Buddhist Catholic Contemplative Evangelical General Christian Hindu Jewish Latter-day Saint Muslim New Visions Progressive Christian

Beliefs

Topics

Columnists

Resource Library

Research Tools

Video

Podcasts

Thought Readers

Faith In Media Tracker

Newsletters

Ad-Free & Subscriber Log-In Subscription Support

Follow Patheos

Home
Catholic
History and Religion
Dialogue on Mary Mediatrix & Spouse of the Holy Spirit

Dialogue on Mary Mediatrix & Spouse of the Holy Spirit

Last updated on: March 3, 2020 at 5:34 pm by Dave Armstrong

Dialogue on Mary Mediatrix & Spouse of the Holy Spirit 2020-03-03T17:34:11-04:00 Dave Armstrong

LOGO Patheos Explore the world's faith through different perspectives on religion and spirituality! Patheos has the views of the prevalent religions and spiritualities of the world.

I was challenged on this point by an Orthodox Christian in my discussion group. His words will be in blue.

*****

Sources Used

St. Alphonsus de Liguori, The Glories of Mary, Brooklyn: Redemptorist Fathers, 1931 edition.

Louis Bouyer, The Seat of Wisdom, translated by A. V. Littledale, Chicago: Henry Regnery Co., 1960.

Hilda Graef, Mary: A History of Doctrine and Devotion, vol. 1, New York: Sheed & Ward, 1963.

William Most, Mary in Our Life, Garden City, New York: Doubleday Image, 1954.

***

I should make one comment on comparing the Assumption to the new proposed dogma of Coredemptrix etc. The Assumption as a devotion does not have the major Christological implications that the potential new dogma of Coredemptrix would have. The Assumption can be viewed as a form of piety that does not necessarily have to be dogmatized but does not raise the same number and magnitude of issues as Coredemption does.

Be that as it may (from your perspective), my original point was in response to your contention that new dogmatic Marian proclamations hindered unity and ecumenism. I suggested — just in passing — the Assumption proclamation as a counter-argument, since nevertheless ecumenism has proceeded at an exponential pace since 1950.

In addition, Most Orthodox do not believe that the Assumption or for that matter the Immaculate Conception are dogmas that should have been proclaimed without the consensus of the entire Catholic and Apostolic Church.

We would say the same, of course, about your dogmatic denial of papal supremacy. We can’t stop our legitimate theological and spiritual development simply because Orthodox disagree with us (although we do try to do all we can to work with you). If that were the case, then we would have stopped developing in the 11th century, like you basically did. We believe that the Holy Spirit is still active in expanding the Church’s faith and understanding, just as He always has been. We tried to achieve reconciliation at the Councils of Lyons and Florence, but the masses of the East would allow no such thing (as if they knew more about the filioque et al than the Orthodox theologians). ‘Tis a pity . . .

I hope that we do not want to get into saying that from an Orthodox point of view that Rome became heretical and therefore is no longer genuinely Catholic and Apostolic. Neither do we want to hear from the Catholic side that the Orthodox by not being in direct communion in Rome are not Catholic and Apostolic.

Excellent. It is this negative attitude which I have always strenuously fought. Catholics cannot claim that the Orthodox have lost apostolicity, since we officially accept the validity of your sacraments. The present pope’s very high regard for the Orthodox is well-known.

The development within the Latin Church for the new doctrines of Mary as Coredemptrix and as Mediatrix of ALL GRACES occurred primarily during the 19th and 20th centuries.

It may have developed more rapidly recently, but that doesn’t prove in and of itself that its roots were not planted long ago, and even developed to a considerable degree. I have documented that beyond all doubt from the Church fathers of east and west, Eastern liturgies, and medieval Catholic and Orthodox theologians.

Although quotations from the previous centuries and even from the Patristic age might be cited to suggest some components of these new developments, the fact of the matter is that the development itself is relatively recent.

There has been more rapid development, yes, but I continue to maintain that the patristic “components” are quite explicit and numerous enough (per my compilation) — in fact comparable or more prevalent than that for several doctrines which both our communions (and even Protestants) accept. So if your criticisms hold, they would also apply to some doctrines you yourself uphold.

