A Seminar Paper on “Importance of Mariology in the Writings of Augustine”

Date: 26th, July, 2022

Submitted to: Dr. T.M Jose Class: M.Th2
Submitted by: Rajendra Swalsing Subjects: St. Augustine

Introduction
St. Augustine was a great teacher (354-430), bishop of Hippo, early Christian writer, great
teacher and defender of the Christian faith in North Africa. Augustine is one of the prominent
figures among the Latin Fathers. His writings are well appreciated among circles of
philosophers, intellectuals and theologians. Augustine presented the true picture of the
Christian Doctrine of his era. Augustine's teaching and preaching helped the early Church to
develop initial theology against certain heresies. St. Augustine presented a sophisticated and
balanced picture of the unique role played by the Virgin Mary in the history of salvation.
Augustine acknowledged that Mary kept the divine truth in mind, carried it in her womb and
shaped Him according to the will of the Father. Augustine's Mariology is Christocentric.
So, in this paper will study the Mariology of Augustine which can be divided into four basic
principles, namely: 1. Divinity Maternity, 2. Perpetual Virginity, 3. Holiness, and 4. The
Relation of Mary to the Church.

Biographical Sketch of St. Augustine

St. Augustine was born in 354 A.D at Regius in Numidia, Rome North Africa. His father was
a Pagan who was baptized at his death in 370 AD and his mother was a devout Christian named
Manica. Augustine received his initial education in the local school. Augustine was not able to
complete his studies due to a lack of funds. However, Augustine later resumed his studies with
the financial support of Romanianus, a friend of his father. Augustine received an excellent
education emphasising rhetoric even though his family was not wealthy or prominent. St.
Augustine was a theologian and philosopher. St. Augustine met Ambrose, bishop of Milan,
while he was travelling to Italy in 383 A.D, and Augustine was influenced by Ambrose. St.
Augustine's numerous written works, the most important of which are Confessions (c. 400) and
the City of God (c. 413-426), shaped the practice of biblical exegesis and helped lay the
foundation for much of medieval and modern Christian thought. In Roman Catholicism, he is
formally recognised as a doctor of the Church.

Augustine’s teaching can be divided into three major periods:

1. Against Manichees: He went against Manichees (383. AD) teachings and preaching.
He was mainly concerned with attacking and refuting the Manicheans.
2. Against Donatists: He fought against Donatist schismatics.
3. Against Pelagians: He defended the Christian faith against the Pelagian heresy.
Furthermore, Augustine wrote many treatises on biblical, dogmatic and moral theology. And
also, He preached to proclaim Jesus and to defend the true Christian doctrine. 1

What is Mariology?
Mariology considers being in the Roman Catholic as the systematic study of the Blessed Virgin
Mary and her place in the economy of salvation, within the theology of the Catholic Church.
If we see Mary from the Catholic perspective, she has a precise place in the plan of salvation
and a special place within tradition and devotion. Mary has dignity and receives a higher level

1
Gerald Bonner, ed., St. Augustine of Hippo: Life and Controversies (Norwich: The Canterbury Press, 1986),
133.

1
of veneration than all other saints.2 Even we can see in the Roman Catholic Tradition Mary or
Mariology is not just only study about Mary's life but also includes the veneration of her daily
life, prayer, hymns, art, music, feast days, shrines, imitation of her exemplary life and
architecture in modern and ancient Roman Catholic throughout the ages.3

Why Study Mariology?

The very nature of Mariology studies is Christocentric or Christ-centred, because all studies
and devotions, that concern Mary, leads directly and draws near to Jesus Christ. So, now when
we consider the nearest and most intimate with our Lord Jesus and Mary while they lived in
their mortal life on earth, they were Joseph and John. Joseph was the father of Jesus, who raised
the Lord Jesus as a child, who loved him as a most affectionate father, and John the Beloved
who was especially close to our Lord we see in John.13:23; One of the disciples whom Jesus
loved, was reclining next to him. Now we can easily perceive how Joseph was closest to Mary,
for he was Her spouse. Then we see in John. 19:72; On the day of the crucifixion John took
Mary into his house as his mother in the stead of Christ.4

