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AuntT
Guest
As a Catholic, what must one believe about Mary?
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ConallCernach
Guest
The infallible teachings are her immaculate conception, and her bodily assumption into Heaven.
The assumption involves her ever sinlessness.
There also her being the Mother of God and her perpetual virginity.
I think that’s as barebones as you can get though.
Hope this helps
Pax
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Holly3278
Guest
That she was sinless, that she was immaculately conceived, that she is the Mother of God, and that she was assumed into Heaven I believe.
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Good_Fella
Guest
To remain in full communion with the Church Catholics are obligated to give sacred assent to the four Marian dogmas.
- Mary, Mother of God
Council of Ephesus (A.D. 431)
- The Perpetual Virginity of Mary
Pope Martin 1, Lateran Synod at Rome (A.D. 649)
- The Immaculate Conception of Mary
Pope Pius lX, the Bull ‘Ineffabilis Deus’ (8 December 1854)
- The Assumption of Mary
Pope Pius Xll, the Bull Munificentissimus Deus (1 November 1950)
The invocation of Mary as Mother of the Church forms a doctrine which has not yet been defined and declared a dogma in the strict sense akin to the four Marian dogmas. But this Marian title was proclaimed by Pope Paul Vl at the Vatican ll Council in 1964 with reference to the Gospel of John 19: 25-27. The traditional Catholic interpretation of the text is that Jesus has given his mother to all of his disciples who belong to his mystical body, the Church.
Since the Virgin Mary’s role in the mystery of Christ and the Spirit has been treated, it is fitting now to consider her place in the mystery of the Church. “The Virgin Mary…is acknowledged and honored as being truly the Mother of God and of the redeemer…She is ‘clearly the mother of the members of Christ’…since she has by her charity joined in bringing about the birth of believers in the Church, who are members of its head.” “Mary, Mother of Christ, Mother of the Church.”
Catechism of the Catholic Church (#963)
Concerning Mary’s motherhood with regard to the Church, “she is our mother in the order of grace” (cf. CCC 967-970). “Therefore the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix” [LG 62]. Notwithstanding a formal definition in the narrow sense, the doctrine of Mary invoked as Mother of the Church is an infallible teaching belonging to the deposit of faith: Sacred Scripture and Sacred Tradition. Pious or religious assent is expected of the faithful. The Real Presence of Christ in the Holy Eucharist was proclaimed to be a dogma at the Fourth Lateran Council in 1215. Until then it still was an infallible teaching of the Church.
PAX :harp:
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NotWorthy
Guest
One must believe that their Church has the authority and the guidance of the Holy Spirit to teach you the Truth about her.
To doubt Mary’s Dogmas is to doubt the Catholic Church.
“He who rejects you, rejects Me. He who rejects me, rejects Him who sent Me”. Hmmmmmm…
Bear in mind, its all right to have doubts and to question and to look for clarifications. But to teach others that the Church is wrong in Her teachings on Mary is sinful for a Catholic.
To doubt Mary’s Dogmas is to doubt the Catholic Church.
“He who rejects you, rejects Me. He who rejects me, rejects Him who sent Me”. Hmmmmmm…
Bear in mind, its all right to have doubts and to question and to look for clarifications. But to teach others that the Church is wrong in Her teachings on Mary is sinful for a Catholic.
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Randy_Carson
Guest
The Four Marian Dogmas
The Mother of God (AD 431)
This dogma that declared Mary as the Mother of God or Theotokos is the central dogma within Mariology. This dogma was declared by the Ecumenical Council Ephesus in A.D. 431. The first of twelve anathemas proposed by Cyril of Alexandra and accepted by the Council of Ephesus declares:
1.If anyone does not confess that Emmanuel is God in truth, and therefore that the holy virgin is the mother of God (for she bore in a fleshly way the Word of God become flesh, let him be anathema.
The Council of Ephesus also declared:
Therefore we confess one Christ, one Son, one Lord. According to this understanding of the unconfused union, we confess the holy virgin to be the mother of God because God the Word took flesh and became man and from his very conception united to himself the temple he took from her.
This is the oldest of all dogmas concerning the Blessed Virgin. It is not only essential in Marian Theology but also in the Theology of Christ. For if Mary was not Mother of God, then Jesus was in fact not God.
This dogma is based in part on the scripture in which Elizabeth greets Mary stating:
“And how does this happen to me, that the mother of my Lord should come to me?” (Luke 1:43)
The Perpetual Virginity (AD 553)
The dogma of the Perpetual Virginity of Mary defines that Mary was always a virgin, even after giving birth to Christ-in fact, Christ’s birth sanctified his mother’s virginity.
