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083 - Mary and the ProtestantsAugustine Cardinal Bea

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Recommended CitationBea, Augustine Cardinal, "083 - Mary and the Protestants" (1961). Marian Reprints. Paper 94.http://ecommons.udayton.edu/marian_reprints/94

ABOUT THE AUTHOR

His Eminence Augustine Cardinal Bea, a German-born Jesuit theolo­gian, is a world-renowned scriptural scholar and the author of numerous articles and books dealing with the Old Testament. He has been a Profes­sor at the Pontifical Biblical Institute since 1924, Director of the review Biblica from 1930 to 1949, and Consultor for various Commissions and Congregations. He has recently been named a cardinal (November, 1959) and appointed head of a secretariat created to deal with problems of lia­ison with non-Catholic bodies in preparation for the coming Second Vati­can Council. Last June the cardinal received the honorary degree of Doctor of Laws from Fordham University.

It is a well-known fact that the doctrine of the Church concerning the .. Blessed Virgin Mary is a stumbling block for most Protestants. Catholic authors seeking to advance the cause of Christian unity must give evi­dence of sympathy and understanding for the difficulties our non-Catholic brethren experience in regard to Marian doctrine . The following article by Cardinal Bea, "Mary and the Protestants," translated from the Ency­clopeq,ia Ma1'iana Theotokos (Genoa, Bevilacqua et Solari, 1958), 342-48, is indicative of the broad understanding and Christian charity which ani­mate the President of the Secretariat for Christian Unity in preparation for the Twenty-First Ecumenical Council. His approach enables us to hope that the wish recently expressed by the Cardinal in an address on Protes­tantism may be realized: "The Council will know how to take into ac­count the needs and demands of the present which will make the way of unity more free and easy for separated brethren."

We are grateful to the publisher for translation and reprinting prIVI­leges. Our translator is Bro. Gerard J. E. Sullivan, S.M., Ph.D., Associate Professor of Languages at the University of Dayton.

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"Mary and the Protestants" Augustine Cardinal Bea, S.l

The opposition of Protestants to the cult of Mary has its roots in the more general thesis which rejects the cult and invocation of the saints and asserts that Christ is the only mediator between man and God. This explains why the first reformers engage on the one hand in a eulogy of the dignity and power of the Blessed Virgin, and on the other hand declare that they are opposed to any veneration and invocation of the mother of Jesus. Luther himself, in his commentary on the Magnificat published in 1521, three years after his break with the Church, speaks of Mary often with great reverence and love. Explaining the words, " Fecit mihi magna qui potens est," he says : "The important thing is nothing other than the fact that Mary became the mother of God. From this fact flows all her honor, all her happiness. She, of all the human race, is the only person superior to all, to whom no one is equal, having had a Son, together with the heavenly Father, - and such a Son!"l

The founder of Protestantism professes and teaches the immunity of Mary from all sin, her perpetual virginity, her constant fidelity to the will of God, and even her Immaculate Conception, at least until 1527, and up to a certain point also the corporal Assumption of Mary into heaven.2

Uhlrich Zwingli, the Swiss reformer, speaks in a similar way. When in 1522 rumors began to spread that he had outraged Mary by calling her a sinner, a stupid woman, he protested energetically, saying that he was able to swear " that never in his life has there occurred to my mind such contempt for the worthy mother of God." And he published a " sermon on the Virgin eternally pure, Mary, mother of Jesus Christ our Savior." There he explains the prerogatives of Mary and illustrates her virtues, reasserting his own faith with the words, " I firmly believe according to the words of the Gospel that a pure Virgin brought forth for us the Son of God, and remained a Virgin pure and intact in childbirth and also after the birth, for all eternity. I firmly trust that she has been exalted by God to eternal joy above all creatures, both the blessed and the angels." 3

John Calvin likewise often expressed his reverence for the Virgin Mary, who according to him always preserved her virginity, and praises her faith, humility, and modesty. He calls her our model and our mistress.4

None of the first spirits of the reform, however, admits that Mary can or should be invoked, that she is to be considered as a mediatrix with God or with Christ, or our advocate. Luther himself at the beginning was still a little hesitant. His short work on the Magnificat begins with the words "May this same sweet mother of God obtain for me the spirit to

1. Luthers I-Verke, W eimar er A usgabe, vol. V II , p . 57 2. 2. Cfr . H. GRISAR, L uther ( 1911 ), vol. II , p . 797. 3. Cfr. Stimmen a1ts Maria Laach, 4 3 (1892), p. 464. 4. J. CALVI NI, Opera quae slIperfuerlln t ( ed. Brunsv igensis ) , vol. 59 ( Index nom inum et

rerum) , p. 129.