This view considers that the intimacy of Joseph and John with Jesus intensified their
relationship and devotion to Mary, and in turn, the intimacy they had with Mary intensified
their bond of intimacy with Jesus. Therefore, this can be understood as that Joseph and John
are the masters of Christology and Mariology; for in knowledge of the head, and the wisdom
of the heart, they knew and loved Jesus and Mary beyond all other people. They could have
not mastered Christology if they could have not mastered Mariology. For with the magnifying
glass of their Mariology, they came to behold with ever greater clarity and depth the wonders
of Christ. Mariology is the process which leads to Christ, without this can’t understand Christ.
Through Mariology, Through Mariology study and devotion to Mary, we can understand
Christ. If out of fear, honouring Mary and studying the Trinity have and continue to operate in
Her (Mary), then it is showing a lack of respect to Jesus. Mary is the only way to Jesus. Through
Mariology, the study of and devotion to Mary leads to Jesus, by doing this only someone can
follow in the footsteps of Joseph and John, and thus become like them. Finally, in, with and
through Mary only someone can have intimate companions of our Lord Jesus Christ.5

And also, the study of Mariology helps us to understand how important the mother of God is
in the history of Salvation. Mariology talks about the veneration that we give to Mary. 6 The
Study of Mariology helps one to understand Mary of Nazareth. It is thought that Jesus Christ
was brought into the world. Mary's role in Salvation History is fundamental to our Salvation.
She works with Our Lord in bringing salvation to all mankind. It is important to study Mary or
Mariology to understand the role of Mary in the history of Salvation that comes from the
twofold sources of Sacred Scripture and Sacred Tradition. 7

2
John Joseph Martin, An Introduction to Mariology
[Link] (Accessed 06-07-2022).
3
Eerdmans Brill, The Encyclopedia of Christianity (Michigan: Grand Rapid, 2003), 403.
4
John Joseph Martin, An Introduction to Mariology
[Link] (Accessed 06-07-2022).
5
John Joseph Martin, An Introduction to Mariology,
[Link] (Accessed 06-07-2022).
6
Introduction to Roman Catholicism, [Link]
importance-of-mariology-for-the-church (Accessed 06-07-2022).
7
[Link] (Accessed
06-07-2022).

2
Historical Development of Mariology Understanding
1. Mary in The NT Scripture
We see in NT witness names as the mother of Jesus of Nazareth (Matt. 1:16, 18,20, 2:11, 13;
12:46; 13:55; Mark 3:31; 6:3; Luke 1:26-56; 2:4-7, 16 etc;).8 The NT Scripture portrays Mary
as an obedient follower of Yahweh whom God used to bring Jesus into the World (Matt. 1:1-
2:23; Luke 3:23-38 etc;).9 Even we see in the Birth of Jesus about Mary (Matt. 1:1-2:23; Luke
1:26-2:52). Mary is also mentioned a few times during the earthly ministry of Jesus. In
Galatians 4:4 and Rev. 12:1-6, we see Mary when speaking of the birth of Jesus.10

Mariology in The Patristic Era (A.D. 100-500)

It is believed that the Doctrine of Mary gradually developed through the writing and sermons
of the Church fathers. While the patristic era concerned itself with the doctrine of the Trinity
and the person of Christ, Mariology would eventually emerge as an equally important church
dogma before the begging of the Middle Ages. The Apostolic Fathers' view of Mary is mostly
in connection with Mary's virginity and her motherhood concerning Jesus. 11

In the fourth and fifth centuries in Church History centre on the debates regarding the person
of Jesus Christ. While Christology is the focus, theologians’ discussion on Mariology is
unavoidable. In the east, one of the major Marian controversies among the Greek post-Nicene
fathers in the east was whether or not it was appropriate to use the term Theotokos or “God-
bearer” to refer to Mary. In the west, the Latin fathers contributed to Mariology by ascribing
sinlessness to Mary.12
In the Patristic Era, many Church Fathers stated their views of Mariology. But we will study
only one Church Father Ambrose of Milan's (ca. 337-397) understanding of Mariology, just
because St. Augustine has influenced by Ambrose. Ambrose was reluctant in using the term
“Theotokos” (or the Latin translation, Mater Dei). In Ambrose's writings, the term is only
found twice, but phrases like “the Lord’s mother” are found numerous times.13 Ambrose
attributes sinlessness to Mary. In Ambrose’s work, The Sacrament of the Incarnation of Our
Lord, "Christ's humanity was Mary’s humanity. Because Christ's humanity was full, Mary must
be one of us. Because Christ's humanity was free from sin, preserving grace must have been
operative in Mary's life in a unique way to preserve her also.14 Ambrose was against the
worship of Mary,15 his high view of Mary helped to sow the seed that would eventually set
Mary as an object of extended veneration.