The Second Council of Constantinople stated in the Fourteen Anathemas:
2. If anyone will not confess that the Word of God has two nativities, that which is before all ages from the Father, outside time and without a body, and secondly that nativity of these latter days when the Word of God came down from the heavens and was made flesh of holy and glorious Mary, mother of God and ever-virgin, and was born from her: let him be anathema.
While many Protestant Christians have declared that Mary did in fact have other children, in accordance with verses such as Matthew 13:55-56 which state that Jesus had brothers and sisters. The Roman Catholic, Eastern Orthodox and Oriental Orthodox Churches have held that the word for brother, male cousin, male friend, etc. were the same word adelphos which is Greek for brethren/brother. Within the New Testament the word appears over 346 times.
The scripture verse commonly cited for her perpetual virginity is
“Then said the LORD unto me; This gate shall be shut, it shall not be opened, and no man shall enter in by it; because the LORD, the God of Israel, hath entered in by it, therefore it shall be shut.” (Ezekiel 44:2)
son of David.
(cont.)
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Randy_Carson
Guest
The Immaculate Conception (AD 1854)
The dogma concerning the Immaculate Conception of Mary was promulgated by Pope Pius IX on December 8, 1854. The official language of the Papal Bull entitled Ineffabilis Deus states:
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."
Hence, if anyone shall dare–which God forbid!–to think otherwise than as has been defined by us, let him know and understand that he is condemned by his own judgment; that he has suffered shipwreck in the faith; that he has separated from the unity of the Church; and that, furthermore, by his own action he incurs the penalties established by law if he should are to express in words or writing or by any other outward means the errors he think in his heart.
Protestant and Orthodox Christians alike denounce the dogma for different reasons. However both view this as an example of Papal hubris. Protestants hold that this dogma mean that Mary has no need for a savior. Orthodox Christians however view this as unnecessary as Original Sin, or First Sin is not a stain on one’s soul. Their understanding is that we do not hold the guilt of Adam’s sin, which is held by the West, but we do share in the consequences of that sin, which is chiefly death.
Catholic teaching holds that Mary was granted grace, which is necessary for salvation, from the first moment of her conception. Mary still needed a savior as without Christ she would not have been preserved from original sin. Mary shared in the gifts of Christ’s crucifixion prior to his death by way of God.
Our Lady of Lourdes pronounced herself as the Immaculate Conception in February of 1858 to St. Bernadette Soubiroux. She and her parish priest were unfamiliar with the phrase and took it to their local Bishop who explained that only 4 years prior the Pope had declared Mary was immaculately conceived.
Scripture verse sometimes used to show her Immaculate Conception include Luke 1:28 and
“So I made an ark of boards of incorruptible wood, and I hewed tables of stone like the first, and I went up to the mountain, and the two tables were in my hand.” (Deuteronomy 10:3 Breton LXX)
Other translations use the words “setim,” “acacia,” “indestructible,” and “hard” to describe the wood used. In any case, Moses used this wood because it was regarded as very durable and “incorruptible.” Mary is regarded by Catholic and Orthodox Christians as being the Ark of the Covenant in the New Testament and therefore it would seem fitting that the New Ark likewise be made “incorruptible” or “immaculate.”
The Assumption of Mary (AD 1950)
The Assumption of Mary is held infallibly by both the Roman Catholic and Orthodox Churches. However, it was not until 1950 that it was officially pronounced a dogma by Pope Pius XII in his Papal Bull Munificentissimus Deus.
The official language states:
“We pronounce, declare, and define it to be a divinely revealed dogma: that the Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory. Hence if anyone, which God forbid, should dare willfully to deny or to call into doubt that which we have defined, let him know that he has fallen away completely from the divine and Catholic Faith”
The Orthodox reject this dogma on the grounds that it is another sign of Papal hubris. However, they do share in the belief of the Assumption though believe it was unnecessary to officially pronounce it.
As the Virgin Mary remained an ever-virgin and sinless, it is viewed that the Virgin Mary could not thus suffer the consequences of Original Sin, which is chiefly Death. The Virgin Mary was defined as declared not only perpetual virgin but sinless by the Second Ecumenical Council of Nicea:
“…we also confess the two natures of the one who became incarnate for our sake from the God-bearer without blemish (immaculate), Mary the ever-virgin…”
The dogma concerning the Immaculate Conception of Mary was promulgated by Pope Pius IX on December 8, 1854. The official language of the Papal Bull entitled Ineffabilis Deus states:
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."
