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Usagi
Guest
Catholics agree absolutely that the fall came through Adam alone and the redemption through Jesus alone. Though Eve sinned first and led Adam into sin, she was not the ancestral prototype of all humans in the same way Adam was, and could not bring upon humanity the doom that Adam’s sin did.Irenaeus’ statement in “Against Heresies:” “And thus, as the human race fell into bondage to death by means of a virgin, so is it rescued by a virgin:” is itself heretical and anti-Scriptural. Remember Paul’s statement in Galatians: “A little leaven leavens the whole lump.” And so as a result you end up with an extrabiblical, highly exalted woman introduced into Christianity by men. This is the Mary I’d like to know if there can be a Catholicism without.
Likewise, only Jesus is the God-Man who could have (and did) give his life to redeem the human race and give us the possibility of an even greater relationship with God than Adam enjoyed. Neither Mary nor any other human was qualified to perform that task.
On the other hand, the Bible makes it clear that Eve did sin first and was an influence on Adam’s fatal sin. Since at least the time of Irenaeus, Christians have viewed Mary as sort of a “bookend” to Eve, with her obedience (prior to, though infinitely less important than, that of her Son the Last Adam) serving as a counter to Eve’s disobedience. Mary of course did not redeem anyone in the literal sense, but her actions can be seen as symbolically “redeeming” women from the dishonor of Eve’s actions.
If you take Irenaeus’ statement about the two virgins all by itself as a claim about the heart of Christian soteriology, it would indeed be heretical and alien to the Scriptures. However, if you take it in the context of the rest of Christian belief (which clearly assigns the primary roles to Adam and Jesus, and it’s not as though Irenaeus didn’t know that), Irenaeus is merely drawing out an additional parallel. Eve and Mary did not do the damning and saving of humanity of themselves, but they were each involved as the initial human actor (prompted in each case by Satan or God) in one of the two incidents. It’s true that Scripture does not make the Eve/Mary parallel explicitly; what Irenaeus is doing is noticing and commenting on the implicit parallel from Scripture, just as Christians have always done. (Consider the array of Old Testament characters and incidents that we commonly look upon as types of Christ or foreshadowings of His life. Irenaeus is drawing a similar parallel with Eve as a type of Mary.)
Usagi