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Mariology is the theological study of Mary, the mother of Jesus. Mariology methodically presents teachings about her to other parts of the faith, such as teachings about Jesus, redemption and grace. Christian Mariology aims to connect scripture, tradition and the teachings of the Church on Mary.〔''The encyclopedia of Christianity, Volume 3'' by Erwin Fahlbusch, Geoffrey William Bromiley 2003 ISBN 90-04-12654-6 pages 403-404〕〔Rahner, Karl 2004 ''Encyclopedia of theology: a concise Sacramentum mundi ISBN 0-86012-006-6 page 901〕〔Hillerbrand, Hans Joachim. ''Encyclopedia of Protestantism, Volume 3 2003''. ISBN 0-415-92472-3 page 1174〕 In the context of social history, Mariology may be broadly defined as the study of devotion to and thinking about Mary throughout the history of Christianity.〔''Encyclopedia of Social History'' (ISBN 0815303424 page 573) states: "More broadly defined, Mariology is the study of devotion to and thinking about Mary throughout the history of Christianity."〕 There exist a variety of Christian views on Mary ranging from the focus on Marian veneration in Roman Catholic Mariology to Protestant objections, with Anglican Marian theology in between. As a field of theology, in recent centuries the most substantial developments in Mariology (and the founding of specific centers devoted to its study) have taken place within Roman Catholic Mariology. Eastern Orthodox concepts of Mary have been mostly expressed in liturgy and are not subject to a central dogmatic teaching office. A significant number of Marian publications were written in the 20th century, with theologists Raimondo Spiazzi and Gabriel Roschini achieving 2500 and 900 publications respectively. In terms of popular following, membership in Roman Catholic Marian Movements and Societies has grown significantly. Ecumenical differences continue to exist in substance and style but are more easily understood because of the existence of Mariology. The Pontifical Academy of Mary and the Pontifical Theological Faculty Marianum are key Mariological centers. ==Diversity of Marian views== A wide range of views on Mary exist at multiple levels of differentiation within distinct Christian belief systems. In many cases, the views held at any point in history have continued to be challenged and transformed. Over the centuries, Roman Catholic Mariology has been shaped by varying forces ranging from ''sensus fidelium'' to Marian apparitions to the writings of the saints to reflection by theologians and papal encyclicals. Anglican Marian theology varies greatly, from the Anglo-Catholic (very close to Roman Catholic views) to the more typically Protestant Evangelical views. The Anglican Church formally celebrates six Marian feasts, Annunciation (March 25), Visitation (May 31), Day of Saint Mary (Assumption or dormition) (August 15), Nativity of Mary (September 8), Our Lady of Walsingham (October 15) and Mary's Conception (December 8).〔Schroedel, Jenny ''The Everything Mary Book'', 2006 ISBN 1-59337-713-4 page 84〕〔(Walsingham shrine )〕 Anglicans generally share some of the fundamental Marian beliefs such as divine maternity and the virgin birth of Jesus, although there is no systematic agreed upon Mariology among the diverse parts of the Anglican Communion. However, the role of Mary as a mediator is accepted by some groups of modern Anglican theologians.〔Burke, Raymond et al. Mariology: ''A Guide for Priests, Deacons, Seminarians, and Consecrated Persons'' 2008 ISBN 978-1-57918-355-4 page 590〕 Eastern Orthodox theology calls Mary the Theotokos, which means God-bearer. This term emphasizes Mary's status as the mother of God incarnate in Jesus but not the mother of God from eternity. The virginal motherhood of Mary stands at the center of Orthodox Mariology, in which the title ''Ever Virgin'' is often used. The Orthodox Mariological approach emphasizes the sublime holiness of Mary, her share in redemption and her role as a mediator of grace.〔Rahner, Karl 2004 ''Encyclopedia of theology: a concise Sacramentum mundi ISBN 0-86012-006-6 pages 393-394〕〔''The encyclopedia of Christianity, Volume 3'' by Erwin Fahlbusch, Geoffrey William Bromiley 2003 ISBN 90-04-12654-6 page 409〕 Orthodox Marilogical thought dates as far back as Saint John Damascene who in the 8th century wrote on the mediative role of Mary and on the Dormition of the Theotokos.〔Damascene, John. ''Homily 2 on the Dormition 14; PG 96, 741 B〕〔Damascene, John. Homily 2 on the Dormition 16; PG 96, 744 D〕 In the 14th century, Orthodox Mariology began to flourish among Byzantine theologians who held a cosmic view of Mariology, placing Jesus and Mary together at the center of the cosmos and saw them as the goal of world history.〔 More recently Orthodox Mariology achieved a renewal among 20th century theologians in Russia, for whom Mary is the heart of the Church and the center of creation.〔 However, unlike the Catholic approach, Orthodox Mariology does not support the Immaculate Conception of Mary.〔 Prior to the 20th century, Orthodox Mariology was almost entirely liturgical, and had no systematic presentation similar to Roman Catholic Mariology. However, 20th century theologians such as Sergei Bulgakov began the development of a detailed systematic Orthodox Mariology.〔''The Orthodox Church'' by Sergei Nikolaevich Bulgakov 1997 ISBN 0-88141-051-9 page 67〕〔''The Celebration of Faith: The Virgin Mary'' by Alexander Schmemann 2001 ISBN 0-88141-141-8 pages 60-61〕〔''Modern Russian Theology: Ortholdox Theology In A New Key'' by Paul Vallierey 2000 ISBN 0-567-08755-7 pages 〕 Bulgakov's Mariological formulation emphasizes the close link between Mary and the Holy Spirit in the mystery of the Incarnation.〔 Protestant views of Mary vary from denomination to denomination. They focus generally on interpretations of Mary in the Bible, the "Apostles' Creed", (which professes the Virgin Birth), and the Ecumenical Council of Ephesus, in 431, which called Mary the Mother of God. While some early Protestants created Marian art and allowed limited forms of Marian veneration,〔"Protestantische Marien Kunst", in Bäumer, ''Marienlexikon'', V, pp 325-336, Marian veneration in Protestantismus, pp 336-342〕 Protestants today do not share the veneration of Mary practiced by Roman Catholics and Eastern Orthodox.〔 Martin Luther's views on Mary, John Calvin's views on Mary, Karl Barth's views on Mary and others have all contributed to modern Protestant views. A better mutual understanding among different Christian groups regarding their Mariology has been sought in a number of ecumenical meetings which produced common documents. Outside Christianity, the Islamic view of the Virgin Mary, known as ''Maryam'' in Arabic, is that she was an extremely pious and chaste woman who miraculously gave birth while still a virgin to the prophet Jesus, known in Arabic as ''Isa''. Mary is the only woman specifically named in the Qur'an. The nineteenth chapter of the Qur'an, which is named after her, begins with two narrations of "miraculous birth". 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Mariology」の詳細全文を読む スポンサード リンク
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