One must state, however, that there are critical distinctions between
obsequium religiosum, which is is what LG 25 refers to and
obsequium fidei which is what is required of dogmatic definitions. It would be wrong to imply that they are the same thing or given unto the same realities.
Of the Virgin, there are four dogmatic definitions to which the assent of
obsequium fidei is positively obliged of the will and intellect…and it cannot be withheld
- She is Θεοτόκος
- She is perpetually virgin
- She is immaculately conceived
- That she was assumed body and soul into Heaven at the end of the course of her earthly life.
There have been petitions for a dogmatic definition concerning the title of Mediatrix. In each instance, they have been rejected.
- It was rejected when sought after World War I in a move at first led by Cardinal Mercier.
- It was rejected by the Council Fathers en masse. It was in this regard that the Council Fathers were prompted to declare:
54. Wherefore this Holy Synod, in expounding the doctrine on the Church, in which the divine Redeemer works salvation, intends to describe with diligence both the role of the Blessed Virgin in the mystery of the Incarnate Word and the Mystical Body, and the duties of redeemed mankind toward the Mother of God, who is mother of Christ and mother of men, particularly of the faithful. It does not, however, have it in mind to give a complete doctrine on Mary, nor does it wish to decide those questions which the work of theologians has not yet fully clarified. Those opinions therefore may be lawfully retained which are propounded in Catholic schools concerning her, who occupies a place in the Church which is the highest after Christ and yet very close to us.
- Finally, it was sought at the end of the 20th century by yet a different petition and in conjunction with corollary definitions.
To be precise: “the questions which the work of theologians has not yet fully clarified” concerned the petition that had rested with the Holy See for over 40 years at that point about the mediation of the Blessed Virgin
In the latest instance of the petition, which would address three titles (although what is meant in one instance seems in a state of flux) in one dogmatic definition, the Holy Father referred the matter to multiple theological commissions for their advice and counsel; an unfavourable judgement was returned in each instance, for various reasons, which caused the Holy Father to table the matter. The matter is still being petitioned by the laity but without being championed at present within the College of Bishops as it was in times past since the theological community remains in reflection.
Among the various objections the theological community has raised are how “ALL” is to be understood from our perspective, as theologians, if in fact that is part of the definition being sought; it varies.
Even more notably, the precise mode of mediation in terms of the specific category of “sacramental grace” as well as in terms of all grace (sanctifying, actual, etc.) when said grace is communicated in and through a sacrament. This is because there are profound theological ramifications which go beyond this particular instance of definition. This is also most notably an issue raised by sacramental theologians. Specialists in Mariology have their own set of issues beyond those raised by the sacramental theologians.
As with the issue of prevenient grace as a necessary resolution to the theological issues raised by the attempt to define the Immaculate Conception, so the issues concerning the Theology of Grace and the Theology of the Sacraments would have to be resolved by some mechanism before a dogmatic definition.could begin to be formulated…presuming that the Vicar of Christ would first agree with the proposition and then find that such a dogmatic definition is actually warranted.
Yeah. Seriously.