The case for trying to show that the Patristic age or that Eastern Orthodox writers have provided the direct support for this development is very weak.

This is easily said, but until someone goes down the list of citations in this paper and comments variously on what I have compiled, I will remain utterly unpersuaded of your assertion (and I would hope those reading this are, too).

Stray quotes do not a doctrine much less a dogma make. However, such quotes might indirectly support a devotion of sorts.

And no point-by-point examination of such allegedly “stray” quotes do not a refutation make. Bald assertions of summary are not argument, but rather, unsubstantiated opinion. And this is what I have often complained of getting from the Orthodox. This is what is done with our tons of patristic evidences for the full-blown Roman conception and Tradition of the papacy, too. Sweeping statements . . .

The only really compelling basis within the Roman communion for these new doctrines is ultimately the dogma of Papal Infallibility…

“Only?” Not if the doctrine is well-established in Tradition and the Fathers (even in the ancient liturgies), which I believe to be the case. I haven’t quoted a single pope, though I’ve cited their encyclicals which touch upon the subject.

In my humble opinion, these doctrines were not fully developed until recently…..

This is a fairly straightforward development from the concept of the Second Eve, and of Simeon’s prophecy that “a sword shall pierce your heart.” Depending on what one believes the extent of knowledge of the Blessed Virgin to have been at the Annunciation, it might even be traced in some fashion back to that moment. You could hold that the Blessed Virgin was largely ignorant about Christ and His mission, but I would say that is itself a rank heresy. If she knew about what was to come, then I don’t see how the notions of Mediatrix and Co-Redemptrix are far-fetched or objectionable at all.

I can see how Protestants would object, since they want everything explicit in Scripture, but Orthodox? I don’t get that, except on the grounds of a misunderstanding of development, and an antipathy to raising beliefs to the level of absolutely binding dogma — both common opinions / tendencies among Orthodox. But patristic and medieval Marian thought in the East is very explicit and advanced, often surpassing the development in the West (as demonstrated above).

St. Maximilian Kolbe completed the development of these doctrines in 1923 when he proposed that Mary was the “Spouse of the Holy Spirit” and therefore this explains why she was the mediatrix of all graces. The whole concept that Mary is the Spouse of the Holy Spirit is completely new and has no precedent in either Roman Catholic or in Eastern theology. Therefore, the main foundation for proclaiming Mary as Mediatrix of all Graces and a Coredeemer is ultimately based on a series of developments and assertions that are new doctrinal developments grounded on the premise of the dogma of Papal Infallibility . . .

If the Pope is Infallible within the Latin communion…what does it matter that these doctrines were developed recently or that they are innovations? Does it matter…since the Pope is Infallible anyway? [bolding added]

In another post, my Orthodox friend added:

However, I do not have a conclusion on whether St. Maximilian’s teaching is right or wrong yet. It could still potentially be a correct teaching even if it is unprecedented in Western or Eastern Traditions.

You said the same about the Mediatrix doctrine in general, until I proved otherwise with many patristic and early Orthodox citations (which you have dismissed as insufficient and “very weak”). Now you have come up with a new theory, a more specific assertion, which is contradicted by the biblical and patristic evidence below. You only refute yourself by making sweeping historical statements which can easily be shown false. It’s always good to understate one’s case!

First of all, it is not too much of a stretch to regard Mary (somewhat figuratively) as the Spouse of the Holy Spirit, by virtue of the following passage, connected with the universal Christian belief in the Virgin Birth of Christ:

Luke 1:35 (RSV) And the angel said to her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy, the Son of God.

Secondly, there is much patristic evidence of Mary being regarded as the Bride of Christ, and sometimes as the Bride of God (the Father). All three Persons of the Trinity are God, so how is there any qualitative difference between these relationships and that of Mary being “Spouse of the Holy Spirit?” The Church itself is often regarded in Scripture as the Bride of Christ, and Mary is a symbol of the Church. All of these notions are extremely interrelated.