8
Eerdmans Brill, The Encyclopedia of Christianity…, 403.
9
L. Jared Garcis, Mariology in the First Five Centuries: An Introduction to the Development of Mariology in
the Early Church
[Link]
pment_of_Mariology_in_the_Early_Church (Accessed 06-07-2022).
10
L. Jared Garcis, Mariology in the First Five Centuries: An Introduction to the Development of Mariology in
the Early Church
[Link]
pment_of_Mariology_in_the_Early_Church (Accessed 06-07-2022).
11
J. Endell Tyler, Worship of the Blessed Virgin Mary in the Church of Rome: Contrary to Holy Scriptures, and
to the Faith and Practice of the Church of Christ through the First Five Centuries (London; Society for Promoting
Christian Knowledge, 1846), 119.
12
Philip Schaff and Henry Wace, ed., “Athanasius, Four Discourses Against the Arians,” in Nicene and Post-
Nicene Fathers: Second Series, Vol. 4 (Peabody, MA: Hendrickson Publishers, 1994), 409.
13
Hilda Graef, Mary: A History of Doctrine and Devotion (Notre Dame, IN: Ave Maria Press, 2009), 77.
14
Tim S Perry, Mary for Evangelicals: Toward an Understanding of the Mother of our Lord (Doners Grove, IL:
IVP Academic, 2006), 40.
15
Philip Schaff, History of the Christians Church, ed., Vol. 10 (Reabody, MA: Hendrickson Publishers, 1996),
279.

3
In the Council of Ephesus in A.D. 431, was a theological battle between Nestorius of
Constantinople and Cyril of Alexandria. Nestorius rejects the application of the term Theotokos
to Mary. He insisted that Mary is one of us; though she is an obedient servant of God, she is
not a goddess to be worshipped. The term Theotokos, for Nestorius, is a divine title because
only God could bring forth God.16 Cyril attacked Nestorius for his reluctance in affirming Mary
as Theotokos. With Cyril influencing the decision of the council and the emperor himself, the
Council of Ephesus condemned Nestorius, not because of his views on Mary, but for teaching
that Christ had two separate persons. 17

Mariology of St. Augustine

Augustine is arguably the most influential and the most quoted among the Church fathers.
Thus, Augustine’s Mariology has also influenced Christendom. Augustine affirms the teaching
of Ambrose regarding Mary and propels her to a sinless state. While Augustine is reluctant to
suggest that Mary is without original sin, he claims that Mary received a great abundance of
grace to the point of conquering all sin and enabling her to conceive Jesus who had no sin at
all.18
1. Divinity Maternity
Augustine called Mary the mother of Jesus, who is the Lord. In Augustine's writing the term
Mater Creatories (Mother of the Creator) or Mater Salvatoris (Mother of the Saviour) was
commonly used for Mary, the mother of Jesus. During Augustine's life and ministry, there was
no Marian feast celebrated in North Africa. Nor was there any popular Marian devotion that
was observed there. Although there was not any ecclesiastical Marian feast celebrated in the
territory of Bishop Augustine, nevertheless one finds in the sermons on the feast of Incarnation
(Christmas) frequent mention of Mary the mother of Jesus. The Feast of Incarnation was also
observed as a joyful day in honour of Mary the mother of Jesus in North Africa.
Augustine preached like this; let us celebrate with joy the day on which Mary bore the Saviour,
a married woman the creator of marriage, a virgin the chief of virgins. Mary who both had been
given to a husband, and as a mother not by her husband; a virgin while with child, a virgin
while breastfeeding. And so, the virgin holy Church celebrates today the child-bearing of the
virgin.19 So that day, the Word of God, the day which shines on the angels, the day which
shines in the home country we are in exile from, clothed himself with flesh and was born of
Mary the virgin. Born wonderfully, what could be more wonderful than a virgin giving birth?
She conceives, and is a virgin, she gives birth and is a virgin. The one who created her, you
see, was created from her, and he brought her fertility, he did not spoil integrity.

