Christianity
- Introduction
- The church and its history
- The essence and identity of Christianity
- The history of Christianity
- The primitive church
- The internal development of the early Christian Church
- Relations between Christianity and the Roman government and the Hellenistic culture
- The early liturgy, the calendar, and the arts
- The alliance between church and empire
- Theological controversies of the 4th and 5th centuries
- Liturgy and the arts after Constantine
- Political relations between East and West
- Literature and art of the “Dark Ages”
- Missions and monasticism
- The Photian schism and the great East–West schism
- From the schism to the Reformation
- Christianity from the 16th to the 20th century
- Contemporary Christianity
- Christian doctrine
- The nature and functions of doctrine
- Scripture and tradition: the apostolic witness
- Evangelism: the first teaching about the God of Jesus Christ
- Catechesis: instructing candidates for baptism
- Liturgy: the school and feast of faith
- Ethics: obeying the truth
- Aversion of heresy: the establishment of orthodoxy
- Apologetics: defending the faith
- Restatement: respecting language and knowledge
- Inculturation: respecting places and peoples
- Dogma: the most authoritative teaching
- Consensus: patterns of agreement
- Theology: loving God with the mind
- Symbolics: creeds and confessions
- Development: the maturation of understanding
- Schism: division over substantial matters
- Controversy: fighting over the faith
- Ecumenism: speaking the truth in love
- God the Father
- God the Son
- God the Holy Spirit
- The Holy Trinity
- Anthropology
- What it is to be human
- The human as a creature
- The human as the image of God
- Human redemption
- The problem of suffering
- The resurrection of the body
- Progressive human perfection
- The “new man”: The human being in the light of Christ
- The “reborn human”
- Human liberation
- Joy in human existence
- The charismatic believer
- Christian perfection
- Fellow humans as the present Christ
- The church
- Church tradition
- Eschatology
- Expectations of the Kingdom of God in early Christianity
- Expectations of the Kingdom of God in the medieval and Reformation periods
- Expectations of the Kingdom of God in the post-Reformation period
- The role of imminent expectation in missions and emigrations
- Eschatological expectations and secularization
- Concepts of life after death
- Aspects of the Christian religion
- Christian philosophy
- Christian mysticism
- Christian myth and legend
- The Christian community and the world
- The relationships of Christianity
- Christian missions
- Ecumenism
- Christianity and world religions
- Related
- Contributors & Bibliography
- Year in Review Links
The doctrine of the Virgin Mary and holy Wisdom
The dogma of the Virgin Mary as the “mother of God” and “bearer of God” is connected in the closest way with the dogma of the incarnation of the divine Logos. The theoretical formation of doctrine did not bring the veneration of the mother of God along in its train; instead, the doctrine only reflected the unusually great role that this veneration already had taken on at an early date in the liturgy and in the church piety of orthodox faithful.
The expansion of the veneration of the Virgin Mary as the bearer of God (Theotokos) and the formation of the corresponding dogma comprise one of the most astonishing occurrences in the history of the early church. The New Testament offers only scanty points of departure for this development. Although she has a prominent place in the narratives of the Nativity and the Passion of Christ, Mary completely recedes behind the figure of Jesus, who stands in the centre of all four Gospels. From the Gospels themselves it can be recognized that Jesus’ development into the preacher of the Kingdom of God took place in sharp opposition to his family, who were so little convinced of his mission that they held him to be insane (Mark 3:21); in a later passage Jesus refuses to recognize them (Mark 3:31). Accordingly, all the Gospels stress the fact that Jesus separated himself from his family. Even The Gospel According to John still preserved traces of Jesus’ tense relationship with his mother. Mary appears twice without being called by name the mother of Jesus; and Jesus himself regularly withholds from her the designation of mother.
Nevertheless, with the conception of Jesus Christ as the Son of God, a tendency developed early in the church to grant to the mother of the Son of God a special place within the church. This development was sketched quite hesitantly in the New Testament. Only the Gospels of Matthew and Luke mention the virgin birth. On these scanty presuppositions the later veneration of the mother of God was developed. The view of the virgin birth entered into the creed of all Christianity and became one of the strongest religious impulses in the development of the dogma, liturgy, and ecclesiastical piety of the early church.
Veneration of the mother of God received its impetus when the Christian Church became the imperial church. Despite the lack of detail concerning Mary in the Gospels, cultic veneration of the divine virgin and mother found within the Christian Church a new possibility of expression in the worship of Mary as the virgin mother of God, in whom was achieved the mysterious union of the divine Logos with human nature. The spontaneous impulse of popular piety, which pushed in this direction, moved far in advance of the practice and doctrine of the church. In Egypt, Mary was, at an early point, already worshiped under the title of Theotokos—an expression that Origen used in the 3rd century. The Council of Ephesus (431) raised this designation to a dogmatic standard. To the latter, the second Council of Constantinople (553) added the title “eternal Virgin.” In the prayers and hymns of the Orthodox Church the name of the mother of God is invoked as often as is the name of Christ and the Holy Trinity.
