Saint Gregory II, III, and the Second Council of Nicaea – Mary’s veneration and images (Pontifical Doctrine IV, nos. 62-97)

# Papal and Conciliar Mariology: A Rich Legacy

## Popes Saint Gregory II (715-731) and Saint Gregory III (731-741), along with the Second Council of Nicaea (787)

The period encompassing Pope Saint Gregory II, Saint Gregory III, and the Second Council of Nicaea (presided over by legates of Pope Adrian I) marks one of the most significant eras in Marian conciliar theology regarding the veneration of Mary’s images and expressions of faith.

## Papal Doctrinal Collection: *Doctrina Pontificia IV: Marian Documents*, nn. 61-91

**Popes:** Saint Gregory II | Saint Gregory III | Adrian I (772-795)

**Council:** Second Council of Nicaea (787)

**Themes:** Veneration of images of Mary, expressions of faith

## Saint Gregory II (715-731), nn. 62-66: Faith and Images of Mary

The five documents from Pope Gregory II (nn. 62-66) address two interconnected topics: the Marian faith declaration and the veneration of sacred images of Mary. This pope confronted the emerging iconoclasm of Emperor Leo III Isaurian, who sought to destroy sacred images, including those of Mary. Gregory II firmly asserted that venerating images of Mary is legitimate and traditional within the Church, distinguishing between *latria* (worship due only to God) and *dulia*/-*proskynesis* (veneration given to saints and their images).

> *”Imaginem Sanctae Dei Genitricis semperque Virginis Mariae… pie veneramur, non adoramus… quod est solius Dei, sed honoramus propter eam quam repraesentat.”*
>
> (The image of the Holy Mother of God and ever-Virgin Mary… we venerate with piety, not worship… what is only of God, but we honor because of her whom it represents.)

## Saint Gregory III (731-741), n. 67: Veneration of Images of Mary

Pope Gregory III further explored Marian theological themes, convening the Second Roman Council (732) that affirmed Gregory II’s position. His decree condemned iconoclasm and upheld the Church tradition of venerating images of Mary as a legitimate expression of faith in Mary Theotokos and Aeiparthenos.

## Second Council of Nicaea (787), nn. 69-91: 23 Expressions of Faith and Devotion to Mary

The Seventh Ecumenical Council, convened by Empress Irene and presided over by Patriarch Tarasius of Constantinople with legates from Pope Adrian I, produced twenty-three documents (nn. 69-91) dedicated to Mary. This is the largest collection of Marian conciliar texts from ancient Christianity. The topics covered include:

– **Marian Faith Declarations:** Various bishops subscribe to the faith of Ephesus, Chalcedon, and Lateran (649).
– **Legitimate Veneration of Mary:** Distinguishing between *latria* (divine worship) and *proskynesis*/-*hyperdulia* (special veneration for Mary).
– **Mary’s Images:** The image refers to the prototype; venerating an image of Mary is to honor Mary Theotokos herself.
– **Mary and the Church:** Mary as a *typos* (type) and *modellus* (model) for the Church.

> *”Ten timian kai hagian eikona tes hyperendoxou Theotokou kai Aeiparthenos Marias… proskynountes timan, to prototype anapheroimien.”*
>
> (A precious and holy image of the most glorious Mother of God and Ever-Virgin Mary… venerating her with honor, we refer to the Prototype.)

# Saint Leo III (795-816), nn. 92-97: Symbols of Faith

The pope who crowned Charlemagne (800) confirmed and sent Marian symbols of faith to the Frankish and Roman Churches, reaffirming the unanimity of belief in Mary’s divine motherhood and perpetual virginity. The six documents (nn. 92-97) by Leo III serve as a bridge between patristic-conciliar theology and medieval times.

## Additional Reading

Explore Mariology, Lumen Gentium chapter VIII, Rosarium Virginis Mariae, and the Postgraduate Studies in Mariology program.