Augustine had faith that Mary is the woman of faith who accepted the Divine Will without any
human reservation. She offered herself to be the Mother of the One who lives in heaven.
Augustine also confessed that Mary, the Mother of Jesus is the masterpiece of God’s creation;
When the virgin mother gave birth from her fertile and unimpaired womb to the one who

16
Edward A. Siecienski, “Mariology in Antioch: Mary in the Writings of Chrysostom, Theodoret of Cyrus, and
Nestorius,” St. Vladimir’s Theological Quarterly 56, no.2, (2012), 158-166.
17
Regarding the condemnation of Nestorius, Cyrils of Alexandria attacked him, pinning on Nestorius a heretical
view that he vigorously denied holding. Nestorius himself denied the beliefs for which Cyril of Alexandria and
the church condemned him. Partly due to poor communication on the part of Nestorius, became associated with
a position that was clearly not his own. Gregg R. Allison , Historical Theology: An Introduction to Christian
Doctrine (Grand Rapids: Zondervan, 2011), 374.
18
Philip Schaff, History of the Christians Church, ed., Vol.5, 14 vols. (Reabody, MA: Hendrickson Publishers,
1994), 40.
19
John Rotelle, “Sermon 188.44: On Christmas Day: The virgin holy Church,” in The Works of Saint Augustine:
A translation for the 21s t Century, Sermons III/6: on the Liturgical Seasons, 24.

4
became visible for us...He (Jesus) made a mother for himself, while he was still with the Father,
and when he was made from his mother, he remained in the Father.

While explaining the Divine Maternity of Mary, Augustine created his essential Mariology
around Christology. He never separated Jesus and Mary from each other. Augustine built his
Mariology on the ground of Christological doctrines to understand Christ's full humanity and
divinity. He preached, that Jesus is the Word, Creator and Maker of His mother. For Augustine,
Jesus created his mother to be conceived in her. 20

2. Perpetual Virginity

Augustine preached and confessed that Mary was a virgin, Mary conceived Jesus as a virgin,
gave birth as a virgin and remained a virgin. Augustine believed that the birth of Jesus did not
destroy or spoil the virginity of Mary because “the birth of Christ from the Father was without
mother; the birth of Christ from his mother was without father; each birth was wonderful.” 21
Augustine proclaimed Mary in Child-bearing of the Virgin, who did not conceive the flesh of
Christ from the seed of a person and only the Son of God can enter and live in the womb of
Mary.22

Augustine explained the Father and Mary's virginity in this way; Christ has been born, as God
of the Father, as a man (human) of His mother; of the immortality of His Father, of the virginity
of His mother; of His Father without a mother, of His mother without a Father; of His Father
without beginning of life, of His mother as the end of death; of His Father as the Rule of all
days, of His Mother as the sanctifier. 23

Mary's divine motherhood, according to St. Augustine, derives from the divine Son that she
carried in her womb. Mary's womb was sanctified for all time which makes her the perpetual
Ever-Virgin. Augustine writes; "Virgin in conceiving, virgin in giving birth, virgin with child,
virgin mother, virgin forever."24

Further, Augustine explained that Mary is the Virgin because Mary didn't conceive Jesus with
any human effort but Holy Spirit overshadowed her and also the creator of the universe had
chosen her to be Ever-Virgin. Augustine invites the faithful to believe in the virginity of Mary
as they have faith in the Resurrection of the Lord Jesus.25

3. Holiness

Augustine teaches that Mary conceived Christ in her mind and heart before conceiving him in
her womb. Augustine quoted Mt 12:50, where Jesus demanded from the listeners “whoever
does the will of my Father in heaven is my brother and sister and mother.” Therefore Augustine