St. Ephraem of Syria [link] (c. 306-73):

I am also mother / For I bore thee in my womb. I am also thy bride . . . (Hymn on the Nativity, 16, 9-10, in Graef, pp. 57-58)

[in St. Cyril of Jerusalem (d. 386)] “Mary is called ‘bride’, but in a general sense, as Israel was the bride of Yahweh. In a similar sense the word occurs also in many later Greek authors.” (from Mystagogical Catechesis #26 — somewhat doubtful as to authorship: some attribute it to Cyril’s successor, John of Jerusalem (386-417); comment by Hilda Graef, in Graef, p. 68)

Aurelius Prudentius Clemens [link] (348-c. 413):

The unwed Virgin espoused the Spirit (innuba virgo nubit spiritui). (Apotheosis, 571-572 [link] )

Germanus, Patriarch of Constantinople [link] (c. 634-733 or 740):

You alone, Theotokos, are the highest on the whole earth; and we, O Bride of God, bless you in faith . . . (Second Sermon on the Assumption, in Graef, p. 149)

Rupert, Abbot of the Benedictines at Deutz [link] (c. 1080-c. 1135):

[Mary was] the best part of the first Church, who merited to be the spouse of God the Father so as to be also the type of the younger Church, the spouse of the Son of God and her own Son. (On the Trinity, in Graef, p. 228)

Hermann of Tournai [link] (d. after 1147) called Mary the “spouse and mother of God.” (Graef, p. 234)

Aelred of Rievaulx, Cistercian Abbot [link] (1110-1167)

Following St. Bernard of Clairvaux, Aelred writes:

God [the Son] is the Bridegroom, the Virgin the bride, and the angel the best man. (Sermon on the Annunciation, in Graef, p. 249)

Philip of Harvengt [link] (d. 1183)

Not only does the Mother most tenderly embrace the Son, but also the Spouse the Bridegroom. (Commentary on the Canticle, in Graef, p. 255)

St. Albert the Great [link] (c. 1200-1280)

Albert, too, sees her not only as the Mother but as the Bride of the Son, who has received all the gifts of the Spirit and whose inner life was perfectly well ordered. She is the mother of all the faithful, who owe their virtues and merits to her intercession. (Tractatus de Natura Boni, commented on by Hilda Graef, in Graef, p. 274)

Ubertino of Casale, Franciscan [link] (1259-c. 1329)

[Graef summarizes his view:]

At the Annunciation, moreover, the Father took her as his spouse and communicated his paternal fecundity to her, making her ‘the mother of all the elect’ and the ‘mother and associate’ (socia genitrix) of his Son. No grace is given which she does not dispense. (Tree of the Crucified Life of Jesus, in Graef, p. 293)

Direct reference to Mary as the Spouse of the Holy Spirit also exists, at least as early as the 11th century, contrary to the assertion that St. Maximilian Kolbe “proposed” this in 1923, as if it were a novel doctrine at that time:

St. Amadeus of Lausanne, student of St. Bernard [link] (1110-1159)

Your Creator has become your Spouse . . . your Spouse is coming, the Holy Spirit comes to you . . . For you, most beautiful Virgin, have been joined in close embraces to the Creator of beauty, and . . . have received the most holy seed by divine infusion. (Third Sermon on Mary, in Graef, p. 245)

St. Louis de Montfort (1673-1716), in his True Devotion to the Blessed Virgin Mary, §36, speaks of “the Holy Ghost, her Spouse.” (in Most, p. 194)

St. Alphonsus de Liguori (1696-1787)

[I]t was also becoming that the Holy Ghost should preserve her as his spouse.

St. Augustine [354-430] says that ‘Mary was that only one who merited to be called the Mother and Spouse of God.’ [Sermon 208] For St. Anselm [c. 1033-1109] asserts that ‘the divine Spirit, the love itself of the Father and the Son, came corporally into Mary, and enriching her with graces above all creatures, reposed in her and made her his Spouse, the Queen of heaven and earth.’ [De Excell. Virg. c.4]. (St. Alphonsus, pp. 304-305)

Fr. Louis Bouyer summarizes:

The idea that Mary is the Spouse of the Holy Ghost is found, at least adumbrated, in certain writers, e.g., St. Peter Damian [1007-1072] . . . They tell us that Mary can be looked upon as the Spouse of the Holy Ghost in so far as his intervention took the place of the normal process of conception; and they hasten to add that the comparison stops at that point . . . (Bouyer, p. 177)

The only way I could believe any of these new doctrines or proposed dogmas with any confidence is to ask the Mother of God herself to reveal what is true about herself. It will take a miracle…for me to accept these new doctrines. But with God all things are possible.