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2 AUGUSTINE CARDINAL BEA

explain usefully and pro.fo.undly this, her canticle," and at the end he says, "May Christ grant me this thro.ugh the intercessio.n o.f His beloved mo.ther." 5

In the same wo.rk he had also. said "Mary sho.uld be invo.ked so. that Go.d will give us and do to. us, acco.rding to. her will, that which we re­quest."6

But already a year later he says in a sermo.n fo.r the feast o.f the Nativity o.f Mary, "That Mary sho.uld be ho.no.red is true; but be careful to. ho.no.r her in the proper measure." And he pro.tested against the title given to. Mary in the Salv e Regina: "Queen o.f Mercy, o.ur life, sweetness, 'and ho.pe." 7

Little by little he also. beco.mes accusto.med to. speak o.f Mary as a god­dess Dr as an ido.l, to. impute to. Catho.lics the ado.ratio.n o.f Mary, and to. reject pilgrimages and o.ther pio.us custo.ms.8 As the struggle went o.n, his bitterness against the cult o.f Mary kept gro.wing.

Much clearer fro.m the very beginning is the po.sitio.n o.f Calvin. Accord­ing to him the Papists make o.f Mary an ido.1.9

" Here is the song o.f the Papists: Ask the Father; o.rder the So.n."lO When to. her are attributed the o.ffice o.f advo.cate, o.f mediatrix between

Go.d and man, when the statement is made that she is the life, the light, the ho.pe o.f men, "what remains fo.r o.ur Lo.rd Jesus Christ? " ll

To. call her " a treasury o.f grace" is a blasphemy against Go.d, and at­tributes to. her a title which is frivo.lo.us and imaginary.12

The same po.sitio.n is fo.und in the co.nfessions, that is to. say, in the o.ffi­cial fo.rmulae of faith o.f the various sects o.f Pro.testantism: "The Augus­tine Co.nfessio.n, 1530, drawn up by the clever Melanchto.n; is generally rather co.nciliato.ry, but in Article 21 rejects the invo.catio.n o.f the saints witho.ut making any exceptio.n in regard to. Mary. In the defense of the Augustine Co.nfessio.n (1532), Melanchto.n agrees that Mary is wo.rthy o.f the greatest ho.no.r and that she prays fo.r the Church, but he asserts that, no.netheless, she sho.uld no.t be invo.ked no.r put o.n a level with Christ as is do.ne by Catho.lics. In o.ther confessio.n fo.rmulae, Mary is also. spo.ken o.f with respect and reverence, but witho.ut admitting that she sho.uld be invo.ked. The articles o.f Schmalkalden (1537) , call her "pure, ho.ly, always a Virgin" (Article 414). The fo.rmulae o.f Agreement (1577) , which be­came a fundamental do.cument o.f the Pro.testant Creed, speaks o.f "the Blessed Virgin," o.f " the Mo.ther o.f God."13

The Immaculate Co.nceptio.n is expressly denied in the declaratio.n of Turin (1645), a fo.rmula o.f the Calvin refo.rmers o.f Brandenburg, which says: "All men except Christ are bo.rn with o.riginal sin, even the mo.st ho.ly Virgin Mary."14

5. L ttthers Werke, W. A., vol. VII, pp. 545, 607. 6. Cfr . H. GRI SAR, I. C., p. 796. 7. Idem. p. 799 ... 8. Idem., p, 798. . . 9. CALVINI, Opera, vol. 35, p. 309; d r . vol. 29, p. 273.

10. Idem. , vol. 43, p. 38, 11. Idem ., vol. 29, p. 213. 12. Idem ., vol. 46, p. 309, 13. Cfr. H erder-K orrespondenz 3 (1 948-49), 530; P rot. Realencyciopadie, vol. X II , p. 325, 14. Cfr . K. ALGERMI SS EN, K onfessioskttnde, ed 6a ( 1950), p. 783 .

