneration of Mary has deep roots in Christian history and liturgy. From the earliest days of the Church to the complex liturgical rites of today, Mary has been seen as a beacon of faith and obedience. Through prayer and liturgical practice, the faithful join Mary in a continuous tradition of faith, honoring the woman who said yes to God and who thus played a fundamental role in the history of salvation.

The sixteenth-century Reformers and the critique of Marian veneration: Luther, Calvin, and Zwingli

The advent of the Protestant Reformation in the sixteenth century brought with it a variety of criticisms of the practices and doctrines of the Catholic Church, and the veneration of Mary was no exception. The Protestant Reformers, such as Martin Luther, John Calvin, and Ulrich Zwingli, sought to return to the Scriptures as the sole source of religious authority and saw many Marian practices as deviations from biblical Christianity. They questioned the use of images, the intercession of the saints, and the veneration of Mary, arguing that such practices could divert attention from the worship of and trust in Christ. For the Protestants, devotion to Mary and to the saints was seen as a form of idolatry, and worship was to be centered exclusively on God and on Jesus Christ.

The Catholic defense: Mary in the economy of salvation in the face of the Reformers’ critique (Luther, Calvin, Zwingli)

In contrast to the Protestant view, the Catholic Church has maintained and defended the veneration of Mary as an integral part of the Christian faith. In the Catholic context, Mary is seen not only as the mother of Jesus, but also as the Theotokos, the Mother of God, a title affirmed at the Council of Ephesus in 431 A.D. The Catholic Church teaches that Mary has a unique and irreplaceable role in the economy of salvation because of her consent to give birth to the Savior. Moreover, the doctrine of the intercession of the saints, including Mary, is seen as a manifestation of the communion of saints, in which the faithful in heaven intercede for those on earth. For Catholics, the veneration of Mary and her intercession do not diminish the centrality of Christ; on the contrary, they amplify it, for Mary always points to her Son and to His saving role.

The memorial of the Virgin: Communion of Saints and intercessors

In the Catholic liturgy, the Eucharistic Prayer holds a central place in the celebration of the Mass, being the high point at which the bread and the wine become the Body and Blood of Christ. Within this solemn context, the mention of Mary, together with the saints, is a recurring element. Recognized as the “Virgin of the memorial”, Mary is called to mind not only as the Mother of God, but also as a model of faith and an intercessor before the divine throne. This liturgical inclusion reflects the doctrine of the communion of saints, in which the saints in heaven are believed to intercede for the faithful on earth. Mary, being the most venerated among the saints, holds a prominent place in this communion, representing a bridge between the faithful and God through her intercessory role.

The Deesis icon in Byzantine art: the intercession of Mary and John the Baptist before Christ

The Deesis icon, common in Byzantine art, presents Christ at the center, flanked by Mary and John the Baptist, both in an attitude of intercession. This theological icon is a visual representation of Mary’s function in prayer, especially in the Eucharistic Prayer. Mary is depicted pointing to Christ, symbolizing her role as the guide who leads the faithful to the divine presence. She is the Theotokos, the one who brings God’s promise into the world through the birth of Jesus. Her presence in the Eucharistic Prayer is therefore a reminder of God’s promise of redemption and of the continual intercession that takes place in the liturgy through the eternal offering of Christ. Mary, then, is not only remembered as the earthly mother of Jesus, but as a life-giving link who actively participates in the economy of grace and of salvation.

Lutheran theology: concentration on Christ

At the heart of Lutheran theology lies the idea of “sola fide” (faith alone) and “solus Christus” (Christ alone), principles that emphasize the centrality of Christ in salvation and the importance of faith in the justification of the believer. Within this context, the Lutheran liturgy tends to concentrate almost exclusively on Christ, with little emphasis on Mary or on the saints. Martin Luther, the founder of Protestantism, maintained a respect for Mary, recognizing her as the Theotokos (Mother of God) and honoring her for her faith and obedience to God.

However, he vehemently opposed the idea of invoking her or other saints as intercessors, arguing that this could divert attention from Christ as the sole mediator between God and human beings.

Popular practice: difficulties in the Lutheran distinction

Despite the official position of Lutheran theology, many of the faithful find it difficult to establish a clear distinction in their devotional practices. The veneration of Mary and of the saints, rooted in centuries-old traditions, often persists among Lutherans, especially in regions where Lutheranism coexists with Catholicism. This phenomenon can be attributed to several reasons, including cultural influence, familiarity with pre-Reformation practices, and the search for spiritual figures who offer comfort and intercession. Although Lutheran theology emphasizes the primacy of Christ, in popular practice Mary can still have a devotional role, even if she is not officially recognized in the Lutheran liturgy.

Ecumenical convergence on Mary: Theotokos (Ephesus 431), Lk 1:28, and the shared biblical foundation

Ecumenical dialogue concerning Mary, the Mother of Jesus, has revealed significant points of convergence among different Christian traditions. One of these points is the recognition of Mary’s biblical foundation in the worship of the Church. The references to Mary in the New Testament, especially in the Gospels of Luke and John, provide a common basis for the respect and veneration of Mary. The Annunciation, the Visitation, the birth of Jesus, the Presentation in the temple, the wedding at Cana, and the presence of Mary at the foot of the cross are biblical events that highlight her unique role in the history of salvation. Although interpretations of these events may vary, they offer a starting point for dialogue and mutual understanding.

Mary on the liturgical horizon: the fiat (Lk 1:38) and the model of faith in the Western and Eastern Christian traditions

On the liturgical horizon, Mary is seen as a central figure in the history of salvation. Her affirmative response to God’s call makes her a model of faith and obedience. In the liturgical traditions, Mary is frequently remembered and honored for her role in the Incarnation and in the life of Jesus. The Marian feasts, such as the Annunciation, the Assumption, and the Immaculate Conception, celebrate aspects of her life and her participation in the mystery of Christ. Even in traditions that do not recognize all these feasts, there is a growing recognition of Mary’s role in the economy of salvation. Ecumenical dialogue has helped to clear up misunderstandings and to find points of consensus, emphasizing the importance of Mary as a meeting point for Christians in their common search for truth and for unity.

Ecumenical reflections on Mary find a solid basis in the encyclical Redemptoris Mater (John Paul II), which deepens Mary’s role in the economy of salvation and offers foundations for the ecumenical dialogue on the Mother of Jesus.

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