What about God’s own inspired words in Scripture — if you want to dismiss the Fathers (East and West alike), the Byzantine liturgy, and medieval Orthodox theologians? The doctrines can be supported Scripture before we even get to the issue of the Church fathers’ views. I maintain that both are more than sufficient for a Christian to hold these doctrines. See my articles below.

***

Mary Mediatrix: A Biblical Explanation [1999]

Mary Mediatrix vs. Jesus Christ the Sole Mediator? [1-30-03]

Mary Mediatrix & the Bible (vs. Dr. Robert Bowman) [8-1-03]

Mary Mediatrix and the Church Fathers (+ Documentation That James White Accepts the Scholarship of the Protestant Church Historians I Cite [J. N. D. Kelly and Philip Schaff] ) [9-7-05]

Mary Mediatrix: St. John Paul II & Benedict XVI Clarify [2-19-08]

Immaculate Heart of Mary & Mary Mediatrix (Excessive Devotions?): Explanations Especially for New Converts to the Catholic Faith [11-25-08]

Biblical Evidence for Mary Mediatrix [11-25-08]

Mary, “Spouse of the Holy Spirit”: Blasphemy? [9-10-15]

Mary Mediatrix: A Biblical & Theological Primer [9-15-15]

Exchange on Catholic Mariology and Mary Mediatrix [12-3-16]

Mary Mediatrix: Close Biblical Analogies [National Catholic Register, 8-14-17]

Mary Mediatrix & Jesus (Mere Vessels vs. Sources) [8-15-17]

***

Unfortunately, Money Trees Do Not Exist: If you have been aided in any way by my work, or think it is valuable and worthwhile, please strongly consider financially supporting it (even $10 / month — a mere 33 cents a day — would be very helpful). I have been a full-time Catholic apologist since Dec. 2001, and have been writing Christian apologetics since 1981 (see my Resume). My work has been proven (by God’s grace alone) to be fruitful, in terms of changing lives (see the tangible evidences from unsolicited “testimonies”). I have to pay my bills like all of you: and have a (homeschooling) wife and two children still at home to provide for, and a mortgage to pay.

My book royalties from three bestsellers in the field (published in 2003-2007) have been decreasing, as has my overall income, making it increasingly difficult to make ends meet. I provide over 2700 free articles here, for the purpose of your edification and education, and have written 50 books. It’ll literally be a struggle to survive financially until Dec. 2020, when both my wife and I will be receiving Social Security. If you cannot contribute, I ask for your prayers (and “likes” and links and shares). Thanks!

See my information on how to donate (including 100% tax-deductible donations). It’s very simple to contribute to my apostolate via PayPal, if a tax deduction is not needed (my “business name” there is called “Catholic Used Book Service,” from my old bookselling days 17 or so years ago, but send to my email: [email protected]). Another easy way to send and receive money (with a bank account or a mobile phone) is through Zelle. Again, just send to my e-mail address. May God abundantly bless you.

***

(originally posted in 1998)

Photo credit: The Annunciation (15472), by Leonardo da Vinci (1452-1519) [public domain / Needpix.com]

***

Church Fathers & Mariology

Orthodoxy & Marian development

Orthodoxy & Mary Mediatrix

patristics & Mariology

spouse of the Holy Spirit

Virgin Mary

Previous Post

March 2, 2020

Mary Mediatrix: Patristic, Medieval, & Early Orthodox Evidence

Next Post

March 3, 2020 Dr. Fastiggi Defends Pope Francis Re "Pachamama Idolatry"

