Lutheran Mariology or Lutheran Marian theology is derived from Martin Luther's views of Mary, the mother of Jesus and these positions have influenced those taught by the Lutheran Churches. Lutheran Mariology developed out of the deep Christian Marian devotion on which Luther was reared, and it was subsequently clarified as part of his mature Christocentric theology and piety.[1] Lutherans hold Mary in high esteem, universally teaching the dogmas of the Theotokos and the Virgin Birth.[2] Luther dogmatically asserted what he considered firmly established biblical doctrines such as the divine motherhood of Mary while adhering to pious opinions of the Immaculate Conception and the perpetual virginity of Mary,[3][4] along with the caveat that all doctrine and piety should exalt and not diminish the person and work of Jesus Christ. By the end of Luther's theological development, his emphasis was always placed on Mary as merely a receiver of God's love and favour.[5] His opposition to regarding Mary as a mediatrix of intercession or redemption was part of his greater and more extensive opposition to the belief that the merits of the saints could be added to those of Jesus Christ to save humanity.[6][7] Lutheran denominations may differ in their teaching with respect to various Marian doctrines and have contributed to producing ecumenical meetings and documents on Mary.
^Gritsch (1992), pp. 235–248, 379–384; cf. p. 235f.
^Cite error: The named reference McNabbFennell2019 was invoked but never defined (see the help page).
^The American Lutheran, Volume 49. American Lutheran Publicity Bureau. 1966. p. 16. While the perpetual virginity of Mary is held as a pious opinion by many Lutheran confessors, it is not regarded as a binding teaching of the Scriptures.
^The New Encyclopaedia Britannica, Volume 11. Encyclopaedia Britannica. 1983. p. 562. ISBN 978-0-85229-400-0. Partly because of these biblical problems, the doctrine of the perpetual virginity of Mary has not been supported as unanimously as has the doctrine of the virginal conceptioon or title mother of God. It achieved dogmatic status, however, at the Council of Chalcedon in 451 and is therefore binding upon Eastern Orthodox and Roman Catholic believers; in addition, it is maintained by many Anglican, some Lutheran, and a few other Protestant theologians.
^Gritsch (1992), pp. 236–237
^Gritsch (1992), p. 238
^Grisar (1915), vol. 4, pp. 502–503
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