20
John Rotelle, “Sermon 188.44: On Christmas Day: The virgin holy Church…,” 24-27.
21
John Rotelle, “Sermon 188.44: On Christmas Day: The virgin holy Church…,” 34-35.
22
John Rotelle, “Sermon 188.44: On Christmas Day: The virgin holy Church…,” 417.
23
Johannes Quasten and Joseph Plumpe, ed., “The birth of Christ and John,” in “St. Augustine: Sermons for
Christmas and Epiphany,” in Ancient Christina Writers: The works of the Fathers in Translation, vol.15 (London:
The Newman Press: 1952), 121.
24
Tom Perna, “The Marian Writings of St. Augustine of Hippo” [Link]
writings-of-st-augustine-of-hippo/ (Accessed 06-07-2022).
25
John Rotelle, ed., “Sermon 192. 2: On Christmas Day: Mary is the mother of unity,” in The Works of Saint
Augustine: A translation for the 21s t Century, Sermons III/6: on the Liturgical Seasons, 42-43.

5
believed that Mary is the perfect follower of the Word. She kept the Word in her heart and
pondered it (Lk 2:19). In addition, Augustine believed that Mary by faith conceived and gave
birth to Jesus. Augustine regarded Mary as the centre of the Christian assembly who is the most
perfect among all Christians. It does not mean that Mary owns salvation. She owns her
salvation by keeping the Word in her heart and the Son of God in her womb.

Augustine allegorically presented Mary to the Church as the one who is the virgin and mother,
both physically and spiritually and speaks of “salvation which came forth from the intact body
of a woman.”26 Augustine invites all Christians to follow Mary who is a great example of
holiness. Mary’s holiness depends on her Son who became human and allowed Mary to be His
mother. Augustine preached, “Elizabeth conceived only a man (Human), Mary, God and man
(Human). It is a wonderful thing how a creature could conceive the Creator.” Therefore Mary
is more blessed and holy among all women. Mary believed in the Word of God and became
holy. All Christians are invited to imitate Mary in their calling to follow the LORD.

Augustine states that when the angel had said this, she was full of faith and conceiving Christ
first in her mind and then in her body, 'Behold,' she said, 'the handmaid of the Lord, let it be
done to me according to your word.' Let there, be a virginal conception without male seed; let
him be born of the Holy Spirit and an intact woman, in whom the intact Church will be born
of the Holy Spirit... Mary believed and what she believed was done in her. Let us believe that
what was done may be benefited us.27

4. Mary, The Mother of Jesus and the Church

Augustine believes that Mary is not superior to the Church. Mary is not a church unto herself
but she belongs to the Church as a member who has a noteworthy role in the economy of
salvation. Augustine preached, that Mary is holy, Mary is blessed, but the church is something
much better than the Virgin Mary. Why? Because Mary is part of the Church, a holy member,
a quite exceptional member, the supremely wonderful member, but a member of the whole
body.28 Augustine invites the faithful community to hold the relationship between the Church
and its members. The members of the Church are united through their unique virginity in the
Lord. Augustine had strong views about the totus Christus (metaphorically, the “whole Christ”
that comprised Christ as the head and the church as the body), Augustine often spoke of Mary
in that context. Mary is in some inferior to the Church in that she is only a part of the Church. 29

Reflection

In the Scripture, Mary is portrayed as the obedient servant of God who birthed the Lord Jesus
into the world. While the NT and non-Canonical do not write much about Mary concerning
veneration. Mary was certainly a remarkable servant of the Lord that God the Father used Mary
just as an instrument to bring the Messiah into the world. The doctrines of Mary are not rooted
in Scripture but in the development of Church history. Mary doesn't have any part in
humankind's redemption, and neither is she worthy of veneration or worship. Mary can be one

26
Michael O’ Carroll, “Augustine, St., Doctor of the Church,” in Theotokos: A Theological Encyclopaedia of the
Blessed Virgin Mary (Hugene, Oregon: Wipf and Stock Publishers, 1982), 64.
27
Michael O’ Carroll, “Augustine, St., Doctor of the Church,” in Theotokos…, 64-65.
28
Daniel Doyle, “Mary, Mother of God,” in Augustine Through the Ages: An Encyclopaedia, ed., Allan D.
Fitzgerald (Grand Rapids: William B. Eerdmans Publishing Company, 1999), 544.
29
[Link] (Accessed 06-07-2022).

