MARIOLOGY

MARIOLOGY. The veneration of the Virgin Mary is as old, at least, as the Gospel of Lk. Her importance in the economy (q.v.) of God’s salvation is underlined in the mid-2nd c. by Justin Martyr and at century’s end again by Irenaeus of Lyons (qq.v.), as well as in the Protoevangel of James (ca. 150). Both Justin and Irenaeus point to her as the “new Eve” through whom the catastrophe of the Fall begins to be reversed. She is the center of attention particularly as the result of the debate sparked by Nestorius (q.v.) in the 420s, who refused to accord her the title, just then come into popular use, of Theotokos (Birth-giver of God). Nestorius was vigorously opposed by Cyril of Alexandria whose views prevailed at the Third Ecumenical Council at Ephesus (qq.v.) in 431. One must note, however, that her importance then and afterward has never been emphasized in isolation from her relation to Jesus Christ, her Son, the incarnate Word. Yet, as Joh n of Damascus (q.v.) pointed out-echoing the theme explicit in Lk 2, Justin, and Irenaeus-the Word could not have taken on humanity in her had it not been for her cooperation. Mary’s “yes” to the divine will becomes thus the pivot of the world’s salvation, and her obedience and reception the model for all of humanity’s response to God’s initiative.

Orthodox Holy Tradition sees her in consequence as the pinnacle of created being, the living Temple and altar of the Presence, and a sharer in her Son and God’s (q.v.) providential love. Perhaps the most eloquent expression of Orthodox devotion and theology (q.v.) regarding Mary is the Acathistus Hymn, traditionally ascribed to Patriarch Sergius of Constantinople in the early 6th c. and sung today in all Orthodox churches on the fifth Friday in Lent (q.v.). Her virginity, which the Church understands as never having been lost, is signified in traditional iconography (q.v.) by the three stars adorning her hood and right and left shoulders. As virgin and living sanctuary, she is particularly beloved by the monastics, who see in her the paradigm of their own vocation. As mother and tenderhearted intercessor, she is venerated by all Orthodox believers. (See Feasts, Twelve Great; Icons of the Theotokos.)