The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.
My review of this academically impressive Bible and Orthodoxy continues (please see archives for other related articles, always featuring the red cover).
Again, for clarity, I am firmly theologically within a Reformed tradition and am a member of an evangelical, Mennonite Brethren Church with some Reformed leanings.
From the Glossary and the Reverend John W. Morris, PhD
Annunciation
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'The visit of the Archangel Gabriel to the Virgin Mary to inform her that she had been chosen to bear Christ, the Son of God. The Feast of the Annunciation is celebrated exactly nine months before Christmas. Mary's Son was no ordinary child, but God's divine Son and Word in human flesh.' (794). The text cites Isaiah 7: 14, Luke 1: 26-28, John 1: 1-14. (794).
At Luke 1 in the text, there is an article 'Mary'. (135). It states: 'For two thousand years the Church has preserved the memory of the Virgin Mary as the prototype for all Christians.' (135).
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'Mary is our model in that she was the first person to receive Jesus Christ.' (135).
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'In obedience to God's clear intention, therefore the Orthodox Church honors Mary in icons, hymns and special feast days. (135).
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'We venerate her-but we do not worship her, for worship belongs to God alone. (135).
Revised from previous review entries...
Do the icons of Orthodoxy border on idolatry? (xvi).
I can accept the Orthodox claim the icons are never worshipped, only venerated, as in historical characters depicted, shown respect. (xvi). The text explains its view that Orthodoxy is very serious in regards to obeying the second commandment from the Hebrew Bible that (paraphrased) prohibits forms of idolatry, such as the worship of a craved image. (xvi).
I have referenced my Protestant, Reformed different theology in regard to veneration:
New American Standard Bible (examples)
Hebrews 9: 15 For this reason He is the mediator of a new covenant, so that, since a death has taken place for the redemption of the transgressions that were committed under the first covenant, those who have been called may receive the promise of the eternal inheritance.
Hebrews 12:24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel.
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In regard to reverence, related to prayer, Jesus Christ, as God-man, via the Trinity, within the Christian Church, is our source of applied atonement and resurrection, and this eliminates the need for any human, finite mode of veneration.
My deduction is veneration to the Saints is also a form of mediation in some cases, at least, and this type of mediation is presented in the book of Hebrews as taking place through Jesus Christ that is both God and incarnated perfect man.
Mediation should be directed toward God.
Further, as well as God the Son, God the Holy Spirit is also worthy of prayer, veneration and for mediation, this also eliminates the need for Saints in this process.
Romans 8:26-27 New American Standard Bible (NASB) (example)
26 In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words; 27 and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the [a]saints according to the will of God.
Footnotes: Romans 8:27 Or holy ones
Within the Protestant tradition, especially Reformed and Evangelical, I would deduce, Mary the Mother of Jesus Christ is not typically given any special theological priority. She is not often noted as the Virgin Mary, but as Mary, the mother of Jesus. As a biblical, Reformed theologian and philosopher of religion, I honestly cannot see reasonable, biblical, premises that would support a significant Mariology that is listed as a primary or even secondary key doctrine.
Mary should simply be respected as a servant of God as would many other historical characters from the Hebrew Bible and New Testament.
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The Pocket Theological Dictionary describes
Mariology
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The theological teaching about Mary the Mother of Jesus. (75). This text notes that via tradition (not mainly the New Testament, my add), the Roman Catholic Church has developed certain theology within Mariology that has become dogma. That is essential doctrines. (75).
Primary doctrines.
The Pocket Theological Dictionary explains (paraphrased): These dogmatic affirmations include, non-exhaustively: Mary's immaculate conception (Mary was supernaturally not tainted by original sin, my add), and her perpetual virginity, and continued sinlessness. (75).
Historical Reformed theology and my Reformed theology, reject theology that reasons Mary, the mother of Jesus, was sinless and a perfect human being, in contrast to God the Son, Jesus Christ, that in the New Testament was sinless and perfect as God-man. This type of Mariology is a product of tradition and not the New Testament in context.
Hebrews for example, portrays the God-man, Jesus Christ, as having no human equals in regards to his mediation to fallen, sinful humanity through his death and resurrection, his atoning work and resurrection.
Hebrews 9: 15 For this reason He is the mediator of a new covenant...
Mary, as fully human, and not divine, was mediated for, not a mediator.
I am not making a complete equivalency between the Roman Catholic and Orthodoxy in regard to Mariology, to be clear. They are two separate traditions with similarities and differences. My views are closer to Orthodoxy than Roman Catholic, but again, I am firmly Reformed.
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GRENZ, STANLEY J., DAVID GURETZKI and CHERITH FEE NORDLING (1999)
Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press.
The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.