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MARY AND THE PROTESTANTS 3

In regard to the cult of MC>.ry, religious practice is not the same in all Protestant groups, and generally depends upon their overall position in regard to the Catholic Church and tradition. The most vigorous intransi­gence is found in Calvinism, which aims · to have done once and for all w ith images, statues, altars, pilgrimages, and other customs of the Marian devotion of Papists, and speaks at times of Mary with real contempt.

Lutheran Protestantism is more tolerant. In some areas it continues to celebrate the Marian Feasts of the Purification and Annunciation up to the end of the 19th century,15

In this connection it is significant that quite a few poems in which the grandeur of Mary is exalted have been composed by Lutheran Protestants, as for example, Novalis (1772-1801) and even Goethe. The Protestant, Paul de Lagarde (1827-1891) says: " Real clouds of blessings and of poetry billowing from the image of the Madonna have come back over human­ity."16 The Protestant Johann Sebastian Bach has left us his grand Magnificat in five parts. Lutheran theologians like Augustus Vilmar (1800-1868) seek to create a Protestant Mariology, in which is manifested all of the holiness and the peculiar glory of the mother of God, without on the other hand, abandoning the fundamental principles of Protestantism.

These tendencies are found especially in authors who are inclined toward pietism or are favorable to it. The representatives of the orthodox Lutheran group still continue to talk in our own day of "Mariolatry"17 and to consider Catholic Mariology as apostasy and heresy contrary to the doctrine of the Gospels, as mere theological speculation without any bib­lical foundat ion,18

The situation in the area of the English language is similar. There, too, Puritanism, derived from Calvinism, holds the more intransigent line, and does not wish even to admit the singing of the Magnificat or the public recitation of the Apostolic Creed, because in them there is mention of Mary. In Scotland Presbyterianism, although derived from Calvinism, softens this intransigence a little without, however, reaching a real cult of Mary.

In England itself one must distinguish between the various branches of Anglicanism . The low Church rejects Marian devotion; the broad Church, since it does not concern itself with other dogmas, likewise is not inter­ested in Marian dogma, and is satisfied with moral norms and ethical practices. The high Church, however, is more positive in regard to the cult of Mary. There Mary is always spoken of with a certain respect and even with veneration, and the high Church has preserved to our time the celebration of the Feasts of the Annunciation and of the Purification.

Angelican authors willingly agree that the Catholic Church does not teach a Mariolatry, but distinguishes between dulia and latria and reserves

, 15. Cfr . O. SI MMEL in S timmen der Zeit, 148 (1951), p. 38 1 s. ,.... 16. Cfr . Religion in Geschichte tmd Gegenwart, vol. I II , ed. 2a, p. 2016.

17. Cfr., for example, ZOEKLER, in Prot. R ealenc., I. c. p. 323 s. 18. Cfr. W . KUNNETH, ( E rlangen) in the convention of the "Accademia Evangelica "

of T utzing (3-5 J un. 1950); cfr. Orientierung, 14 (1950) , p. 155 s.

4 AUGUSTINE CARDINAL BEA

for Mary only a cult of hyperdulia. However, they claim that the Catholic populace does not observe this distinction of doctrine and gives to Mary also a cult of latria.19

The Oxford Movement (Keeble, Newman, Pusey), with the Anglo­Catholicism derived therefrom, still uses, in the liturgy, hymns invoking Mary, celebrates the feast of the Assumption, and permits the recitation of the rosary.20 The numerous American sects (for example, Baptists, Methodists, Pres­

byterian, Episcopalians, Congregationalists) generally follow also in Mariology the Protestant branch from which they derive and do not present any special points of view. The Mariological question has become one of particular interest in our time in those sections of Protestantism which are looking toward the unity of the Church, the ecumenical move-ment ; m oreover, the oriental dissidents profess a great devotion toward the mother of God. In the pan-Christian conference of Edinburg (1937) Mariology has been called " the vital point of an ecumenical theology," and in the fourth session of the conference a proposal was made, after .... serious discussion, of the following resolution : The position of the mother of Christ has been considered by the session, and all will agree that she should have an eminent place in Christian esteem. We recommend to the Churches a further study of this question.21

At a convention of Protestant theologians held at the beginning of March, 1949, at Heidelberg, to discuss the question of union with the oriental Churches, Professor Wolf of Goettingen admitted that the Prot­estants were wrong in abandoning Mariology. 22