The doctrine of the heavenly Wisdom (Sophia) represents an Eastern Church particularity. In late Judaism, speculations about the heavenly Wisdom—a figure beside God that presents itself to humanity as mediator in the work of creation as well as mediator of the knowledge of God—abounded. In Roman Catholic doctrine, Mary, the mother of God, was identified with the figure of the divine Wisdom. To borrow a term used in Christology to describe Jesus as being of the same substance (hypostasis) as the Father, Mary was seen as possessing a divine hypostasis.
This process of treating Mary and the heavenly Wisdom alike did not take place in the realm of the Eastern Orthodox Church. For all its veneration of the mother of God, the Eastern Orthodox Church never forgot that the root of this veneration lay in the incarnation of the divine Logos that took place through her. Accordingly, in the tradition of Orthodox theology, a specific doctrine of the heavenly Wisdom, Sophianism, is found alongside the doctrine of the mother of God. This distinction between the mother of God and the heavenly Sophia in 20th-century Russian philosophy of religion (in the works of Vladimir Solovyov, Pavel Florensky, W.N. Iljin, and Sergey Bulgakov) developed a special Sophianism. Sophianism did, however, evoke the opposition of Orthodox academic theology. The numerous great churches of Hagia Sophia, foremost among them the cathedral by that name in Constantinople (Istanbul), are consecrated to this figure of the heavenly Wisdom.
God the Holy Spirit
Contradictory aspects of the Holy Spirit
The Holy Spirit is one of the most elusive and difficult themes in Christian theology, because it refers to one of the three persons in the Godhead but does not evoke concrete images the way “Father” or “Creator” and “Son” or “Redeemer” do. A characteristic view of the Holy Spirit is sketched in The Gospel According to John: the outpouring of the Holy Spirit takes place only after the Ascension of Christ; it is the beginning of a new time of salvation, in which the Holy Spirit is sent as the Paraclete (Counsellor) to the church remaining behind in this world. The phenomena described in John, which are celebrated in the church at Pentecost, are understood as the fulfillment of this promise. With this event (Pentecost), the church entered into the period of the Holy Spirit.
The essence of the expression of the Holy Spirit is free spontaneity. The Spirit blows like the wind, “where it wills,” but where it blows it establishes a firm norm by virtue of its divine authority. The spirit of prophecy and the spirit of knowledge (gnōsis) are not subject to the will of the prophet; revelation of the Spirit in the prophetic word or in the word of knowledge becomes Holy Scripture, which as “divinely breathed” “cannot be broken” and lays claim to a lasting validity for the church.
The Spirit, which is expressed in the various officeholders of the church, likewise founds the authority of ecclesiastical offices. The laying on of hands, as a sign of the transference of the Holy Spirit from one person to another, is a characteristic ritual that visibly represents and guarantees the continuity of the working of the Spirit in the officeholders chosen by the Apostles. It is, in other words, the sacramental sign of the succession of the full power of spiritual authority of bishops and priests. The Holy Spirit also creates the sacraments and guarantees the constancy of their action in the church. All the expressions of church life—doctrine, office, polity, sacraments, power to loosen and to bind, and prayer—are understood as endowed by the Spirit.
The Holy Spirit, however, is also the revolutionizing, freshly creating principle in church history. All the reformational movements in church history, which broke with old institutions, have appealed to the authority of the Holy Spirit. Opposition to the church—through appeal to the Holy Spirit—became noticeable for the first time in Montanism, in the mid-2nd century. Montanus, a Phrygian prophet and charismatic leader, understood himself and the prophetic movement sustained by him as the fulfillment of the promise of the coming of the Paraclete. In the 13th century a spiritualistic countermovement against the institutional church gained attention anew in Joachim of Fiore, who understood the history of salvation in terms of a continuing self-realization of the divine Trinity in the three times of salvation: (1) the time of the Father, (2) the time of the Son, and (3) the time of the Holy Spirit. He promised the speedy beginning of the period of the Holy Spirit, in which the institutional papal church, with its sacraments and its revelation hardened in the letter of scripture, would be replaced by a community of charismatic figures, filled with the Spirit, and by the time of “spiritual knowledge.” This promise became the spiritual stimulus of a series of revolutionary movements within the medieval church—e.g., the reform movement of the radical Franciscan spirituals. Their effects extended to the Hussite reform movement led by Jan Hus in 15th-century Bohemia and to the 16th-century radical reformer, Thomas Müntzer, who substantiated his revolution against the princes and clerical hierarchs with a new outpouring of the Spirit. Quakerism represents the most radical mode of rejection—carried out in the name of the freedom of the Holy Spirit—of all institutional forms, which are regarded as shackles and prisons of the Holy Spirit. In the 20th century a revival of charismatic forms of Christianity, called Pentecostalism and the charismatic movement, centred on the recovery of the experience of the Holy Spirit and necessitated some fresh theological inquiry about the subject.
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