Majadiliano ya kiekumeni kuhusu Maria

Majadiliano ya kiekumeni kuhusu Maria yamefanyika kwa wingi kuanzia karne ya 20 kati ya madhehebu mbalimbali ya Ukristo yakifikia makubaliano yasiyotarajiwa awali, ingawa tofauti kubwa zinabaki hasa kati ya Wakatoliki na Waorthodoksi upande mmoja na Waprotestanti upande mwingine.^[1]

Kardinali Augustino Bea, katika Mtaguso wa pili wa Vatikano na baada yake alistawisha sana ekumeni upande wa Kanisa Katoliki.

Tanbihi

↑
For example, consensus was reached between Catholics and Anglicans in the Anglican-Roman Catholic International Commission (ARCIC) regarding the role of Mary:
- The teaching that God has taken the Blessed Virgin Mary in the fullness of her person into his glory as consonant with Scripture, and only to be understood in the light of Scripture (paragraph 58);
- That in view of her vocation to be the mother of the Holy One, Christ's redeeming work reached ‘back’ in Mary to the depths of her being and to her earliest beginnings (paragraph 59);
- That the teaching about Mary in the two definitions of the Assumption and the Immaculate Conception, understood within the biblical pattern of the economy of hope and grace, can be said to be consonant with the teaching of the Scriptures and the ancient common traditions (paragraph 60);
- That this agreement, when accepted by our two Communions, would place the questions about authority which arise from the two definitions of 1854 and 1950 in a new ecumenical context (paragraphs 61-63);
- That Mary has a continuing ministry which serves the ministry of Christ, our unique mediator, that Mary and the saints pray for the whole Church and that the practice of asking Mary and the saints to pray for us is not communion-dividing. (paragraphs 64-75).

Marejeo

ANGLICAN - ROMAN CATHOLIC INTERNATIONAL COMMISSION (ARCIC), 2004
Karl Barth, Die kirchliche Dogmatik, Zollikon, Vol. I-IV, 1932–1955
Eric Gritsch, in: H. George Anderson, J. Francis Stafford, Joseph A. Burgess (editors) The One Mediator, The Saints, and Mary, Lutherans and Catholics in Dialogue VII (Minneapolis: Augsburg Fortress, 1992)
Brown, Raymond E. et al. Mary in the New Testament (Fortress and Paulist, 1978)
Brown, Raymond E. The Virginal Conception and Bodily Resurrection of Jesus (Paulist,

1973)

Common Declaration of Pope John Paul II and the Ecumenical Patriarch His Holiness Bartholomew I (July 1, 2004)
Crichton, J. d. Our Lady in the Liturgy (Liturgical Press, 1997)
Cunnen, Sally, In Search of Mary: The Woman and the Symbol (Ballentine, 1996)
Gaventa, Beverly Roberts, Mary: Glimpses of the Mother of Jesus (Fortress, 1999)
Johnson, Elizabeth. Truly Our Sister: A Theology of Mary in the Communion of

Saints (Continuum Paperback 2005)

J. Karmiris, A Synopsis of the Dogmatic Theology of the Orthodox Catholic Church, trans. Rev. G. Dimopoulos, Scranton (Christian Orthodox Edition), 1973

Cardinal Walter Kasper, Current Problems in Ecumenical Theology, Rome, 2005

Cardinal Walter Kasper Homily in honour of the Mother of God of Karzan August 26, 2004
Die Kirche Jesu Christi. Der reformatorische Beitrag zum ökumenischen Dialog über die kirchliche Einheit (Leuenberg Texts, 1), Frankfurt a. M. 1995,
Vl. Lossky, The Mystical Theology of the Eastern Church, London (J. Clarke), 1968.
Johnson, Maxwell E. The Virgin of Guadalupe: Theological Reflections of an Anglo-
Lutheran Liturgist (Rowman & Littlefield, 2002)
Levine, Amy-Jill, ed. A Feminist Companion to Mariology. (Pilgrim Press, 2005)
Limberis, Vasiliki, Divine Heiress: The Virgin Mary and the Creation of Christian

Constantinople (Routledge, 1994)

J. Karmiris, A Synopsis of the Dogmatic Theology of the Orthodox Catholic Church, trans. Rev. G. Dimopoulos, Scranton (Christian Orthodox Edition), 1973.
J. Meyendorff, Byzantine Theology, New York (Fordham University Press), 1974.
Elliot Miller, Kenneth R. Samples The Cult of the Virgin: Catholic Mariology and the Apparitions of Mary (Cri Books) Baker Book House, 1992)
The Nature and the Purpose of the Church. A Stage on the Way to a Common Statement. Faith and Order Paper 181 (1998)
Orthodoxe Mariologie und die katholischen Mariendogmen in Herder Korrespondenz Orbis Catholicus, Freiburg im Br. 1950–1951,
Pelikan, Jaroslav. Mary Through the Centuries: Her Place in the History of Culture

(Yale University Press, 1998)

The Porvoo Common Statement (1992) (The Council for Christian Unity of the General Synod of the Church of England. Occasional Paper 3); A Formula of Agreement, USA 1997.
Spretnak, Charlene, Missing Mary: The Queen of Heaven and Her Re-Emergence in the

Modern Church (Palgrave, 2004)

James White, Mary Another Redeemer, Minneapolis Bethany House Publishers, 1998)
David Wright (editor), Chosen By God: Mary in Evangelical Perspective (London: Marshall Pickering, 1989

[1] For example, consensus was reached between Catholics and Anglicans in the Anglican-Roman Catholic International Commission (ARCIC) regarding the role of Mary:
The teaching that God has taken the Blessed Virgin Mary in the fullness of her person into his glory as consonant with Scripture, and only to be understood in the light of Scripture (paragraph 58);

That in view of her vocation to be the mother of the Holy One, Christ's redeeming work reached ‘back’ in Mary to the depths of her being and to her earliest beginnings (paragraph 59);

That the teaching about Mary in the two definitions of the Assumption and the Immaculate Conception, understood within the biblical pattern of the economy of hope and grace, can be said to be consonant with the teaching of the Scriptures and the ancient common traditions (paragraph 60);

That this agreement, when accepted by our two Communions, would place the questions about authority which arise from the two definitions of 1854 and 1950 in a new ecumenical context (paragraphs 61-63);

That Mary has a continuing ministry which serves the ministry of Christ, our unique mediator, that Mary and the saints pray for the whole Church and that the practice of asking Mary and the saints to pray for us is not communion-dividing. (paragraphs 64-75).

[2] The teaching that God has taken the Blessed Virgin Mary in the fullness of her person into his glory as consonant with Scripture, and only to be understood in the light of Scripture (paragraph 58);

[3] That in view of her vocation to be the mother of the Holy One, Christ's redeeming work reached ‘back’ in Mary to the depths of her being and to her earliest beginnings (paragraph 59);

[4] That the teaching about Mary in the two definitions of the Assumption and the Immaculate Conception, understood within the biblical pattern of the economy of hope and grace, can be said to be consonant with the teaching of the Scriptures and the ancient common traditions (paragraph 60);

[5] That this agreement, when accepted by our two Communions, would place the questions about authority which arise from the two definitions of 1854 and 1950 in a new ecumenical context (paragraphs 61-63);

[6] That Mary has a continuing ministry which serves the ministry of Christ, our unique mediator, that Mary and the saints pray for the whole Church and that the practice of asking Mary and the saints to pray for us is not communion-dividing. (paragraphs 64-75).

[1]