Hence, if anyone shall dare–which God forbid!–to think otherwise than as has been defined by us, let him know and understand that he is condemned by his own judgment; that he has suffered shipwreck in the faith; that he has separated from the unity of the Church; and that, furthermore, by his own action he incurs the penalties established by law if he should are to express in words or writing or by any other outward means the errors he think in his heart.
Protestant and Orthodox Christians alike denounce the dogma for different reasons. However both view this as an example of Papal hubris. Protestants hold that this dogma mean that Mary has no need for a savior. Orthodox Christians however view this as unnecessary as Original Sin, or First Sin is not a stain on one’s soul. Their understanding is that we do not hold the guilt of Adam’s sin, which is held by the West, but we do share in the consequences of that sin, which is chiefly death.
Catholic teaching holds that Mary was granted grace, which is necessary for salvation, from the first moment of her conception. Mary still needed a savior as without Christ she would not have been preserved from original sin. Mary shared in the gifts of Christ’s crucifixion prior to his death by way of God.
Our Lady of Lourdes pronounced herself as the Immaculate Conception in February of 1858 to St. Bernadette Soubiroux. She and her parish priest were unfamiliar with the phrase and took it to their local Bishop who explained that only 4 years prior the Pope had declared Mary was immaculately conceived.
Scripture verse sometimes used to show her Immaculate Conception include Luke 1:28 and
“So I made an ark of boards of incorruptible wood, and I hewed tables of stone like the first, and I went up to the mountain, and the two tables were in my hand.” (Deuteronomy 10:3 Breton LXX)
Other translations use the words “setim,” “acacia,” “indestructible,” and “hard” to describe the wood used. In any case, Moses used this wood because it was regarded as very durable and “incorruptible.” Mary is regarded by Catholic and Orthodox Christians as being the Ark of the Covenant in the New Testament and therefore it would seem fitting that the New Ark likewise be made “incorruptible” or “immaculate.”
The Assumption of Mary (AD 1950)
The Assumption of Mary is held infallibly by both the Roman Catholic and Orthodox Churches. However, it was not until 1950 that it was officially pronounced a dogma by Pope Pius XII in his Papal Bull Munificentissimus Deus.
The official language states:
“We pronounce, declare, and define it to be a divinely revealed dogma: that the Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory. Hence if anyone, which God forbid, should dare willfully to deny or to call into doubt that which we have defined, let him know that he has fallen away completely from the divine and Catholic Faith”
The Orthodox reject this dogma on the grounds that it is another sign of Papal hubris. However, they do share in the belief of the Assumption though believe it was unnecessary to officially pronounce it.
As the Virgin Mary remained an ever-virgin and sinless, it is viewed that the Virgin Mary could not thus suffer the consequences of Original Sin, which is chiefly Death. The Virgin Mary was defined as declared not only perpetual virgin but sinless by the Second Ecumenical Council of Nicea:
“…we also confess the two natures of the one who became incarnate for our sake from the God-bearer without blemish (immaculate), Mary the ever-virgin…”
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Randy_Carson
Guest
Other Beliefs ABOUT MARY
Co-Redemptrix
A fifth Marian dogma has been proposed and is subject to discussion; however, it has not been dogmatically defined.
This dogma would define that Mary co-operated in the Redemption, because of her free participation in the birth of Christ. Should she have refused participation, there would have been no birth of Christ, and consequently no redemption. Thus she was an alternative Eve, who of her own free will carried out the will of God, and so doing contributed as a necessary, but not in itself sufficient, instrument in the redemption process of Christ.
However, it is quite important to remember that the Catholic Church does not view Mary as a member of the Holy Trinity or as a goddess. The term Co-Redemptrix would not imply that Mary is equal to Christ the Redeemer, but instead she is Co-Redemptrix “with” Christ. She chose to allow herself to be Mother of Our Lord, it was not forced upon her.
Queen of Heaven
While this has never been declared officially a dogma of the Catholic Church, there is a feast day devoted to Mary the Queen of Heaven, which is celebrated on August 22.
Mediatrix of all Graces and Advocate for the People of God
In the first of his so called Rosary encyclicals, Supremi Apostolatus (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.
