Mariology

Proves the central Mariological dogma: Mary is truly and properly the Mother of God (Theotokos). Traces the Nestorian heresy (denying the term Theotokos), the Council of Ephesus (431) — de fide definition. Proves the dogma from Scripture (Gal. 4:4; Luke 1:43) and the unanimous Patristic tradition before and after Ephesus. Resolves the scholastic difficulty: Mary is mother of a Person, not of a nature; she gave birth to the whole Person of the Logos in His human nature.

§1 treats the incomparable objective dignity of the Divine Motherhood: Mary stands in a unique ontological relation to God — closer than any creature, sharing with the Son a real physical bond. This dignity is the ontological root of all her other prerogatives. Treats the unique relation of Mary to the three Persons of the Trinity (daughter of the Father, mother of the Son, spouse of the Holy Ghost) and the hyperdulia due to her as a consequence.

§2 treats Mary's subjective sanctity as a consequence of her Divine Motherhood. Proves from Scripture (Luke 1:28 — 'full of grace'), Tradition, and theological reasoning that Mary received a plenitude of sanctifying grace proportionate to her unique dignity: greater than all the angels and saints combined. Treats the growth of her grace throughout her life and its consummation in the beatific vision.

The longest section: establishes the Immaculate Conception (Mary was preserved from original sin from the first instant of her conception, through the anticipated merits of Christ). State of the question — distinguishes active from passive conception; clarifies the role of Christ as Redeemer even of Mary (preservative redemption). Proves the dogma from Scripture (Gen. 3:15 Protevangelium; Luke 1:28), Tradition (gradual development of the doctrine; Franciscan vs Dominican controversy; Scotus's pivotal contribution), and theological reasoning. Defined de fide by Pius IX, Ineffabilis Deus, 1854.

§2 proves Mary's complete freedom from all actual sin throughout her life — a freedom more absolute than that of any other saint. Treats: (1) freedom from venial sins (sententia communis — Trent explicitly excepts Mary from its statement about universal venial sin); (2) freedom from concupiscence; proves both from Scripture, Tradition, and the congruity argument based on the dignity of the Mother of God.

§3 proves Mary's threefold perpetual virginity: (1) ante partum — the virginal conception of Christ (de fide); (2) in partu — the virginal birth (de fide — Lateran 649); (3) post partum — lifelong virginity after the birth of Christ (de fide). Treats the question of the 'brothers of the Lord' (Helvidius's heresy refuted; Epiphanian and Hieronymian solutions). Extended treatment of the miraculous virginity in partu and its theological necessity.

§4 treats the Bodily Assumption of Mary. At the time of writing (1916) this was a 'pious and probable opinion' (sententia pia et probabilis); it was defined as de fide by Pius XII in Munificentissimus Deus (1950). Pohle treats: the scriptural basis, the patristic tradition (feast from early Church; explicit teaching from at least the 6th century), the theological arguments from fitness (congruity), and the question of whether Mary died before her assumption.

§1 treats Mary as Mediatrix of all graces — a positive prerogative flowing from her Divine Motherhood and her co-operation in the Redemption. Distinguishes Mary's subordinate mediatorship from Christ's unique essential mediatorship. Proves from Scripture (Cana; John 19:26–27), Tradition (the 'New Eve' theme from Irenaeus onwards), and theological reasoning. Treats the question of whether her mediatorship is universal — the more probable opinion. Treats her intercession and co-redemptrix role.

§2 treats the cult (worship) of Mary. Defines the three species of cult: latria (God alone), dulia (saints and angels), and hyperdulia (Mary alone — de fide). Proves hyperdulia is the correct and obligatory cult of Mary from Scripture, Tradition, and the theological principle that cult must be proportionate to dignity. Treats particular Marian devotions: the Rosary, the Scapular, Marian feasts.

Proves the lawfulness and laudability of invoking the saints as intercessors — de fide (Trent, Sess. XXV). Distinguishes this from the Protestant charge of idolatry: the saints are not invoked as independent sources of grace but as intercessors who present our prayers to God. Proves from Scripture (intercession of the living saints; the heavenly liturgy of Apocalypse; the martyrs' prayers in Rev. 8:3–4) and unbroken Tradition.

Proves the lawfulness of venerating relics — de fide (Trent, Sess. XXV). Defines relics (bodies of saints; objects connected with Christ or the saints). Shows that the veneration rendered is not to the material relic itself but to the person it represents, and that God confirms this by miracles wrought through relics. Refutes Protestant objections.

Proves the lawfulness of venerating sacred images — de fide (Second Nicaea, 787; Trent, Sess. XXV). Traces the Iconoclast heresy (726–843) and its condemnation. Distinguishes veneration of images from idolatry (the honor passes through the image to its prototype). Treats the decree of Second Nicaea and the theological principle underlying it. Refutes Protestant iconoclasm.