6
example of how God's people must not be persuaded to teach and practices truths based on
history and tradition. God's Word alone is the final authority in faith and Practices.

Helvidius was a pupil of Arian bishop Auxentius of Milan. He wrote in 383 A.D. a work,
against the belief in the perpetual virginity of Mary especially St. Augustine idea of Mary
remained a virgin. He argued that Mary has children besides Jesus and she did not remain a
virgin after the birth of Jesus. He believed that Mary is not ever-virgin.30

When we talk about Mary Virginity, according to the Scripture Mary Virgin Birth is very
significant and also it paly a very important role in the study of The Humanity of Christ.
Scripture asserts that Jesus was conceived in the womb of his mother Mary by a miraculous
work of the Holy Spirit and without a human father (Matt. 1:18-25). The virgin birth of Christ
is an unmistakable reminder that salvation can never come through human effort, but must be
the work of God himself. Our salvation only comes about through the supernatural work of
God (the work of Christ on the cross), and that was evident at the very beginning of Jesus’ life
when “God sent forth his Son, born of woman, born under the law, to redeem those who were
under the law, so that we might receive adoption as sons” (Gal. 4:4–5).

Mary can’t be a way for us to reach to Jesus, because Jesus himself is the way (John 14:6).
Jesus is the only author of our salvation, “Nor is salvation any other, for there is no other name
under heaven given among man (human) by which we must be saved (Acts.4:12). Mary is not
God, we can respect and honor her but we no need to worship her. Because God is only worthy
of our praise and worship.

Augustine invites all Christians to follow Mary who is a great example of holiness. Even this
view the Roman Catholic Church also have, and Roman Catholic Church affirmed that Mary
herself was free from sin, but Scripture nowhere teaches this. One of the notions of St.
Augustine can be appreciated that is, St. Augustine believed that Mary is not superior to
Church. Christ is the head of the Church and he is the saviour of the body (Eph. 5:23), and we
are members of that body. Through the study of Mary Virginity, a few important things to be
noted such as like; salvation ultimately must come from the Lord (Gal. 4:4-5), the virgin birth
made possible the uniting of full deity and full humanity on one person (John 3:16; Gal. 4:4),
the virgin birth also makes possible Christ’s true humanity without inherited sin (Luke 1:35).

Conclusion

From the above discussed one can understand that Augustine's Mariology is a reflection of his
devotion and self-transformation in the Lord Jesus. He believed that Mary is the most blessed
Virgin who became the mother of the Incarnate Word without losing her virginity. Augustine's
Marian devotion is Christocentric. He always approached Mary, the mother of Jesus through
the divinity of Jesus Christ. He encouraged the faithful to look at Mary as the mother of Jesus
who had been chosen by Jesus.

Bibliography
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Zondervan, 2011.

30
David G. Hunter, “Helvidius," in Augustine through the Ages: An Encyclopedia, Allan D. Fitzgerald, O.S.A.,
ed. (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1999), 424.

7
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Carroll, O’ Michael. “Augustine, St., Doctor of the Church,” in Theotokos: A Theological
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Doyle, Daniel. “Mary, Mother of God,” in Augustine Through the Ages: An Encyclopaedia,
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Sermons for Christmas and Epiphany,” in Ancient Christina Writers: The works of the Fathers
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Perry, S Tim. Mary for Evangelicals: Toward an Understanding of the mother of our Lord.
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Siecienski, A. Edward. “Mariology in Antioch: Mary in the Writings of Chrysostom, Theodoret
of Cyrus, and Nestorius,” St. Vladimir’s Theological Quarterly 56, no.2, (2012), 158-166.
Tyler, J. Endell. Worship of the Blessed Virgin Mary in the Church of Rome: Contrary to Holy
Scriptures, and to the Faith and Practice of the Church of Christ through the First Five
Centuries. London; Society for Promoting Christian Knowledge, 1846.

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