She then reappears at the end of Jesus’s life and ministry, at his crucifixion (fig. She speaks only briefly during the episode of John 2:1‒11, the first of Jesus’s “signs,” when Jesus appears to chide her for her apparent desire that he intervene during a wedding at Cana (fig. Never mentioned by name in the Gospel of John, “the mother of Jesus” is nevertheless an important figure. The Lucan Mary returns briefly in the Book of Acts 1:14, a vignette which mentions her praying with other members of the community of the followers of Jesus in Jerusalem.įig. 6), when the prophet Simeon warns her that “a sword will pierce her heart” (Luke 2:35) and the episode of Jesus’s disappearance and reappearance in the Temple when he was twelve (Luke 2:39‒52). Mary also appears during the presentation of the child Jesus in the Temple (fig. Luke provides the account of the Visitation, in which Mary visits her pregnant cousin Elizabeth, and also puts into Mary’s mouth the Magnificat, a hymn of praise based on Old Testament models and deriving possibly from Judeo-Christian prayers. Key too is fiat (“let it be done to me”), the expression with which Mary accepts her role. In its Latin version this salutation furnished the opening words of the medieval Marian prayer Ave Maria (“Hail Mary”). Gabriel’s greeting of Mary there as “full of grace” is frequently referred to in the many discussions of Mary’s sinlessness during later centuries. 5), which compactly narrates the circumstances of Jesus’s conception. Among the Marian episodes unique to Luke is the Annunciation scene (Luke 1:26‒38) (fig. It is in the Gospel of Luke that Mary most fully emerges as a central actor in the drama of salvation. 6 The Presentation in the Temple.Januarius Zick (1730-1797) Augsburg, Bruchsal, Ehrenbreitstein, Wiblingen bei Ulm. Today the field of Mariology is fundamentally cross-disciplinary, and Marian studies encompass not only theology and religious studies but also many branches of the liberal arts including history, psychology, anthropology, sociology, philosophy, history, literature, and gender studies.įig. This theological sub-discipline is of seventeenth-century vintage and emerges in Roman Catholic circles. In its most technical sense, Mariology is the systematic exposition of Marian doctrine. As an archetypal figure par excellence of the Christian art traditions of both East and West, she has probably been portrayed more than any other person apart from Jesus. This immense, ubiquitous, complex, and multifaceted reality incorporates scripture, theology, worship, politics, psychology, and artistic expressions in architecture, painting, poetry, and music. As a product and producer of culture, the Marian phenomenon is of towering significance. Venerated as patroness by countless cities and countries and by billions as a tender maternal figure, Mary has for almost two millennia and across the world’s cultures been the object of a flourishing popular piety. The object of theological speculation and doctrinal statements, she begins, equally as important, to become the recipient of prayers seeking her intercession (fig. As early as the late second century, Mary emerges as a figure of interest in her own right. The religious impact of Mary far transcends the comparatively few passages in which she appears in the pages of the Christian Bible. 1), particularly in its Catholic and Orthodox forms. Mary, the mother of Jesus, is without doubt the central female figure of Christianity (fig. Mary enthroned, holding the Christ-child, with Simon de Varie kneeling before her.
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