The Lutheran theologian Hans Asmussen has recently published a Protestant Mariology, Mary Mother of God, in which he says, "There is no Jesus without Mary." The author does not even deny the role of Mary as mediatrix. She, following Christ, takes part in His meditation. How­ever, he does not come out clearly and say that Mary should be invoked.23

Today quite a few Protestant theologians admit that the Marian cult of the Catholic Church is not really an aberration, but that Marian doctrine ~

is intimately bound up with many doctrines of the Christian religion which interest Protestants also.24

This new position manifested itself in a particular way on the occasion of a solemn definition of the Assumption. The statments made by Protes­tants in opposition to the new dogma were often numerous and sometimes very energetic, but with few exceptions those who made those protests showed at the same time a true reverence for the mother of Jesus. Thus, for example, two Anglican archbishops wrote: " We ought to demand at once publicly that the Church of England render honor and reverence to the mother of our Lord Jesus Christ."25

19. Cfr. Encyclopedia Britannica, ed. 14a, vol. XIV ( 1929), p. 1000; K. ALGERMIS S EN, I. c., pp. 606-614;, C. M. CORR, The Assumption of Ollr L ady and the Church of England in Ma,·ianum, 19 (1952), pp. 64-73.

20. Cfr. C. LOVERA DI CASTIGLIONE, il movi11lento di Oxfo rd, Brescia, 1935 . 21. Cfr. H erder-Korrespondenz, I. c., p. 528. 22. I dem. p. 404. 23. M. ASMUSSEN, Maria, die Mutter Gottes (1950); see pp. n, 51 f., and 61. 24. Cfr. G. EBELING, in Zeise,hr. f. theol. und Kirehe, 47 (1950), pp. 381-391. 25. Declarat ion ordered to be printed on August 17, 1950, by the Lambeth Palace.

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MARY AND THE PROTESTANTS 5

The Lutheran Bishops of Germany d eclared : "According to the testi­mony of the Scripture, Mary the mother of J esus was called to the service of God in a specia l manner , bringing to the world, as a virgin, the Son of God. Therefore , she m ay be called, together with the Father, Mother of God, and consequently occupies a special pla ce in the entire human race."26

The Living Church the magazine of the Episcopalian Church of the United States writes : "The Blessed Virgin belongs to u s all. The Episco­palian Church honors her with two great feasts, and the Sacred Scrip­ture teaches us to call h er ' full of gr ace' whose purity and obed ience h as made her the bearer of the Eternal Wor d ."27

The opposition therefor e is directed no longer against the cult of Mar y as such, but stems from p r inciples extraneous to any strictly Marian question, that is to say, from t he funda m ental principles of Protestantism as well a s from t he basic principle of the so-called Reform : t he Sacred Scripture i s t he sole source and norm of f aith. Therefore the question arises of the doctrine of Christ as the only m ediator between God and man, which excludes t he invocation of the saints, and consequen tly also , Mary, and finally , the denial of t he power of the successor of P eter to t each 'and to define w ith infallibility t he dogmas of faith .

Summing up, therefore, w e may say Protestantism has certainly made some progr ess in the esteem and veneration for the Blessed Virgin a s an individual person. It has likewise achieved h ere and there a greater understanding of the peculiar posit ion of the mother of Christ in the Church, but in regard to the fund amental points on which any real Mari­ology depends it r emains n egative and can be nothing else until the very basic principles of Protestantism itself have been revised.

26 . Cfr. Herder-Korrespondenz 5 (1950-51), p. 15 1 s. 27. The L iving Church, Nov. 12, 1950, p. 5 .

BIBLIOGRAPHY

1. On the Subject of Anti-Marian Heresies

H . LESETRE, Marie, in D. BiN., III , colI. 808-809; A. D'ALES, X. LE BACHE­LET, A. NOYON, J. BAINVEL, Marie, in D. Ap. F. C. III , colI. 115-200; A. NOYON, Mario latrie, in D. Ap . F . C., III, co lI. 302-331; G. GENNARO, Ebioniti, in Enc. Calt. V. colI. 3-4; L. DE GRANDMAISON, La conception virgina.le du Christ, in Etudes, 91 (1902) p. 503 ss.; M. JUGIE; Nestorio, in Enc. Catt., VII I , coll . 1782-1783;, K. AL­GERMI SSEN, L a Chiesa e Ie chiese, 2a ed., Brescia, 1944, Indice analit ico: Nlariologia.