Browse Our Archives

Select a Category & Last Things About Me Anti-Catholicism Atheism & Agnosticism Baptism and Sacramentalism Bible and Tradition Blessed Virgin Mary Books by Dave Armstrong C. S. Lewis Calvinism & General Protestantism Catholic Apologetics Catholic Apologists Catholic conversion Catholic converts Christmas Church (Ecclesiology) Church History Conversion and Converts Development of Doctrine Eastern Orthodoxy Ecumenism & Christian Unity Eucharist & Liturgy Fathers of the Church French Translations G. K. Chesterton Hell Hell & Satan Hell & Satan & Last Things Heresies & Comparative Religion Holistic Health Inquisition & Crusades & Scandals James White Jews & Judaism & Old Testament John Calvin John Henry Newman Liberal / Modernist Theology Life Issues Literary Resume Lutheranism Mariology Martin Luther Music Orthodoxy Papacy & Infallibility Personal Page Philosophy & Science Political & Ethical & Moral Issues Protestant Persecution & Intolerance Protestantism Purgatory Purgatory & Penance Romantic & Imaginative Theology Saints & Purgatory & Penance Salvation Salvation & Justification Satan & Last Things Sexuality and Gender Issues Spanish Translations Traditionalism vs. Radical Catholic Reactionaries Traducciones al español / tradução para português Trinitarianism & Christology Uncategorized Videos

Select a Month October 2026 September 2026 August 2026 July 2026 June 2026 May 2026 April 2026 March 2026 February 2026 January 2026 December 2025 November 2025 October 2025 September 2025 August 2025 July 2025 June 2025 May 2025 April 2025 March 2025 February 2025 January 2025 December 2024 November 2024 October 2024 September 2024 August 2024 July 2024 June 2024 May 2024 April 2024 March 2024 February 2024 January 2024 December 2023 November 2023 October 2023 September 2023 August 2023 July 2023 June 2023 May 2023 April 2023 March 2023 February 2023 January 2023 December 2022 November 2022 October 2022 September 2022 August 2022 July 2022 June 2022 May 2022 April 2022 March 2022 February 2022 January 2022 December 2021 November 2021 October 2021 September 2021 August 2021 July 2021 June 2021 May 2021 April 2021 March 2021 February 2021 January 2021 December 2020 November 2020 October 2020 September 2020 August 2020 July 2020 June 2020 May 2020 April 2020 March 2020 February 2020 January 2020 December 2019 November 2019 October 2019 September 2019 August 2019 July 2019 June 2019 May 2019 April 2019 March 2019 February 2019 January 2019 December 2018 November 2018 October 2018 September 2018 August 2018 July 2018 June 2018 May 2018 April 2018 March 2018 February 2018 January 2018 December 2017 November 2017 October 2017 September 2017 August 2017 July 2017 June 2017 May 2017 April 2017 March 2017 February 2017 January 2017 December 2016 November 2016 October 2016 September 2016 August 2016 July 2016 June 2016 May 2016 April 2016 March 2016 February 2016 January 2016 December 2015 November 2015 October 2015 September 2015 August 2015 July 2015 June 2015 May 2015 April 2015 March 2015 February 2015 January 2015 December 2014 November 2014 October 2014 September 2014 August 2014 July 2014 June 2014 April 2014 March 2014 February 2014 January 2014 December 2013 November 2013 October 2013 September 2013 August 2013 July 2013 June 2013 April 2013 March 2013 February 2013 January 2013 December 2012 November 2012 October 2012 September 2012 August 2012 July 2012 June 2012 May 2012 April 2012 March 2012 February 2012 January 2012 December 2011 November 2011 October 2011 September 2011 August 2011 July 2011 June 2011 April 2011 March 2011 February 2011 October 2010 September 2010 August 2010 July 2010 April 2010 March 2010 December 2009 October 2009 August 2009 July 2009 June 2009 May 2009 March 2009 February 2009 October 2008 September 2008 April 2008 March 2008 February 2008 January 2008 December 2007 November 2007 October 2007 May 2007 March 2007 February 2007 January 2007 November 2006 October 2006 September 2006 August 2006 July 2006 June 2006 May 2006 April 2006 March 2006 February 2006 October 2005 June 2005 April 2005 February 2005 July 2004 May 2004 April 2004

TAKE THE

Religious Wisdom Quiz