But it was in Octobri Mense (1891) that Leo XIII gave the most forceful exposition of this doctrine:
“With equal truth can it be affirmed that, by the will of God, nothing of the immense treasure of every grace which the Lord has accumulated, comes to us except through Mary… How great are the wisdom and mercy revealed in this design of God… Mary is our glorious intermediary; she is the powerful Mother of the omnipotent God… This design of such dear mercy realized by God in Mary and confirmed by the testament of Christ (Jn. 19:26‑27), was understood from the beginning and accepted with the utmost joy by the holy Apostles and the earliest believers. It was also the belief and teaching of the venerable Fathers of the Church. All the Christian peoples of every age accepted it unanimously… There is no other reason for this than a divine faith.”
Professor Mark Miravalle of the Franciscan University in Steubenville in the United States launched a petition to urge Pope John Paul to make such a move, by defining the teaching of the Church that Mary is Co-Redemptrix, Mediatrix of All Graces, and Advocate for the People of God.
More than six million signatures were gathered from 148 countries. Signatories included Mother Teresa of Calcutta, Cardinal John O’Connor of New York, 41 other cardinals and 550 bishops.
However, such a proposal was also heavily criticized by many Catholics who suggested that such an act would drive a wedge in relationships with other Christian faiths, notably the Orthodox Church and Anglicanism, neither of whom would accept such a designation.
Co-Redemptrix
A fifth Marian dogma has been proposed and is subject to discussion; however, it has not been dogmatically defined.
This dogma would define that Mary co-operated in the Redemption, because of her free participation in the birth of Christ. Should she have refused participation, there would have been no birth of Christ, and consequently no redemption. Thus she was an alternative Eve, who of her own free will carried out the will of God, and so doing contributed as a necessary, but not in itself sufficient, instrument in the redemption process of Christ.
However, it is quite important to remember that the Catholic Church does not view Mary as a member of the Holy Trinity or as a goddess. The term Co-Redemptrix would not imply that Mary is equal to Christ the Redeemer, but instead she is Co-Redemptrix “with” Christ. She chose to allow herself to be Mother of Our Lord, it was not forced upon her.
Queen of Heaven
While this has never been declared officially a dogma of the Catholic Church, there is a feast day devoted to Mary the Queen of Heaven, which is celebrated on August 22.
Mediatrix of all Graces and Advocate for the People of God
In the first of his so called Rosary encyclicals, Supremi Apostolatus (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.
But it was in Octobri Mense (1891) that Leo XIII gave the most forceful exposition of this doctrine:
“With equal truth can it be affirmed that, by the will of God, nothing of the immense treasure of every grace which the Lord has accumulated, comes to us except through Mary… How great are the wisdom and mercy revealed in this design of God… Mary is our glorious intermediary; she is the powerful Mother of the omnipotent God… This design of such dear mercy realized by God in Mary and confirmed by the testament of Christ (Jn. 19:26‑27), was understood from the beginning and accepted with the utmost joy by the holy Apostles and the earliest believers. It was also the belief and teaching of the venerable Fathers of the Church. All the Christian peoples of every age accepted it unanimously… There is no other reason for this than a divine faith.”
Professor Mark Miravalle of the Franciscan University in Steubenville in the United States launched a petition to urge Pope John Paul to make such a move, by defining the teaching of the Church that Mary is Co-Redemptrix, Mediatrix of All Graces, and Advocate for the People of God.
More than six million signatures were gathered from 148 countries. Signatories included Mother Teresa of Calcutta, Cardinal John O’Connor of New York, 41 other cardinals and 550 bishops.
However, such a proposal was also heavily criticized by many Catholics who suggested that such an act would drive a wedge in relationships with other Christian faiths, notably the Orthodox Church and Anglicanism, neither of whom would accept such a designation.
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Sunniva
Guest
I’m getting confused here.
On another forum you said that she was not sinless and that you were an Anglo-Catholic Episcopalian.
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NotWorthy
Guest
But the question isn’t Holly believes. The question is what loyal Catholics need to believe.I’m getting confused here.
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Sunniva
Guest
Oh, I see.
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pr35120
Guest
im not talking about the same mary,when i say,what happened to the gospel of mary.why isnt it in the new testament,and why isnt the apoclypse of peter in there either.as far as i know that john revalation,almost didnt make it.im not sure.i was watching banned from the bible,and i found that kinda intresting. i think everyone should watch it,intresting stuff
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Pax
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NotWorthy
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You may or may not know that the Gospel of Mary was not written by Mary. Nor was the Apocalypse of Peter written by Peter. I believe they were written in the 2nd (or 3rd) century.
Here’s what the Catholic Encyclopedia has to say about the Apocalypse of Peter
The Gospel of Mary, however, is considered to be of gnostic origin.
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Catholicc
Guest
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