I I. On the Subject of Mary and Protestants

- H . QUILLET, Antidicomarionites. in D. Th. c., I. colI. 1378-82; J . FORGET, Jovinien , in D. Th. c., VII I, colI. 1578; P. HOFFER, L a devotion a Marie au dec/in, du XVII siecle. AutOitr du JansenisJ1!e, Parigi, 1938; C. CRIVELLI, Marie et It's jnote­stants, in H. Du Manoir, Maria, 1. Parigi, 1949, pp. 675-94; E. BOMINGHAUS, Storia del c1<lto di Maria dopo il Concilio di Trento, in P. Strater, Mariologia, trad. it., Ru­rna, 1952, pp. 249-302. One may profitably consult the better Mar io logical t rea t ises such as Roschini, Campana, Alastruey, Lepicier, Terrien, Bertetto.

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LITANY FOR OUR TIMES-Rober ' L Reynolds 3 . MARY AND THE APOSTOLATE-Emil Ne ubert, S.M . 4. THE IMITATION OF MARY-Placid Huou/f, S.M . S. MARY, ASSUMED INTO HEAVEN- Lowre nce Eve re", C.55.1I:. 6. FATIMA_IN BATTLE ARRAY-Joseph Ag ius, O .P. 7. MEN, MARY, AND MANLINESS-Ed Willo ck 8. MARY, CONCEIVED WITHOUT SIN-Fron cis Connell. C.SS .It. 9. RUSSIA AND THE IMMACULATE HEART-Pius XII

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St. Leonard College 8100Clyo Road Dayton 59. Ohio

4 6. MARY' S MEDIATION AND THE POPES-Eamon It Carroll, O . Corm . 4 7 . FILI AL PIETY: MARIAN AND FAMILY-Ge rold J . Schnepp, S.M. 4 8 . MARY AND THE HISTORY OF WOMEN_ E. A . Le onard 49. OUR LADY, MODel OF FAITH-Jean Ga lot, S.J . SO. OUR LADY, SYMBOL OF HOPE-Je an Galot, S.J . 5 1. MARY, MODEL OF CHARITY-He nri Holstein, S. J . S2 . SPIRIT OF THE LEGION OF MARY-Fronk Duff 53 . THE TIMelESS WOMAN - Gertrude von Ie For t 54 . MARY, OUEEN OF THE UNIVERSE- James M. Egan, O .P. 55 . THE LOURDES PILGRIMAGE-Pius XII 56 . OUR LADY OF LOURDES- Bishop Pierre-Marie Theas S7 . ESTHER AND OUR LADY-Rona ld A. Knox 58 . MARY AND THE THEOLOGIANS-Thomas E. Cla rke , 5.J. 59. EDITH STEIN AND THE MOTHER OF GOD

- Sider Mar y Julian Baird, R.S.M . 6 0 . BEHOLD THE HANDMAID OF THE LORD-Richard Gra e ' , C.S.SP 6 1. LOURDES DOCUMENTS OF BISHOP LAURENCE

- Bishop of Tarbes, 1845-1870 . 62 . THE POPE OF THE VIRGIN MARY- Thomas Me rton , O .C.S.O . 63 . DEVOTION TO MARY IN THE CHURCH-Louis Bou yer, Orat. 64. BEAURAING DOCUMENTS OF BISHOP CHARUE-Bis hop o f Namur 65 . MOTHER OF HI S MANY BRETHREN-Jean-He rve Nicolas, O .P. 6 6 . ST. BERNADETTE AND OUR LADY-Ma ry Reed Newland 6 7. LOURDES, WITNESS TO THE MATERNAL SOLICITUDE OF MARY

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- Francis J . Conne ll, C.5S.R . 70. MARIAN DOCTRINE OF BENEDICT XV 71 . 25 YEARS OF BANNEU X-8ishop Louis-Joseph Kerkho fs 72. WHAT JESUS OWES TO HIS MOTHER - Ces laus Spicq , O .P. 73 . - 74 . POPE PIUS XII ON SODALITIES 75. SECOND CONGRESS OF SODALITIES - World Federation 76 . DEDICATION OF THE NATIONAL SHRINE OF THE IMMACULATE

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